Abdullah Hakim Quick – New Muslim Corner – The Danger Of Scandals
AI: Summary ©
The importance of embracing Islam is highlighted in various segments, including the need for individuals to try their best to be humble and avoiding negative behavior. The importance of being a Muslim is emphasized, as it is crucial for protecting privacy and community. Backbiting is a big deal, and people should try their best to be humble. The importance of protecting individual privacy and community is also emphasized.
AI: Summary ©
Bismillah ar-Rahman ar-Raheem, alhamdulillahi rabbil alameen,
wa usalli wa usallam ala sayyid al-awwaleen
wa al-akhireen, nabiyyina Muhammadin, wa ala alihi
wa sahbihi, wa barak wa salam.
All praise is due to Allah, Lord of
the Worlds, and peace and blessings be constantly
showered upon our beloved Prophet Muhammad, the Master
of the First and the Last, his family,
his companions, and all those who call to
his way, and establish his sunnah to the
Day of Judgment.
My beloved brothers and sisters to our viewers,
as-salamu alaykum wa rahmatullah.
So alhamdulillah, this is our new Muslim Corner,
and the original intention was to provide a
type of space for those who have recently
embraced Islam, those who are interested in Islam,
and also those who have revived their faith,
a meeting place, and also a place where
questions could be answered.
It turns out with social media, we've added
on another component, so we have hundreds of
people who actually come online to watch our
class, but really the intention is not to
be that formal, but it's really to try
to provide reasonable answers to some of the
questions that normally don't get answered in major
venues.
So we wanted to review again some of
the important issues concerning being a Muslim, and
a great North African scholar, Sidi Abdur Rahman
al-Akhtari, in one of his texts that
he was writing explaining Islam, he started off
by putting a section called Requirements for a
New Muslim, and that is something different that
you don't find classical scholars writing about, and
I was impressed by how relevant his words
were in terms of making the transition from
different ways of life into an Islamic way
of life.
And he started off, and we've covered some
of it already, but in the beginning, he
said it's important for a person to check
their faith, that they should authenticate their faith,
and that presumes or supposes that the person
has faith.
So his approach was very interesting, because he
didn't deny the fact that other people have
religions, but really are they authenticated, and what
are the principles within your way of life.
That's what's important for a person who comes
into Islam, because we carry with us the
baggage of our former life, and it's not
all bad.
And I know that when you look at
people who come into Islam from Christianity, or
Judaism, there's not that much difference in terms
of morality.
So it's very similar.
As a matter of fact, from Christianity, it's
really similar to Christianity, but Muslims are implementing
what Christians talk about, like fasting.
We implement the fast in a detailed way,
and prayers, we have constant prayers.
So really, the essence of the message was
not that Prophet Muhammad peace be upon him,
who came 1400 years ago, that he was
not the first prophet of Islam.
But we see him as the seal of
the prophets.
So he is the final messenger that came
to humanity.
And so, within that transition, Sidi Abdurrahman made
some very important points.
And this is good for somebody who's embracing
Islam, and you sort of want to know,
what should I do?
Similarly, if you get a job, you're working
at a high-tech corporation, and there's certain
rules within the corporation, there's a certain lifestyle,
so you need to adjust your life to
this new way of life, so to speak,
that you have.
And so, Sidi Abdurrahman brought some interesting points,
and he said that a person who becomes
a Muslim, so when you accept Islam, it's
not that you have not become an Arab,
you've not become Pakistani, you've not become Turkish,
whatever you are, you're still the same.
But the difference is lifestyle change.
And the essence of that lifestyle change is
in the belief in the creator, that we
focus on the creator above the created things.
And Sidi Abdurrahman also said that when a
person embraces Islam, that person should try their
best to call to righteousness and forbid evil.
So now, you have to see yourself now,
that you're actually in an active struggle.
You're actively struggling for righteousness, to try to
do good as much as you can, and
also to try to forbid evil.
