Channel: Ali Albarghouthi
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llama eliminare million pharaoh now and found me my LinkedIn was in Edelman Allah, Allah mean.
So reach chapter number 22 from Kitab or recaulk the softness of the heart from say hell Buhari Rahima hula. And the title
is Bob was heavily listen.
The chapter title is The preservation or the protection of the tongue meaning from what harms it or from what is sinful and harmful. And there's a bit more to the title of the chapter. So it says the preservation of the tongue and woman Kanna.
Woman Can you let me know Billahi Well, yo Mila here and the one who believes in Allah and in the last day, let him say what is good or be quiet? And he's saying to Allah, the Most High yield fishermen Colin Illa. They hear of people knotweed, whatever he utters, he has a rot he will not eat.
So all that is the title of the chapter. Now so the statement the whoever believes in Allah in the last day, that is going to come shortly in sha Allah in a hadith so we'll explain it then.
Colita Allah Allah saying my Elfie Roman Colin Isla de here, okay, when it whatever he says, Who is the Allah referring to the human being, whatever you say, whatever you speak,
the mouth, when it moves, whatever you say, let's say he you have or a T bone appetit. So okay, when it there's a reference to what
the angels, the angels Surah T means a watcher, moron.
So watch through comes, he's there. And he's always there watching whatever you say.
It means prepared for the task.
So he's watching and Ally quipped him so that he can do this job. So he's watching all the time, and recording all the time. So there is a transcript that is being taken of everything that you say. And the structure of the sentence may yell for you, though mean, Colin, it means that what ever you say,
Scotland's, you hear, you know, kind of defer, some say, only what matters gets recorded.
Meaning the good things that you say, which you are rewarded for, and the bad things that you say, which deserve punishment, or are sinful, only these things, but the rest the neutral things that you say are not recorded.
And others say no, everything that you say, good, bad, neutral.
All of that gets recorded.
So the angels, Allah azo did had foot there so that they would record everything that you say,
the small in the big.
And if someone knows
that that is taking place, what do you do? Like if you actually believe it, and we know that there is one on the right and one on the left. So the other Hadith tell us there is an angel on the right shoulder, an angel on the left shoulder, and they are recording the one on the right records, the good and the one on the left records, the bad things that we say. And you find that in a book that gets presented to you on the Day of Judgment. So you will be here and you will read on this particular day in this particular hour you said this, this this or you did not say this and that where sometimes you need to speak but you did not write. So that also counts You did not say. And on
that particular night on that particular day, you said this, but not that you said these good things, or you said these bad things to you read all of it. So someone who knows that he's being recorded
by someone who may use this against him, what do you do?
Like if you suppose for instance, you are talking to someone on the phone, right? And there is the very real chance that everything that you're saying is recorded. What do you do?
You watch every word that you say and if there is a word that may suggest something wrong, what do you do? You make sure you clarify what it means you don't want somebody later coming and saying, oh, you know what we got your recorded being say saying this and that. So you watch every word that you say because, you know, it can come back to harm you.
So you're veering being very selective. So on the Day of Judgment, what would you like to see in New York?
what would you want to say? So that is going to come back to you. And you either be proud or ashamed. What do you want to say? So Rocky, wouldn't it? Why are the angels recording though Allah Zoda knows everything, so that a testimony would be presented from somebody else who says, I've listened to everything and here it is.
So it cannot be denied. Right? So it's an additional testimony for a person or against that person that the angels also heard and they wrote and you get to read it for yourself, and you cannot deny any of it.
So the first Hadith here
the messenger sallallahu alayhi wa sallam said, may have Malema been here, he won by being originally he Atman. The whole Jana, whoever guarantees to me whatever is between his jaw bones
and between his thighs or his legs,
I will guarantee Jenner for him.
So the prophets, Allah wa sallam, he says, If you offer a guarantee, I'll offer you a guarantee.
Right? So what is the guarantee that he wants from us?
To preserve and protect what? The Tang
and the private parts? It says you guarantee this? I guarantee, Jenna for you, right? Now, is that guarantee that is asked of us? Is it an optional guarantee?
Meaning if you wish to guarantee it,
even though the construct may seem well, if you do, I'll do so it seems a bit optional. It's really not optional.
Because where do you want to go? Jana or jahannam? Because there's no third place? Where do you want to go? Jana, and it's a must that you should go there, right. So if you have to go there, then you have to offer that guarantee. So though the construct may suggest that there is an option in the matter, but there is really no option in it, you must guarantee this to enter that. So that guarantee is necessary.
But the Prophet sallallahu wasallam is offering it in that way. So that you know that you have to do something in return for another.
There's an effort. There's a preservation.
So the question here is,
how can you offer that guarantee?
That if you say,
who would like to guarantee this to enter Jannah? All of us should say, I'll guarantee it. Because I want that. So I have to guarantee this. So Oh, Messenger of Allah, I'll guarantee it says great. How are you going to guarantee that?
Especially that our desire to speak is constant? Right? Have you woken up one day and thought to yourself, I'm not going to speak today?
Have it ever occurred to you? I'm not gonna say anything. Like as an average person, does that ever happen? There are some people who may have certain issues, and they decide that but an average person, have you ever thought of that? today? I will not get to say anything.
Kid you practice silence. Dislike simple silence, where for the whole day or the whole week? You don't say anything? Is it possible?
