Ali Albarghouthi – The Disease and the Cure #34 Do Islamic Rules Make Sense

Ali Albarghouthi
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AI: Summary ©

The negative consequences of sharia and their negative consequences, including the need for more police presence and privacy for Muslims, are discussed. Consent and normalization in society is emphasized, and protecting one's privacy and privacy for others is emphasized. The importance of teaching people not to accept hate and not advocate for it is also emphasized, along with the need for teachers' acceptance of their religious beliefs. The conversation concludes with a discussion of the importance of buffering in community relations and the need for people to accept their religious beliefs.

AI: Summary ©

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			And gave ta'zeer to it, discretionary punishment,
		
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			right?
		
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			So the judge will have a leeway in
		
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			terms of, it could be this punishment, but
		
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			it's not prescribed, and it's not as tough,
		
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			it's not as severe, right?
		
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			وَلَمْ يُرَتِّبْ عَلَيْهِ حَدَّةٍ There is no specific
		
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			prescribed religious punishment for it.
		
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			He says, for example, like eating excrements, or
		
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			drinking blood, or eating dead meat.
		
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			He says, what there is a natural deterrent.
		
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			Do you know anybody who drinks blood?
		
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			Please don't raise your hand if you say
		
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			yes, right?
		
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			But you don't know, and you don't likely
		
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			that you will know someone.
		
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			Why?
		
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			Because for most of humanity, that's not something
		
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			that they do.
		
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			Like drinking blood, drinking urine, eating excrement.
		
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			Why?
		
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			There is a natural deterrent.
		
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			So what's the punishment if a person does
		
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			this?
		
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			He says, there is no prescribed religious punishment,
		
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			because not a lot of people are gonna
		
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			do this.
		
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			They don't wanna do it.
		
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			And so if it happens, one, it is
		
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			haram, but also if there is some perversion
		
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			in nature, with a person or among a
		
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			people, there will be ta'zeer.
		
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			This punishment, this punishment, so that can deter
		
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			them.
		
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			But you don't need to prescribe something for
		
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			it.
		
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			وَمَا كَانَ فِي الطِّبَاعِ دَاعٍ إِلَيْهِ وَرَتَّبَ عَلَيْهِ
		
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			مِنَ الْعُقُوبَةِ بِقَدْرِ مَفْسَدَتِهِ وَبِقَدْرِ دَاعِ الطَّبْعِ إِلَيْهِ
		
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			But if there is an inclination and propensity,
		
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			a natural propensity to do such an act,
		
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			people are attracted to it.
		
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			And there is harm in that act, Allah
		
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			Azza wa Jalla will prescribe a punishment in
		
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			proportion to, in accordance with, the inclination and
		
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			the harm.
		
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			So people wanna do it and there is
		
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			a lot of harm in it.
		
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			So if there is a lot of people
		
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			wanna do it because there is a strong
		
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			desire, and there is a lot of harm,
		
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			then the punishment will be what?
		
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			Bigger, higher.
		
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			But if the inclination is lower and the
		
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			harm is not as much, that punishment will
		
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			be lower.
		
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			So it goes up and down in accordance
		
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			to those two things.
		
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			How much people wanna do it and how
		
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			much harm comes from their doing it.
		
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			And He is saying here, وَهَذَا لَمَّ كَانَ
		
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			دَاعِ الطِّبَعِ إِلَى الزِّنَ مِنْ أَخْضَ وَالدَّبَاعِ It
		
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			is because people are strongly inclined and they
		
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			have a strong desire towards the other *.
		
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			So they have a strong desire towards zina.
		
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			He says, the punishment for it was one
		
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			of the severest, most terrible type of executions
		
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			you will find.
		
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			Because it's by stoning.
		
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			If a person is married.
		
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			And the easiest of the punishments for zina
		
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			if someone is unmarried, is for them to
		
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			be flogged a hundred times and banishment for
		
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			a year.
		
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			He says, that's the easiest.
		
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			That's the lightest.
		
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			Whereas the severest and the toughest is what?
		
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			For them to be executed when they are
		
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			married.
		
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			He says, why?
		
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			He is saying, why is that?
		
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			He says, because of two things.
		
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			And He will talk about this.
		
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			There are two things here that are factors.
		
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			One, the harm.
		
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			So the harm is great.
		
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			Second, there is propensity.
		
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			People want to do.
		
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			There is an inclination to it.
		
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			So how do you stop it?
		
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			How do you deter?
		
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			Because there is no natural deterrent.
		
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			So there has to be an outside deterrent.
		
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			The outside deterrent will be what?
		
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			Punishment.
		
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			And here, let's pause a little bit here
		
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			to understand the benefit of what he is
		
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			talking about.
		
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			Because there is a difference between you understanding
		
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			the individual punishments or deterrents in the sharia.
		
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			And being provided with a holistic general structure
		
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			of the sharia.
		
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			The skeleton of the sharia.
		
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			From a scholar who looks at the individual
		
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			cases.
		
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			This, this, this, this.
		
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			Then he sits back and he says, here
		
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			is the general principle that governs all of
		
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			this.
		
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			Right?
		
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			And when you know this, A, it's a
		
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			gift because you understand the sharia better.
		
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			Not individually but holistically.
		
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			And also it's a remedy for being restricted
		
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			when you look at the sharia from a
		
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			particular vantage point.
		
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			A limited vantage point.
		
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			And some people complain about it because they
		
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			think this is too harsh.
		
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			This is too difficult.
		
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			It's too harsh.
		
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			Or because it goes against their own wishes.
		
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			Their own practices.
		
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			They say, no, I don't like this.
		
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			And why does this happen?
		
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			It happens because you only are looking at
		
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			it from your own personal advantages and disadvantages.
		
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			Benefits and harms.
		
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			What you like and what you dislike.
		
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			Versus at the whole picture.
		
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			And that is part of dawah.
		
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			I look at it, that's part of medicine.
		
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			It is medicinal for you to understand this.
		
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			Because it will treat a lot of confusions
		
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			about the sharia.
		
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			So for instance, there will be some females
		
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			who are opposed to hijab.
		
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			And when they hear the argument that one
		
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			of the benefits of hijab is that men
		
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			are attracted to women.
		
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			And so by that you decrease the fitna
		
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			and all of this.
		
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			The argument that some of them employ is,
		
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			Why should I be burdened because men are
		
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			too weak to control their impulses?
		
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			And why should I put on something?
		
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			A hijab or a jilbab or this.
		
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			Why should I cover my body?
		
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			Because it's men who cannot control their eyes,
		
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			cannot control their thoughts, cannot control their desire.
		
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			It should be them that are burdened, not
		
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			me.
		
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			And that of course is an argument against
		
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			the hijab.
		
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			But it's actually more than that.
		
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			It is assuming that if you wanna be
		
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			safe, it is not your job to be
		
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			safe or to make yourself safe.
		
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			It's everybody else's job to behave.
		
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			It's everybody else's job to follow the rules,
		
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			to not commit a crime, to not take
		
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			advantage of you or anybody else.
		
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			The burden is on humanity to walk the
		
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			straight path.
		
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			So let me give you an example to
		
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			illustrate how that argument can never be consistent.
		
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			Then go back to this argument.
		
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			So if you park next to handicapped parking,
		
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			you see the sign that says maximum $5
		
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			,000 fine.
		
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			That's the maximum.
		
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			Isn't that a lot?
		
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			$5,000.
		
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			Why is there a fine?
		
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			Because we all understand that people who are
		
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			unable to walk, they need a closer parking.
		
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			But when you look at their parking, and
		
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			it's the best parking, it's big and it's
		
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			close to the entrance, and the incentive to
		
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			park there is strong.
		
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			Now, what if we say, what if society
		
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			says, why don't we apply the following and
		
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			say, we're not going to fine anyone, we're
		
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			going to go by the honor system.
		
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			We know that all of you are adults,
		
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			and you should know right from wrong.
		
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			So you know that these people need that
		
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			more than you, and you shouldn't really take
		
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			advantage of them, and you will be harming
		
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			them if you do so.
		
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			So we're not going to impose anything on
		
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			anyone in terms of fines, or tickets, or
		
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			arrests.
		
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			We want everybody to follow, just because it's
		
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			the right thing.
		
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			How many people will actually follow this?
		
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			I don't know if the majority will follow,
		
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			but I know that a lot of people
		
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			won't.
		
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			And how do I know that a lot
		
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			of people don't?
		
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			Because I see the world around us, not
		
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			even the world, the city that we live
		
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			in, and you know that people break the
		
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			law all the time for their own advantage.
		
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			In traffic, in buying and selling, in advertising,
		
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			they break the law all the time, regular
		
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			people like you and me.
		
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			I'm not talking about the big corporation, I'm
		
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			talking about people like you and me.
		
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			We break the law all the time to
		
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			serve our own advantage.
		
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			So if there is no fine over there,
		
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			everybody will be parking.
		
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			And no one will pay attention to the
		
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			feelings or to the needs of somebody else.
		
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			So unless you impose a fine, there will
		
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			be no deterrent, then there will be no
		
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			conformity or following of the law, and eventually
		
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			then there will be a breakdown in society.
		
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			So you have to impose something.
		
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			So for the female that thinks about hijab,
		
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			we can bring another example, just before we
		
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			go into hijab.
		
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			So airport security.
		
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			As hassleful, meaning full of hassle, airport security
		
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			is.
		
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			What do you think of the idea of
		
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			doing away with airport security altogether where we
		
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			just walk into the airport, the plane, and
		
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			by that we could reduce waiting time, boarding
		
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			time, and of course expenses.
		