And this is a big topic, and it's
not required immediately that a person who embraces
Islam does that, but this is sort of
how you change yourself, the emphasis in your
life.
And he said, it is forbidden to lie,
to backbite, to spread scandal, to behave arrogantly,
to be conceited.
It means you think you're the best, and
you look down on other people.
To show off, especially in worship.
It's also forbidden to be envious or filled
with hatred.
So this is a big change, because in
many of our cultures, you'll see that lying
has become a way of life for people.
They even say, well, there's different types of
lies.
Some of the news agencies, actually, they're professional
liars, because they're actually trained on how to
make what is real seem false, or to
make what is false appear to be real.
It's like deception, right?
So as a Muslim, you're not supposed to
be involved in deception.
And you shouldn't be backbiting on people.
That means that you're talking about them behind
their back in a way that you wouldn't
talk in front of their face.
Okay, so backbiting is a big thing, especially
people on telephones and talking to their friends,
like what is the main part of the
conversation?
Are you talking about other people?
For some people, that's 90% of their
conversation.
As a Muslim, you have to try to
come out of this now, come out of
backbiting.
And the higher level of this backbiting is
like scandal.
And scandal is when you're now accusing somebody.
It's not just talking about them in a
bad way, but this is where you're actually
accusing them.
And this can become legal, too, when you're
scandalizing somebody.
Then he went on giving general characteristics that
we have to be humble.
As a Muslim, try not to be arrogant,
and avoid arrogance in any form that it
comes.
And showing off, and showing off especially in
worship.
And we have learned before that showing off
in worship can even become a form of
shirk, polytheism.
When a person is doing their Ibadah, they
are praying to Allah, not just for the
Creator, but to be seen by people.
So that's Riyadh, and we had learned before
how dangerous Riyadh actually is.
And in general, hatred.
And it's interesting because there was a story
of the Prophet, peace be upon him, and
he was with his companions in Medina.
And a person came into the mosque, and
he's described that he still had some wetness
on his beard from making his ablution.
And he came in, and as he was
coming in in the distance, he said to
his companions, that person coming in the door
is from the people of Paradise.
Okay, so this is not something small, this
is big.
That person is of the people of Jannah.
In other words, after death.
And then he came in and functioned, and
the next day it happened again, and it
happened again.
So one of his companions, Abdullahi ibn Abbas,
I believe it was, he wanted to know
something about this person.
So he found out where he lived.
He lived sort of on the outskirts of
Medina, and he visited in his home, and
he said to him, if you don't mind,
I'm traveling, and I need a place to
stay.
So the brother then said, okay, fine, you
can stay.
So Abdullahi then watched the person, and he
waited in the night.
He stayed up to see what this person
does, because to be of the people of
Paradise is not something small, right?
And he watched him, and later he said,
I didn't really see that much.
And after the third day, he said to
the person, I have to tell you the
truth.
I'm not actually traveling, I came to see
you.
Because the Prophet, peace be upon him, spoke
about you very highly.
But I noticed that you didn't do anything
much different than what normal Muslims do.
He said that I saw you at night.
Sometimes when he would turn over, he would
say, Allahu Akbar.
He would just say this, but nothing strange.
And the person said, I pray like you.
I fast like you.
But maybe I don't hate anybody.
He said, I don't hate anybody.
And I don't have any desire for the
materials of other people.
These are just two qualities.
There's no hate inside of me, and there's
no greed, envy, like I don't want other
people's material.
And then Abdullahi said, now I see you
have something that we don't have.
He said, now I can see it.
So this quality of just trying the best
to get hatred and negativity out of yourself.
This is part of being a Muslim.
And that of course flies in the face
of all the propaganda and all the stereotyping
and whatever.
And this is the essence of the other
great religions as well.
Then Sidi Abdul Rahman, he said that do
not remind people of past kindness, nor defame
them.
Don't defame people, don't ridicule them, and don't
spread innuendos.
This is like false reports about the person.