Anyone? Is it possible? Of course not. And this also is not desirable. Why isn't a desirable? Because you have to say something, as a human being you have to communicate, you have to connect, you have to express if somebody forces you if you're living in solitary, and you're not talking to anybody, what happens to you.
He developed some issues. Right? He developed some issues, because he can't talk to you cannot communicate so as a human being easy to talk.
So if I have this overwhelming desire to talk, and I'm talking all the time, right? And sometimes it's about things that matter. And many times it's about things that don't matter. And sometimes it's about things that are useful, and many times about things that are not useful. And most of the time it's without thinking, right? So again, think to yourself, how many of us have a filter, where I think about what I want to say before saying
do we do that? Most of the time we really don't I just speak I just speak so if that desire is constant, and by the way today, right the
The kind of the tendency is to speak and to express whether you know or not high. Your opinion matters. Everybody hears your opinion matters whether you're as educated or not, whether you're know what you're talking about or not just say something. So everybody speaks about everything right?
So, how do you curb that desire?
And the same thing also with sexual desire. So a person, especially if they are young, how often does sexual desire visit them?
Visit once a month.
o does it
all the time, and especially with all those influences, right? Whenever you look around you, what do you see everything calling you to that. So how do you offer that guarantee what you desire is constant.
And the desire to speak is constant.
So it means that you have to encounter it by constancy in remembering Allah azza wa jal,
because the reminder has to be constant, you understand what I'm saying? That if the desire is constant, and the what calls you to sin is constant, the reminder has to be constant, otherwise, you fail and I fail, and you will never be able to offer any guarantee. Because that the Lord is calling you to evil is calling you off every day, every day, every hour. But what is calling you to the merciful is once a week
Or once a day, that doesn't work. So that that reminder has to be constant. So at means that learning has to be constant. reading the Quran needs to be constantly by constantly I don't mean every hour in the day. But I mean, every day
reminding yourself of these Hadith needs to happen more often.
So the etiquettes of speaking of protecting the tongue of what should be said what should not be said how to control what you say all that needs to be more often controlling sexual desire, why, and how, and its rewards and the pitfalls of non controlling it needs to be more often. That's the only way you'll be able to guarantee the tang and the private parts to preserve them. If not, we fail.
So I hope that makes sense. So in the prophets, Allah Allah wa Salam is saying many of man who guarantees is if you say, I'm gonna guarantee, it means that you will be vigilant about what you say, and what you do with your body. And for that you need to be reminded of the right thing, and motivated to do it and worried about doing the wrong thing, and its consequences. So learning as we said, and reading the Quran, and salah and the Quran, Allah azza wa jal.
The second thing here is that as we will see, shortly, the tongue and the private parts are gateways. They can take you to jahannam. But equally they can take you where
Subhana Allah, Allah, Allah did not give you an organ or of them for it not to do something. It has to act. So if you take as we said, if you'd say to a person don't talk, he'd be asking for the impossible.
So if a person has sexual desire, you say for everybody, right? Don't use that. I'd be asking for the impossible, but rather you would do what point out the halal or the virtuous. So as we said, the tongue could take your Johanna, but it could take you also to Jana. How?
saying good things, the Quran vicar, commanding good, forbidding evil do that happens through the tongue?
So you've sexual desire. Don't you know what it takes us to hellfire? We know how that happens. So if I'm using it in Hala, does Allah reward me for that?
Yeah. So you actually could be fulfilling your sexual desire and Allah rewards you for it.
And the prophets, Allah Selim told them that and they said, he rasool Allah al de a whodunnit shahada, Waiuku Allah who fear edge, he says, one of us satisfies his desire, and Allah rewards him for it. Because in their mind, or in the mind of the person who's asking a badda is the reward is kind of join to difficulty, hardship. Right.
So they could be something could be that pleasure.
trouble and Allah rewards me for it. Just like somebody tells you, you eat if you listen, suppose you like chocolate cake, you say you eat this cake, and you get rewarded for it. It says really like this cake, I eat it and like like eating it, Allah rewards me for it. You say, yeah. So the prophets, Allah is LM, he said, he says, Do you see that if he had satisfied his desire in Haram would not Allah count that as a sin? He said, they said, Yes. He says, if he takes it and he does it inhaler, would he not reward him for it?
So the sexual desire? What do you put it in Hala. And part of your intention is I want to have children who
are any have to heed. And they know Allah has the origin and do what pleases Him. And you have that and you raise them. And you struggle and be nila, as though Did you triumph, you do your best
that Allah rewards you for all of this. And that could be a cause for you to enter Jannah your kids who have been through that sexual desire could be a reason for you to enter Jannah. So it's a gateway could take you here, or it could take you there. And your tongue could take you here or it could take you there. It depends on what you do with it. And that's why we need to direct it. Right? Right. So yes, I can't stop talking. But if I'm not going to talk about evil, what good things can I say? How can I engage my tongue? Right? And one of the best things you know is dhikr of Allah Atsuta one of the easiest things, so if you want to, like replace good with evil,
or even with good weather, avoid good like, leave evil and do the good things if you want to do that. The easy one of the easiest thing is Quran and Dhikr of Allah azza wa jal and decree is easier because you don't have to sit and open a must have and read. You just say Subhan Allah Subhana Allah Subhan Allah Al Hamdulillah Al Hamdulillah Al Hamdulillah and you will feel Subhanallah you will feel that especially if the heart is alive. Now when you say that things or engage in conversations that displease Allah as you will feel that you don't really feel good after your heart is agitated, uncomfortable.
