The Disease and the Cure #11 When Sin is Normalized, Everyone Suffers
Channel: Ali Albarghouthi
File Size: 91.32MB
Yo cyberview assylum llama in the critical issue CRICOS neighbor, attic Aloma aluminum a InfoWindow. And fan of Mr. Olympia winner was ignite Illman, audible and me.
And my bad.
I believe the last thing we've mentioned was the Hadith of the Prophet alayhi. Salatu was Salam when he talked about particular sins and their outcomes. So I think that's the last thing that we talked about. So if that's where you're at, if you're following us, then Insha Allah, you're on the right page.
And what follows is a Hadith.
The statements is authentic, not the whole story. But the statement of the Hadith itself, which is something that we've seen, where the prophet Alayhi Salatu was Salam had said, oh people, Allah azza wa jal is telling you more, or Bill Maher or fewer now
enjoying what's good and forbid what is evil. Before you ask me and I do not answer you and ask for my help. I do not help you what Dustin Cerrone further on solocom. What is alone, he fell off the cliff TiECon. You asked me and I, meaning, you pray, and I don't answer you asked me and I don't give and you want my help, and I will not give it to you. So morobe in Monrovia on our honeymoon.
So that part is authentic. And it goes well with the other a hadith that we heard from the Prophet Alayhi Salatu was Salam. And we will see through the confirmation of all of them, which is that you either do their part, right? Or Allah azza wa jal withholds his
help and withholds his answer to do so you must do what Allah loves from you, in order to receive what you love from Allah. Does that make sense? And you have to please Allah azza wa jal for you to be pleased. You have to do what he wants from you in order to for him to do what you want from him. But it can't be the case that I'll do whatever I want. And then Allah ask Allah azza wa jal to come and help me and assist me. Sometimes in things are out of things that are my own doing. I lead myself into this mess by disobeying Allah Azza. Jinnah? No, I'm saying Allah come and help me without even considering that I should change in the process so that this mess would go away. So
it's important here to keep in mind that that shall erode that duty of forbidding evil and during joining what is good is necessary for the health of the Ummah, for its salvation for the health of the individual and his salvation, and for Allah azza wa jal to answer our dua. So that's basically the gist of what is there.
The next is an Ahmadi czar hit Rahim Allah and he is from the progeny of autumnal Hatha, what are the Allahu Anhu? He said, in the middle of Athletica I Neff Sica, part of your neglect or part of you neglecting yourself, okay? And your distance from Allah azza wa jal is that you would see what upsets Allah and you pass it, you ignore it. And you don't command you don't forbid, out of fear of those who have no power over you to benefit you or harm you. Right. And then he said mintaro kalaam, Rabina Rofi when he Angelman Karima HOFA, 10 macklow, clean Newz admin Huzzah. He says, if you leave in joining what is good and forbidding what is evil out of fear of creation, then respect will be
stripped away. Obedience, reverence will be taken away from you. So that will Amara, what are the who even if you were to command your own children, about an hour Lee or your servants, they would belittle your commands, they will not take you seriously. And that is a very profound statement from him Rahimullah. The first one is this means I've let the can of Seeker neglecting yourself, you know, imagine somebody neglecting himself. Right? who neglects himself? Not purposely, do we neglect ourselves on purpose? No, because we always are doing things that we believe benefit us, right? So this person, whom he's seen here is describing here, that you see, a command of Allah being violated
Allah is that Allah is being disobeyed. You don't do anything about it. Why? Because you're afraid of them.
So because you're afraid of them, you've upset someone who
Allah Zildjian who really can harm you and benefit you, but they can't. So you see here the irony that he's describing, it says you fear for yourself. So you try to protect yourself from them either.
They can't harm you or benefit you. But in the process of that protection, you really endanger your relationship with the one who really can harm you and benefit you. You don't have to worry about them, you have to worry about him. But you neglect him and you worry about them.
So he says, this is a ruffler.
This is neglect. You're not aware of what benefits you or harm you.
This is for instance, like what you know, you can, someone who is so focused on something which happens to us physically, you're preoccupied with something? Have you ever anyone have done that you've been doing something concentrating on one thing really preoccupied, then, after a few minutes or 1015 minutes, you turn and your body is stiff? Or you twisted something in your body? And you say, oh, that really hurts. And you may even need to go to a doctor to examine yourself. Oh, how did how did that happen? Your preoccupation was something stole away your attention, and you hurt yourself. So that is a neglect, not intentional, but a neglect of your body. Or a person who says
For instance, I don't want to go to the doctor. Why? Cuz I'm afraid of what he may tell me. If he tells me there's something wrong with me, that's something I do not want to face. So I'm simply will live in ignorance. So fearing that may put you in greater trouble of the thing that you're afraid of, right. Because of that is not diagnosed. I'm not saying that whenever you are paranoid about something, you need to go to the doctor, I'm talking about something that is a serious condition. If you neglect it, and it develops, it turns into a far greater problem than the one that you're trying to run away from. That is a neglect by to thinking, I'm protecting myself.
But that's not real protection. So here, I'm afraid of people. So I don't want them to say something bad to me, or do something bad to me. So what I'll do, I'll be quiet, I'll not say anything. You think now that you've saved yourself by not saying a thing. But in the process, you really have put yourself in trouble with Allah xojo. But they, if you truly have relied on him, they wouldn't be able to do a thing to you. Right? If you really trusted Allah as they won't be able to harm you. But now you're in trouble with Allah Xeljanz that's why he says, that distance from Allah azza wa jal made you forget about what benefits you and what harms you. And that is the greatest kind of
neglect, or lack of focus that is possible. Because Allah says in the Quran, what at the corner, okay. leadin. And so Allah for answer home and Fusa home do not be like those who had forgotten about Allah. So he made them forgot, forget about themselves. How do you forget about yourself? Is this insane thing? Do you ever stop thinking about yourself?
Ever? No. How do you forget about yourself,
you don't understand what benefits it and what harms it, you don't understand what's good for it and what's bad. So you pursue the bad thinking that it's good, and you run away from the good thinking that it's bad, your compass
had been destroyed.
So you don't know what to follow. So you forget about yourself. You work, work, work, and you forget about the akhira you worry about money and you forget about the next life. You work and you forget about your children, you forget about your marriage, you forget about your health. So you compromise so much for the sake of that limited focus of yours, then you forget about yourself, then when you wake up, it's too late.
So that's what he's saying here Rahimullah is that this is a neglect of yourself. That when you say how do I survive this? How do I protect myself from it? You say you look at things the way that Allah wants you to look at them, not the way that you would like to look at them. You say is this right or wrong? Is this halal or haram? Is this excessive or moderate? Within reason? This is how you know.
So you ask yourself these questions. And then he also said Rahim, Allah is that if you compromise what Allah loves, out of being afraid of people, so you don't command what is good, you don't forbid what is evil. You leave that
he says, the reverence that people have for you, the respect that they have for you will go away.
So even if you have direct power over people, they will make light of your rights on them.
Oh, this old man this old lady this out of touch person this this this this
make light of it. So you will lose respect. Why did you lose respect because with Allah Zoda, you lost respect. You didn't do what he likes. So Allah, Allah took away the respect that you have among people. Whereas if you did the opposite, you stood up for what Allah loves and you did it and against what Allah hates, and you forbade that. Then when you're going to commend people, when you want to tell them something, they'll be respect, they'll be honored, they will listen, not because you were yelled, but because Allah azza wa jal simply had deposited in you, which is an extension of Allah's obedience had deposited in you.
And acceptance. People listen to you when you speak. They don't quarrel with you as much. Okay, there's this robber. And he's some of the scholars of Islam. They said that when they would enter a room when they speak, there's reverence surrounding them. There is respect that surrounds them. And of course with the Prophet Alayhi Salatu was Salam that was clearly manifest. Next to him at a Salatu was Salam, those specially who those who have Eman they will feel that reverence that wait around him la salatu salam that comes from his obedience to Allah azza wa jal. So that's what he what, that's what he is saying. And you can take from that. The following which is that if you want
people to respect you, right, you want your spouse, right. You want your children, you want your neighbors you want people around, you want them to have that respect for you. Then respect the commands of Allah azza wa jal, but if you compromise this, don't be surprised if people violate your own rights.