And that is that sometimes what people do,
they will do a favor for somebody.
And then later on they come back and
you remember what I did for you?
It's like you owe me.
He said don't do that.
And don't put people down.
Don't ridicule people.
In some cultures, ridiculing people is part of
the culture.
Especially in the younger generation, they just ridicule
back and forth.
Even some of the spoken word people who
have gone off the path, the rappers and
whatever, they'll spend a lot of their time
just talking about somebody else.
That was not the original hip-hop spoken
word.
The original spoken word was a type of
rebellion against the society.
It started in the 60s with a group
called The Last Poets out of Brooklyn, New
York.
They were the ones that started this.
But then the whole movement, you could say,
hip-hop movement, it was co-opted by
the system and then gangster rap came.
So where they became gangsters.
And they dedicated themselves to evil.
So this now, as a Muslim, you've got
to clear yourself of this.
To be serious.
And he said, and this is part of
our training, do not stare at the opposite
* or sensually delight in their words.
So this is part of our training now
that is happening in how we function with
other people.
So these are some of the requirements.
These are some of the interesting points to
think about.
Those who are embracing Islam.
Other than just the rituals, because sometimes a
person will accept Islam and say, well, you've
got to pray and don't eat any pork.
They'll tell you certain things and they want
you to change your name too.
And you don't have to change your name.
That's not part of Islam to change your
name.
Okay.
So these are more practical ways of making
the transition into a state of Islam.
And this connects us directly back to the
story of the Prophet's life called Sirat al
-Nabawiyah.
It's the prophetic biography.
We're just going through this because many people
do not know the messenger of Allah.
For many people that the Kalima La ilaha
illallah Muhammadur Rasulullah.
So if a person says there's no God
but Allah, that's something which is easy to
explain because it's saying that you believe in
the creator.
And that's something you'll find in many cultures.
But to say that Muhammad is the messenger
of Allah, who is he?
Like what information do you have about his
life?
And so this is what we're trying to
bring in a very basic way so that
we can become more familiar with the messenger
of Allah.
Peace and blessings be upon him.
So we found ourself in the second part
of his life.
The first part called the Meccan period.
For 13 years he was in the city
of Mecca and he was teaching the belief
in one God.
He was breaking down class differences, breaking down
racial differences, the abuse of women.
And the polytheists reacted against him, insulted him,
tortured him and his followers.
And eventually they had to migrate to Yathrib,
later called Medina.
In Medina the polytheists did not let them
go.
They attacked them.
So they found themselves under attack.
And we just finished studying the third of
the major attacks, which is the Battle of
the Trench.
And this is where 10,000 warriors were
sent for the final solution, to totally exterminate
the Muslims.
Genocide, right?
This is a term now which is coming
to the surface.
This was a genocide.
That was their intention.
But Allah had something different and they were
blocked from doing this and sent back.
So after this there were a number of
minor campaigns.
The polytheists did not let them go.
They would attack them in different places and
try to break up the trade.
And so this happened in many different places.
So the Prophet, peace be upon him, then,
in order to forbid evil, in order to
clear the roads for the Muslims and to
protect the life of believers, started to send
groups of people out to confront the criminals
and those who were attacking them on the
roads and those tribes that became hostile.
And these are what they call the campaigns.
So it was like a campaign.
You're sending somebody out to a particular area.
And this particular journey that they went to
was a journey to a place called a
tribe of Benu Mustalaq.
Benu Mustalaq, that was the name of the
tribe.
And they had announced their hostility and were
about to do something to harm the Muslims.
So instead of waiting for them to do
it, they went out in order to stop
them in their tracks.
And the Prophet, peace be upon him, himself
was on the campaign.
And it was his habit to also take
his wife there.
He would take his wife.
He eventually had a plural wife, more than
one.
But he would take one of his wives
with him on the journey.
So she's involved.
So in this case, he took Aisha.
She came on the journey to Benu Mustalaq.
And Aisha is described.
