Book of Zuhd From Sahih Muslim #04
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Channel: Ali Albarghouthi
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AI Generated Summary ©
The speakers discuss the importance of honoring people who receive benefits from Allah Azzawajal and not just rewarding them for their behavior. They stress the importance of honoring others' health, giving money in a profitable way, and not hesitting to tell others about their deeds. They also emphasize the need to be clear and blunt in one's language to avoid confusion and mistakes, and to engage in forgiveness and strengthen consciousness to avoid regretting actions. They stress the importance of avoiding regret and not being overly emotional.AI Generated Transcript ©
So this will be
the final lecture
from
the
book of Zud
or the chapter of Zud
from Sahih al Imam Muslim
And
we begin
this lecture with a hadith
that tells a very interesting story
and this is a story
that
probably, oh Lord, does not say this,
may have happened to Banu Israel or
some other
ancient people.
Here, Rasulullah sallallahu alaihi wasallam
said,
bayna rajulun rajulun bifalaatin
min al ardi.
Says while there was a man walking
in the desert
or a flat piece of land, plain
piece of land, just walking.
Fatima al Sultan.
He heard a voice
coming from a cloud
in above him.
He says, water the garden of so and
so.
They named
him. So he's walking.
He hears a voice,
looks up coming from a cloud.
What is it saying?
Water the garden of this person. He doesn't
know who this person is.
So this sahab,
these these clouds
continued
to move
and they down poured. They emptied
their water in a harah,
in a piece of land that is rocky,
has rocks in it so that it could
do what with the water, collect it. Because
if it's in a sand, it will just
absorb it and will go away. No. This
is was a rocky piece of land. So
the water was collected.
So this is one of those channels
from that
spot, that rocky spot, there was a channel
and it took all the water
into a particular direction
on the ground.
So he was curious. So he followed
the water. Where is this water going?
He found a man in his garden
and he's diverting this water with his shovel,
meaning he's receiving this water from that channel
and
it's feeding or watering his land and he's
diverting this water to here and to here
and to here with his shovel.
He says,
oh, You Abdullah,
servant of Allah, what is your name?
Khalafulan,
he says my name is this, which matched
the name
that he had heard coming
from the cloud, water, the garden of so
and so. Faqalayahabdallahi
matasaluni anismi. He says, why are you asking
me about my name?
He said, I've heard a voice coming from
the cloud
and that's the water.
And it said,
water the garden of so and so, and
it mentioned you by name and that's your
name. That's why I've asked you about your
name.
It says, what are you doing with this
garden?
Meaning to deserve this.
What are you doing with this garden?
I mean, since you've mentioned this, since you've
seen this, since you're inquiring about this,
He says what I do with it is
that the crops that come out,
I donate and give salakah,
a third of them,
and I keep a third for myself and
my children,
and I invest the 3rd back into the
land.
This is how I divide it,
and that's what he does with it.
So this is an obvious
karama.
What is a karama?
That in the literature
of the scholars of alusunnu wal Jama'ad
says we believe in the karamat,
an honor that Allah azza wa jal gives
a person, something that is extraordinary.
This person is not a prophet, and this
person is not a messenger.
But what is happening to them
is out of the ordinary.
It doesn't happen to regular people.
Right?
Why does it happen to them? It's an
honor. That's why it's called karama. It's an
honor,
and it's by the way, it's not something
that they seek and or ask for.
It's something that is given
Because if you're looking for a karama, you're
not gonna actually be receiving a karama. The
karama is because
you are looking to please Allah Azzawajal. So
some people
make the mistake sometime
when they hear these stories. Oh, I wanna
be this person. Why do you wanna be
the first person? Because I wanna receive a
miraculous gift from Allah Azzawal.
But the person wasn't doing what he's doing
to receive a miraculous gift, was he?
He was doing it to please Allah azza
jal. Whether that miraculous gift comes or not
is irrelevant.
That's not your motivation.
Just like a person who says I wanna
be righteous
to see good dreams,
or I wanna be righteous so that whatever
I ask Allah He will give me.
I can ask him for a new car
or a bigger house, he'll give that to
me.
That's not a good reason for you to
be righteous. Right?
You be righteous
because you want
Allah's pleasure, because you love him
You'll be righteous because you want jannah,
not the
duniya.
That's the difference. If you're simply doing it
for karama, you want the duniya.