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			We don't have to pay anybody to search
		
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			anyone.
		
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			Do you want to do away with that
		
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			altogether?
		
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			Even though we get profiled when we board
		
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			planes, right?
		
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			But do you want to do away with
		
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			that altogether?
		
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			Or would you say, I don't mind a
		
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			little bit of hassle just to be safe.
		
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			You say, but why?
		
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			He says, because I don't trust that everybody,
		
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			even though they should, will do the right
		
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			thing.
		
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			So I'd rather be safe.
		
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			So for a female, this hijab is your
		
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			shield of security.
		
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			Are you really going to trust that all
		
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			men are going to do the right thing
		
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			just simply because it's the right thing?
		
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			Why not do away with the police?
		
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			But why do you need the police?
		
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			Because you know that whether it's men or
		
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			women, we're not going to do the right
		
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			thing.
		
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			At least a lot of us.
		
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			So you need something to deter.
		
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			So if you're going to do away with
		
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			the hijab, and you want to live the
		
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			way that you want to live, not the
		
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			way that Allah wants you to live, and
		
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			you want to freely mix with men and
		
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			women, what do you think is going to
		
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			happen?
		
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			When you eliminate that security that Allah had
		
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			given to you, that buffer that Allah had
		
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			given to you, what do you think is
		
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			going to happen?
		
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			In terms of harassment, sexual, physical, verbal, in
		
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			terms of attack, in terms of *, in
		
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			terms of lack of security.
		
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			So when you remove it, you've removed a
		
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			layer of protection that Allah had given to
		
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			you.
		
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			And yes, men are weak when it comes
		
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			to certain sins.
		
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			Are we going to lie about that?
		
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			But it's also the same that women are
		
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			weak when it comes to certain sins, right?
		
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			All of us are.
		
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			Because Allah did not say men are weak,
		
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			women...
		
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			He says, وَخُلِقَ الْإِنسَانُ وَاتْضَعِيفًا Humans were created
		
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			what?
		
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			Weak.
		
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			So in the face of that weakness, I'm
		
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			not going to tempt my brother or tempt
		
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			my sister because it becomes my sin if
		
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			I do this.
		
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			And I will reap the consequences of it.
		
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			Because the impulse to the haram is strong.
		
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			The impulse to the haram is very strong.
		
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			So another example is, if you think giving
		
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			zakah is a burden, and you don't notice
		
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			how giving zakah helps you.
		
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			He says, why should I give my money
		
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			to somebody else?
		
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			And you hear some arguments coming from non
		
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			-Muslims whenever they're talking about social welfare.
		
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			I'm not commenting on social welfare, but I'm
		
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			just saying about how some Muslims could adopt
		
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			these ideas.
		
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			Why should I give my money to somebody
		
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			else?
		
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			I've earned it.
		
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			I work hard.
		
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			They don't.
		
00:13:36 --> 00:13:39
			They just sit and receive, etc., etc.
		
00:13:39 --> 00:13:40
			I'm going to keep it to myself.
		
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			So here, you've removed that layer of protection.
		
00:13:45 --> 00:13:48
			Now what do you think if all Muslims
		
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			withheld in a Muslim society, let's say, or
		
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			non-Muslims in a non-Muslim society stopped
		
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			helping those who are poor.
		
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			What do you think is going to happen
		
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			to that society as income inequality rises?
		
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			And the rich get richer, and the poor
		
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			get poorer, and they see the difference.
		
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			What happens when the society gets poorer?
		
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			Grow more crimes.
		
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			They start assaulting you in your own home,
		
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			and they steal from you, and they terrorize
		
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			you, and they break what you have, and
		
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			they take it all from you.
		
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			Because you didn't give a little bit, all
		
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			of it is going to be taken away
		
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			from you.
		
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			So when you do not give the zakah
		
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			because you think, oh no, I want to
		
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			keep more to myself, all of it is
		
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			going to go away.
		
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			Because that layer of protection that Allah had
		
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			given to you had been compromised.
		
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			So you see how it works.
		
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			So when you start arguing against the sharia,
		
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			you're arguing against Allah Azza wa Jalla.
		
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			So you have to keep in mind, who
		
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			am I arguing against when I'm saying, oh,
		
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			I shouldn't wear the hijab because men and
		
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			because women.
		
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			Who are you arguing against?
		
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			It's against Allah Azza wa Jalla.
		
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			That's your argument.
		
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			That's the one who's on the other side.
		
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			Not men.
		
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			And when you oppose zakah or oppose anything
		
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			else, or you oppose deterrence like this, when
		
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			you start saying, this is too harsh.
		
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			So who are you arguing against?
		
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			And you do not see how deterrents are
		
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			needed.
		
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			So Ibn al-Qayyim says, the greater the
		
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			crime and the greater the motivation for it,
		
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			the greater the punishment should be.
		
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			Which tells you that in the wisdom of
		
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			the sharia, deterrents are important.
		
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			Deterrents are important.
		
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			And the greater the crime, the greater the
		
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			deterrent.
		
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			And you see in at least some western
		
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			societies or a lot of western societies, what
		
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			you see is that when people overwhelmingly start
		
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			committing a crime or a sin, they cave
		
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			in and they legalize it.
		
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			Like the more people commit it and they
		
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			can't fight it anymore, what do they do?
		
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			There's no sense in fighting it.
		
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			So rather than increase the deterrents, they lower
		
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			it.
		
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			And they lower it.
		
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			And then it becomes legal.
		
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			At least we can make money off of
		
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			it.
		
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			Which destroys society.
		
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			Whereas the wisdom of the sharia will say
		
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			what?
		
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			The opposite.
		
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			No, the deterrents should be greater.
		
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			Because more people are doing it.
		
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			That's the only way to stop.
		
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			And even though it looks harsh, it eventually
		
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			saves society.
		
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			Whereas if you go the other route, what
		
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			happens is that you're going to destroy yourself
		
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			and everybody around you.
		
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			So when Ibn Qayyim is saying, why was
		
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			zina so severely punished?
		
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			This is why.
		
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			And he'll talk about it further.
		
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			And he continues.
		
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			And he says, وَلَمَّ كَانَتْ جَرِيمَةٌ لِّيُوَاطِ فِيهَا
		
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			الْأَمْرَانِ He says, and because also *, having
		
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			* with males.
		
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			He says, because it also has those two
		
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			factors in it.
		
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			Greatly harmful.
		
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			And a person who commits it will want
		
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			to continue to commit it.
		
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			So they will have a great desire to
		
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			continue.
		
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			He says, that's why the punishment for it
		
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			is capital punishment anyway, whether the person is
		
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			married or not.
		
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			So if you say, why is it so
		
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			harsh and they're consenting?
		
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			He says, no.
		
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			And you will see what Ahmad ibn Hanbal
		
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			will say about zina inshaAllah.
		
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			قَالَ وَلَمَّ كَانَ دَعَيْ السَّرِيقَ قَوِيَّةٌ Also why?
		
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			Because theft.
		
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			People are attracted to stealing.
		
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			And its harm is great.
		
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			That's why its punishment is amputation, is cutting
		
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			the hand.
		
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			قَالَ وَتَأَمَّلْ حِكْمَتَهُ فِي إِفْسَادِ الْعُضْوِيِ لَذِي بَاشَرَ
		
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			الْعَبْدُ بِهِ الْجِنَايَةِ He says, and consider here
		
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			the wisdom of the shari'a and how
		
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			it incapacitates the limb, the part of the
		
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			body that commits the crime.
		
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			So he's pointing here, wisdom and justice.
		
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			And he'll explain.
		
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			كَمَا أَفْسَدَ عَلَىٰ قَاطِعَ الطَّرِيقِ يَدَهُ وَرِجْلَهُ الَّتَيْنِ
		
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			هُمَ آلَةِ قَطْعِهِ So the highway robber who
		
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			terrorizes people to steal their money, he says,
		
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			he removed his hand, he removed his foot,
		
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			because these are the tools, like one hand,
		
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			one foot.
		
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			These are the tools that he uses to
		
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			terrorize people.
		
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			So those go away to punish him.
		
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			وَلَمْ يُفْسِدْ عَلَىٰ الْقَادِفِ لِسَانَهُ He says, but
		
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			the person who accuses another with zina, he
		
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			says, he did not cut his tongue.
		
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			Because the sin or the punishment, if it
		
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			were to be cutting the tongue, would outweigh
		
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			the sin itself.
		
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			So instead, he's to be flogged.
		
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			Instead, he's to be flogged.
		
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			Because if you remove the tongue, he cannot
		
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			speak for the rest of his life, he
		
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			cannot remember Allah for the rest of his
		
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			life.
		
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			So that is severe.
		
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			So instead of that, though the sin was
		
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			committed with the tongue, you punish the rest
		
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			of the body.
		
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			So it's transferred from the tongue to the
		
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			rest of the body.
		
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			فَإِنْ قِيلَ فَهَلْ لَا أَفْسَدْ عَلَىٰ الزَّنِي فَرْجَهُ
		
00:19:27 --> 00:19:29
			لَذِي بَاشَرَ بِهِ الْمَعْصِيَةِ He says, okay, why
		
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			not?
		
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			He's asking to answer.
		
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			He says, the fornicator, who committed zina, why
		
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			not remove his private part?
		
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			Because that's the part that actually committed the
		
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			crime.
		
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			He says, no.
		
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			For several reasons.
		
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			One is because that is a greater harm
		
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			than the crime that is committed.
		