But Subhanallah when you start seeing the code of Allah zodat especially if you say it for about, let's say 510 minutes you feel a lot better come like this life tastes different.
Right? This life tastes different. Everything around you is a little bit better. So when you say Subhan Allah Alhamdulillah Allah Eid al Allahu Allahu Akbar, the holdover, Lakota Illa. Or you will choose one of them and you engage in that if you will, that you will feel better and that is one of the benefits of knowing what to do with the tongue. Allah Allah
Nam the following one the following hadith
is where Rasul Allah has a lot he was salam Sysmon Kenna Umina villa, he will do will ask you, whoever believes in Allah and in the last day, let him say what is good or be quiet, and repeats that first part of that sentence and whoever believes in Allah and have the last day let him not harm his neighbor, and whoever believes in Allah and the Last Day, let him honor his guest.
So whoever believes in Allah and the Last Day, he will do these three things.
Now why preface it by saying Whoever believes in Allah in the last day
to emphasize that, if you know that this is coming from Allah.
And if you know that you're going to meet Allah azza wa jal, and these actions matter, though they could be difficult at a time, but if you know that they matter, and Allah loves them, he will do them.
So that's your motivation.
And that is the connection between Eman and good manners.
And sometimes we don't see that connection or we don't leave that connection. Sometimes a person could have is well mannered.
But it's not because of Allah's Zota. Or the Day of Judgment. They just, it's natural in them, or they were raised that way or the society around them acts this way. But it's not because of Allah azza wa jal. It's still it's good that they have these manners, but it needs to be for Allah. And sometimes it's the other way. A person goes to the masjid, prays, they know Quran, but how they behave, just outside of that circle of worship is very different. They don't see the connection between how you read the Quran and how you behave outside.
So when they asked famously, they asked
Aisha Radi Allahu anha what was the manner of the prophets Allah He said them he's hola What did she say? It was the Quran
meaning like look at the Quran and oh Allah azza wa jal commanded and warned against.
And you will see that the prophets on Sydenham is applying it that's his manners. So if Allah is calling for mercy, you'll find him Merciful. Allah calling for generosity and finding to be generous for forgiveness, He's forgiving. You'll find that he practices all of that. So if you believe in Allah in the last day, you should have the best of manners.
Because you will see that on the Day of Judgment.
And the prophets of Allah Allah wa salam said, and that is an another Hadith, that the person who has Houston and holo will reach the level of Asa IMOCA him, the one who constantly fasts and constantly prays at night.
So if you want to advance
in Islam, in the love of Allah azza wa jal do this for Allah sake, you may not be
a person who confessed a lot, or you cannot, or may not be a person who yet is able to pray at night,
or be constant in doing it. But maybe you can be a person who has the best of manners for the sake of Allah. And that will lead to this.
And this will lead to that, and they should see how you are with Allah should be reflected in how you are with creation. And if it doesn't, ask Allah to bridge that gap for you.
So he says, Whoever believes in Allah and the Last Day, let him say what is good or be quiet.
And this is among the three is the most difficult.
That is where the scholars will say, a person needs to think.
What I'm going to say next, is it good
And if it's good, I will say it. And if it's not, I won't speak.
So as I said, there is always a filter between you and your tongue. And whatever you want to say, whatever occurs to you, I will say this, or I won't, has to pass this filter.
And if it doesn't, it means that it failed the test. So you're not gonna say.
So, they say that
the mind of the wise is behind his tongue.
And the mind of the foolish is in front of his tongue. What they mean by that is the mind of the wise, stands before his tongue, he thinks about it then speaks
the mind of the foolish is in front of his tongue, meaning he doesn't think about it until he says it. And then you'll say, Why did I say that?
Why did I say this? And the interesting thing about words is that as long as you did not say it, you still have a chance.
You can think about a better word, even a thing that well, it doesn't really need to be set at all.
And if it did, needs to be set, you can say it later. But you're in control the word that word or that sentence doesn't control you. But once you say it, it owns you. You are the person who said this and that to me. Right? It owns you, it defines you. But before that you own it. You could release it, or you could keep it so failure could hire on only a small thought. Okay, how do I do this?
How do we do this? Okay, now we've learned it. This is Eman. How do I learn that? How do I practice it by first knowing it second, trying to remember it by making maybe even a weekly portion of remembering these ahaadeeth Meaning there's a weekly session for yourself, individually or with your family, where you select certain Hadith and you say I will read this every week. So that I will just remember it, because my task is to control what I say. And also engage your tongue in what pleases Allah azza wa jal because the more that you do this, the less that you will do of what displeases Him.
And you will see that Allah has Zota endowed you with patience endow you with more wisdom, drowsy with tranquility. You're not so easy to be angry or resentful or irrational or foolish in what you say.
So for the Apple hire on only a smart and then do also. Yeah, Allah enabled me to do that and all
once you speak, once you finish talking, whether it's after a particular setting, or at the end of the day,
you know, before you sleep or as you're falling asleep, you say, What did I say today? This is hyssop What did I say today? This was unnecessary. This was really hurtful. This was really good that hamdulillah so if you find something good you
thank Allah for it. If you find something not so good. He seek Allah's forgiveness. Yeah, Allah, forgive me for this, and allow me not to return to it. So you make a note of it. Hoping that insha Allah the next day, you're not going to say this thing.