So there is something missing in our lives go back and fix what is between us and Allah subhana wa Tada
in the following what is authentic Abubaker so declare the Allahu Anhu you said Yeah, you had nurses so people you read the following area and you miss apply it
to the owner Allah lady Moldova you don't really understand it. And because of that you miss apply the idea because you could misunderstand or you can understand But Miss apply. Follow so you can send with the aim means but then when you want to take it yet to reality to the circumstances around you. You don't really know how to apply it. So we're saying here what is the area? It says yeah, you have ladina. Irma, no Allah you come and Fusa. Camilla, you Oh, you have Eman, focus, be concerned with yourselves. Take care of yourselves. Leia. Don't recommend Bala either to datum you will not be harmed by those who are misguided if you are guided. So you understand what the AI means take care
of yourselves, focus on yourselves.
You will not be harmed by those who are misguided if you yourself are guided. So is saying I heard the messenger alayhi salatu salam say, in the nursery Daraa will learn him in the people when they see the oppressor and they do not stop him. They don't hold him by the hand and stop him or they do not reform the bad things that he is doing. Allah Zildjian will soon overwhelm them with a punishment from him. So he's telling the Sahaba or the and Tabby or even whoever is listening, is telling them that this hadith explains that idea.
Because if you just take the idea and what it said or what you think it is saying, what would you come up with?
Focus on yourself. Don't worry about other people there misguidance doesn't harm you. Isn't it lyoto Roco Mangala today two more than they do A or B as long as you're okay. It doesn't matter what they're doing. To each his own. You could say right, focus on yourself. Religion is a private matter is between me and Allah as it is in these things that you hear. That's between me and Allah zodion Eman is here. Who are you to judge me? Right Eman is here. Who are you to judge me? Who gave you the power to say I'm right and you're wrong or you're wrong and I'm right. You don't know what is between me and Allah. So you hear these things?
This idea and that hadith, refute all of that, or at least let's say corrected, because the ayah itself if you were to understand it, part of the hidayah that Allah wants from you, is for you to come and good and forbid evil because God Dahlia your guidance is incomplete until you do that.
And if you understand that then you understand the AI alright so Allah is saying what you will not be harmed by those who are misguided if you are guided and part of your guidance is to tell them that they are misguided.
You follow me?
So you can just keep it to yourself and say Do whatever you want. And I'll do whatever
I want because whatever you do is not going to harm me know,
what you do has an effect on me. Right? And what I do has an effect on you. So it's not just your business, or this is my private business. This is my personal choice. And you are free to do you have to have your own personal choices. If things are public, this is no longer personal.
Right? If things are public, this is this is what the IEA is teaching. And definitely the hadith is clear about it. Once it is public. It is not it's not personal anymore. Because if I see something wrong, at least I have to say that it's wrong, tell you that it's wrong.
guide you two ways to overcome that wrong. And if I've done everything in my power, then your sin will not harm me. But I've tried all that I have all I can do. If I don't do this, your sin will come to harm me. Right? So any injustice that is seen in the world today. Any injustice that is seen in Muslim lands, any injustice, any haram that is around if we fail within our means if we fail to condemn it and speak against it, it comes back to wholeness. So this is the Hadith of the Prophet Alayhi Salatu was Salam. He says that when people see the oppressor, committing that oppression, and they don't stop him, meaning that they have the power to stop him, but they do not stop him, Allah
will soon overwhelm them with a punishment from him. So did did your sin harm me or not?
Absolutely, it will destroy all of us. And this is like the example that the Prophet Alayhi Salatu was Salam gave In another Hadith or people boarding a ship all of them are on the same ship some are on the top level some are the bottom level and those at the bottom level they say well will you just want to dig a hole in the ship
to get water and he said when people at the top level if they don't stop them what happens to them all of them drown so we're all on the same ship this earth it's all the same ship any country it's all the same ship any community any it's all the same ship. So if you don't fix it up everybody's gonna drown.
So this tells you that this is a collective and also possibly an individual responsibility based on you know, abilities. Right? So this is what he had said.
What are the hola No, so he's correcting here and understanding.
The following is weak as a hadith, but it's authentic as a saying reported from an Oza a from a beat out of Mossad Rahim Allah. He says either huffy until healthy lump todo la ilaha Heba. So this is not a hadith, but it's the same, but it's a sound saying, if the heavier to complete if sin is private, it will only harm the sinner
were either Muhammad felon to hear that was it. Um, but if it's public, and it's not changed, it will hurt the masses will hurt the public. So there's private and public sin.
And there's a very significant difference between private and public and between moving something from the private to the public. If it's private, it hurts him,
the one who has done it, so the harm is restricted.
Because it's not normal. People have not approved people do it's not they don't consider it, okay.
You can go and say I've done this, and I've done that there is shame, there is regret. That's why it's hidden.
And that means that there is piety and righteousness that looks at that, and condemns it. So you're not brave enough to come out and say, I did this or didn't do that. So that means there is still good left in society that forces that sin to hide. So that is a good society. And that sin becomes public. It means that righteousness has diminished to the level where you could go public with that sin and be safe from repercussion, from condemnation, from criticism or even physical consequences. You are fine. And when you're fine, it means that righteousness has diminished wickedness had spread, the sin of the sin is no longer a sin is now something that is normal and accepted.
And that's why it needs to be fought as it's moving from the private to the public, to be forced back into the private sphere, not to the public sphere.
And it's very, very foolish, whether it is in a Muslim country or a non Muslim country, for people to say, well, you know what, a lot of people are doing it anyway in private, why not just make it public?
You'd hear that oh, you know, in some Muslim countries where you know, alcohol, let's say is forbidden.
A lot of people are drinking it in private, right? They smuggle it and they do this and that might as well just regulate it and make it public. At least we could control at least we can get some revenue, at least there's no black market. What's the problem with that?
Is that once it goes public, it becomes okay.
And the rampant use of a particular sin privately is not an excuse for people to regulate and legislate and make it okay. So normalization is a very dangerous problem. It's not when we're talking we're not only talking about economics, we're talking about money. We're talking about Allah's Anger or pleasure. And you're moving from Allah's displeasure, Allah's pleasure into Allah's displeasure by announcing to everybody here, we're going to do this, and it's going to be public and finance and approved and regulated. So it will hurt the masses, it will hurt the public when it goes public.
And the more that the more that you educate an amen increases, the more that there is pressure, to return that sin that is public now into the private sphere, to return it to where it came from. Enough criticism, enough boy cut
enough condemnation distance will force people who are committing that sin to retreat to the private sphere, to where they came from. And that's where it's supposed to be. And it's the same thing if a person himself commits a sin. If I am a sinner with a particular sin, it's most likely that Allah will forgive it, as long as it is private. If I go and brag about it, then I'm inviting people to commit that sin and that is less likely that be forgiven. And the prophets Allah Allah wa sallam said, Kulu, multimo, artha, Indian Mujahideen, all of my OMA will be forgiven, except those who are public with it. You go public with a sin, whatever that sin is, it's less likely for it to be
forgiven. Because everybody who watches you and sees you
is being invited by you to commit this.
From the time you leave your house, or you start talking about it, or you know, you send a text or on social media and you talk and you discuss a new, that's all an invitation. So everybody who's invited, you're responsible for them.
And then of course, you're less likely to repent from it. And why is that? Because you made it normal. You made it okay. You started to defend it.
The following is from honorable hottub Radi Allahu Anhu.
Where he said to she called Cora and taharah, Bahia Amira, he says, the cities and the towns they're about to
be in ruin, while they're still prosperous, or why they're still populated. So he says, pay for the horrible here I'm Yamaha will be enrolling while they are still populous, populated, or prosperous, meaning while they're still prosperous, while they're still populated, they will be in ruin. How does this happen? And he says either Allah for jarusa Abraha copula Tomonaga, who it says if the sinners overwhelmed the righteous, and the hypocrites are the leaders. So if the worst of them become the leaders, and they overpower the righteous, that is a sign that it's in ruins. Even if it looks on the outside, like it's what? thriving.