She was younger.
She was very thin and whatever.
They were covering themselves completely.
And once the battle was over, or it
really wasn't a battle.
It was a confrontation.
And Benu Mustalaq was dealt with.
The camp of the Muslims.
Normally how the Muslims set up is that
you have your camps.
And then you would send out people in
the front.
These are the scouts.
And then there are people in the back.
It's like the security.
It's the people who make sure that nothing's
happening in the back.
That's normally how the caravan moves.
And Aisha was traveling on a camel.
And they had a special compartment for some
of the women who needed to have it
as a houdich, which is sort of like
a compartment on a camel.
So you're sort of inside of that.
So normally she would get into the houdich,
and then the camel would come, and then
they would move.
And Aisha is reported that she lost, I
think it was one of her bangles, while
they were out there.
So she realized she didn't have the bangles.
And so the caravan is moving.
But she's a strong-willed person.
So she got down and went back to
where the camp was and is looking around
for it.
And after a while she found it.
But when she turned around, the caravan was
gone.
Now look at this situation.
So she's alone there in the desert.
The caravan has gone.
And she wasn't sure what to do.
And so one of the people in the
back, the ones who clean up and watch
the back, his name was Safwan ibn Muattal.
And so Safwan, clearing the back and making
sure, looked, and lo and behold, it's Aisha
standing there.
This is the wife of the prophet.
And so this is a serious situation.
But having the character and the adab, because
Islam gives you a way to deal in
a practical sense, how to protect dignity, how
to protect each other, especially male and female.
It's not discrimination.
It's protection.
So what he did was he announced to
her who he was.
And he said, I will take you back
to Medina.
Not a problem.
And so he let her get on his
riding animal.
I believe it was a horse.
And so she would ride and he would
walk, pulling the animal.
And when nighttime came, he would set up
a camp for her.
And then he would set another one up
in a close distance, protecting her but not
putting her under any difficulty.
And so they would spend the time and
they had to move back because it took
a few days.
And so when they entered Medina, and this
is a small town, and small towns, you
know how it is, people know each other
and they talk, right?
Now, remember what Sidi Abdelrahman was saying in
the beginning, one of the points that he
said right away, don't backbite.
You want to be a Muslim?
Start working on backbiting and scandal, because it's
something really serious.
So now Safwan is entering Medina and pulling
Aisha is on the horse.
And people are looking and they're naturally saying
like, what is this?
What is this?
And he's innocent.
In a sense, he's just doing his duty.
But the backbiters begin.
The scandal begins.
Now, what do you think people might say?
What does that look like to you?
You should assume the best about somebody, because
it's obviously an abnormal situation that she is
there, the wife of the Messenger of Allah,
and somebody who's not in her family or
anything like that, like bringing her along.
Okay, you should assume the best.
But shaitan, you know, the devil can get
to the heart easy, right?
And that's how bad thinking and whatnot.
Remember, and it's also in Medina, a group
of people called the munafiqeen.
And these are the hypocrites.
So the hypocrites, as we learned, is one
of the groups within Medina.
And they are people who claim to be
Muslim, but inside themselves, they are something totally
different.
Okay, so they're looking for things.
And so the hypocrites began a scandal, and
they started spreading it around.
That Aisha is a loose woman.
She was, you know, having an affair with
Safwan.
You know, that's how you say it today,
right?
It started to spread.
And this eventually got back to the Prophet,
peace and blessings be upon him.
It reached him.
And he approached her naturally.
He had met Safwan, and, you know, no
problem.
And, you know, she expected that everybody would
accept her.
But human beings are human beings.
And so she was really upset by this.
How could people be making a scandal or
a rumor about me, knowing who I am?
And, you know, to the point where she
was actually, you know, getting sick because she
was so upset.
And she resorted to, you know, the Quran,
فَصَبْرًا جَمِعًا وَاللَّهُ مُسْتَعًا You know, that is
in Surah Yusuf, where it says, you know,
have a beautiful patience, and Allah will help
you.