You're not going to repeat the same mistake. And you make dua for Allah azza wa jal to cleanse your tongue and to protect it.
And thus why we also say Subhanak, Aloma will be handed a shadow into either into stuffy recover, to worry like that at the conclusion of your speech or a gathering that you had. At the end of it, you say this dhikr asking Allah for forgiveness, if you haven't memorized it yet, simply at the end of whatever conversations you have,
as the federal law if I've said something wrong, so this way, you stay close to Allah has zoton and aware of what he likes and what he dislikes and what you say. The next one
woman can a human will be law, he will do mill Earth any further you the Jarrah and whoever believes in Allah in the last day, let him not harm his neighbor. And another Hadith it says let him honor his neighbor or be kind to his neighbor, and they complement each other. So that tells you that it is a duty upon us
as believing men and woman
that we take care of our neighbors. Does it matter if they are Muslim or non Muslim? No, it does not. Your neighbor is your neighbor. If he's Muslim, he has greater rights.
But even if he's non Muslim, he still has rights on you. So you have to be careful in how you may be hurting your neighbor.
And it's a good gesture to go to your neighbor and ask them by the way, if I ever am doing something that harms you, let me know. Because they could be shy. You could be loud, but there are you know, they're not interested in, you know, starting up conflict. So they don't want to say anything, but tell them if I'm loud. If I do anything to upset you let me know. Why is that because as Muslims, Allah Zota loves for us to be kind to our neighbors, and I want to be kind. So let me know if I ever disturb you. So withholding your harm. That's the first step with holding your home, you're not doing anything to upset them. The next step is to be kind to them.
A crumb. And that Ikram can take different forms, depending on custom depending on what is right in the culture that you live in. Whether it's to give food to them, whether it is to greet them, if you know them better to say if you ever need anything from me, just let me know. You clean your yard or your front yard as soon as well as you clean theirs. You offer something without their requests, but as a good gesture, and as you're doing it. He says
it's not because well if they don't do the same to me, I'm not going to do it to them right. So you're doing it just as quid pro quo like I cleaned then you next time you need to clean mine. Right I gave you food then you need to give me food. Right kromm Will jar if it's done Lila as Odin it's Lila you don't want anything from them? Like you know waiting for anything.
Or you know, it'd be used as an opportunity to evaluate them right? So as you know, in some cultures and what have you, you give a plate of food.
And that custom is what to give it back. And as you give it back, you judge them based on what you gave them. Right? So if I cooked something and it's good what did they give me back? Did they just buy something outside and give it to me and is it good? Or is it not? Is it expensive? Or is it not see how cheap they are? Right? It's not supposed to be like that is supposed to be a cron the sake of Allah xojo Whatever comes back, it doesn't matter. Alright, so the things should not be a competition. Right? It is pulled out as
women can you want me to be lazy? What do you mean for Lucrin BLUFOR and you believe in Allah and the Last Day let him honor his guest
and will in sha Allah have a definition of what a guest is but generally a guest whoever enters you
Your home, but specifically a traveler, who comes into your home and they need for you to host them and to take care of them. So honoring the guest is also an obligation is something that is from your Islam. And we know from the time of Ibrahim alayhis salam, and his famous in the Quran, how he used to honor his guests, all the way to Muhammad Sallallahu was in them and the Muslim afterwards, it's a feature of Muslims, somebody comes in, you got to be invited to their home, you got to be fed, you got to be welcomed, they will be treated as if you're part of the family. It's intrinsic. And it should be part of that Muslim DNA that for the sake of Allah azza wa jal, you honor the guest. And
you are run by what with speech, with gestures, with food, whatever it is, but you honor your guests, and you make them feel special and welcome. So that's also part of Eman and part of Islam. And again, it's not I hosted you. So the next time I'm in your city you owe me. It's not like that. Okay. And if you really want to do it for the sake of Allah azza wa jal, when you're in their city, you may not even unless it's, you know, impolite. You may not even tell them that you're in that city, so that you don't burden them. If it's impolite, no, you let them know, but you don't burden them. Because you want to feel you don't want to feel like I'm being repaid.
Or they feel obligated. I did not host I did not honor for that thing. And if you're just doing it for a worldly reciprocation, there is no reward with Allah's right.
If I'm doing it if I'm giving food for the sake of receiving food or hosting you, in the sake of receiving the same from you, that's not for Allah zoton. So that's where the distinction here believe in Allah. And in the last day, let him do this.
The following Hadith here adds a little bit about the Alpha hosting the guest.
He said Salatu Salam o the alpha to the data to a yam injure is A to A says hosting a guest is for three days, and his reward or his gift. They say what is his gift? As the prophets Allah Selim, what is his gift, he said, The Omen WELEDA a day and a night. So here and other Hadith, you'll understand from it is that hosting a guest is for three days, 2324 hour periods for three days. And what type of guests are we talking about here? It's not simply this person who comes to you and visits you for an hour or two and leaves, who leaves in town. That's not a belief that we're talking about. That's an out of Towner, somebody who comes from out of town, and he has no place to go.
has no place to go. So what do we owe him? When he comes out of town? So we owe him three days. Right? And the scholars and I'm not going to go into much detail about the debate whether this is an obligation or recommended
and whether it is an obligation in cities? Where do you have hotels, and a person can find lodging there, versus villages where there is no one to or nowhere to stay. So you would have to host him and receive him. So the debate these issues, that's not the our topic for today is just to know that what that guest deserves our three days. And he said and his gift, they say oh prophet of Allah, what is his gift, he said, and a day and a night. So again, the scholars understand that in two different ways. One way is that that gift is included in the three days, meaning the first day of the three, you treat him extra special.