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			Because if you take that away, he can
		
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			no longer have children.
		
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			He could be reformed later.
		
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			And he could have children later.
		
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			But if you do this to him, he'll
		
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			never be able to do this.
		
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			So his progeny is cut.
		
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			His lineage is cut off.
		
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			And he says also, additionally, that part of
		
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			the body is concealed.
		
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			So it's not a deterrence as much as
		
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			when a person steals and his hand is
		
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			cut, that's visible to everybody.
		
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			But if it happens, no one can see
		
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			that this is his punishment.
		
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			And he says that for the thief, if
		
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			you got one hand, at least he has
		
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			another hand that he could use in his
		
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			life.
		
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			And finally, and this is an interesting part.
		
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			He says, since the joy of zina was
		
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			experienced with the whole body, it was fitting
		
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			that he should experience pain with the whole
		
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			body.
		
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			Like he felt the joy of zina with
		
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			all of his body.
		
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			So then the punishment is what?
		
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			Let the whole body feel pain.
		
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			So it would match that joy and remind
		
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			him of what he had done.
		
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			So he said here, فَعُقُوبَاتُ الشَّارِعِ جَأَتْ عَلَىٰ
		
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			أَتَمِّ الْوُجُوهِ He says, the punishment that Allah
		
00:21:08 --> 00:21:10
			Azza wa Jalla had prescribed are the most
		
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			perfect, the most rational, and the one that
		
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			brings the greatest benefit.
		
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			قَالَ وَالْمَقْصُودُ He says, what we intend to
		
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			say is that أَنَّ الذُّنُوبُ وَإِنَّمَا تَتَرَّبْتُبُ عَلَيْهَا
		
00:21:25 --> 00:21:28
			الْعُقُوبَاتِ الشَّرِعِيَّ أَوْ الْقَدَرِيَّ أَوْ يَجْمَعُهُمَ اللَّهُ
		
00:21:28 --> 00:21:32
			لِلْعَبْدِ He says, there is prescribed religious punishment
		
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			for some sins.
		
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			There is also destined punishment for them, cosmic
		
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			destined punishment for them.
		
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			And they could be both of them or
		
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			could be none of them.
		
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			So for instance, a person who commits zina
		
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			could be punished with that prescribed punishment that
		
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			we talked about.
		
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			Or if not, Allah could send on him
		
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			cosmic destined punishment.
		
00:21:56 --> 00:21:59
			Or he could have both, he's saying, or
		
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			he could have none.
		
00:22:00 --> 00:22:01
			Especially if he what?
		
00:22:02 --> 00:22:02
			Repents.
		
00:22:05 --> 00:22:07
			Now when he...
		
00:22:07 --> 00:22:11
			Since he brought this, he wants to explain
		
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			the punishment of sins.
		
00:22:13 --> 00:22:17
			And he says that, عُقُوبَاتُ الذُّنُوبِ نَوْعَانِ شَرِعِيَّةٌ
		
00:22:17 --> 00:22:19
			وَقَدَرِيَّةٌ The punishment of sins are of two
		
00:22:19 --> 00:22:20
			kinds.
		
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			Religious prescribed, and the other is قَدَرِيَّة.
		
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			These are the destined one.
		
00:22:27 --> 00:22:31
			Destined meaning like a flood, like loss of
		
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			money.
		
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			Something that Allah brings on a people or
		
00:22:35 --> 00:22:35
			a person.
		
00:22:36 --> 00:22:41
			So it's either prescribed, religious, revealed in the
		
00:22:41 --> 00:22:43
			shari'ah, or Allah عز و جل brings
		
00:22:43 --> 00:22:44
			it.
		
00:22:46 --> 00:22:48
			And this following sentence is important.
		
00:22:49 --> 00:22:53
			He says, فَإِذَا أُقِيمَتِ الشَّرِعِيَّ رَفَعَتِ الْعُقُوبَاتِ الْقَدَرِيَّةِ
		
00:22:54 --> 00:22:57
			أَوْ خَفَّفَتْهَا He says, when you establish the
		
00:22:57 --> 00:23:02
			religious punishment, it excludes the destined cosmic punishment
		
00:23:02 --> 00:23:04
			or it decreases them.
		
00:23:06 --> 00:23:08
			Meaning if you punish people for theft and
		
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			for zina and for killing and for the
		
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			crimes that Allah عز و جل had outlined
		
00:23:13 --> 00:23:14
			in the Qur'an.
		
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			When you do the punishment that Allah had
		
00:23:16 --> 00:23:19
			commanded, you do as Allah wanted, then the
		
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			cosmic punishment doesn't come.
		
00:23:22 --> 00:23:23
			You're saved from it.
		
00:23:23 --> 00:23:25
			And if it were to come, it'd be
		
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			softer.
		
00:23:25 --> 00:23:26
			Why?
		
00:23:28 --> 00:23:29
			Because you did your job.
		
00:23:30 --> 00:23:32
			You did as Allah wanted from you.
		
00:23:33 --> 00:23:34
			So there is no need for a lot
		
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			of extra things to come.
		
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			Either nothing else comes or very little comes.
		
00:23:39 --> 00:23:42
			وَلَا يَكَادُ الرَّبُّ يَجْمَعُ عَلَىٰ عَبْدِهِ الْعُقُوبَتَيْنِ He
		
00:23:42 --> 00:23:44
			says, it's seldom that Allah عز و جل
		
00:23:44 --> 00:23:48
			would combine those two types of punishment upon
		
00:23:48 --> 00:23:49
			a person or a nation.
		
00:23:49 --> 00:23:51
			Seldom does Allah do this.
		
00:23:51 --> 00:23:54
			Unless if one of them was insufficient to
		
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			remove that sin and to remove that illness.
		
00:23:58 --> 00:24:02
			Meaning He says, most of the time, most
		
00:24:02 --> 00:24:04
			of the time, if the religious punishment is
		
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			administered, there is no cosmic punishment.
		
00:24:08 --> 00:24:10
			If they don't come together, He says, unless
		
00:24:10 --> 00:24:15
			that religious punishment was insufficient in treating a
		
00:24:15 --> 00:24:15
			person.
		
00:24:17 --> 00:24:18
			Interesting.
		
00:24:18 --> 00:24:18
			It's treatment.
		
00:24:20 --> 00:24:21
			We're calling it punishment.
		
00:24:21 --> 00:24:24
			But you could just erase that and you
		
00:24:24 --> 00:24:25
			say a treatment.
		
00:24:25 --> 00:24:26
			It's a religious treatment.
		
00:24:28 --> 00:24:31
			So say, if that treatment was insufficient to
		
00:24:31 --> 00:24:34
			treat a person, Allah عز و جل may
		
00:24:34 --> 00:24:36
			deem it necessary for the sake of that
		
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			person to taste a little bit more so
		
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			that that could save him.
		
00:24:41 --> 00:24:42
			He's saying that's how it is.
		
00:24:42 --> 00:24:46
			قَالَ وَإِذَا عُطِّلَتِ الْعُقُوبَاتُ الشَّرْعِيَّةِ إِسْتَحَالَتْ قَدَرِيَّةٍ
		
00:24:46 --> 00:24:51
			It says, if you disregard the religious punishments,
		
00:24:51 --> 00:24:53
			they turn into destined cosmic punishment.
		
00:24:54 --> 00:24:55
			Like they get transformed.
		
00:24:56 --> 00:24:58
			So if you're not gonna do what you're
		
00:24:58 --> 00:25:02
			supposed to do, so as if Allah is
		
00:25:02 --> 00:25:03
			saying, okay, that you want me to do
		
00:25:03 --> 00:25:03
			it.
		
00:25:05 --> 00:25:07
			So you don't want to punish those people
		
00:25:07 --> 00:25:09
			because you're feeling soft or you don't wanna
		
00:25:09 --> 00:25:11
			do this or you think people will criticize
		
00:25:11 --> 00:25:12
			you, whatever.
		
00:25:12 --> 00:25:12
			Okay, fine.
		
00:25:12 --> 00:25:15
			But you don't wanna do this, then something
		
00:25:15 --> 00:25:16
			else is gonna come.
		
00:25:17 --> 00:25:20
			And He says, وَرُبَّمَا كَانَتْ أَشَدَّ مِنَ الشَّرْعِيَّةِ
		
00:25:20 --> 00:25:24
			وَرُبَّمَا كَانَتْ دُونَهَا وَلَكِنَّهَا تَعُمْ وَالشَّرْعِيَّةُ تَخُصْ And
		
00:25:24 --> 00:25:27
			He says, those cosmic destined punishment, they could
		
00:25:27 --> 00:25:29
			be worse than the religious punishment or they
		
00:25:29 --> 00:25:33
			could be less but they are general whereas
		
00:25:33 --> 00:25:35
			the religious punishment are specific.
		
00:25:38 --> 00:25:41
			فَإِنَّ الرَّبَّ تَعَالَى لَا يُعَاقِبُ شَرْعًا إِلَّا مِن
		
00:25:41 --> 00:25:45
			بَاشَرَ الْجِنَايَةَ Because Allah Azzawajal religiously does not
		
00:25:45 --> 00:25:49
			punish a person unless he is the one
		
00:25:49 --> 00:25:52
			who specifically committed it or caused it.
		
00:25:52 --> 00:25:56
			As for the destined cosmic ones, when it
		
00:25:56 --> 00:25:58
			comes, it comes public and personal.
		