If you're doing it for Allah Azjal, you
want the akhira. So they are not thinking
the awliyah of Allah. They're not thinking about
the karama
when they're doing what they're doing. And they
don't seek it and they don't publicize it.
Nobody comes to the masjid and you say,
you know what? Allah gave me this and
it gave me that. No. They hide it.
Why do they hide it? Because they'd be
afraid that
could be a test.
They'd be afraid that it could ruin their
intention. So they keep it to themselves.
Unless Allah azza wa jal, he makes it
public. So this person
didn't show off,
didn't volunteer it except that this
one, the first man, saw something so he
wanted to give him an answer.
And there's a reason why Allah
made the first person see what he see
or and hear what he heard.
So this person,
his piety
brought that
honor from Allah a.
What is the thing that he's doing that
is right? There are 2 things that he's
doing that are right.
1 is halal income,
and second is sadaqa.
So we may
look at the sadaqa, but we forget about
the halal income. No. In fact, he says
he is working
manual labor,
working by his hand with his hand
to earn an income.
And that income here is 100%
halal
because he knows what he's putting in the
land and what he's getting from it. Right?
There is no possibility of haram there.
So a halal income
that you strive to get to feed yourself
and feed your family is honorable, is rewardable
from Allah azza wa jal.
And that is not something that is easy
to come by today.
But a person should strive their best that
what they're eating and what they're feeding their
child, what they're feeding their wife, what they're
feeding their husband is halal.
So that is the first struggle. That is
the first honor. That's the first right thing
that he is doing.
So he didn't
say all of it for sadaqa and none
for my me for me and my children.
No.
For me and my children and my family,
there's a portion.
But he didn't stops there and say all
of it is for me and my land.
The thing that made him extra special
because everybody can see can say I'm gonna
earn halal income. I'm gonna keep it all
for myself. Anybody can say that. But to
give 1 third
to those who are in need
constantly,
constantly,
and to consider it their right
because otherwise you could waver. Sometimes 1 month
you could do it, 1 season you would
do it or not, but when this is
your habit, you consider it to be their
right.
So when that happens,
then Allah azza jal
is going to honor that person
and is gonna help that person and is
gonna protect that person.
So Allah
blesses
his effort
by bringing the water to him.
Why?
Because this person is responsible for feeding the
needy.
So Allah assists him.
So when you are actually when you want
to do something good or what could motivate
you to do something good
is to know that Allah will assist you
in doing it.
It's not your power.
It's not your might, and it's not your
effort.
For instance, if you're spending
on
parents
of yours,
a father, a mother,
elderly, or sisters,
or uncles,
aunts, cousins,
or just poor people.
And you are taking that from your income
and you're giving them,
you have to know and you have to
believe that Allah
is giving you that income in part to
assist them.
Is blessing your business
or your salary or is giving you this
opportunity to earn?
To give them.
And if you stop,
he'll stop.
Because if this person
were to stop giving the poor,
the water will stop coming down right to
him.
He could strive. He could go and get
water from a well and transport it, but
it's not gonna be this easy
and it's not gonna be that abundant.
So consider, subhanAllah, that Allah
loved what he was doing so much. He
said I'll bring the water to you
so that it'd be easier for you to
plant
and to harvest and to give.
So sometimes you have to understand that the
risk of other people is included in what
you earn.
Their risk, their provision is included in what
you earn, and Allah blesses you or gives
you all of that because you have to
give to them.
And if you decide to give,
then the portion of what you have, what
you earn will increase or at least will
be blessed.
Maybe if your salary is 5,000,
it's gonna become 6,000.
Why? Because that thousand is supposed to go
to other people. And if you stop, it
will drop to 5,000.
Or maybe it remains as 5, but Allah
blesses that 5.
You know how sometimes you have money and
you say to yourself, where did this money
go?
Or food and you say where did this
food go?
And some other times, masha'Allah, there's a lot
of barakah in this food. What happened?
There's a lot of barakah in this money.
What happened? That's not something that you can
calculate.
That's something that is hidden
but perceived
in outcome.
So this person
should never
or anyone like him should ever say to
himself, I did this
on my own.
I planted this. I gave this on my
own. No, you didn't.
Allah made it possible.
So if you fed yourself and your family,
you didn't do it. Who did it?
Allah did it for you. It doesn't mean
to stay back at home and say, Allah
will provide for me because this man, was
he working or not?
He was planting, he was watering, he was
harvesting, he was dividing. He didn't sit back
and say Allah will send me gold and
silver.