Like extra food,
better food. The remaining two days is the regular food, whatever you eat, and your family eats. So the first is the special day, the next two days is just like what the rest of the family is eating is that is the gift that you give to him. Other scholars have said that the gift is after the three days. So you host them for three days. I mean, as long as you can afford, you host him for three days. And then after you give him what will suffice for a day for a day's travel. That's the gift
and others understand it in a third way. What is that? Third Way is that if you can't host him, for whatever reason, you give him what satisfies him for a day so that he can continue on
His journey well lo Allah. But what do you take from that? is honoring the guest is honoring the guests whether it's an obligation or recommended as I said, it is part of iman.
The remainder of the Hadith we've explained it and because it's repetition
the final two Hadith and both of them are saying the same thing is where he sallallahu alayhi wa sallam said in an update Akela mobiel Kenny muddiman Ridwan hula hula you'll kill her Bala. year for Allah who beheaded Raja he said that the servant of Allah would say a sentence that pleases Allah, but he doesn't pay much attention to it. And Allah azza wa jal raises him because of it. degrees in Jannah meaning and indeed the servant of Allah who would say a word that displeases Allah does not pay attention to it and he falls because of it into hellfire.
now, so I'm sorry, it's just one Hadith I thought it was.
Oh, now now it is two Hadith I just kept the one in the middle. The one in the middle says something similar that the slightest of Allah would say a sentence doesn't think about it. He says and slips because of it into hellfire. A distance greater than the distance between East and West, meaning a great distance.
So here are the prophets or SLM is emphasizing the role of the tongue.
So you can say one sentence that pleases Allah.
The Kingdom war is both beautiful and frightening. Beautiful when it's good frightening when it's not the beautiful thing is that you don't pay attention to it. You say it. It could be commanded good, forbidding evil ally, this is haram, it shouldn't be done. Okay, this has been a this is shared. And it's so difficult to say it but you push yourself and you say, I'll say it for the sake of Allah. I know people don't say these things much nowadays. And I know I'm gonna receive some backlash because of it. I'm just gonna say it, and you say it, and you forget it. Or you comfort someone and you remind them of Allah or you give somebody advice, or you lead somebody who's lost to
their destination, something, you say, Minard, the one Allah that Allah loves, and you don't think much of it, you forget about it. And because of it, Allah azza wa jal puts you in Jannah.
Look at the beauty of saying the right thing. You don't pay attention to it. Because that one sentence, Allah puts you in Jannah, or takes you levels up in Jannah.
And what a beautiful thing to say, to see on the Day of Judgment, why do I deserve this? Is it on that particular day, see what you said, Allah loved that from you. You didn't anticipate, but you got that gift, just because you decided to save the right thing.
And that is the beauty of saying the right thing. And being brave, to say it and being wise to say it. And it doesn't. This is not just given to anybody. You need to have to feel guidance from Allah support from Allah to be able to say, and that may indicate also a level of striving,
controlling your tongue, trying to say the right thing controlling your tongue asking Allah zodion And then Allah gives you that gift. So that's one thing. The other one is that you may see one sentence,
and you don't pay much attention to it. And because of it, you slip into hellfire.
And that's the terrifying thing. The terrifying thing is that, at least if you took note of it, you can do something about it.
You could feel guilty and if you feel guilty, what happens if you engage in step four, ask for forgiveness, do something to compensate. But if you don't even pay attention to it. So that indicates someone who as we said, doesn't monitor what he's saying. And there is no filter and there is no hisab you don't ask yourself questions after you say what you say. And there is no regret and there is no awareness.
So it goes without repentance.
And that is his problem. And then count I mean or you know think to yourself, how many sentences have we said that we forgot about?
How many sentences have we said the word forgot about?
And that is why when we say ask Allah for forgiveness, you say from what
Murtala Mohammed Allah Tala from what you know and from what you do not know. And as Allah says, I saw hula hoop when a su Allah counted it and they forgot about
so Allah doesn't forget it. But we forget. So you need to say a stop for Allah. Stuff for Allah as the fear Allah, because you might have said something
and you want to catch yourself, right? Especially when you're telling jokes sometimes are a few prone Do you know, to making people laugh, you mean that you know that making people laugh is one of the easiest ways to earn a sin.
Not that it is in itself, any condemned bubble, but if it's an excessively,
or if that's your motive, that's your personality, or you think that that's your personality, the more that you want to do this, the more that you will find that you'd have to lie. Right? To make people laugh, or mock people to make others laugh.
Or sometimes God forbid you and I, if it goes into the religious realm, and you start Matt mocking things religiously.
Or sometimes not even that people who are making fun of religion, making fun of God, right on TV online, they make fun of religion, they make fun of God. They make fun of the prophets.
And they make a joke and you laugh.
Right? And you're not outraged.
And you wonder why am I not outraged?
Or they make inappropriate, obscene jokes.
And you laugh. And you wonder why am I not upset?
that is considered in a different way. Consider that you a particular color,
or ethnicity. And you hear or body shape and you hear someone making fun of you. On TV or online. Do you love?