00:26:01 --> 00:26:04
			فَإِنَّ الْمَعْصِيَةَ إِذَا خَفِيَتْ لَمْ تَضُرَّ إِلَّا صَحِبَهَا
		
00:26:04 --> 00:26:06
			He says, because if sin is private, it's
		
00:26:06 --> 00:26:09
			secret, it will only harm the person who
		
00:26:09 --> 00:26:10
			commits it.
		
00:26:10 --> 00:26:13
			But if it is public, it harms the
		
00:26:13 --> 00:26:15
			person and the public.
		
00:26:16 --> 00:26:18
			It harms the person who has done it
		
00:26:18 --> 00:26:20
			and everybody else who knew about it.
		
00:26:20 --> 00:26:22
			Because if people see the munkar and they
		
00:26:22 --> 00:26:25
			do not talk about or talk against it,
		
00:26:26 --> 00:26:29
			Allah Azzawajal is about to engulf them all,
		
00:26:29 --> 00:26:30
			include them all in his punishment.
		
00:26:32 --> 00:26:35
			So the dynamic here is really important and
		
00:26:35 --> 00:26:37
			he is giving you a principle.
		
00:26:37 --> 00:26:40
			That principle doesn't change with time or from
		
00:26:40 --> 00:26:41
			one place to the other.
		
00:26:42 --> 00:26:45
			It could get delayed for some reasons, but
		
00:26:45 --> 00:26:46
			it doesn't change.
		
00:26:46 --> 00:26:51
			Meaning, if you ignore Allah's commands in terms
		
00:26:51 --> 00:26:55
			of punishing this crime and that crime, that
		
00:26:55 --> 00:26:58
			punishment turns into something that is destined and
		
00:26:58 --> 00:27:00
			cosmic, that is general and public.
		
00:27:01 --> 00:27:03
			It doesn't exclude people.
		
00:27:04 --> 00:27:05
			He says, okay, what is the crime here?
		
00:27:05 --> 00:27:08
			So he is the one who committed the
		
00:27:08 --> 00:27:08
			act.
		
00:27:08 --> 00:27:10
			What is the crime of the rest of
		
00:27:10 --> 00:27:10
			society?
		
00:27:11 --> 00:27:12
			One, they did not punish him, they did
		
00:27:12 --> 00:27:15
			not talk against what he has committed, they
		
00:27:15 --> 00:27:17
			allowed it to continue, they accepted it as
		
00:27:17 --> 00:27:18
			normal in their society.
		
00:27:18 --> 00:27:20
			That acceptance in itself is what?
		
00:27:22 --> 00:27:22
			That's a sin.
		
00:27:23 --> 00:27:25
			That acceptance is a sin.
		
00:27:27 --> 00:27:28
			So may you be sitting back and saying,
		
00:27:28 --> 00:27:29
			I'm fine.
		
00:27:29 --> 00:27:31
			I'm not doing this, it's day.
		
00:27:33 --> 00:27:34
			But you're quiet.
		
00:27:35 --> 00:27:37
			You're not talking about it.
		
00:27:37 --> 00:27:38
			You're not fighting it.
		
00:27:39 --> 00:27:40
			You're not resisting it.
		
00:27:40 --> 00:27:41
			It's normal.
		
00:27:43 --> 00:27:46
			That normalization of it will bring on the
		
00:27:46 --> 00:27:47
			punishment of Allah Azza wa Jalla.
		
00:27:47 --> 00:27:50
			And then that punishment is not upon only
		
00:27:50 --> 00:27:53
			this person or that person, it's everybody else
		
00:27:53 --> 00:27:55
			who witnessed and failed to act.
		
00:28:00 --> 00:28:03
			So he says, and Allah Azza wa Jalla,
		
00:28:03 --> 00:28:06
			as he said, Allah Azza wa Jalla had
		
00:28:06 --> 00:28:10
			made punishment of three kinds, which is capital
		
00:28:10 --> 00:28:12
			punishment, amputation, and flogging.
		
00:28:12 --> 00:28:13
			These are the three.
		
00:28:14 --> 00:28:15
			And again, he's kind of trying to kind
		
00:28:15 --> 00:28:17
			of bring the Sharia altogether, right?
		
00:28:17 --> 00:28:19
			So he says, this is one, two, three.
		
00:28:20 --> 00:28:23
			And he says, capital punishment is for Kufr.
		
00:28:25 --> 00:28:26
			Disbelief.
		
00:28:26 --> 00:28:31
			And what comes close to it, like fornication
		
00:28:31 --> 00:28:31
			and *.
		
00:28:32 --> 00:28:33
			He says that's close to it.
		
00:28:34 --> 00:28:38
			فَإِنَّ هَذَا يُفْسِدُ الْأَدْيَانِ Disbelief corrupts religions.
		
00:28:39 --> 00:28:41
			That your relationship with Allah Azza wa Jalla,
		
00:28:41 --> 00:28:42
			it corrupts it.
		
00:28:44 --> 00:28:48
			وَهَذَا يُفْسِدُ الْأَنْسَابَ وَنَوْعَ الْإِنسَانِ And this corrupts,
		
00:28:48 --> 00:28:53
			meaning fornication and *, corrupts bloodlines and lineages
		
00:28:53 --> 00:28:55
			and human nature.
		
00:28:56 --> 00:28:59
			So, first of all, it's interesting.
		
00:29:00 --> 00:29:04
			In the world today, disbelief is not a
		
00:29:04 --> 00:29:04
			sin.
		
00:29:06 --> 00:29:06
			Right?
		
00:29:07 --> 00:29:09
			Like as a personal freedom.
		
00:29:10 --> 00:29:14
			Just to tell you in passing, how Allah
		
00:29:14 --> 00:29:18
			Azza wa Jalla sees things versus how we
		
00:29:18 --> 00:29:18
			look at them.
		
00:29:19 --> 00:29:22
			Like if today a person were, and I'm
		
00:29:22 --> 00:29:24
			not asking anybody to do anything.
		
00:29:24 --> 00:29:26
			But if a person today would in a
		
00:29:26 --> 00:29:30
			country, they would, let's say for instance, punish
		
00:29:30 --> 00:29:32
			a person, not even execute.
		
00:29:32 --> 00:29:36
			No, punish a person for a wrong belief.
		
00:29:36 --> 00:29:38
			People in some countries will be up in
		
00:29:38 --> 00:29:43
			arms saying, this is freedom of speech, freedom
		
00:29:43 --> 00:29:45
			of conscience, freedom of this and freedom of
		
00:29:45 --> 00:29:46
			that.
		
00:29:46 --> 00:29:48
			And he may choose to look at it
		
00:29:48 --> 00:29:51
			this way, that you are free to incorporate
		
00:29:51 --> 00:29:53
			that belief into your belief system.
		
00:29:53 --> 00:29:55
			That is totally up to you.
		
00:29:55 --> 00:29:56
			But this is not what Allah Azza wa
		
00:29:56 --> 00:29:57
			Jalla looks at it.
		
00:29:58 --> 00:30:00
			Otherwise, why would He punish for disbelief?
		
00:30:01 --> 00:30:05
			So, Ibn Qayyim is saying, the harm of
		
00:30:05 --> 00:30:06
			disbelief is the greatest harm.
		
00:30:07 --> 00:30:08
			The greatest.
		
00:30:08 --> 00:30:11
			Otherwise, why is capital punishment in certain cases?
		
00:30:12 --> 00:30:14
			Not like, you don't just find a kafir
		
00:30:14 --> 00:30:14
			and you kill him.
		
00:30:15 --> 00:30:16
			He's Christian, he's Jewish, you kill him.
		
00:30:16 --> 00:30:18
			No, no, no, he's not talking about this.
		
00:30:18 --> 00:30:20
			He's talking about someone, let's say, who apostates.
		
00:30:21 --> 00:30:25
			Or someone who blasphemes, Muslim or non-Muslim,
		
00:30:25 --> 00:30:27
			against Allah, against the Prophet ﷺ, right?
		
00:30:28 --> 00:30:30
			And they don't repent from it.
		
00:30:31 --> 00:30:33
			Fuqaha will disagree over is there repentance or
		
00:30:33 --> 00:30:33
			not.
		
00:30:34 --> 00:30:36
			No need to tackle this now.
		
00:30:37 --> 00:30:38
			But he's talking about that type.
		
00:30:41 --> 00:30:45
			So, corrupting religion is the greatest crime.
		
00:30:46 --> 00:30:49
			And you'll see the hadith, how it is
		
00:30:49 --> 00:30:50
			greater than killing someone.
		
00:30:52 --> 00:30:56
			It's more sinful, more criminal than murder itself.
		
00:30:57 --> 00:30:58
			Corrupting religion.
		
00:30:58 --> 00:31:00
			Because when you end someone's life, which is
		
00:31:00 --> 00:31:03
			a great crime, you end it only in
		
00:31:03 --> 00:31:03
			this life.
		
00:31:04 --> 00:31:07
			When you corrupt someone's religion, you've ended the
		
00:31:07 --> 00:31:08
			hereafter for them.
		
00:31:09 --> 00:31:11
			So, what is more serious?
		
00:31:12 --> 00:31:15
			So, again, subhanAllah, as human beings, but also
		
00:31:15 --> 00:31:17
			as Muslims living in a world that is
		
00:31:17 --> 00:31:21
			not dominated intellectually by Muslims, you have to
		
00:31:21 --> 00:31:23
			look at things the way that Allah wants
		
00:31:23 --> 00:31:26
			you to, not the way that non-Muslims
		
00:31:26 --> 00:31:27
			look at it.
		