It's not doesn't reign like that. At the
same time he didn't say what, it's all
on me. I'm the one who's doing everything.
No.
You do
because that's the key to unlocking the door,
but what's behind the door that's not yours.
Allah a zaril is the one who gives.
He's the giver.
So you still have to do. You still
have to work. You still have to strive,
but the outcome you never attribute to yourself.
Because if it really was up to you
only, you wouldn't be able to get all
of that. Allah is the one who gives.
So this is
a very good
lesson for all of us.
When you give, don't think that Allah
will give you less.
When you give, don't think that you have
less, but in fact Allah assists you so
that you can keep giving more and more.
So a sadaqah
does not decrease your
money
because Allah Azzar does what with it. He
blesses what you have and keeps giving you
more and more.
Because you believed in him, you trusted him,
he now honors you because of it.
So the sadaqa, the assistance and that's why
you shouldn't complain.
Allah says do not invalidate your sadaqah
with reminding people of your favors and hurting
them because you gave them.
You'd be like someone who is
spending money to show off. He has nothing
for it.
When you spend money just for people to
see you, do you get any reward for
that?
No. Except people's sight and appreciation for to
what what you have done, but not from
Allah azzajal. So Allah says similarly, if you
are giving sadaqa
and then you remind a person of what
you have done and heard them because of
it, remember you say to your mother, to
your father, to your sister, to your child,
to your spouse, remember when I gave you
this? Remember when I spent on you? Remember
when I bailed you? Remember when you came
begging me for money? Remember this and remember
that? You know what you're doing then?
You're losing the
reward of your sadaqah.
That's it.
You're not supposed to do this. You lost
it.
If you wanna save it,
you be grateful
that Allah
gave you the opportunity to give.
You're fortunate to give. Not that they were
fortunate to receive from you
because Allah
could just give them.
They were not fortunate to receive from you.
You were fortunate
to give to someone.
That's how you should look at it, fortunate
to give to someone.
And there is gonna come a time,
and it although it seems like it's not
possible, there's gonna come a time where people
are gonna
seek people to accept sadaqa,
and they're not gonna find anyone.
Today, if you want to
seek a recipient of sadaqa, you can easily
find them. Right?
Locally or internationally, you could easily find them.
And we complain about it. So many people
need so much.
We don't look at it as an opportunity.
But in fact, there's gonna come a time
when people have so much
or they are not looking
towards the duniya that people will have sadaqa
with them and no one wants to accept
it from them.
So before that happens,
before you don't have money to give sadaqa,
give sadaqa and
have this generous attitude
all the time
and teach that also to your children. You're
always like a dollar, you have $10,
a dollar
to the needy, a dollar
to the masjid, a dollar for this good
cause and that cause. You always,
oh, we have we bought dates. We're gonna
buy another box for the masjid. Let's give
it to people to break their fast. You
had it like half to teach yourself and
your children that generosity
or give them juice or give them this
or that. That teaches you what? That you
always be giving.
Always be giving.
Right?
And then you'll see you will see
the favors of Allah azza wa jil when
you do that.
The following hadith
is where
the Rasulullah
said that Allah Azzawajal said so this is
Allah here speaking.
He said,
He says, I'm the
wealthiest
or
the most
who is not in need, the khani, the
one who is not in need.
Right, the wealthiest
of partners
who does not need
shirk,
association.
Whoever does
a deed
and he associates
others with me in it,
I will leave him and what he has
done.
Meaning among partners,
I'm the wealthiest
of partners,
the most self sufficient
of partners, the richest of partners.
So if you do something
and you bring somebody else with me
in that deed you associate us,
he says I'll leave it
and what you've done.
And of course the question first
or maybe second
is that we're talking about Zuhd. What is
this hadith
doing in
a chapter about zud? Because this is what
how would you classify this hadith?
Aqidah.
Shirk.
Shirk and Ikhlas. Right? What is it doing
in zood? Well, answer that, but let's understand
this.
So Allah azza wa jal is saying here,
let's kinda unpack it, you could do things
for Allah azza wa jal,
and that is called what? If it's just
strictly for Allah, that's a khalas.
Khalas is something that is pure.
You could do things for other than Allah,
azza, where Allah is not a factor.
You do it for money. You do it
for the dunya. You do it for an
idol.
You do it for a human being. That's
not for Allah a zhujal.
Or you could do it for Allah and
somebody else at the same time.