That's a prediction. Right? So if you see that in a country, or see in a town or among the people, that it's foolish, are its leaders, then that is a prediction that was going to come next is its destruction. Because otherwise the foolish would not be leading them. Right? Now the destruction doesn't mean that is going to happen tomorrow. Or it's going to happen next year. Because Allah azza wa jal, right, there's, there's a, let's call it a rhythm to nations, they take a time to rise, and they take a time to fall, they don't rise all of a sudden, and they don't fall all of a sudden, except in, you know, maybe extreme cases, or exceptional cases. But unless we are predicting divine
judgment that's just gonna come down and destroy a nation. It takes a while for it to
collapse, right to decline. But you can predict that decline based on the leadership and based on that spread of sin. So if you see there's a lot of stuff
In some of the sin that sins that we talked about, if you remember, you know fornication interest the the the actions of the people of lewd
things like that. Economic duplicity, manipulation, injustice in general, you see it inward and outward. You look at that nation and you say they're inviting Allah's punishment and their own destruction.
The following is a is a weak Hadith, but nonetheless right there's a benefit in it. But just remember that it is week
seven how to share our Almighty Allah theory here, he says the wicked or the worst of my ummah will overpower or overrule its righteous, until the believer among them will hide as the hypocrites will hide among us today.
And that is something that was witnessed and probably in some Muslim countries is still being witnessed today. So, what is being said there is that what at once upon a time, the righteous had the upper hand. So if they if we had a hypocrite, the hypocrite would have to hide his hypocrisy. If he does not pray, he does not give Zika if he does not want to do the things that the righteous want to do what he will do, he will hide his hypocrisy, do things in public, and if he doesn't, doesn't have to, he won't do them. And he will hide his disbelief. That's when the society is healthy and righteous, it says that things will switch and they will change. So on top, you'll have the worst
and the bottom, meaning the weakest will be the righteous, so that the righteous will have to hide their Iman, just like the hypocrites used to have to have hide their Iman. And that happened in Muslim lands, right. And it happens in non Muslim lands as well. Right, which is what in some Muslim lands and some non Muslim lands. If you had to pray, you have to hide it.
If you have to go to federal you have to hide that you'd be questioned. If you have the Quran, you have to hide it. If you have particular Islamic books, you have to hide them. If you follow the Sunnah, you have to hide that. And sometimes among your family, right among your family, even you'd have to hide few things from them, so that you're not being accused of being too extreme or too rigid or to this. You're not open minded, you're not modern enough. So Subhanallah that's kind of the weakness of the believer will find himself in that even he cannot either you will have to hide all or some of his Eman or the way that you want to express your Eman. It has to be in ways that are
in themselves non Islamic, you have to explain your faith in ways that are non Islamic, or faith is beneficial to your health.
Right? I'm not saying it's not, but how do you want to appeal to them? Because they're not going to accept the religious logic. So how is religion appealing to them? Well, if you are religious, that helps you helps your health alleviates you know stress.
There are social connections and networks and this is all worldly benefits, where's the benefit of the Hereafter, but you can't use that language because that language is not dominant, and you're not confident enough in presenting that language to those who are around you.
But you have to and don't assume that they don't understand it, make them understand it. Because that is a universal language that is a language that is based on the fitrah
right? So you're not being hosted, you know by a person who is a disbeliever you know, people when they talk about Islam, they do it in certain ways. But if they're hosted by the media sort of like the way that they talk about Islam becomes very different
because they have to appeal to a non Muslim audience and they start talking about that in ways that don't make sense to you but it makes sense to a secular audience you understand what I'm talking about
I'm not a practicing Muslim yeah
yeah, the thing that idea of a non practicing Muslim right that when he mentioned here, how you how you can develop in your head that idea of a non practicing Muslim Okay, what do you say I'm a Muslim have a weak Iman. That's what it is a non practice as if it is what acceptable to say I'm muslim, but I don't practice No, your iman is very weak. So that's, that's, that's the terminology that should be used. So
you want to you want to be confident enough in what you believe to express it in the way that it was revealed? And don't worry about whether they understand it or not. They just do your best to come you
indicated, but don't worry about whether they understand it or not. Because when you switch the language and switch the way you're thinking, you already have compromised the message. Right? So here is the weakness that we are talking about, we retreat so much that we fail to communicate and assert what we believe. No, say, right, say that this is wrong. say that this is right. You know, you've, you hear some, and I don't have the kind of the full kind of text of what they were saying. But when Christians were hosted, and they were against gay marriage, and what have you, and they would host them on channels, like what you've mentioned. And they would ask them why. And they would
secular secular causes. This is not good for the family. And this happens, and there is this districts and that, and you understand why they're against it. Why don't you say that it is against what God wants? Why did say That's not biblical? Why don't you just say this, and then cite whatever language but you're trying to convince them using this stat and this argument and that thing, and you've not really landing your argument is not landing not where you will, they know why you're not against it, you know, why you're against it, just be public, and come out and say what you're against. Because when you say, then you bring people to your own point of view. Now we're discussing
this, not what you believe. But this the Bible. Well, in our case, the Quran, right? If discussing the Quran, you're discussing the Sunnah It is said that Allah said or did not say, let's talk about this. And then all the other examples that you want aside come later. But this, so be assertive, don't retreat, be wise, right, but don't retreat out of fear. Like the hypocrites used to retreat what you have is very strong. So you need to be confident in what you have.
The following is,
again, is a is a weak Hadith. And it says in it, that there will come a time at the end. And it is a man on where the heart of the believer will melt, or will dissolve, like salt will dissolve in water. And they said, Why is this or messenger of Allah, he says because he sees a disobedience. amonkar is sin and they cannot change it. It's weak. But the idea there in this in this weak hadith is that the believers heart will melt, because you see something wrong and you can't do anything about it. Right. So that's the idea that's there.
The following is authentic. And it adds an important condition to the punishment of Allah that will descend if we leave and I'm gonna be model for now. And in Moncure, he says, ma'am, and Coleman Murphy him Bill Marcy, you're not going to find that people were sin is being committed among them, whom as the word throwing my Yeah, men who love you, the euro, they are more powerful and more numerous than the sinners, but they do not change it. And let's accept that Allah will overwhelm them with punishment. So here's That's the condition here, that this hadith states which is what sin is being committed, and you are more numerous, and you are more powerful than the sinners, but you
don't change it. So Allah will punish them.
And that punishment could be will allow a divine punishment just like we read about in the Quran, but more likely, it's going to be that Allah as it will send again as sent to them.
More disagreements and frictions and animosity between them. economic hardship, killings, murder, drugs,
intoxicants diseases, one after the other. Right? So Allah azza wa jal overwhelmed them with punishment. And again, look at countries and see their political turmoil that they are in the political troubles that they're in how people really on the inside, they hate each other. Right? They don't trust each other. Right? And you'll understand that that is a consequence of what
disobeying Allah xojo That is, if you lie, lie, if you lie, and you keep lying and lying and lying,
until people stop trusting you. Well, that is punishment. So people today they don't trust the media. Right? Before all of this happened even before the Reza things people didn't trust the media. So when you don't trust the media,
and you don't trust the politicians, so you have lowest trust in the politicians, right? And you don't trust the media, then what does that indicate but erosion of trust in the institutions? Right, or the country? How do you get your information?
Who do you listen to?
That's it means that people cannot relate to each other anymore because you're lying. Because people now have different sources. I'll believe my sources not yours, and vice versa.
Sir. And if your leader gets elected, I'm not listening to him that that was just a fraudulent election. But my leader, he is elected, fair and square, that is a collapse of the political institutions and a collapse of the country as a whole. So the more that you lie, you think that lying has no consequences. They kept lying and lying until people until their own people stopped trusting them. This is a consequence. So this is a carbon, this is a genuine punishment. Right? So this is what Allah has noted is saying your as a country, whether you're Muslim or not, as a country, you enjoyed a lot of Allah's blessings and you're fine. You wasted those blessings and you
committed heinous acts against Allah as Odin and against the believers and against humanity, then general punishment will come and will surround you and that's part of it.
The following is a Hadith that we've explained before about the person whose inside his intestines will come out of his body on the day of judgment and that is because he used to command good but not do it for bit evil but commit that so we explained that hadith so we will not repeat it.