00:31:27 --> 00:31:30
			So, your mind cannot be occupied.
		
00:31:32 --> 00:31:35
			The most dangerous occupation is not the occupation
		
00:31:35 --> 00:31:36
			of Muslim lands.
		
00:31:36 --> 00:31:39
			The most dangerous occupation is the occupation of
		
00:31:39 --> 00:31:39
			Muslim minds.
		
00:31:40 --> 00:31:42
			Because if I can occupy your mind, I
		
00:31:42 --> 00:31:43
			have you.
		
00:31:44 --> 00:31:46
			If I can occupy your land, you'll always
		
00:31:46 --> 00:31:47
			know I'm an outsider.
		
00:31:47 --> 00:31:49
			You'll kick me out sooner or later.
		
00:31:49 --> 00:31:51
			But if I occupy your mind, you are
		
00:31:51 --> 00:31:52
			my servant.
		
00:31:53 --> 00:31:55
			You will never free yourself of me.
		
00:31:58 --> 00:32:01
			So, here, corruption of religion is the greatest
		
00:32:01 --> 00:32:02
			corruption.
		
00:32:03 --> 00:32:11
			Followed, he's saying directly, by zina, fornication, and
		
00:32:11 --> 00:32:12
			*.
		
00:32:13 --> 00:32:16
			Here, Imam Ahmad is quoted as saying, رحمه
		
00:32:16 --> 00:32:20
			الله, قَالَ لَأَعْلَمُ بَعْدَ الْقَتْلِ ذَنْبًا أَعْظَمَ مِنَ
		
00:32:20 --> 00:32:22
			الْزِنَةِ He says, I do not know of
		
00:32:22 --> 00:32:27
			a sin after killing someone to be greater
		
00:32:27 --> 00:32:28
			than zina.
		
00:32:29 --> 00:32:32
			Meaning, right after murdering someone, what is the
		
00:32:32 --> 00:32:34
			sin right after that?
		
00:32:35 --> 00:32:35
			He says, zina.
		
00:32:37 --> 00:32:40
			Again, we need to kind of restructure our
		
00:32:40 --> 00:32:43
			mind to actually start believing this.
		
00:32:44 --> 00:32:48
			Because one, in our societies today, and I'm
		
00:32:48 --> 00:32:50
			talking even globally, by the way.
		
00:32:50 --> 00:32:50
			Globally.
		
00:32:51 --> 00:32:53
			And I'm including a lot of Muslim lands
		
00:32:53 --> 00:32:54
			also.
		
00:32:55 --> 00:32:58
			Killing someone is a crime.
		
00:32:59 --> 00:33:00
			You know, it's unthinkable.
		
00:33:00 --> 00:33:01
			How could you do this?
		
00:33:01 --> 00:33:02
			Zina is not.
		
00:33:03 --> 00:33:05
			Whereas he is saying what?
		
00:33:05 --> 00:33:07
			Zina is the greatest crime right after killing
		
00:33:07 --> 00:33:08
			someone.
		
00:33:08 --> 00:33:12
			And he said, and he took this, وَاحْتَجَ
		
00:33:12 --> 00:33:17
			بِحَدِيثِ عَبْدِ اللَّهِ بِنِ مَسْعُودٍ When he asked
		
00:33:17 --> 00:33:20
			Rasulullah Sallallahu Alaihi Wasallam, أيُّ الذنبِ أَعْظَم؟
		
00:33:20 --> 00:33:21
			What is the greatest sin?
		
00:33:22 --> 00:33:25
			He says, أَن تَجْعَلِ لِلَّهِ نِدًا وَهُوَ خَلَقَكَ
		
00:33:25 --> 00:33:29
			He says that you would make to Allah
		
00:33:29 --> 00:33:32
			an equal, or you will take an equal
		
00:33:32 --> 00:33:34
			to Allah, a rival to Allah, and He
		
00:33:34 --> 00:33:36
			is the one who created you.
		
00:33:36 --> 00:33:39
			He said, ثُمَّ أَيْ He says, then what?
		
00:33:39 --> 00:33:42
			He says, أَن تَقْتُلَ وَلَدَكَ مَخَافَةَ أَن يَطْعَمَ
		
00:33:42 --> 00:33:44
			مَعَكَ He says, for you to kill your
		
00:33:44 --> 00:33:47
			child out of fear that he will eat
		
00:33:47 --> 00:33:48
			with you, share your food.
		
00:33:49 --> 00:33:51
			He says, ثُمَّ أَيْ He says, and then
		
00:33:51 --> 00:33:51
			what?
		
00:33:51 --> 00:33:54
			قَالَ أَن تُزَانِيَ بِحَلِيلَ تِجَارِكَ He says that
		
00:33:54 --> 00:33:57
			you will sleep with your neighbor's wife.
		
00:33:57 --> 00:34:01
			فَأَنزَلَ اللَّهُ سُبْحَانَهُ وَتَعَالَ تَصْدِيقَهَا Then Allah revealed,
		
00:34:02 --> 00:34:06
			confirming what the Prophet ﷺ said, وَالَّذِينَ لَا
		
00:34:06 --> 00:34:09
			يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرٌ Those who do
		
00:34:09 --> 00:34:12
			not invoke besides Allah another Ilah, and they
		
00:34:12 --> 00:34:14
			do not kill the soul that Allah had
		
00:34:14 --> 00:34:18
			forbidden except with a cause, a just cause.
		
00:34:18 --> 00:34:20
			وَلَا يَزْنُونَ And they do not commit zina.
		
00:34:22 --> 00:34:24
			So he says, based on that ordering from
		
00:34:24 --> 00:34:27
			the Prophet ﷺ, when Abdullah ibn Mas'ud
		
00:34:27 --> 00:34:29
			asked him, what is the greatest sin?
		
00:34:30 --> 00:34:33
			The second was killing, the third was zina.
		
00:34:34 --> 00:34:36
			So he's saying that's why zina is the
		
00:34:36 --> 00:34:39
			greatest sin right after killing someone.
		
00:34:41 --> 00:34:45
			قَالَ وَالنَّبِيُ ذَكَرَ مِنْ كُلِّ نَوْعٍ أَعْلَاهِ لِيُطَابِقَ
		
00:34:45 --> 00:34:49
			جَوَابُهُ سُؤَالَ السَّائِلِ فَإِنَّهُ سَأَلَهُ عَنْ أَعْظَمِ الذَّنْبِ
		
00:34:49 --> 00:34:53
			فَأَجَابَهُ بِمَا تَضَمَّنَ He says, Ibn Mas'ud
		
00:34:53 --> 00:34:57
			r.a. asked him about the greatest sin.
		
00:34:58 --> 00:35:02
			So the Prophet ﷺ did in fact two
		
00:35:02 --> 00:35:02
			things.
		
00:35:03 --> 00:35:06
			He gave him the categories and in each
		
00:35:06 --> 00:35:09
			category, the instance in that category that is
		
00:35:09 --> 00:35:10
			the greatest in it.
		
00:35:12 --> 00:35:14
			So shirk is the greatest sin and in
		
00:35:14 --> 00:35:17
			shirk giving a rival to Allah is the
		
00:35:17 --> 00:35:17
			greatest type of shirk.
		
00:35:20 --> 00:35:21
			There are other types of shirk.
		
00:35:21 --> 00:35:24
			He says, this is the greatest shirk.
		
00:35:24 --> 00:35:27
			Allah created you and you put an equal
		
00:35:27 --> 00:35:27
			to Him.
		
00:35:29 --> 00:35:30
			What is the next one?
		
00:35:31 --> 00:35:32
			He says killing.
		
00:35:33 --> 00:35:35
			What is the worst type of killing?
		
00:35:35 --> 00:35:37
			That you would kill your son.
		
00:35:38 --> 00:35:40
			See, you understand what he's saying?
		
00:35:41 --> 00:35:42
			So these are categories.
		
00:35:43 --> 00:35:46
			Shirk, killing, zina.
		
00:35:47 --> 00:35:49
			Okay, so when it comes to killing, is
		
00:35:49 --> 00:35:49
			it all the same?
		
00:35:50 --> 00:35:50
			No.
		
00:35:51 --> 00:35:52
			What is the worst of it?
		
00:35:52 --> 00:35:54
			He says that you would kill your son.
		
00:35:54 --> 00:35:55
			Why?
		
00:35:55 --> 00:35:58
			Out of fear that he will share your
		
00:35:58 --> 00:35:59
			food, eat with you.
		
00:36:00 --> 00:36:02
			So that involves what?
		
00:36:02 --> 00:36:03
			One, you are killing.
		
00:36:04 --> 00:36:04
			So that's one.
		
00:36:05 --> 00:36:10
			Second, you're killing someone that you're entrusted to
		
00:36:10 --> 00:36:10
			take care of.
		
00:36:11 --> 00:36:11
			Defenseless.
		
00:36:13 --> 00:36:14
			Allah gave him to you, He said you
		
00:36:14 --> 00:36:15
			take care of him.
		
00:36:16 --> 00:36:18
			He's 100% dependent on you.
		
00:36:18 --> 00:36:19
			You end his life.
		
00:36:21 --> 00:36:23
			The third thing is that you end his
		
00:36:23 --> 00:36:24
			life because of what?
		
00:36:25 --> 00:36:27
			Expecting the worst from Allah Azza wa Jal.
		
00:36:27 --> 00:36:29
			He's not gonna give me enough to feed
		
00:36:29 --> 00:36:30
			both of us.
		
00:36:30 --> 00:36:31
			I better eliminate him.
		