Do you know right? I don't know if you laugh. I don't know. You're telling me. They're making fun of you. And you laugh. But we don't. Right? You get offended, right? How, like if a male is making fun of females and a female is listening, but she's gonna laugh
or the other way. So whatever group you belong to, okay? If they're mocking it, you immediately react. you're offended.
So why is it that when religion gets mocked, when Allah get applauded, you laugh
It's not supposed to be that you need to you need to immediately right if you're watching whatever you're watching, or listening or your friend or whatever, and they trespass into religion and they start marking that immediately need to disconnect immediately. That's not funny. You've you've crossed the line is not that oh, if the mark my heritage, I'll be angry. But if they crossed the line and the mock Allah, it's okay. What kind of standards are we applying?
Right? What kind of if the mark you know, my country Oh, I will I'll blood will be shed. But if they might, Islam, it's okay. And I'm not calling for shedding blood. I'm just saying that the standards. So you should be outraged for Allah sake. More than your outrage for your own tribe, or for your own color or for your own parents. So whether you say or react to it.
The next chapter and it's a short chapter.
He says Bible book, E. Minha. Shatila. This is crying out of the fear of Allah azza wa jal from Asha tila.
And there's kind of a slight difference between Hershey and Hove where Hashem is fear but with knowledge,
right Hachette is filled with knowledge. And if you want me to kind of explain this more you let me know in sha Allah, but generally it's it's in English, it's translated as fear. So crying out of the fear of Allah azza wa jal, he said sallallahu alayhi wa sallam said attune Yulin, to whom Allah seven that Allah will shade Allah to Rhonda Allah Hertha followed Aina a man who remembers Allah who mentions Allah and His eyes overflowing with tears. So Bukhari Rahim Allah does something that he often does which is what he cuts the Hadith and brings only that part that is relevant to the chapter. So he doesn't you know include all the Hadees all the time he will cut it and bring this
piece relevant piece so he says here, seven who Allah will shade shade when that that portion of the Hadith recorded doesn't say, but the seven that are
Law will shade shade when
a day of judgment so Allah will shade them on the Day of Judgment. He says seven he doesn't mention the seven, he mentioned that he somewhere else. Right? Adjust Imam and a young man who had or a young person who had grown up in the obedience of Allah xojo etcetera, etcetera. He just brings the last one, Raju Rhonda Corolla a person or a man who remembers or mentions Allah, and for follow Dinah he Christ.
In another Hadith, it says that God Allah Hadiya
he remembered Allah or he mentioned Allah azza wa jal Hadiya alone, and he cried.
Now, other versions of the Hadith says that he cried out of the Hashem of Allah.
And this particular one says He just cried when he remembered Allah so you can and this is the opinion of Al Hadi, that this particular sentence with the prophets, Allah Sydenham is about the man crying out of the fear of Allah as his origin.
But you also could cry out of other reasons, meaning, somebody could miss Allah azza wa jal have this Shulk desire to see Allah azza wa jal so intensely that he Christ
He feels kind of the agony of being in this dunya and the separation of being from Allah as though did in that distance and he misses Allah so much he cries as possible. Or he remembers the the beauty of Allah and the greatness of Allah and he cries because of it, or he cries out or the fear of Allah, meaning remembering his sins, remembering all the things that he has done, and Allah's Majesty What I what we owe Allah, and that he hasn't done enough, and he Christ.
So that person, Allah will shade him on the day of judgment.
And this tells you that the fear of Allah as though to having a living heart, that is so light, so responsive, so alive, that he could react to Allah azza wa jal by crying is a virtue.
And it says, as you said, we said in the other Hadith, the Kalahari and he remembered Allah alone,
Why emphasize by himself,
because when you're in a group,
it's easier to have her show.
Easier to have her shirt. So when you come to the masjid, let's say salatu. Juma or Ramadan, or there's a reading of the Quran. And it's a group and everybody's listening. And everybody, it's easier to have her. Sure. And it's easier to react and your Eman to grow. And it's easier even then to cry. Right, you could actually cry, because you Iman is high.
And that in itself is great. And it's recommended. Beautiful. And we'll come back in sha Allah to it what why what do we need for that to happen, but when you are alone
that motivation to remember Allah as Odin dips, right?
Because others are not there. And the environment is not the environment of a mistake, or a hotbar or Ramadan, or Quran, you're alone. And you can do a lot of things.
But you remember ALLAH, and you mentioned him. So I'm just gonna say vicar, because I don't want to say remember mentioned remember mentioned? I'm just gonna have dhikr of Allah. Because it concludes both right? You remember, but you also mentioned so they can.
So what motivated you to do this? That because
it's not other people.
It is Allah Himself. So that's the outmost of sincerity and attachment to Allah. And when you're alone, and you still pray,
and when you're alone, and you still engage in vicar when you're alone, and you still make dua
and means that the Eman that you have is strong enough to carry you even when you're alone.
Yes, Alhamdulillah. In a group, you behave well but when you're alone. So your Eman is strong?
You've been working on it, you've been asking Allah for it. So it is more sincere than when it's done in a group. So that's one second then you prefer the company of Allah over the company of other things. So typically for us today, not only the young, even those who are not so young.
When you're alone, what do you usually do?
Like you will find
yourself alone. Today just now? Well, okay, five minutes, you have five minutes, you have 10 minutes at home, you find yourself alone, what do you do? What do you look for? From? Right?