The following is a
Jewish tradition. It's authentic, but of course, there is kinda always something missing there Right? To translate it will tell you what's missing there. So it says kind of help bury Benny is slightly. So one of the scholars have been we saw in the Israelites, he used to give more either with Kira, he used to admonish and teach people and remind them and then when a woman would come and frequent his home come to his house, and he would teach them and so for about 70 Hillman year commissioned Nisa. So he saw one of his children one of those days, he has a mizune disa Yaga Miss means either to wink or to touch. So he would wink or he winked at a woman or he touched a woman,
meaning unlawfully, because he had like a mixed audience, men and women. So one of his children did that to one of the females either he winked at her, or he touched her, unlawfully. So he said, slow down my son slow down my son Melania booni Melania Boonie. So it is us here for support. I mean, Sarita he, he fell off his bed fell off his couch that he was on, and he broke his spine, his mother miscarried, and his children were killed. And Allah revealed to the prophet who was living at that time, tell so and so the scholar that I will not get out or give you a righteous offspring. After all, this, I will not give you a righteous us offspring at all. The extent of your anger, for my
sake is for you to have said to your son, slowed, might slow down my son slow down my son.
So the tradition here wants to say what wants to say that if you fail to adhere to that, commanding good and forbidding if you fail to adhere to it, you'll see severe consequences. In his case, right? He failed to admonish his son, he failed to really stop him. He wasn't really angry. And maybe perhaps this was his son. So he wasn't really strict. He wasn't really harsh. Not he has he was supposed to, to stop that evil. So we say all these things happen to him. So he broke his spine, meaning that he'll never be able to give children again, to have children again, his mother was his wife was pregnant, she lost the child and his children died. To say what no righteous if spring will
come from your line, right? Now, of course, isn't this a little bit? Too much?
Right. 123, right for just that. This is a tradition, right? And it's coming from Ben who is Robin, and it doesn't mean that it actually happened. Because the kind of the kind of embellish certain things. So maybe it never happened, or if something happened, not in this way. But what do you take from it is what
the message, the message is still sound meaning that if you fail here, you will see consequences. And sometimes they could be really immediate. And they could really surprise you. And other times, they'll be delayed, and he'll talk about those delayed ones.
In the next Hadith, also, we've explained it and that hadith is about those insignificant sins, and he went to the Prophet sallallahu Sallam warned us about them. And he says, Beware of them. Because their example is like some people who when they wanted to cook a meal, they went and they collected sticks and twigs, small ones here, from here, and here and here, until they have kindled a huge fire. And they cooked their meal, and he's saying La Salatu was Salam. All these small sins, when they you collect, they end up destroying you. So that obviously tells us what right just think of yourself. For instance, if you just waste a
dollar each day, just throw it away.
Not that's not significant, right? $1 $1 $1 $1 you may not pay attention to it. But if you add it up, it really adds up to something. If you look at it, look at it in some you will say I really wasted a lot of money. Why did I wasted he says because you just looked at it as $1 per day.
So if you were to do this as an experiment with yourself, right, put a jar and then whenever you do a sin that you want to commit, then this between you and Allah azza wa jal because you don't want other people to come and say, Oh wow, you have a lot of coins, that means that you really did many wrongs today is between you and Allah as vicious add $1 Whenever you commit this, and do this and keep doing it, and then at the end of the week or the end of the month, see how much have you have collected because this is the sum that is with Allah as of now in terms of sin.
So you think about it, a one single sin is not small, because it has sisters.
It has a family
that was lived before and now also will come after, and you are raising a family now of sinners, right, which is small sins. So together, they are really significant. So that's what he's saying Allah you Salatu was Salam do not look down on any small sin, because that act of looking down on it is the act that will make you overlook it. But if you're sensitive enough, then it's likely that you will, at least say as the federal law, but if you say no, it doesn't matter. How will you say as for a lot, you'll forget about it. So it has to matter to you has to be big in your eyes, right.
And that's an unsub nomadic the following thing.
The following a thought from him, and it's insightful Buhari and a sub nomadic or the Allahu anhu, he said, he says you are doing things mean, he's talking to the people today, the tab you're in, you're doing things that in your eyes, they are thinner than a piece of hair,
thinner than a piece of hair, a Duck Woman, a sherry, but we used to consider them at the time of the Prophet Alayhi Salatu was Salam among the destructive since this is a very small thing is thing in your eye today. But that time of the Prophet Alayhi Salatu was Salam that was a big thing that we would not do. But today, you will look down on it. So it tells you that the transition happened already at the time of the turbidity. Consider. And maybe one of the things that he's talking about is missing the beginning of the Salah, not the whole Salah in Gemma. It's not not praying, look how far we've come. It's not not praying at all. And he has someone who praises No, it's not that it is
not praying some and missing some. And it's not only praying at home, and it's not missing the Jamar it's coming to Jamaica, but missing the TextView.
He could be talking about that. Because for us, right? We wouldn't do this, you would come on time for that to come here. You wouldn't miss any of it. For us. It hamdulillah if you just come to the masjid maybe once a week, right? Just once a week.
So that's the difference. So again, he says how are you going to look at your situation, if you're going to look at it collectively using the same scale as everybody else, they're going to bring you down? Because everybody's right scale is tempted tends to be down. Okay, who eats halal, who drinks halal, who looks at halal? How many people commit this sin or this sin or that sin? You look at the majority of people, I'm not talking about non Muslims talking about us as Muslims, you look at the majority people were doing these things and not doing the other things were supposed to you hold yourself to those standards, you're going to be brought down. So you need to extract yourself,
right? And look at yourself, the way that a different generation looked. Those are the different standards so that you'd be able to rise above it and bring people out of it. So no, this is not right. And it should never be right. Right. The way that we dress the way that we cut our hair the way that we you know men dress like women women dress like men, this is not right.
How we speak how we think so when you find something that is wrong. Common practice does not make it right. You have to extract yourself from it. So that's what you're seeing how you see it. That's what I think the essence of what he's saying is is how you see things is not how things are. Right? So look at it as the prophets a lot he was sitting I'm used to, and the following Hadith kinda kind of emphasizes it about the woman and the cats and hellfire. Any odd but imra autofill routine suggests that a woman was punished, women will be punished in hellfire because of a cat that she jailed imprisoned, kept captive until it died. So she meaning that woman entered hellfire. She did
not feed it she did not give it water and she did not let go of it so that he could feed itself upon the
animals of the earth
so here the Prophet Alayhi Salatu was Salam wants to show you because especially the now see again consider how they looked at things and how we looked at things right? Today cats and dogs are what?
Pets right? So a person like if a person does this to a cat what will happen to them?
In some countries you will be punished if you do this in some countries you will be punished for it. Right? If you harm an animal like that, or if you're known to have done that on social media what will they do to
okay, they will kill you right? I mean figuratively but they will kill you it's an irredeemable act how could you this Do this to an animal so here we're not talking about the pets those cute fluffy nice pets we're talking about a cats that are strays
right because they didn't have these you know Bred Cats we're talking about cats that are sweets it's a certain kind of a cat that is not as cute as another is beautiful. Not as pampered not as nice right to you as maybe your pet cat still, she kept it captive suit in her mind in her eyes. This was what was this a punishable sin?
I don't think so. In our mind, he thought that it was Why would you do it? If this was a punishable sin unless there's this he was sick right? Why would you do it? But that part of her must have felt that this is wrong. But maybe she thought what is just a cat
as people today right I mean I've heard people need to say I mean in some countries right? Um, do you see a cat you want to run it over? Or an animal do just want to run it over they just it's fun to do that. Or you find some birds you just want to kill them. It's just fun to do that. And you don't think that you're going to be punished for it but it is punishable. So something as small as this turns out that it's not small.
Imagine you may you live your whole life trying to do good and then you enter a Hellfire because of something like this.
Imagine right just you just see a killed, tortured a
a bird just
or an animal just so there are things that are small and this is not the only example things that are small that you will say to yourself. It's not it doesn't matter. Allah will forgive it. And you don't know that when you meet Allah azza wa jal Oh, that's the thing that is going to take you inside
the following and the following is authentic to who they Ufa, and it's important to understand and they asked for the for all the Allahu Anhu in Oakley the Lo Fi Yeoman. We're heading toward a cabin with Salah eat Adina home. He says did Ben know Israel right? The Israelites? Did they just abandon the religion abruptly in one day?