00:36:31 --> 00:36:33
			I don't have enough money to feed me
		
00:36:33 --> 00:36:33
			and him.
		
00:36:35 --> 00:36:35
			One, two, three.
		
00:36:36 --> 00:36:37
			That makes it the worst.
		
00:36:37 --> 00:36:39
			How you think about Allah Azza wa Jal,
		
00:36:40 --> 00:36:43
			how you deal with the closest to you
		
00:36:43 --> 00:36:43
			and then you kill.
		
00:36:46 --> 00:36:49
			That aggravates, compounds the sin.
		
00:36:50 --> 00:36:54
			And he says the third, zina.
		
00:36:56 --> 00:36:58
			There are a lot of types of zina.
		
00:36:58 --> 00:36:59
			What is the worst?
		
00:36:59 --> 00:37:02
			He says that he would sleep with his
		
00:37:02 --> 00:37:03
			neighbor's wife.
		
00:37:03 --> 00:37:05
			He commits zina with his neighbor's wife.
		
00:37:06 --> 00:37:10
			فَإِنَّ مَفْسَدَةَ الزِّنَةَ تَتَضَاعَفُ بِتَضَاعُ فِي مَنْ تَهَكَهُ
		
00:37:10 --> 00:37:13
			مِنَ الْحَقِّ Because the severity, the sin of
		
00:37:13 --> 00:37:17
			zina is compounded by how much you have
		
00:37:17 --> 00:37:20
			violated of rights around you while committing this
		
00:37:20 --> 00:37:20
			act.
		
00:37:20 --> 00:37:23
			So don't think that the same act, no
		
00:37:23 --> 00:37:25
			matter when and how you committed or with
		
00:37:25 --> 00:37:26
			whom you committed, it's all the same.
		
00:37:27 --> 00:37:28
			It is not the same.
		
00:37:28 --> 00:37:30
			It gets compounded.
		
00:37:31 --> 00:37:34
			It becomes more sinful based on other circumstances.
		
00:37:35 --> 00:37:37
			So he says, if a person commits a
		
00:37:37 --> 00:37:40
			zina with a woman that is married, that's
		
00:37:40 --> 00:37:41
			more sinful that if she's not married.
		
00:37:43 --> 00:37:44
			Why?
		
00:37:44 --> 00:37:46
			Because he has violated the right of the
		
00:37:46 --> 00:37:47
			husband as well.
		
00:37:48 --> 00:37:52
			And has ruined his household, ruined his bed,
		
00:37:53 --> 00:37:54
			ruined his bloodline.
		
00:37:54 --> 00:37:57
			And probably attached to him, because that happens,
		
00:37:58 --> 00:38:00
			attached to him, a son or a daughter
		
00:38:00 --> 00:38:01
			that is not his.
		
00:38:04 --> 00:38:06
			So if she's unmarried, not that it's okay
		
00:38:06 --> 00:38:07
			if she's unmarried.
		
00:38:08 --> 00:38:11
			But subhanAllah, even in the mindset of the
		
00:38:11 --> 00:38:12
			non-Muslims, it's worse.
		
00:38:13 --> 00:38:13
			Right?
		
00:38:13 --> 00:38:15
			When a person is married.
		
00:38:16 --> 00:38:19
			Not that that stops a lot of them.
		
00:38:19 --> 00:38:20
			But it's worse.
		
00:38:20 --> 00:38:22
			They understand that it's worse.
		
00:38:23 --> 00:38:26
			So it's rational in a sense.
		
00:38:27 --> 00:38:29
			So he's saying that because of the many
		
00:38:29 --> 00:38:32
			violations in it, that's a greater sin.
		
00:38:34 --> 00:38:34
			Okay?
		
00:38:35 --> 00:38:37
			فَهُوَ أَعْظَمُ إِثْمًا وَجُرْمًا مِنَ الْزِنَ بِغَيْرِ ذَاتِ
		
00:38:37 --> 00:38:39
			البَعْدِ آلَ فَإِذَا كَانَ زَوْجُهَا جَارًا It says,
		
00:38:39 --> 00:38:41
			her husband, she's married.
		
00:38:41 --> 00:38:43
			And her husband is a neighbor.
		
00:38:44 --> 00:38:46
			You add to the sin also, the sin
		
00:38:46 --> 00:38:48
			of violating the rights of your neighbor.
		
00:38:48 --> 00:38:52
			And he has greater rights on you than
		
00:38:52 --> 00:38:52
			a stranger.
		
00:38:53 --> 00:38:56
			So you've also compromised that.
		
00:38:56 --> 00:38:58
			You've also attacked someone who trusts you.
		
00:38:58 --> 00:39:02
			Someone who everyday comes out and says hi
		
00:39:02 --> 00:39:03
			to you and you say hi to him.
		
00:39:04 --> 00:39:06
			He's supposed to feel secure when it comes
		
00:39:06 --> 00:39:08
			to you and you to him.
		
00:39:09 --> 00:39:11
			You're supposed to help each other, right?
		
00:39:12 --> 00:39:15
			Because he said ﷺ, لَا يَدْخُلُ الْجَنَّةَ مَنْ
		
00:39:15 --> 00:39:19
			لَا يَأْمَنُ جَارُهُ بَوَائِقَةً He says, a person
		
00:39:19 --> 00:39:21
			will not enter Jannah if your neighbor does
		
00:39:21 --> 00:39:23
			not feel safe from your harm.
		
00:39:26 --> 00:39:28
			And you go and you sleep with his
		
00:39:28 --> 00:39:33
			wife, that's the greatest betrayal.
		
00:39:34 --> 00:39:36
			That's the greatest betrayal.
		
00:39:38 --> 00:39:38
			Zina.
		
00:39:39 --> 00:39:42
			Married woman, and he's your neighbor.
		
00:39:43 --> 00:39:44
			So it's not the same.
		
00:39:44 --> 00:39:46
			Like if she's just simply a stranger.
		
00:39:47 --> 00:39:48
			So that compounds the sin.
		
00:39:50 --> 00:39:53
			And he says, and there is nothing more
		
00:39:53 --> 00:39:56
			sinful than if you commit zina, types of
		
00:39:56 --> 00:39:58
			zina with the wife of the neighbor.
		
00:39:59 --> 00:40:02
			And he's saying, here kind of to bring
		
00:40:02 --> 00:40:02
			it closer.
		
00:40:03 --> 00:40:04
			He says, if a person commits zina with
		
00:40:04 --> 00:40:07
			a hundred women that is unmarried, that is
		
00:40:07 --> 00:40:11
			lighter than committing it once with a married
		
00:40:11 --> 00:40:13
			woman who is his neighbor's wife.
		
00:40:16 --> 00:40:18
			And that's why kind of one lesson that
		
00:40:18 --> 00:40:21
			you want to take from this is that
		
00:40:22 --> 00:40:24
			as a male or as a female you
		
00:40:24 --> 00:40:28
			need a buffer between you and your neighbor.
		
00:40:29 --> 00:40:30
			You need a buffer.
		
00:40:31 --> 00:40:33
			Whether it's a house, whether it's an apartment.
		
00:40:34 --> 00:40:35
			It doesn't say, oh we're just neighbors.
		
00:40:36 --> 00:40:36
			Hi, hi, how are you?
		
00:40:36 --> 00:40:38
			And you stand there for a long time
		
00:40:38 --> 00:40:41
			talking back and forth, back and forth, joking,
		
00:40:41 --> 00:40:42
			exchanging this and exchanging that.
		
00:40:43 --> 00:40:45
			Because the more that you talk, the more
		
00:40:45 --> 00:40:48
			familiar the relationship is and then less, less
		
00:40:48 --> 00:40:48
			barriers.
		
00:40:49 --> 00:40:50
			So keep a buffer.
		
00:40:51 --> 00:40:52
			Keep a buffer.
		
00:40:52 --> 00:40:54
			Because it is dangerous and this is out
		
00:40:54 --> 00:40:56
			of respect for your neighbor and out of
		
00:40:56 --> 00:40:58
			respect for yourself and out of safety.
		
00:40:59 --> 00:41:01
			It doesn't mean that you need to be
		
00:41:01 --> 00:41:01
			rude.
		
00:41:03 --> 00:41:05
			It doesn't mean that you need to be
		
00:41:05 --> 00:41:05
			unhelpful.
		
00:41:05 --> 00:41:08
			You could be very nice, very kind, very
		
00:41:08 --> 00:41:12
			helpful but respect and a buffer between male
		
00:41:12 --> 00:41:13
			and female.
		
00:41:16 --> 00:41:18
			قَالَ فَإِذَا كَانَ الْجَارُ أَخَنَوْا قَرِيبًا مِّنْ أَقَارِبِهِ
		
00:41:18 --> 00:41:21
			He says, if the neighbor is a relative
		
00:41:21 --> 00:41:25
			اِنضَمَّ إِلَى ذَلِكَ قَطِيعَةٌ رَّحِمِ فَيَتَضَاعَثُ الْإِثْمُ عَلَيْهِ
		
00:41:25 --> 00:41:30
			So if he's a relative also, then another
		
00:41:30 --> 00:41:31
			sin is the sin of severing kinship.
		
00:41:33 --> 00:41:36
			So that is even greater because of this.
		
00:41:36 --> 00:41:36
			Right?
		
00:41:38 --> 00:41:40
			And that is also a lesson to be
		
00:41:40 --> 00:41:41
			taken from that.
		