It's for Allah and for somebody else.
And that's where it can become shirk.
So an example, a very easy example of
it, is that a person stands up to
pray or give sadaqa
for Allah and for people to see what
he's doing.
Right?
Do we call that what?
Riya
and that is shirk
Because you're not doing it exclusively for Allah,
simply for him, but you want people's attention
and people's praise.
Right?
You want a reputation.
You want to honor in the dunya among
people.
That's shirk.
So here Allah azzawl is saying what?
He says think of worldly partners, human partners.
Some of them will accept that they will
be equal partners with other people.
Right? You give me some money and you
give him some money,
Or we can all be partners in a
company,
equal power,
equal say.
Yet Allah Azzurril is unlike
humans.
He does not accept to be
a partner.
So that's why he's saying that if you're
gonna make me a partner,
I'm the most self sufficient of partners, the
richest and wealthiest,
I don't accept any partner.
Can you imagine a human being so rich
that he says, why do I need you
to be my partner?
I have the money.
I can buy this and sell it. Why
do I need you?
So Allah Azar says, why would I accept
any deed when you associate or bring anyone
to my status?
So if you bring anyone to my status
and you're doing it for them and for
me,
Taraktu, I will leave you
and what you've done.
Meaning it's void.
It's cancelled.
It's nonexistent.
And that is
a very alarming
and worrying statement
from Allah Azzawal told to us through his
prophet alaihi salatu wasalam.
So that we pay attention to our intention
and our heart whenever we are doing anything.
So you're gonna stand in salah,
obligation or voluntary. You need to ask yourself
why.
Why am I doing this?
If it's for Allah Azzawajal, Alhamdulillah.
But if before the salah or during the
salah, you start to have these thoughts about
you, oh, so and so and so is
watching me.
I better, you know, stand better,
put my hands right,
look at the right direction,
make it a little bit longer,
improve my recitation of the Quran,
you know, prolong my sujood.
These thoughts
which invade
all of our minds. Right? There's no single
human being who can say to himself, you
know what I've never really felt that,
and if this is something that is so
common,
we need to understand how to fight it.
Because what is the danger of it?
Is it that deed is gonna be void,
gonna be canceled.
You give sadaqa, you go and arrive on
the day of judgment, where's my sadaqa? It's
gone. You didn't do it for me.
You did it for them.
Go seek that reward from them. Where is
my salah? You did it for them. Where
is my Quran? You did it for them.
Where is my qiyam? You did it for
them. Where is my Hajj? You did it
for them. My Umrah? You did it for
them.
Where is your sincerity?
Was it for Allah Azza Jajal? So that
cannot happen unless you inspect
your heart and you're aware of what enters
your mind and could alter your intention.
So you repel it by asking Allah azza
wa jal for refuge and protection from riya
and from the shaitan by fighting it and
saying that they have nothing to offer me.
Humans have nothing to offer me. Why am
I praying
and considering his approval?
What can he give me?
He's gonna give me a smile or a
pat on the back?
What do I do with that?
He's gonna think I'm righteous?
What am I gonna do with that?
No one has
any benefit to bring to you except Allah.
So if you're seeking from a human being,
you have to understand that you're not only
shortsighted but very weak.
If you wanna benefit from Allah
and he can bring the hearts of all
people to you.
Right?
If you want people's approval,
this is something you're thinking about,
be sincere
and Allah will bring all their hearts to
you
or at least the hearts of those who
matter.
But if you seek them instead of Allah
a zawajal, you get exposed sooner or later.
So fight that intention.
So when you fight when you find it,
This person is not good enough for me
to give him my Quran
or my dua or my salah
or my sadaqah.
It is to Allah. You Allah, help me
be sincere.
And one thing that helps you to do
this
is to hide
your deeds whenever it's possible.
Whenever it's possible. Some deeds cannot be hidden,
but when you can, you hide.
Or
you initiate
a deed that is hidden.
So you go go give sadaqah, no one
is watching.
And you go pray the sunnah when no
one is watching,
and read the Quran when no one is
watching because then you know
I'm not doing it for another person.
It's me and Allah, Azza wa Jal.
So hidden deeds or private deeds
enhance your Ikhlas.
And one also one other piece of advice
that some scholars have recommended
It says whenever you see the shaitan coming
to you in your salah and saying to
you
that,
oh, you are,
you know, you should pay attention to so
and so, so and so is watching you
and what have you. They said prolong your
salah.