Right? Did they just abandon their religion just that all of a sudden like that? He said no. But if they were to avoid they were commanded to do something, they will neglect it. And if they were forbidden to do something, they would do it had them sell a home indeed him Can I and sell it for Uncle haradrim income etc. Until they withdrew or they took off their religion as a person takes off his close completely.
So he's saying that this is gradual, not abrupt, not sudden.
And he's describing here Radi Allahu Anhu what happens to all of us? Again, individuals and nations, etc. One of us you know, two years ago, three years ago, Masha, Allah, His righteous he's doing this, she's doing that. obeying Allah azza wa jal, all the obligation staying away from the Haram then you see them after two, three years, and they're very different. Right? They have forgotten all of these things. 180 degrees change. And you think about it, that happened all of a sudden,
that they were really originalist? Religious, really righteous on Monday, Tuesday, completely the opposite. Does it happen this way? Is this change is gradual, the same thing with nations, nations that are righteous, how do they lose this righteousness, what gets introduced sin a little bit of it, you just open a little bit of the door. And until this becomes accepted, and then you open a little bit more, and then a little bit more, and then a little bit more, and then sin gradually becomes more acceptable, bigger, firmer, and then the change overwhelms that society. So if you want to understand how to fix a nation or to how corrupt a nation you want to understand how to fix
yourself, or to how corrupt another how they use, or how they introduce corruption, if they want to introduce a corrupt human being, this is how they do it so gradual. Can you click OK, you're not going to do 100% Can you just give me 1% That's the only thing we want from you.
and you'll see what it was not a big deal. I'll do a 1% was problem with the 1% if open the door
and it invites the next 2% And the next 3%, right. So if a woman, let's say she has hijab on, and she has you know, and it's really good hijab
the first step in trying to remove that hijab is whatever admire those who are wearing less of a hijab, not not uncovered, but less of a hijab, a shinier hijab and attractive hijab, a very fashionable hijab have her admire those people. Because we know that you're not going to admire the other side was the Fashionistas. Who were the model who modeled the hijab. Okay, don't shoot, don't you want to be fashionable? Don't you want to be attractive? And there is all of us, right? All of us want people's approval. And if there was a woman, and you have to understand this as a struggle with sisters, especially if they used to kind of wear makeup before, and they used to be very
fashionable before and now they moved into hijab, is that they will feel themselves always inferior in comparison, because this other lady has all this makeup on the latest things on and she's attracting attention, but I don't
see you feel ugly.
Right? In the stand that you feel ugly. So she needs to be validated. Okay, how is she going to feel feel attractive? Again, the shaytaan always comes and says put on makeup.
You look beautiful. Why are you why you look so old like this? Why do you look pale, put on some makeup pick, put up some some color, put on some perfume just a little bit.
And if she's a little bit weak, she'll do it.
And if he can move one inch closer to that, then you've succeeded. And he led her. And then you move a little bit into closer closer, so the clothes become tighter.
And they recede. And they show more of the hair more of the body, more of the arms more of the legs, right? It's gradual, gradual, gradual, gradual. That's how it happens. That's how it happens with men. So he sees where you are. And he takes you gradually until you become the opposite of what you were.
So if you catch yourself and some people they can catch themselves, if they usually start on a path. They say wait a second, where am I going?
I would never thought I would be doing this stop and go back so you understand where the shaytaan is taking you. The problem is that he also is a masterful at blinding us, because we have temptations, so you don't see it.
So you have to stop the beginner the beginning sin.
The sin that is wrong. The desire to imitate Okay, the sinful the disbelievers. Are you trying to imitate the righteous to think about it? Who are you admiring? Are they righteous? First of all, are they Muslim?
That's the beginning of it.
The way that you want to dress the way that you want to have your hair the way that you didn't want to have tattoos are no tattoos, who are you admiring? Catch yourself? You have to catch yourself? Oh, he's not a Muslim. He's not worthy of admiration. You have to stop, have can't imitate him. And then if he's Muslim, is he pleasing to Allah or not? And is he pleasing to Allah in this thing or not?
So if you can cut that, then you've saved yourself. And if you think that you could stop at one sin.
You're not as smart as you think. You can't consider shaitan knows all of us. So here he is saying Khalifa Rahim Allah. This is how a person takes off faith entirely. Slowly, by neglecting the first command and committing the first sin, and then you're down a path that only Allah xojo can save you from. And that's how a nation also gets corrupted. And he says when we know enough Karla bow to self. And he says it's because of this, the some of the self have said that sins are the messengers of disbelief, and that a kiss is the messenger of intimacy.
intercourse, and that singing is the messenger of fornication. And that looking is the messenger of A which is afflicted, longing. And disease is the messenger of death.
Meaning that announces it and pulls it. So if somebody becomes sick, sick is the announcement of death. This that's that's what the messenger is, right? It's telling you that death is going to come unless you're destined not to, but typically you become sick. You die. This predicts that so saying it's the same thing. I says a kiss, listen to intercourse. So here he's talking about Hello, right? But then he says what will he nobody does Xena.
Well will even be talking about whether or not halal it could be both. It's like a kiss. Yeah, let's say it's both. A kiss is the messenger of intercourse. Meaning if you say
to yourself, right? If it's halal then we don't need to worry about. But if you say to yourself in the Haram, I'll just kiss and stop.
Okay? And you're especially male, right? Okay, you know you're lying to yourself, right? Kiss and stop kissing stop. That can't happen. Because if kiss becomes an accepted thing right now, it will push you to do more. He can't stop yourself, right?
So if you want to stop, Xena, you got to stop anything and everything at least do it.
You can't like kind of roam around and think, Okay, I'll be safe. You can be again you lying to yourself. If you do this, you can only be safe if you're really far away from it. And then he when he says well, Athena already does Zina and singing is the messenger of Xena. Or you know why Xena is fornication? You know why? Because it calls to it. it inflames the desire. Even even even even you know what if it's not the same awful lyrics that we have today, even if it's lyrics of the past, lyrics of the past it was music. And also talking about how beautiful this woman is, you know, and how you know you miss her and all of this. But this inflames the desire. Oh, love, and I need to
love and I love this woman I need to be with her. I can't live without her. And she thinks the same. So that what they call the trochlea to Xena the Rukia that brings us in the thing that calls on Xena.
So, if you add now to it now, the awful lyrics of the half today, which are so indecent, okay, that they're just about sex, sex, sex all the time. And you listen to that and listen to the music that accompanies all of this. What do you think it's driving you to do?
Of course, Xena pons. In essence, it's explicit call for Xena. It's not just describing the beauty of a woman kind of in a classical, beautiful, refined way. No, no, no, no. It's asking you to go and commit sin. Right? So if you listen to this with the music, then that's where it's gonna be heading. Right? Another very bullish thesis if you look, you're going to be afflicted with longing. Oh, she's beautiful, beautiful. He's so beautiful. Right? And you can't have that and it's gonna torment you. And we will be talking about issue insha Allah later and how that it is also a disease and sickness and allow somebody to go free. That's the first thing that he said and mousy, but it will go free
that sins invite disbelief. Right?
How do they invite disbelief
that if a person had has Iman, the suppose that we have Iman, when you sin what happens to our iman
decreases it false diminishes. And when that happens, there is no extra space for the shaytaan to whisper. And for other ideas to inhabit the vacated space of iman. And you will see and he will talk about this being the law as urgent shortly will not today, he'll be talking about it and how you will be alienated from the truth alienated from the Quran. You knew what you know what alienated is, you don't feel that you know what to be close to. You feel a distance washer. So you will be alienated from the truth the Quran from the Sunnah from the righteous. So all that is because of sin. And the more sin that you have, the more that you're the vision will be obstructed. Why is this
I don't see it anymore. Before you could, but now you can't. Why should we do this? Before you could see it. But now you can what? Because something now is obstructing your vision, you think you could see clearly, but you can't see clearly. Why can't you see clearly because something is covering your heart and what is covering your heart. That's the sin.
Just like this isn't, you know, like when you become sick and you can't taste food? Anyone got that when they got COVID? Right? You can't taste food anymore. So what's wrong with this? Well used to be my favorite thing. I can taste it anymore. The food is the food. What changed? I changed. Something is wrong with me. That's not normal. But you'll think it's normal. And you'll think it's normal because there's sin around.