00:41:42 --> 00:41:44
			Some people could be very cautious when it
		
00:41:44 --> 00:41:46
			comes to strangers but not when it comes
		
00:41:46 --> 00:41:47
			to relatives.
		
00:41:47 --> 00:41:49
			Oh, she's just my cousin.
		
00:41:50 --> 00:41:52
			Oh, we grew up together since we were
		
00:41:52 --> 00:41:52
			little.
		
00:41:53 --> 00:41:56
			We're like brothers, or not brothers, like brother
		
00:41:56 --> 00:41:56
			and sister.
		
00:41:57 --> 00:41:57
			Right?
		
00:41:58 --> 00:41:59
			No, it's not.
		
00:41:59 --> 00:42:01
			But this is our culture.
		
00:42:02 --> 00:42:05
			Damn that culture that's gonna cause you to
		
00:42:05 --> 00:42:07
			commit that sin.
		
00:42:07 --> 00:42:10
			There's no culture that takes precedence over what
		
00:42:10 --> 00:42:12
			Allah Azza wa Jal wants.
		
00:42:12 --> 00:42:13
			It's a wrong culture.
		
00:42:14 --> 00:42:16
			So you have to have a buffer.
		
00:42:16 --> 00:42:18
			Cousin or no cousin, you have to have
		
00:42:18 --> 00:42:19
			a buffer.
		
00:42:19 --> 00:42:22
			Because if you don't have a buffer, Oh,
		
00:42:22 --> 00:42:23
			she's just...
		
00:42:23 --> 00:42:23
			No.
		
00:42:24 --> 00:42:25
			Right?
		
00:42:27 --> 00:42:30
			So, zina is absolutely serious.
		
00:42:31 --> 00:42:33
			And if you just slip that once with
		
00:42:33 --> 00:42:35
			that relative, Right?
		
00:42:38 --> 00:42:41
			Then the family breaks and there's no putting
		
00:42:41 --> 00:42:42
			it back together.
		
00:42:45 --> 00:42:49
			قال فإذا كان الجار غائبا في طاعة الله
		
00:42:49 --> 00:42:54
			He says, if the neighbor is absent performing
		
00:42:54 --> 00:42:56
			an obedience of Allah Azza wa Jal, like
		
00:42:56 --> 00:42:59
			salah, like seeking knowledge, like jihad, there'll be
		
00:42:59 --> 00:43:01
			even greater and greater sin.
		
00:43:01 --> 00:43:04
			حتى إن الزان بمرأة الغازي في سبيل الله
		
00:43:04 --> 00:43:07
			يوقف له يوم القيامة It's just to the
		
00:43:07 --> 00:43:09
			extent that if a person commits a zina
		
00:43:10 --> 00:43:13
			with the wife of a mujahid who's absent
		
00:43:13 --> 00:43:15
			doing jihad for the sake of Allah, and
		
00:43:15 --> 00:43:16
			jihad for the sake of Allah Azza wa
		
00:43:16 --> 00:43:19
			Jal, because we can't imagine it, how it
		
00:43:19 --> 00:43:19
			is today.
		
00:43:20 --> 00:43:22
			A person would be gone for months.
		
00:43:23 --> 00:43:23
			Right?
		
00:43:24 --> 00:43:26
			It's not like a quick trip and they're
		
00:43:26 --> 00:43:26
			back.
		
00:43:27 --> 00:43:29
			They go on their station and it's months
		
00:43:29 --> 00:43:32
			and months and months until he comes back.
		
00:43:32 --> 00:43:33
			And the wife is alone.
		
00:43:33 --> 00:43:34
			Right?
		
00:43:35 --> 00:43:38
			So he's saying, if a person commits a
		
00:43:38 --> 00:43:40
			zina with that woman and her husband is
		
00:43:40 --> 00:43:42
			out fighting for the sake of Allah Azza
		
00:43:42 --> 00:43:45
			wa Jal, the Prophet ﷺ, he says, if
		
00:43:45 --> 00:43:48
			that happens, قَالَ يُوقَفُ لَهُ يَوْمَ الْقِيَامَةِ That
		
00:43:48 --> 00:43:50
			person who committed that zina with his wife
		
00:43:50 --> 00:43:52
			will be brought to him on the day
		
00:43:52 --> 00:43:52
			of judgment.
		
00:43:53 --> 00:43:56
			And it will be said to him, خُذْ
		
00:43:56 --> 00:43:58
			مِنْ حَسَنَاتِهِ مَا شِئْتْ Take as many good
		
00:43:58 --> 00:44:00
			deeds of him as you wish.
		
00:44:02 --> 00:44:04
			Take as many good deeds from him as
		
00:44:04 --> 00:44:05
			you wish.
		
00:44:05 --> 00:44:09
			So the Prophet ﷺ said, فَمَا ظَنُّكُمْ So
		
00:44:09 --> 00:44:10
			the Prophet said, what do you think will
		
00:44:10 --> 00:44:11
			happen?
		
00:44:12 --> 00:44:12
			Right?
		
00:44:13 --> 00:44:14
			So ibn al-Qayyim, he says, what do
		
00:44:14 --> 00:44:20
			you think will he leave him any good
		
00:44:20 --> 00:44:20
			deed?
		
00:44:24 --> 00:44:26
			If he has the power to take all
		
00:44:26 --> 00:44:29
			of it and he is desperate to be
		
00:44:29 --> 00:44:33
			saved from hellfire, and this is the time
		
00:44:33 --> 00:44:35
			when a father will run away from his
		
00:44:35 --> 00:44:37
			son, and a son will run away from
		
00:44:37 --> 00:44:38
			his father.
		
00:44:39 --> 00:44:40
			What do you think will happen?
		
00:44:41 --> 00:44:43
			Like if a person has that opportunity, you're
		
00:44:43 --> 00:44:46
			afraid of hellfire, of being punished.
		
00:44:46 --> 00:44:50
			And somebody comes to you and says, all
		
00:44:50 --> 00:44:52
			of these good deeds are available, take as
		
00:44:52 --> 00:44:53
			many as you want.
		
00:44:54 --> 00:44:55
			No one is gonna blame you.
		
00:44:55 --> 00:44:57
			Will he leave anything?
		
00:44:58 --> 00:45:01
			Just to compensate him for that harm, to
		
00:45:01 --> 00:45:03
			understand the severity of the crime.
		
00:45:04 --> 00:45:06
			So where will that person go if he
		
00:45:06 --> 00:45:07
			commits this act?
		
00:45:07 --> 00:45:09
			If he has no good deed at all,
		
00:45:09 --> 00:45:11
			you'll understand where he's gonna go.
		
00:45:13 --> 00:45:15
			قال فَإِذَا التَّفَقَى So if the woman is
		
00:45:15 --> 00:45:18
			a relative, also there will be severing kin
		
00:45:19 --> 00:45:21
			when it comes to compounding the sin.
		
00:45:22 --> 00:45:24
			فَإِذَا التَّفَقَى أَن يَكُونَ الزَّانِ مُحْصَنًا كَانَ الْإِثْمُ
		
00:45:24 --> 00:45:26
			عَظَمًا It says if that fornicator, the adulterer
		
00:45:26 --> 00:45:30
			is married, that's even the greatest of sin.
		
00:45:31 --> 00:45:33
			قال فَإِلَوْ كَانَ شَيْخَ If he's an older
		
00:45:33 --> 00:45:36
			man, that is a greater sin.
		
00:45:36 --> 00:45:39
			وَهُوَ أَحَدُ الثَّلَاثَةِ الَّذِينَ لَا يُكَلِّمُهُمُ اللَّهِ And
		
00:45:39 --> 00:45:41
			he's one of the three whom Allah Azza
		
00:45:41 --> 00:45:42
			wa Jal will not talk to them on
		
00:45:42 --> 00:45:44
			the day of judgment, not purify them, and
		
00:45:44 --> 00:45:46
			they'll have severe punishment.
		
00:45:47 --> 00:45:47
			Why?
		
00:45:48 --> 00:45:51
			If he commits a zina, and he's older,
		
00:45:51 --> 00:45:52
			it's a greater sin.
		
00:45:53 --> 00:45:57
			Because there's less of an incentive, and more
		
00:45:57 --> 00:45:59
			of a disgrace if he's found out.
		
00:46:00 --> 00:46:00
			Right?
		
00:46:00 --> 00:46:03
			Because usually he's established, usually he has family,
		
00:46:04 --> 00:46:06
			so that, and he does not have the
		
00:46:06 --> 00:46:09
			intensity of desire that a young man has.
		
00:46:10 --> 00:46:12
			So if he commits it while he's older,
		
00:46:13 --> 00:46:16
			his punishment or his sin is greater.
		
00:46:16 --> 00:46:18
			And he says if you add to it
		
00:46:18 --> 00:46:21
			that this should happen in a sacred month,
		
00:46:21 --> 00:46:24
			or a sacred town, or a sacred time
		
00:46:24 --> 00:46:26
			with Allah Azza wa Jal, like the times
		
00:46:26 --> 00:46:28
			of prayer, or the time when the dua
		
00:46:28 --> 00:46:31
			is answered, then sin is multiplied.
		
00:46:32 --> 00:46:37
			وَعَلَىٰهَذَا فَاعْتَبِرُ And with this scale, consider that
		
00:46:37 --> 00:46:41
			the sins will be multiplied, and they will
		
00:46:41 --> 00:46:44
			be compounded based on those circumstances that surround
		
00:46:44 --> 00:46:44
			it.
		
00:46:45 --> 00:46:46
			So it's not all the same.
		