Make it longer.
And since the reason is, wallahu alam, is
that that frustrates the shaitan.
So you think that I'm doing it for
people? Okay. Fine. I'm gonna make my sujood
really long
and
my very long.
And the longer you spend time in salah,
the more likely that he's gonna be for
Allah azza jul. And that frustrates the shaitan
who wants to do what? He wants you
to finish as soon as possible.
So he says prolong your salah and your
sujood and your kira'ah.
Right? So that's a
counter and that's a tactic and you can
try it in addition to du'a.
Similar also to this,
hadith,
and it tells you about the consequence
of these types of acts. Oh, we didn't
answer the question.
Why is this hadith included in a chapter
about zud?
Though it's all all the things we talked
about are. Right? What is it included in
a chapter about zud? So we understand what
zud mean. Right?
To abstain, to distance yourself from the dunya.
So So what is the relationship of this
hadith to zud?
Well, if you're doing this,
if a person is committing shirk, they're committing
shirk for the sake of what? Gaining what?
Duniya,
because people's approval is duniya.
People's celebration of you is duniya because that
opens doors for you. They say you're good,
you're this and you're that. They honor you,
you they give you. It's all about the
duniya.
So
if a person believes
that the only thing that matters is Allah's
approval, not people,
and they do this, it will distance them
further from the duniya
because they're not seeking it.
So they're not gonna seek people but Allah
azzajal, and that is zuhd in people's approval.
That is zuhd in what the dunya is
offering
you in favor of what Allah is offering
you.
So if a person has the right
and the right
they'll have more zood.
And that is why aqidah
and tizqiyah
are connected,
and some of us do not see that
link.
You know how sometimes
people say, okay. We had a lesson now
in tafsir. Now give us aqidah.
He says what were we doing with tafsir
except aqidah?
Now we just finished a lesson in hadith,
give us aqidah. Were we not just doing
aqidah right
now? We just finished a lesson in hadith,
give us aqidah. What but where do you
get either aqidah from except from the Quran
and the sunnah?
So we sometimes think of these things as
separate islands. No.
Is
based on the correct.
And when your aqeedah is not right, is
not complete, your tizkiyah is not right and
it's not complete,
necessarily.
Do you think the teshia because other people
do teshia. Do you think the teshia of
the Jews and the Christians is right?
No.
Although especially the Christians, they go to extremes
in what we can call teskia or purification.
Is that right, what they're doing?
Why why does it why is it invalid?
Why is it wrong? Why is it counterproductive?
Because the akida is what? It's corrupt. It's
incomplete.
So that's what produces,
flawed tiskeah. So when the aqeedah is right,
the tiskeah is right.
And if the tiskeah is right, it must
be based on a proper aqirah. So that's
why it's included
in a chapter about zuhud, to tell you
you don't worry about them, distance yourself from
seeking the duniya and please Allah azza wa
jal. So it's an essential part of zud.
Connected to it is the following hadith, to
understand why this should never be done, meaning
seeking people's approval.
He said,
He says the one who does what he
does so that people would hear it
and celebrate it, Allah will disgrace him.
Samma'abi meaning Allah will spread his
disgrace,
shame him so that people will hear about
it.
Woman ra'a, the one who shows off, does
things so that people will see
what he's doing.
Ra'abihi,
he will disgrace him
in front of people.
So samma'a and ra'a, they're similar
but the perception is different. Samma'a is for
you to do something and people will hear
about it. Not see it but hear about
it. So they're not around you,
But they'll hear that so and so is
honest and so and so is generous and
so. That's this is samma,
From a samma.
Samya.
So samma I mean, I'm doing it so
that people people will hear about it.
Raa mina ruya. I'm doing it so people
will see it.
They're
similar.
Right?
So Allah Azarajal is telling his prophet, alaihis
salatu, alaihis salatu, alaihis salam, what? He says,
if you do this,
you'll be disgraced. Allah will disgrace you. Allah
will shame you. If what you want is
the news of your good name spreading,
Allah will replace it
by your shame spreading,
by your faults spreading, by your reality being
exposed.
And the same thing if you're doing something
to impress people, Allah azzajal will change that
so that they will see your reality
and they will see your faults
and they'll be visible.
Now is this
in the next life or in this life?
They said
it's absolutely
in the next life,
and it's possible in this life.
Absolutely in the next life because everything that
you have done and we have done will
be exposed to be either right or wrong.