So you can see right from wrong. You will object to the truth. You will accept falsehood. You love the people who follow falsehood, you will hate people who follow the truth. What has been a conviction that you had now shakes is shaky, you will reject the truth and your disbelief
and it can happen.
So a person has to seriously consider that especially for those especially for us today. You're living in a world that is dominated by Islam. No.
And you're living in a non Muslim country. So your challenge is double challenge because you're surrounded with sin. So you need to understand that this sin has deep impact on you and your understanding and your practice and your Eman so you need to protect from such as yourself.
from it as much as possible, and always come back and
ask Allah azza wa jal for guidance, so that you're telling me that Allah Am I seeing things the way that I'm supposed to see them or not. So as Allah continuously to be protected from fitna, so I think we'll stop here in sha Allah and take your questions if you have any.
Let me check. Let's see if we have any online questions
the explanation what you get,
as long as the people are doing things practically their private sins are what doesn't
know. That is Yeah, as long as the sin is private, and I don't know about it right? Then the the private sins harm them, they don't harm society and a don't do not harm the righteous. When they become public, then the public sin harms the sinful and the righteous when the righteous failed to criticize them.
Question I have then because the work workload the longer it is inside your class, and you have to speak out against
when you see for example, oppression.
So my question to you then is, and you mentioned having the obligation to cover input. So what if, for example, you can directly change this evil, but let's say someone in a position of authority even doing something that's wrong? Should we speak out about it publicly? Publicly doing something wrong? Okay. So you're talking about in a Muslim country? Okay, but not likely in a Muslim Muslim country? is a non Muslim country probably.
Now, so the question is that what if the evil that is being committed because we have to speak out against evil in order to stop it? And fight the tendency to normalize it? What if the person who's committing that evil or spreading that evil? is a person of power? has authority in a Muslim land? Is it better to speak out against it? Or better to be quiet or, or better be quiet? So first of all, there's a difference between attacking the person, that person personally for that sin, and speaking out against that sin. So if you can manage to, and this is how it's supposed to be, leave out the person. So you don't attack him. Okay, you don't go this person, you're at fault for this and you
will do this, this this, this this because then it becomes personal, but rather attack the wrong that has been happening. So you say allowing alcohol to say hey, I loved alcohol, you say alcohol is haram and no one should drink it. And it does this, this this this to the country, we should fear Allah azza wa jal. We shouldn't allow gambling, we shouldn't allow this, we shouldn't allow that. This festival, this thing that made this thing all these are haram. So you speak against against that evil without attacking that person. If you can manage to do this, then you've done what you're supposed to do, and you've done it in the right way. That's more likely for it to be accepted, more
likely for him not to feel that he's personally being attacked for it, and turned against you and against everybody who is against that sin, simply based on personal reasons. So if you want results, you know, you don't personalize the matter and make him the target. Because I hate him for whatever reason, that's between him and Allah azza wa jal, but you speak against that evil. If you're in a situation where speaking against that evil, even that will bring greater harm than the benefit that you're trying to bring. And that needs consultation with those who are around you, then you would you would refrain from talking and find appropriate ways of changing that that evil. Because in any
thing that you're trying to do, you don't want to introduce more harm than good. Right? So if it ends up introducing greater harm than the good that you're trying to do, then you wouldn't do it. It'd be foolish to do something like that. So you think about kind of the benefits and the harms. And if there's more benefit, then you proceed if there's more harm than you would not, and then you would ask people around how to do it. And sometimes Allah guides you, right? If there's a way that Allah is there to guide you to the best of ways.
Let me ask you to come back
Muslims will be
added to another
it to have a non Muslim
Am I in danger of loving these people or not? I don't see.
What's your life? No, you're fine insha Allah? No, I mean, if those who are defending justice and promoting justice, right and they happen to be, as you said, they are non Muslims, their secular Muslim, their, whatever their category be, you will love them for the good that they're doing. That's natural.
There are other things that they are doing that would upset you that if you were here than to talk about about their belief in Allah azza wa jal, it would enrage you, you wouldn't like it. So that part is reserved for them. You know, okay, I don't like
each person like love, love and love is, let's say, What am I gonna say complicated, complicated in the sense of
you get to love things about a person, but not everything. So for them, you will have things about them. So somebody naturally right, he goes on, he defends the week, I love that about him. And what he did is said till tells me that there is decency in him as a human being. See you love that. In Him. You love him, for instance, that he wrote a book about it that he had in an interview, he did this and this and he explained it so well, that I even learn something from it. I love him for that. But there are other things about him that I would not like. So it's kind of divided love, and you're fine insha Allah?
How can we
how can we be going to go
without causing a greater harm to the kid.
You will see today, people cannot even condemn
about doing anything. Even writing a Twitter message is having a serious consequence. And that is making a lot of people just take a step back they see it. They say, you know, Is this too much negative consequence that comes out of it. And there are some pluses? Because
you would have to say it and let the chips fall where they met. How do you balance?
at the same time, minimize the negative consequences.
Yeah, that's a good question. How do you call out evil and condemn it. And at the same time, realizing that there are negative consequences that would visit you and your loved ones based on the stance that you're going to take. So on the one hand, you want to be brave, you want to be fearless, you want to speak the truth. On the other hand, you will realize that if you do this, without reservations, you're going to be harmed in the process. So how do you find the balance? And of course there is no one single line that we can say this but not that say this but don't say that because all it all depends on the person and the consequences that you will receive and what you're
able to tolerate in our program model for Nyan and monka. Possibly right let's let's take it to an extreme here. A person can go to an unjust leader
to them in front of them and command them and forbid them and get killed in the process. And the prophets a lot he was seldom said that this is a greatest shahada album shahada in the lie Hamza, the greatest Shaheed with Allah as the Julius Hamza, and somebody who did what I just told you, he goes to a leader like that, unjust, tyrannical, command him and forbids him, that leader kills him. So this person sacrificed himself, right. He killed himself and maybe in the process, maybe before that he could torture.
So should he do this or do you not do this with a private citizen and call them what the greatest Shaheed but not everybody's supposed to do this? Because if you can't tolerate that, if you don't have enough Eman, it this is going to be a fitna for you. Would you do it?
You could lose your faith. You understand that? If he takes you and puts you in prison for 10 years, he can come out of that prison.
An atheist. Where was where was God? You will say, I did this for God, where was God? The question here is what we were not strong enough to be able to withstand that pressure. So you don't invite
too much scrutiny too much pain beyond what you're able to bear, you realize your iman, you realize your strength, and you realize what you can bear what you cannot. And again, it is all judged by benefits and harms. So we want to do it, think about it. Consequences will follow. Are you willing to carry those consequences? If you say, No, I can't bear that, then you stop, you moderate your language, you disguise your language, you hide a little bit of this, but at least you say something.
Right. And if not publicly, at least to people who are around you, at least you could gather this, you could do this, at least at a minimum, you fix yourself. You say I'm in a state where I can't jeopardize anything, and I cannot take any pressure. But at least I can do what I can be a righteous person at least right? I can do do I can do sadaqa. So you see where your minimum is, and you do your minimum. And again, there will be some people will say it doesn't matter to me. But understand that there will be a price. Are you willing to pay it if you can pay it? Speaking the truth. We're not saying transgression, not injustice, not empty threats, nothing haram. That's your line also
nothing haram, but just speaking the truth? If I can't do that, then obviously be wise about it, and say and do what you can that still within the realm of the possible and the bearable. If you cannot, then you understand your limit, right. So it varies from one person to the other. But again, benefits and harms don't invite more harm to yourself than the benefit more harm to your family than the benefit and more harm to your society than the benefit. And if you're in doubt, is I'm not I don't really know, ask someone. Consultation insurance always good show.
we also want to personally like a family or
but the community is off.
Okay, so a question is that if you know that a person commits a sin publicly, and you already had warned them about it, but they continue to commit this, and they continue it continue to commit it often. Was that single time, one time a warning, sufficient? Or do I have to keep reminding them to protect myself right?