Because this empty, right, there's silence. You're not used to it. So you need something to fill that silence, because that silence is agonizing. What am I going to sit just here to like if you're waiting for the doctor,
and you'd have to wait for five minutes, five minutes, and the phone immediately, let me just check this and check that and so your mind is always running. And you need always to be connected to something else. So when you've decided on your own, by yourself, that you will have vicar of Allah, you prefer them over other distractions,
other waste of time
and you remember them and here is a virtue of Halawa.
That is a signal for the virtue of Hello solitude. Whenever solitude is beneficial,
right. So as Muslims will not really recommend it to live in solitude, or we were not monks. That's haram. It's Bidda. Alright, so like the bit out of those who before us, he says, if I want to worship Allah azza wa jal, I will, you know, head to the top of a mountain and be my myself. That's the Buddha.
But at the same time, you do want to preserve or save few moments of each day in solitude. Just you and Allah azza wa jal. And I said, Whatever solitude is good for you. Because for some of us we've needed near did not reach that level yet. Solitude may not be so useful, because for some solitude is what sinful. I can't be alone. If I'm alone, I'm doing something bad. So to say to that person, don't be alone.
Or if I'm alone, the whispers of the shutdown start
rolling in a safe for you Damiano. You need people around you. And that is your jihad. And he would no not demoting you because of no, no, this is your Jay, you're in jihad. That is if you're struggling with a sin, you're in jihad.
And if you're struggling with bad thoughts, you're in jihad. So solitude doesn't work for you. But if you're not that person,
and you can afford to be alone, you need moments of solitude, without distractions, without anything else, you and the Quran, for you to be able to be alone with the Quran, disciplined,
happy, to be alone with the Quran, to be alone with the vicar of Allah, to be alone with dua to be alone with Allah. And that for that to be satisfactory, actually pleasurable.
That's why they will be some of the self. I would say
that this is I struggle, paraphrasing, I struggle when I have to mingle with people.
I struggle when I have to mingle my people, my joy is with being with Allah xojo. That is, these moments that they spend with Allah are so delightful.
So delightful, that when they have to withdraw from it and talk to people they see the difference is so you see, it's agonizing to talk to people, because when you talk to people you're talking to about the dunya and about concern, worldly concerns. But when you stop and you go back to Allah azza wa jal, none of that is there. And you feel that comfort. So it's not escapism, it's not like okay, I don't want to deal with any wharves, worldly problems, I just want to run away from them. It's not that it is enjoying being with Allah azza wa jal so much, but you can't do that. If you don't allow yourself to be alone with Allah has voted, as I said, whenever that is useful.
And last thing we'll say about this hadith is that it takes a living heart, a soft heart, for heart to cry, out of the fear of Allah soldier.
And that should be an objective.
That should be something that we aim to have. Now why is it that the hearts Don't cry today, and the eyes are dry,
is because of the distance and because of the hardness of the heart. That is the problem. The heart has been drowning in sins. So when you throw sins at the heart,
when you throw sins at the heart, the heart can't breathe. So it can't cry.
When the heart is so, you know is swimming in the love of the dunya. Drowning in the love of the dunya. It can't think about the hereafter. So it needs distance from the dunya separation from the dunya and it needs
It's tougher to polish it, for it to come back to life. And when the heart is alive, it can respond to Allah's commands. And it can love Allah and it can fear Allah and it's an actually cry.
And they say about the prophets of Allah Allah wa salam apologize if I've taken more time that I'm supposed to, but they say about the prophets of the Lord, he was in them Aisha said about about him, that are one of those nights when he started the salah. And he said, as he started to read, started, kept crying salatu salam, until his beard was wet. Like, you know, tears were flowing down his face on his bed, His beard was wet.
And then he kept crying until he salon he was telling me his lap was wet.
And then he kept trying salon he was Sillim until that sand or that whatever, the carpet underneath his foot, that also got wet.
So that is a connection with Allah azza wa jal that is reacting to the Quran. That is a heart that when he hears Allah, it's moved.
And this is a bit foreign to us. right a bit foreign to us, someone's crying, it means that you know, something's wrong with them. Right? But here's someone is crying, it means something is very right with them. It means that they are loving of Allah azza wa jal and fear of Allah and close to Allah azza wa jal. So as a lot of Bill Alameen, you know, to help us with that, that's the that's the purpose of all of this other QA at the softeners is a person to know how we're supposed to be. And then the way to reach that. So today, controlling the tongue, and saying the right thing, and occupying the heart of that tongue with all the good things that we can do and staying away from bad
things. This is one of the major lessons of today because there's a connection between what we say and how we are on the inside.
So John, let me know if you have any questions or anything you would like to add?
If you inside to think something that is good or bad for you, because
it could be could be thinking could be any other. No?
No, I'm Zack, Allah has a good question. So the question of the brothers Allah here is, it says if you have a thought, if there's something inside your heart, but you did not say it, you did not verbalize. So it's just inside whether it is good or bad, will that be counted or not? So we say that there's a Hadith of the Prophet sallallahu wasallam. That says that for good things. First, that if you have a good intention,
and you don't say or you don't do anything, Allah azza wa jal rewards you for it, because you have had a good intention. And if you have a
bad thought, but you didn't say anything, you didn't act on it, just as a bad thought, Allah, Allah does not hold you responsible for it until you say or do.