So if a person was hypocritical in their
deeds, it'll be shown on the day of
judgment.
This person claimed to be pious, he's not,
and you'll see that he isn't pious. He
used to claim this and that, he is
not. You'll see what he had claimed. So
Allah exposes him in front of everybody on
the day of judgment who is resurrected,
Families, friends, everybody who knows him, they'll see
his reality.
He'll see that he was fake, he was
lying,
and that is the greatest shame
because if you are shamed in the dunya,
you can still do what? Hide it.
You can start to hide it here, hide
it there, offer excuses,
seek forgiveness. There's still time, but if you're
ashamed on the day of judgment, that's it.
There are no excuses and nothing to be
hidden.
That's the ultimate shame.
And the same thing about atasmiyah.
If you want people to hear it, Allah
will spread it on the day of judgment
that so and so is of this caliber,
of this
type, some people will hear about it.
So you get sick you get exposed.
So whatever you're trying to hide gets exposed
on the day of judgment.
So that's the day of judgment. Is it
also here
in the dunya? You say possibly too
could happen to people here too.
So you pretend to be pious,
but after some time Allah
azzajal refers to that, and people start seeing
through all of this,
seeing through the act.
You can't fool them anymore.
Why?
Because Allah exposes you.
Or you pretend to be pious
or a generous person or an honest person
or what have you.
And in the beginning, people are fooled.
But you can't count on that because it's
fake.
And whatever is fake is gonna be exposed
sooner or later. So Allah exposes this person
sooner or later.
That's why when you see sometimes some people,
I'm not talking about a lot of people
or most people, but some people when they
fall from grace and they are exposed, they're
exposed because of that.
So a person has to be terrified.
Right? A person has to be terrified.
You know, what if I do this for
someone other than Allah azza wa jared? What
if I get exposed?
What if I get dishonored?
What if people find my reality?
Then then no one will trust me, no
one will respect me, and no one would
wanna be near me.
So instead of lying to people,
fix your intention.
Instead of pretending,
be that person that you're trying to pretend
to be. Be that honest person. Be that
sincere person,
Or else, Allah, azzawajal, eventually sooner or later
will expose what is in all of us.
So we seek Allah's protection from putting up
a front,
a pretension
of saying, here we are to people,
and on the inside, we're the opposites of
that.
And if you notice this
in yourself
and noticing it is the first step towards
a solution,
praise Allah
and thank him that you've noticed it.
And then say to yourself, I'm
unhappy with the fact that I'm someone on
the outside but a different person on the
inside. I don't wanna be that person.
And I wanted that contradiction.
And all of us, by the way, have
that contradiction to a degree.
So you say I'm dissatisfied
with this.
So you Allah azza wa jal cleanse me
on the inside
and enrich me on the inside so I'm
better than what people think of me or
see of me.
Better.
Not worse, better.
And that's where the struggle begins.
Right? You see how you are in front
of people and you say I should be
better when I'm alone.
You see how you talk to people.
You know how when you talk to a
person, you pick the best
of words
and statements
and your Islam kind of shoots up?
This and that. Right? You know how it
shoots up?
That's you want your insight to reflect that,
that level.
Not for us to pretend to be that
person when we meet other people, but on
the inside, we're not that person.
See, that struggle continues continues to can continues
until we reach a state of equilibrium
at least where the inside is like the
outside.
You're not forcing yourself to say these things
or to
look better.
You are this person,
And then you could move beyond it where
what you have on the inside is better
than what people know about you.
K? So it's a possibility.
And the last thing, Insha'Allah, that I want
to say, this is
hadith
also.
The prophet, alayhis salatu wasalam said,
He said
indeed
a person
may speak,
say a word or a sentence.
Could be a word or a sentence.
He would say a word or a sentence,
and he will sink in hellfire because of
a distance greater than the distance between east
and west.
And in a similar hadith, the same
that follows this one, it says that a
person,
He would say something
and he doesn't ponder what he is saying,
and he will sink in hellfire because of
it a distance greater than the distance between
east and west.
So a person could say kalima.
Kalima could be something as simple as a
word,
could be a sentence, could be a paragraph.
Today, it could be something that you write,
not just simply say, but write.
So you could write and then you can
say it. One word, one sentence, one paragraph,
one book, whatever it is, all that is
a kalima.
Because of it and he said,
He says he doesn't ponder it.