Now, so of course, I mean, the public sin that we talk about, it varies right from the major sin to the not so major sin from a sin that is really destructive for the person that is not from a sin that is being committed while you are around them to a sin that is committed when you're not around them. So it all really varies. So that's what makes it a little bit hard to pinpoint that sin. And so the question was becomes, I have to give a general answer. So what I will say is that, first of all, if you want the benefit of that person, the only manufacturer, you want to benefit him, you want to rescue him, repeat the warning, right from time to time,
it might be sufficient in terms of, you know, my obligation to I've just said it once, especially if they are not receptive, very resistant, very stubborn, maybe enough is enough. One is enough. But if you think about saving them and changing them one time is not enough. So he's saying for my sake, especially that I'm gonna be in close proximity to them.
I have to keep reminding them and reminding myself that this is not right. Hopefully that one day they'll change. So it requires work and cumulative work, and you have to build on it one after the other, keep thinking about different ways to help them. And it's important to not be present around them when they're committing. That's because that again, indicates approval. So you distance yourself from them, when they commit that sin if you reach a stage where you've given up on them, and that sin is harming you, meaning harming you, meaning that it's leading you to commit the same thing, or being around that crowd is leading you away from Allah as though then you have to distance
yourself from him. So I hope that helps ensure
Yeah, in the back and then the
Are we allowed to pray praise who? Kfar?
So are we allowed to praise the kuffaar for kind of superficial things? Well, these things that you talked about this person is so funny, this person is so fast this person, these are not things that are worthy of praise. If you're staking it as a fact, this person is so fast. Or for instance, this person is so smart meaning factually, he's smart, then you're stating effect, but not stated in a way that
attracts people to him, embellished his his, his his abilities or
kind of puts people in love with him to be affected by that by his,
by his lifestyle by his thoughts. So your invite you don't praise, and through that invite people to that person. And if the thing is in itself is silly, and nonsensical, you wouldn't praise it. He's so funny, right? Or he is I don't know what other examples but Yannick fat can. He is so rich, you know he is. So if these things are not worthy of praise, they're not supposed to be praised. And if he is worthy of praise in certain areas, if it's factual, you can say it but at the same time, not in ways that elevate them. So that people are impressed.
you need to
take into consideration
where do we take vessels?
Now, Zach, aloha. No, that's it. There's a very good question. So what is our stance when it comes to the week? ahaadeeth? Do we take them? Do we accept them? Do we disregard them too? We ignore them neglect them completely. What do you do with them? And so of course,
it depends on the area and what you're trying to take from them. If we're talking about a hadith that pertain to the Arcam halal and haram you know, this is halal, this is haram, this is a bad this is not a burden, then you want the strongest a hadith for you to base your EBA on. So you really are focused on the authentic, right authentic hadith, there might be a small space. And of course you want to understand the scholars now will have varying opinions when it comes to how much can you take from the week, but there will be some spill a small space for the week, a hadith when it comes to the
rulings of halal and haram or how to worship where the hadith is not very weak. And the Hadith already supports something that is already established in Islam. Okay, so it tells you, for instance, read the Quran because the reading of the Quran gives you this, this, this, this this, if it's moving you in that direction. It's not establishing anything new, but it's establishing the virtue of the Quran and that is already established by
authentic hadith. That could be a motivation and encouragement. So you think yeah, it is weak, but I'll use it as a motivation. Right? So there's a little bit of space for it. When you come to the head what we're doing right here which is what Zod or a salute or purification of the heart
there is more space for the weak here because you take lessons from it. So you have to distinguish first of all what is authentic and what is not.
And then you have to distinguish what is Hadith and what is just a thought or traditions. And once you do this, you have a different criterion for each the authentic hadith do you take all of it? The week had a few will say okay, now this is weak, but can I learn anything from it? Maybe there's something beautiful here. I can take that. So you don't deprive yourself of benefit. At the same time. If it's saying something that is wrong, you can dismiss it. So it's not an obligation on you to believe it or to follow it. Some of these traditions are taught we say okay this is right but this is wrong. Take this from it ignored the rest. That's the benefit. So just like a Why is saying
you hear somebody and they say something wise, do you not take it just because they're foolish the rest of the day. You take the wise thing that they say it's the same thing with these traditions. If there is some wisdom in them, you say hey this is nice let me take it but you don't necessarily believe that everything that is there or in a week Hadith everything that is there is right. So you apply a filter right so what passes through this filter is the beneficial and you leave the rest and that's why you find like ignore claim he will mention this this this this so they don't apply the strangest of
kind of calibers or kind of conditions to say I will include all of this because there is benefit in this lower.
it's new so if hadith of weak hadith is telling you about the signs of the Day of Judgment, Alana Tusa. And it adds, because it's weak, it adds two additional ones that are only found in this weak Hadith. That Hadith on its own does not provide enough evidence for you to believe that it's actually going to be true. Right? Because he's telling you now independently, this thing and that thing independently on its own, it can establish that. But if it's talking about other things that other authentic hadith have explained, then yeah, it may be able to shed some light, right? Because a weak Hadith, it could be a statement of a Sahabi, or statement of a tab at so it's not without
complete in a benefit. So there'll be some benefit in it, but it just depends on what is introducing, but on its own it cannot establish something new.
What should our relationship be with the aspect of us falling into sin, when you can reflect on your life and recognize that was very high, to where it may not be as high as it used to be. Because I mean, within the human condition,
quality, the idea of getting good enough, but still holding on to.
Like, just trying to understand how,
obviously, all of us, at some points of sample will sit back and reflect on myself, where I felt like I've had high
lows kind of there was
almost about eventually, to sit. And I feel very low on yourself when you do get to that situation. Like I know, for myself, I
have a new baby girl child got married. And I remember when I was single,
I have so much obligations, with work and everything. Sometimes analyze yourself to kind of fall short here. But you're trying to kind of love that aspect of how our relationship
so your question is about how to,
to bridge that gap between what we were and how we are today? Is that what you're talking about?
not getting yourself
out? Kind of balance yourself.
Okay, and shall I'll answer it right and tell me if this actually applies to your question. So, the fluctuation is necessary, right? It has to happen and there are benefits to it. So having this great or the greatest of iman is beautiful because when you reach that you know, what you get from it. You know how close you can be to Allah azza wa jal, it gives you that feeling like firsthand. This is what it feels like when I have a man this is what it feels like when I'm close to Allah. So there's sweetness has to be experienced. Because you can always come back to it you can always refer to it and say, I want this again, I want this again, a feeling that you have in Ramadan or when you go to
visit Mecca and Medina or you just exert yourself and you just reach levels of Eman that you did not reach before and then you say to yourself, I can feel it I can testify that this is true and because I'm feeling it, but you also have to drop because in this drop Allah as the destined it because it fights arrogance. First of all, it teaches you your own limits and mistakes and weaknesses so that you can treat them because you can't be on top all the time. If you still have struggles within. So it teaches you Okay, you've reached it. But now you have to fix a, b, c and d. And you have to learn also that when you drop, not to drop too low. How do you manage the whispers of the shaytaan? The T
talked about what he's trying to drown you in sin or make you desperate of Allah's mercy, or of your own self. You can never be that good again or you're not a good person how to bounce back, how to repel those attacks of the shaytaan and find your way back to Allah as though despite all the
obstacles. So that in itself is a jihad, right? So if you can take it and consider it to be a struggle among the struggles that Allah had put that he wants you to overcome, and he had put it there in your way for a reason, then you will push yourself to gain the same status that you had before. So
the shaytaan is always gonna whisper and Shin is all a sin is always going to be part of our lives. But it doesn't have to be a dominant part or a very repetitive part, but a part that when we fall we learn from and then we bounce back to be better than we were before and you compensate and you've continued to compensate. So push yourself, this is what I would say, you continue to push yourself and never satisfied with the position that you're in. Because you we settle right kind of stagnate and settle. You kind of tend to fall into the same routine, I wake up and pray and sleep and eat and repeat and repeat and repeat. So he tastes yourself or can like stagnate at this level. What can I
do that could push myself? So if you're unhappy, and that's a good thing. If you're unhappy, you said I'm not I'm not happy with the way that I am right now. You'll find ways to improve. And these are the small ways that kind of pushed you again to Allah has that answer? By luck? Yeah.
a lesson on
how you kind of don't want us if you're sweating, everybody don't want to come up and prepare for.
But is that a sin that you commit? Or are you committing different sins? I'm not talking about you, but hypothetically.
