Explanation of the Book of the Adhan-04b

The reciter: Muhammad ibn Bashshar narrated to us, saying: Yahya narrated to us from 'Ubayd Allah, saying: Khubayb ibn 'Abd al-Rahman narrated to me from Hafs ibn 'Asim from Abu Hurayrah from the Prophet (peace and blessings be upon him), who said: .

The Shaykh : The point of reference is his statement: This hadith is a great hadith containing many benefits, among which is that on the Day of Resurrection there is no shade, not from buildings, not from trees, not from caves, not from mountains, not from sand, nor anything else; there is no shade in it except for those whom Allah the Exalted shades in His Shade.
The mu'adhdhin: Allah is the Greatest.

The Shaykh : If Allah wills, in the next lesson, unless you want us to leave this here? Yes? We postpone the adornment? Fine, perhaps we will reach it, if Allah wills.
The benefits: We look at his statement (peace and blessings be upon him): Is the meaning seven individuals or seven categories? There is no doubt about the second, yes. And his statement Who is the just one? The just one is the one who rules by the Shari'ah of Allah, who does not prefer anyone for kinship, friendship, or otherwise; he rules by the Shari'ah of Allah, because there is no judgment more just than that of Allah (Mighty and Majestic). The second is "grew up in the worship of his Lord," meaning from childhood he was in worship, because worship became like an instinct for him; he grew accustomed to it and loved it, so that if he were to be cut off from his worship for a day, he would be affected. The third is They did not love each other for kinship, friendship, benefiting from wealth, or otherwise; it was only for the sake of Allah (Mighty and Majestic). "They met for it and parted for it": they met for it and remained loving each other for the sake of Allah until they parted. This is the meaning of "parted for it." They parted by what? By death, travel, or something similar. And the third, what is the third? But this man said, "I fear Allah." It is taken from this hadith that there was no one with them, but they were in seclusion, because if there had been someone with them, she would not have sought him, and because if there had been someone with them, he would not have said, "I fear Allah," but would have said, "We have someone with us." In it is sincerity to Allah (Mighty and Majestic) in refraining from responding. The sixth is a man who gave charity and concealed it so that his left hand did not know what his right hand spent. He concealed the charity and no one knew about it, so that his left hand did not know what his right hand spent. What is the meaning of this phrase? Is the meaning that he did not let the person on his left know what his right hand spent, or is the meaning that due to the strength of the concealment, his left hand did not know what his right hand spent? The latter, and this is from the category of exaggeration in concealment. The seventh, the last one, "in seclusion" from people, or from the remembrance of the world and what is related to it, or from both? You always see that I choose... Fine, in seclusion from people, no, he is also in seclusion from distractions, meaning he remembered Allah sincerely for Allah (Mighty and Majestic); in his heart at that moment was only Allah (Glorified and Exalted), and he was in seclusion from people. As for the first, because a person may have his eyes overflow when he remembers Allah because he remembers a friend, a beloved, or a relative, and then his eyes overflow at this remembrance of what he was occupied with regarding his loss, meaning he remembered a dead person who, for example, used to pray with him in the mosque or perform tahajjud at night, so he remembered Allah and recalled in this state the one who was with him. This would not be an overflow of his eyes out of sincerity to Allah, but for the sake of what he remembered of the state with his companion. For this reason, we say his heart is in seclusion from the remembrance of anything other than Allah. Likewise, he is in seclusion in place, with no one with him, because if someone were with him, his eyes might overflow due to a type of showing off. We ask Allah for safety and well-being. These are seven, and the Prophet (peace and blessings be upon him) began with the just ruler because he is the greatest of them in hardship. Justice in what Allah has entrusted to him is the most difficult thing for a person, is it not? The just ruler has the authority that makes injustice easy for him, because if he were to be unjust, who would he be addressing? Supreme authority, but he fears only Allah (Mighty and Majestic), so he is just in whom Allah has entrusted him and in what Allah has entrusted him, in whom and in what Allah has entrusted him. The meaning of the ruler is the one with supreme authority, and it is not required that he have supreme authority over all Muslims, because if we said so, the Muslim community would have no ruler since long ago, from the time of whom? From the time after the Rightly Guided Caliphs, and the community had rulers. If we said the meaning of the ruler here is the one who takes control of all Islamic kingdoms, there would be no ruler left in the world. The ruler is the one with supreme authority over his people, who is independent in his government and state. For example, here in Saudi Arabia, who is the ruler of the Saudis? Their ruler is the King. And likewise in other places, their ruler is the one who takes charge of the head of the country. Second, fine, does one who has a governorship below the rulership, if he is just in what Allah has commanded him, fall under the hadith?
The students: ...

The Shaykh : No, he does not fall under it, because there is a difference between the ruler and the governor. The governor may be just out of fear of the ruler, so his justice is not pure. But the ruler, whom does he fear? If he is just, he fears only Allah. So the governor does not fall under it, but there is no doubt that he falls under the statement of the Messenger (peace and blessings be upon him): For this hadith indicates that the just one, even if he is not a ruler, is under the right hand of Allah (Mighty and Majestic). May Allah make me and you among them. But he does not attain this great reward, which is the Shade of Allah on the Day of Resurrection.