Okay, and so this is what she constantly,
you know, was saying at this point in
time.
And it took a while, but eventually it
was getting serious.
It was starting to get serious.
And finally, Allah subhana wa ta'ala, there
was a revelation in the Quran.
Because as we have learned before, and I'll
get the actual point for you, as we
have learned before, let me just find this
for you.
Yeah, the Quran was revealed, not as a
book that comes down out of the sky,
but it was revealed according to circumstances that
people found themselves in.
And so, this is chapter 24, verse 11.
Okay, and what it basically is saying is
that indeed, إِنَّ لَذِينَ جَعُوا بِالْإِفْقِ أُصْبَةٌ مِنْكُمْ
So it says, indeed, those who came with
falsehood are a group among you.
Do you think it bad for you?
Rather, it is good for you.
For every person among them, for every person
among them is a punishment he has earned
from the sin.
And he who took upon himself the greater
portion thereof, for him is a great punishment.
So, the verse was revealed, and this actually
cleared her name.
So this is a divine revelation, and it
cleared her name.
And they also established a punishment.
They actually punished the people who were involved
in this with 80 lashes for this.
And their reputation, of course, was affected.
But the point is that Aisha, رضي الله
عنها, she was cleared.
And so this is now considered to be
a very big part of the seerah.
And it's dealing with the issue of scandalization
and backbiting and how serious it actually is
within Islam.
And this is considered to be.
There is one hadith where the Prophet, peace
be upon him, said that there are, you
know, he said, beware of seven grievous sins.
Seven grievous sins.
And one of these grievous sins, which included
like ash-shirk billah, polytheism, magic, committing murder,
stealing the wealth of orphans, running from battle,
some very serious things.
And one of them is to falsely accuse
Muslim women of immorality.
That is considered to be one of the
seven worst sins that you can do.
And by this, it stabilizes the community.
It stabilizes the society.
And this goes down in history and it
is a good example for us.
And you can see why Sidi Abdurrahman said
right from the beginning, if a person is
coming into Islam, you have to watch backbiting
and scandal.
Because this is a big thing.
Start working on it right away.
So I want to open up the floor
for any questions that anybody may have concerning
this particular campaign.
This is the campaign of Banu Mustalaq and
what came out of this.
So the floor is open for any questions
anybody may have concerning this.
Floor is open.
Look online and see if there are any
questions.
You didn't mention this, but the person, Misbah,
who started spreading who was a relative of
Abu Bakr, when it was revealed that maybe
you should explain what I'm trying to explain.
My question is about the fact that Abu
Bakr was basically told to have mercy on
him and to continue to give him charity.
Because he was giving charity to this relative
who had slandered Aisha, right?
My question is, did he ever repent for
that?
Yes.
I mean, the people realize, I mean, the
person who was for Dandara, I don't know
exactly that specific person.
But generally speaking, they did.
I mean, one of them was actually a
person named Hassan ibn Dabit.
You know, Radhi Allahu Anhu.
And he was one of the poets.
He was a poet.
And he actually used to read poetry to
defend the Prophet.
But see, he's got a loose mouth, right?
Poets sometimes, they have a loose mouth.
So he somehow got involved in this.
But he was acquitted and, you know, did
his whatever punishment.
And he later on still becomes a good
companion.
He made a mistake.
Shouldn't have done that.
To make repentance for backbiting, do you correct
it by going to the person that you
said it to, and the person that you
said it about, even though they did not
know that you said it?
Like, do you go up to them and
you say, hey, you didn't know this, but
I said this, this, this about you.
I apologize.
I corrected, I told the person that I
told it to.
Right, right, right.
Is that the process?
Well, you know, of course, in making the
repentance, you shouldn't be harming yourself or harming
the relationship necessarily.
And if the person didn't know it and
you came with it, you know, that might
cause more problems than it is solving problems.
But maybe to go to that person and
say good things about the person.