It doesn't mean it's unintentional.
No. It's intentional. That's why he's responsible for
it. But what does it mean?
The other there's another hadith that says,
He doesn't think that it is that significant,
that important.
It's intentional
but he doesn't think that it is that
grave, that problematic.
So he says it.
Hair. That word. I
mean you can say one word and you
can divorce your wife. Right?
A word is very heavy, very meaningful.
One word, boom, to this person, that person.
One du'a,
one comment,
one message that you send.
You didn't think
before you wrote it.
You didn't think the consequences.
You didn't think that this could be so
upsetting to Allah azza wa Jal. And because
that one thing,
he said, alayhis salatu wa sallam, you'll sink
in hellfire a distance greater the distance between
east and west.
Furthest
distance
possible,
all the way from the east to all
the way to the west
because of one thing that you say.
And what that tells you is what? And
by the will it's it's going to shock
you when you discover later on in the
day of judgment that
I'm sinking because of this because
he didn't think about it.
What should that prompt us to do
before we talk?
Think.
Think.
Don't say I'm too angry,
too emotional.
You think
because the price is way too heavy,
way too heavy.
For one thing that you really needed to
get off your chest, I really needed to
insult him. I needed to really give that
back to him. I really need to send
that comment. Just because of it, I had
to go to hellfire.
It's not worth it.
It's not worth it.
The most precious thing is safety,
not getting thing getting things off your chest,
safety.
And naja, salvation.
So as the scholars have said, Nawi Rahim
Allah said that
commenting on another hadith. He says when you
wanna say something, you consider.
Is is it more beneficial or harmful?
Means he's asking you to install what? A
filter.
Right? And you can think about it visually
as a filter. It's like you install a
filter.
It says, is it beneficial or harmful? Says
if it is beneficial, more beneficial than harmful,
say it.
If it's more harmful than beneficial, then what?
What? You're with me. Right? If it's more
harmful than beneficial, what do you do?
Stop.
What if it's equal?
Equal harm and benefit, what do you do?
Stop.
Stop it.
Imagine if all of us
think about what we want to say before
we say it the way that he recommended.
No one is gonna come and say I
divorced my wife out of anger. Right? No
one is gonna come and say, you know,
I said this to my child, I said
this to my parents. I said this this
and that and I regret it. No one
will say this.
So try to remember this hadith especially in
a month like this Ramadan that instills in
us patience and reflection.
Right? Before you wanna say something, before you
wanna do something, what is it? Right or
wrong?
Good or bad? And if it's not, stop.
Otherwise, always remember that
dropping in hellfire
such a great distance just simply because of
thing that took you 10 seconds to say,
you've destroyed your hereafter,
and then
your salah, your fast, and all of this,
you wanna ruin it also only because of
this?
You're smarter than that and you're better than
that.
We're better than that insha'Allah.
So ask Allah, Azadu, to help us preserve
our tongue and preserve our intention and do
things for his sake, Subhanahu Wa Ta'ala. We
ask Allah a zarudah to enable us to
be of those who give sadaqa charity and
who help others so that they are helped
by Allah.
If you have just one question because I
know
I want you to be ready on your
way or you wanna make dua whatever insha
Allah. Anyone who has just one
question that they need to ask?
To engage in what? I'm sorry.
No.
For so after the act, if I think
that I may have committed riya, can I
engage in forgiveness of Allah? Absolutely.
Absolutely. So if you ever think that you
have done something and it wasn't bad sincere,
wasn't that good,
that is the opportunity for you. Allah had
awakened you so that you would think about
it, so you'd ask Allah for forgiveness and
that motivates you not to repeat it again.
So keep asking Allah for forgiveness for things
that we did not do right.
May Allah forgive us. May Allah accept from
us. And may Allah
make our fasting, our qiyam, and our dua
for his sake. May Allah accept from you,
and may Allah strengthen you to keep doing
more and more of it.
In the quiet moments before Iftar,
as the sun dips below the horizon,
we reflect on the past 17 years.
For 17 years, it's been our cherished tradition
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It's about more than just a meal. It's
about the love, unity and warmth we share
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But to continue this heartfelt tradition,
we need your support.
Your generosity can make this Ramadan even more
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Donate now and help us keep the tradition
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Thank you for being a part of our
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May this Ramadan be filled with love, blessings
and unity.
In the quiet moments before Iftar,
we reflect on the past 17 years.
we reflect on the past 17 years.