Okay, and this branding, is branding coming from them or? Okay. Okay. So the question here is that you often, you know, people often or sin gets normalized through friend groups. So you're friends with a lot of people or with some people, and they commit the sin together. So that's how it becomes normal. So if you're a member of that group, as many of us could be members of those groups, you know, sisters will sit and they could gossip with each other men who could sit and they just commit sins together. And it becomes common and accepted because everybody's doing it. And it's fun. Because everybody, this is how you bond. Right? You know, how, you know, when they want to sit? They
just drink beer? I mean, what's what's with beer, but it's just a bond. It's a common activity, right? And also, you can it's a social lubricator. Because now, if you're shy now you're not shy anymore, right? I mean, so inhibitions they go away. So if that's the way this is how we communicate with each other, this is how we, we establish that social bond. And that's difficult, by the way, right? Like, if we sit let's imagine, if we sit and the thing that keeps us together is gossip.
And he says, stop gossiping. What are we going to talk about?
That would be such an odd, you know, time to sit Targum talking about nothing or serious things. So you have to catch yourself. So note this haram, this is haram, this is haram. And then they'll tell you branded as you said, Who do you think you are? You're better than us.
The thing here is that if you notice what's wrong, and Allah had given you, as you said, the hedaya that it's incumbent upon you to say something, regardless of what they say about you, you have to say something, even if you're in the same sin at that moment, what do you say guys? Don't you think that this is wrong? This is going too far. This says Allah is upset because of this, even if you're committing it at that level, because you have to add please register and objection with Allah as that I did say something about it, even if you're weak, if even if you don't leave it, even if they brand new. Now, of course, right? Once you say it, things will be expected from you, which is what?
distance yourself from it. That's what they want. Because you don't want to contradict as you said, limit Hakuna Matata? No. Okay, if this is your why do you say what you do not do. So if you think that this is wrong, then stop. So they'll they'll expect and demand conformity between speech and action, and they're right. But even if you fail, even if you still have to say something, and then add on yourself the obligation of I need to follow upon what I'm saying. I need to really do it. And maybe that will give you that incentive. But regardless, don't worry about what they say. You just have to say it again register in front of Allah, at least in one
those days I said this is wrong. And at least some of them heard it, because you don't know how they'll take it and change because of it. So just say this, well, that's my recommendation. Okay?
some people here for
the university will criticize the
residency for it or whatever.
Before, and anybody, regardless of your body matter,
you're seeing that you're having
to regenerate your violence.
And they also have to have you tell you
that this is going to get worse, for example.
Things are going to get more expensive,
your frequency is normal.
So we have a challenge of, you know, yourself and your team, that's kind of, you know, that's going to be costing you maybe 30 hours a week consequence, and they're still profitable trade or.
So your question is about how to navigate the fact that
you've seen that how people when they want to speak out against evil, right, what is happening today, there will be real consequences to it. So they will lose
worldly advantages, right? And so and then you were saying at the same time that their objections or their criticism of the injustice is,
all right, having little effect? So how do you manage to at the same on the one hand, speak out against evil, right?
While at the same time, right, things are supposed to get worse and worse, and you're thinking that okay, I'm having little effect anyway.
It's not always an easy decision to make like to speak and when to speak and what to say, and will I make a difference or not, that's not an easy thing to do. So
and we were saying that always, if you are confused about anything that you want to do, right, always talk to people around you and always consult and even praise the Hara. Before you do something, so that you understand that you've asked Allah azza wa jal for guidance, and so that you will be as effective as you can, in whatever you're doing. You don't want to waste your time. And you don't want to waste your potential. You don't want to waste your energy at the same time.
If all of us do nothing, because things are getting get bad, and things are gonna get bad because we're not doing anything.
So we have to do something. Now, generally speaking, yes, things are gonna get worse and worse and worse, but we also see periods in history and there will be periods in the future, where things are gonna get better. So at a time of Asa alayhis, Salam and the time of an metody, things are gonna get better so it gets worse and better and worse and better. But our job is okay, if you see in front of you and injustice, something that is wrong, if you could do something about it. And I'm saying something, then you have to do that something that what is this something now that it is going to depend on the be different from one person to the other one country to the other. So when you look
at yourself, you can say I'd be most effective in doing this and this and that. I'm not effective in doing other things, but I can be affected here, then you do that. But all we want to say is that each person has to do one thing. And then another mean Pro I don't mean anything on social media. I don't mean any protesting. I don't mean these things. I mean that you look at it and you say it has to change something in me. And it make me more observant, make me more pious make me more a better worship of Allah as though did I stay away from the Haram I teach this religion? I sped with the truth is I teach Quran I teach soon I teach this. There are no consequences, bad consequences to
this. But no, no, no, but I'm seeing all of us right there no bad consequences to this. But you're spreading that circle of righteousness.
That's what you do. Right? So there's very safe things that everybody can do which is at least in your own way, right. Just be be a cause for Allah's blessing not a cause for Allah's curse for all of us. The only Don't be the one who brings Allah's punishment
to contribute something each person can I don't have to shout free free right? I don't have to shout this right if that's not the thing that I am good at. Right? And even doing that it could be beneficial. It may not be as benefit but the thing that is truly truly beneficial. Expand the circle of Allah's pleasure. Alright, so spread the right athlete has spread the rights and they invite people to Islam get
more people into Islam, the new Muslim teach them Islam. So the circle grows bigger.
People and it relates to, like, normalization and like the bragging about sins.
For example, let's say, you know somebody who is ascending or descending in public and they're like bragging about their sin, but at the same time, you're coming in that exact same city or city in private, right? In the case of you say, you know, my friends, this is not good, you should stop doing this. Doesn't that make you a Napa?
In the Quran, Allah says.
And he says, I think it's over
so it's like, we have
that lowest level of knowledge. It's not pleasant. I don't think anybody wants to go there. And like,
my question is, in that case, answering that with the benefit kind of outweigh what was said in the Quran? Or at or and how should one go about it? Should it be should women be faced with a situation to be correct yourself first, before correcting your brother or when you advise him this your intention of sitting?
Okay, in shall. So the question is that if I know somebody who's committing a sin, and He is public with that sin, He brags about that sin, and I'm committing the same sin, but it's private, and I'm hiding it. Should I advise them not to commit that sin even though I'm committing it? And if I do this is this hypocrisy. And he saw a he cited the ayah in the Quran, where the hypocrites will be in the lowest ranks of hellfire. So he's saying that is a severest punishment available to be in the lowest ranks of hellfire. So is this hypocrisy? Or Should my intention be that yes, though, I'm doing that sin, I want to save my brothers, I tell him brother, you know you're committing the sin,
I want to save you from it. And that should be the intention, right? And that definitely should be the intention. So first of all, if you notice somebody who's doing committing a sin, and you're committing the same sin, and he's doing it publicly, there are two obligations on you, as the scholars have said, one to repent from that sin and to advise him against that sin. So for you to repent, and for also for you to advise him against it. So two obligations. So if you cannot do one, which is to repent from it at the moment, don't neglect the other responsibility, which is to teach him not to do it. Because there are two things required of you. So does this make you a hypocrite?
It doesn't make you a hypocrite because you're struggling with that sin, you're not happy with it, and you want to quit it and you feel ashamed of it. And you're trying. But if all of us are going to wait until we're Okay, before we say something, then we're not going to speak. All of us have something. So I can't be perfect with Allah azza wa jal Before I speak, we have to say something about it. And it could be that your advice to him prompts you to change your ways. Or because of it Allah gives you the energy to save to save yourself, because you wanted to please Allah subhanaw taala and you wanted to save him so you wanted the best for him. So Allah gives you the best because
he wanted that change. So it's definitely not hypocrisy, the hypocrisy that you talked about in the Quran. These are those who hide disbelief and exhibit and pronounce belief. These are the in the lowest ranks, but you were talking about is pleasing to Allah azza wa jal, which is to help your brother so definitely, I mean, you can if you wish, say, I'm going to fix myself. So you go and REPENT and STOP and then come back and give him advice so that your advice will be even more effective. But if that's not tenable, if it's not you know, within reach, you would want to neglect to responsibilities so do what is available and shall
they stop here about a philosophy comes to panic along with him dig a shadow into into hidden stuff.