And really, you know, the example we're saying
is that if the person said something about,
you know, the name of a person or
their actions, whatever, negative, then you have to
spread a good rumor, not a rumor.
You have to say good things until it
overcomes the bad.
Okay, so you have to overcome.
That's your way of paying back.
Because how can you pay back for something
like scandal, like a rumor?
You can't.
But if you say good things about that
person, you know, then that would cover up
as much as possible.
As well as, of course, making your repentance
to Allah.
Yeah, but it's probably not advised.
I mean, there may be some cases where
that might help.
But usually, probably it wouldn't help.
Yeah.
It's just like we said, if somebody had
stolen goods from the store, and they stole
about $100, you know, from, you know, the
grocery store and before they were Muslim, they
said, I'm liberating this from the capitalists.
You know, but he's stealing it, right?
But he thinks he's a Marxist-Leninist revolutionary.
Then he accepts Islam, and then say it
was a storekeeper.
He owes that person $100.
It wouldn't be wise to go to him
and say, I stole $100 worth of your
goods.
Because he might call the police.
Give it back to him.
Put it in an envelope, whatever, and just
give it to him.
Leave it under his door.
But that's compensation.
Radd al-madhalib.
Which is a big thing in repentance.
And this is really serious thing now.
It goes on an individual level and also
institutional level.
There's a thing called reparations.
Reparations is a big thing, like the slavery,
you know, system here in the Americas.
Is it enough to just say, you know,
I'm sorry.
Like today, I think I heard on the
radio that President Bush, I mean, President Biden,
you know, he said to the Native people
in America that, I apologize.
Okay, you apologized for the residential schools that
they kept the Natives in, you know, I
think it was Maryland.
That's good.
But there's something more than that.
You have to make reparations.
You have to now, you know, raise their
standard of living.
You have to do something to cover the
wrong that was done.
For those children, you know, who lost their
identity, who were tortured, and things that happened
in these residential schools.
That's reparations.
So this is what we're talking about in
Toba.
It's called compensation, Radha Madhalim.
And even on a personal level, you know,
that's part of really repenting, you know, in
Islam.
Okay, floor is open for any other general
questions that you have concerning this particular class.
Yes, I mean, in the case where that
person is gone, so that storekeeper moved, and
you can't find him, then it would make
sense at least to do that.
But if that person's there, you owe the
compensation to the person, not to somebody else.
So you're still doing wrong by not, because
you took the money from the person, right?
So you need to compensate the person.
But if the person's not there, then, you
know, this is an alternative.
We're just trying to clear the evil and
the wrong that's done within us.
Because the key thing that we're learning about
Islam is trying to overcome evil, right, within
ourself, within our families, within society, and to
call to good, and to stand for righteousness.
This is the key thing about being a
Muslim.
Okay, floor is open.
What would you say, like, so there's some
people who, you know, they go around and
they say negative things about people, and their
argument is that, I'm being honest, I'm just
saying the truth about this person.
I'm just telling people the truth about, you
know, this person or whatever, but it is
making people look at them in a negative
light, and it might not always be, like,
it's a biased opinion.
What is the line between, you know, speaking
the truth about somebody and backbiting?
Well, you know, this is usually an excuse,
you know, for the backbiting.
However, there may be cases where the person,
you know, like, I'll give you an example.
There's a brother or a sister, they're about
to get married to somebody, but you know
something about that person, something dangerous about that
person, and should you say it, or should
you not say it?
If it's going to affect the life of
the person who's going to get married, then
in that case, you know, in confidence, this
should be said.
Because, really, in marriage, both sides are supposed
to be transparent.
I've had a lot of cases.
I've had a case where the person was
about to get married, I don't want to
say which country it's from, but, you know,
it was one of these sort of arranged
marriages type of thing, and the marriage was
set, and the people were coming from their
country, the aunties were on the plane, and
they were coming, and everything was getting set,
you know, for the marriage, and then the
brother came to the sister, and he said,
oh, by the way, I have genital herpes.