Now, one thing, one exception that we will add to this is that if you have a bad intention, so it's not a bad thought, but a bad intention, a bad intention to do something evil, that you've decided to do it. That is bad. I've decided to
any I don't have an example to kill, I decided to see like that is a bad intention. But it was just a thought that is swirling in your head. Allah does not hold you responsible for it. So something that comes to your head, and this is you know, useful, insha Allah for those who have bad thoughts, a bad thought comes to your head.
And sometimes you have no idea where this came from.
I'm going to steal this. You've never stolen anything in your life. But you're going to a shop steal this.
Now, some people struggle with this, because what what does that mean that I'm a thief? Where did that come from?
So do my thoughts define me? Is this coming from in me? Is this my personality? Do I have a psychological problem? So I have to listen to it. You start struggling with that. But we know one thing for sure, which is that there is someone who is called shaytaan. Right? And what is the shaytaan? Do?
Whisper and whispering is what planting bad thoughts into your head. So when something bad comes into your head, what do you do?
I will be lamina shaytani R rajim. Recognize the source. It's not you does not say something about you just dismiss it and say Oh do we laminate on a regime and move on? Recognize the source and move on
So as long as you don't say you don't act, Allah forgives them. But the good thing and that's the beauty of it the good thing if you intend to do it, if you have a good thought, I will remember Allah I want to donate I want to do that. It's a good intention. And even if you don't end up doing it, Allah rewards you for it.
And that's why also there's some of the scholars say,
increase your good knees
have as many good intentions as you can. You may not be able to do a lot of them but as long as you have that all that is good. All these are good deeds a lot.
Silent Vica See, thicker is not thicker. If it's the commanded obligation or recommended thicker, it's not thicker until it is thicker with the tongue.
No, it's it's in it's in a sense, you're thinking about Allah. Because when you think Subhan Allah in heart, or Hamdulillah, you're thinking about Allah, but vicar engages the tongue. And they say so that also you at least pronounce and you can hear what you're saying. Because the more that you engage the organs, the more that Allah azza wa jal rewards you for it, but just silent. Okay, silence, right thinking about something is simply thinking about it. And similar also, you're not in the Quran, like reading the Quran? Because some people when they read the Quran, they do silent reading. silent reading is not reading. Okay, you're just looking at the page. And maybe you're
looking for something or, but that's not para. What is Clara?
You have the tongue has to move. Do you have to hear what you're saying? That's good. Ha. Hello, Anna?
the first one,
we did a lot
better saying good.
It's always gonna be the case, it's going to be real. It's always going to be
the other one was
on facts, or the advice to your neighbor.
Only tonight or based off
the third one, which is already because
that has changed from when
you don't want to
change in many ways.
Remember, definitely for Mother's Day when we hit the summer, is it okay, that kind of situation
to arrange them
and put them in their university to get there for them? If they don't know how we're going to play.
Zach got lucky. So he said, we're like laughing? And it's actually a good question. Because a very practical question, right? So he says honoring the guest or taking care of hosting them has changed very much right, from how it was at the time of the Prophet salallahu. Salam, and onward. So he says today that has changed. So he said, To give an example of somebody who's visiting you, and they're staying for the whole summer or something like that, or extended days.
right, so let's say relatives who are coming and they may want to stay with you. So he's saying that is it okay to tell them we meant to give them You said to give them money and say, Here go stay in a hotel? Or is to suggest to them that they should stay in a hotel is
Say Say Say?
Just tell them straight up.
Yeah, so I've been says if they're not well off, if they if they actually are in need? Can you offer the money and say, you know, can you go and stay in a hotel because you don't have the space? Absolutely. So that's the way that how would the Summer Scholars say and his gift, meaning that this person can't host them,
but he can give them some money so that they could continue on their journey or they can be find other arrangements. So you absolutely can do this. He says, unfortunately, I can't host but here is in case they need the money here is you know, 123 days commendations where you can stay in that hotel. So you can definitely do that. And that's part of honoring the guest or if you know that they're not in need, and it will again to inconvenience you be difficult for you. And you can sit
Just them as some scholars have said that this does not apply for city dwellers. Because you have hotels because you have alternatives because because because suddenly you can divert them to you can eat become more comfortable for you. If you could stay here, at the same time, you can still honor in other ways, definitely take him around or invite them for this and that, but tell them, that's what I can do. But there are certain things that are beyond me that insha Allah shouldn't dish would still fall under the category of honoring the guests. You can as you said, you evaluate each case separately, and each person knows best what he can do and what he cannot lie, not.
Now, so maybe asking about and we'll have to make this the last question, because I don't want to delay your Eurasia. So is there a way to, to monitor the kids and control the time that they spend on their phones, so they're not constantly distracted, and they're not addicted to it? There obviously are ways in the best way, the very best way is not to give them phones. And I know that could be too late for some people, but not to give them phones. So actually not to because they're still developing
and that is going to damage them. So you wait until they're 18 or beyond and only then they would be able to purchase a phone or have a phone but before that No. Second of all, there are some apps that will lock them out. Right so that they will not be able to use this and that and forces them right to find something else. Another thing is to set limits. You have this phone for one or two hours. So you will be the one in control not they control you not the phone who controls them, but you say you can use your phone from this time to that time afterwards. You can't to give them that discipline and presence of mind. Otherwise, there will lack focus and most of what they do in life because
they're constantly being distracted.
Zakouma law Hey, I will see you in Sharla next week at the same time Subhanak llama will be Hambrick shadow IDI Aidan testify