I have herpes.
Which is like, we haven't found a cure
for this thing.
And the plane, the marriage is in about
a week.
What are you supposed to do?
This is serious.
So, really, she had, her wali, they have
the right to cancel that marriage.
Because this is something serious, which is going
to affect her health.
Now, imagine if there was somebody who knew
that he had it, and knew the girl
as well.
In that case, they should say it.
That would not be backbiting.
So if you, like, let's just say I
knew it, and I told the girl, and
said, it just ignored her, but then if
I was going around telling my family, my
friends, a bunch of people who really don't
need to know that information, that would be
backbiting.
But to solve the problem, to help somebody
out of a wrong, then it's not in
the level of backbiting.
And it's difficult in some cultures, because you
know, many times people spend a lot of
time talking about others.
It becomes part of, like, regular conversations.
And part of the backbiting, too, is not
just saying it, but it's listening to it.
So when the person's backbiting to you, as
a Muslim, you need to sort of say,
okay, calm down, take it easy, change the
conversation, to try to come out of it.
So just say, we need to vent sometimes,
right?
So just say you're having an issue with
a friend, and you want to talk about
it, so you talk to another friend, but
you don't say who the person is.
Is it still considered backbiting?
Or if you're talking about something that the
person doesn't know at all, like it's a
stranger to them, is it still the same
person?
No, I mean, the backbiting does, you'd have
to identify the person.
You know, if it's not, if you don't
identify the person, then it's not backbiting or
scandal.
You just want to get it off.
You wouldn't fall in that category.
Okay, the floor is open for any general
questions that anybody has concerning Islam.
Any general questions?
The floor is open.
Online, yeah, go ahead.
So Dr. Quick, are these seven worst sins
comparable to the seven deadly sins coming from
Catholic theology?
I'm not sure what these, the Catholic ones
were.
Seven deadly sins?
Yeah, in Catholicism, I don't know, like, what
are those?
Greed and lust?
Yeah.
For Catholicism.
My family, I was Episcopalian.
That's Anglican, right?
I don't know.
But anyhow, it's not the same, because these
seven deadly sins is polytheism.
So that, number one, wouldn't be the Catholicism,
because they're committing polytheism.
They believe in a trinity.
So they broke the first commandment right away.
And the second is magic.
Sihah.
And next is, you know, committing murder.
And another one is eating the wealth of
orphans.
And another one is eating interest, taking interest
in usury.
This is considered to be one of the
seven major sins.
Taking interest in usury.
Okay?
And then, running from the battle, you know,
the enemy is there, and you run.
And then accusing Muslim women falsely.
This is different.
Did you find the seven?
Yes.
Pride, greed, lust, envy, gluttony, anger, and sloth.
Yeah, so these sound more like what we
call amrād al-qulū.
It is diseases of the heart.
Okay, so if you go in the section
of diseases of the heart, we've covered this
before in the class.
Diseases of the heart, that's where you find
it.
But these mubiqāt is something different, because this
word mubiqāt is like grievous sins.
Grievous.
And it starts with shirk, which is polytheism.
So it's a grievous thing.
Okay, any other questions that anybody has?
If you get a paper cut, or like
a small cut, and you're bleeding, do you
just have to do wudu again, or do
you have to do ghusl?
If it's just a small little cut, then
you don't have to make wudu.
But if blood is pouring out, then you
would have to cover it, and then make
ablution again, without the ghusl.
No ghusl would be there.
But if it's just a small little cut,
it doesn't break wudu.
Just very small.
Now, we're in this time shift thing.
So for those who want to come back
to socialize, okay, afterwards the room is open.
But this will officially close the class for
tonight.
And then next week, is it going to
be the time change next week?
Yeah.
So, in this case inshallah, we'll close the
class.
Alhamdulilah Rabbil Alameen.
As-salamu alaykum wa rahmatullah.