00:46:47 --> 00:46:48
			So he could tell you, a sin on
		
00:46:48 --> 00:46:49
			a Friday is not like a sin on
		
00:46:49 --> 00:46:50
			a Sunday.
		
00:46:51 --> 00:46:53
			A sin in Ramadan is like a sin
		
00:46:53 --> 00:46:54
			outside of Ramadan.
		
00:46:54 --> 00:46:56
			A sin in Mecca and Medina is not
		
00:46:56 --> 00:46:58
			like a sin outside of Mecca and Medina.
		
00:46:58 --> 00:47:00
			A sin at the time of salah is
		
00:47:00 --> 00:47:01
			not like a sin not at the time
		
00:47:01 --> 00:47:02
			of salah.
		
00:47:02 --> 00:47:04
			A sin in the masjid is not like
		
00:47:04 --> 00:47:05
			a sin outside the masjid.
		
00:47:05 --> 00:47:06
			You follow, right?
		
00:47:06 --> 00:47:09
			So when there is greater incentive to obey
		
00:47:09 --> 00:47:12
			Allah Azza wa Jal, but you disobey, the
		
00:47:12 --> 00:47:12
			sin is greater.
		
00:47:14 --> 00:47:14
			Right?
		
00:47:15 --> 00:47:18
			So let me see if I just, inshallah,
		
00:47:18 --> 00:47:21
			just stop here, and see, inshallah, if you
		
00:47:21 --> 00:47:22
			have questions.
		
00:47:22 --> 00:47:24
			Because if you have questions, why not give
		
00:47:24 --> 00:47:25
			you time, inshallah, to ask them.
		
00:47:26 --> 00:47:26
			Fadda.
		
00:47:38 --> 00:47:40
			Sahih, sahih, sahih.
		
00:47:41 --> 00:47:42
			Sahih, sahih.
		
00:47:42 --> 00:47:44
			* is even worse.
		
00:47:44 --> 00:47:45
			Sahih, sahih.
		
00:48:29 --> 00:48:31
			So you're asking about really DNA evidence.
		
00:48:38 --> 00:48:38
			No, no.
		
00:48:39 --> 00:48:42
			It's not that only women, for instance, are
		
00:48:42 --> 00:48:44
			the ones who bear the brunt of punishment
		
00:48:44 --> 00:48:47
			because they are the ones who tend to
		
00:48:47 --> 00:48:47
			be pregnant.
		
00:48:48 --> 00:48:51
			It's not just simply that.
		
00:48:53 --> 00:48:56
			Of course, it's the most visible of the
		
00:48:56 --> 00:48:57
			consequences of zina.
		
00:48:58 --> 00:49:01
			But, you know, women can also terminate their
		
00:49:01 --> 00:49:03
			pregnancy very easily.
		
00:49:03 --> 00:49:05
			So if they are living in non-Muslim
		
00:49:05 --> 00:49:07
			countries, they'll never be touched.
		
00:49:07 --> 00:49:11
			And living in Muslim countries, they have ways
		
00:49:11 --> 00:49:14
			now to end the pregnancy, to terminate the
		
00:49:14 --> 00:49:18
			pregnancy, to claim even *, to claim whatever,
		
00:49:19 --> 00:49:19
			right?
		
00:49:19 --> 00:49:20
			If they do want to escape it.
		
00:49:21 --> 00:49:23
			So there are ways out.
		
00:49:23 --> 00:49:25
			And if there is shubha, if there is
		
00:49:25 --> 00:49:28
			doubt, whether she was compelled or not, forced
		
00:49:28 --> 00:49:30
			or not, she's not going to be killed
		
00:49:30 --> 00:49:33
			or punished for it unless she comes out
		
00:49:33 --> 00:49:36
			and she confesses and she says, yes, I
		
00:49:36 --> 00:49:36
			committed.
		
00:49:37 --> 00:49:40
			But if she claims, oh, I was forced,
		
00:49:41 --> 00:49:42
			oh, I was drugged, I was this and
		
00:49:42 --> 00:49:44
			that, she's not going to be punished for
		
00:49:44 --> 00:49:45
			it because there's always a shubha.
		
00:49:45 --> 00:49:50
			And the hudud are to be repelled or
		
00:49:50 --> 00:49:52
			suspended whenever there is shubha.
		
00:49:53 --> 00:49:55
			DNA, I think the councils, there was a
		
00:49:55 --> 00:49:58
			council, if I remember right, of fuqaha when
		
00:49:58 --> 00:49:58
			they looked at it.
		
00:49:59 --> 00:50:01
			And they said, DNA on its own is
		
00:50:01 --> 00:50:05
			insufficient to establish a crime of zina.
		
00:50:06 --> 00:50:08
			Because the crime of zina is not just
		
00:50:08 --> 00:50:12
			simply someone being guilty of it.
		
00:50:12 --> 00:50:14
			Because if that's the case, two witnesses should
		
00:50:14 --> 00:50:15
			be enough.
		
00:50:15 --> 00:50:17
			If you just want to establish the fact
		
00:50:17 --> 00:50:19
			that he did it, well, one person saw
		
00:50:19 --> 00:50:21
			him and he's honest and that's it.
		
00:50:22 --> 00:50:23
			So two people saw him.
		
00:50:23 --> 00:50:26
			But it is to be public enough to
		
00:50:26 --> 00:50:31
			cross a threshold in society and with Allah
		
00:50:31 --> 00:50:33
			azza wa jalla that four people would see
		
00:50:33 --> 00:50:33
			you.
		
00:50:33 --> 00:50:35
			That is what brings on the punishment.
		
00:50:36 --> 00:50:39
			So three is insufficient, four is only the
		
00:50:39 --> 00:50:42
			number that would be okay, that would be
		
00:50:42 --> 00:50:44
			fine with Allah azza wa jalla to administer
		
00:50:44 --> 00:50:45
			that punishment.
		
00:50:45 --> 00:50:48
			So I don't think a woman will bear
		
00:50:48 --> 00:50:49
			the brunt of it.
		
00:50:50 --> 00:50:52
			Societies could misapply, right?
		
00:50:53 --> 00:50:55
			And that is up to them, inshallah, to
		
00:50:55 --> 00:50:56
			reform how they look.
		
00:51:02 --> 00:51:04
			No, I mean Ma'iz came and he
		
00:51:04 --> 00:51:05
			confessed.
		
00:51:06 --> 00:51:08
			He was a man and he came and
		
00:51:08 --> 00:51:09
			he confessed that he committed zina and he
		
00:51:09 --> 00:51:10
			was stoned.
		
00:51:10 --> 00:51:11
			So it happened.
		
00:51:13 --> 00:51:15
			It's not the same incident, it's different.
		
00:51:20 --> 00:51:22
			He cannot, so I mean, she confessed that
		
00:51:22 --> 00:51:25
			she committed, she cannot accuse somebody else of
		
00:51:25 --> 00:51:25
			it.
		
00:51:26 --> 00:51:27
			Just the same with Ma'iz, he can
		
00:51:27 --> 00:51:29
			say, I did it, but he cannot accuse
		
00:51:29 --> 00:51:31
			somebody else of doing it because he will
		
00:51:31 --> 00:51:32
			fail to have witnesses.
		
00:51:33 --> 00:51:35
			So then you would open the door for
		
00:51:35 --> 00:51:35
			false testimony.
		
00:51:36 --> 00:51:37
			You could just accuse anybody.
		
00:51:38 --> 00:51:39
			Oh, she did this and she did that
		
00:51:39 --> 00:51:40
			with me, right?
		
00:51:41 --> 00:51:42
			I'll die fine, but at least they'll die
		
00:51:42 --> 00:51:43
			with me.
		
00:51:43 --> 00:51:49
			So your testimony against yourself is incriminating, but
		
00:51:49 --> 00:51:51
			not against somebody else.
		
00:51:54 --> 00:51:55
			Right.
		
00:52:30 --> 00:52:31
			I get it.
		
00:52:32 --> 00:52:34
			So if you witness zina, you know, between
		
00:52:34 --> 00:52:36
			someone who's married or between two people who
		
00:52:36 --> 00:52:37
			are not married to each other but married
		
00:52:37 --> 00:52:40
			to other people, and then you just keep
		
00:52:40 --> 00:52:42
			it under wraps, you know, you keep it
		
00:52:42 --> 00:52:44
			a secret because you don't want to destroy
		
00:52:44 --> 00:52:45
			their marriage.
		
00:52:45 --> 00:52:49
			In fact, you should actually conceal it because
		
00:52:49 --> 00:52:53
			you're only one witness and you're not supposed
		
00:52:53 --> 00:52:56
			to expose what had happened to them because
		
00:52:56 --> 00:52:57
			your testimony, as we were talking to the
		
00:52:57 --> 00:53:00
			brother, is insufficient to establish guilt.
		
00:53:00 --> 00:53:03
			So in that case, you have to because
		
00:53:03 --> 00:53:04
			if you go public with it, you'd be
		
00:53:04 --> 00:53:05
			punished.
		
00:53:05 --> 00:53:07
			How are you talking about this and you
		
00:53:07 --> 00:53:10
			don't have other witnesses to corroborate what you're
		
00:53:10 --> 00:53:10
			saying?
		
00:53:10 --> 00:53:11
			So no, you're going to be punished for
		
00:53:11 --> 00:53:11
			it.
		
00:53:11 --> 00:53:16
			So you keep it a secret and just
		
00:53:16 --> 00:53:19
			the same thing that Rasulallah ﷺ, when we
		
00:53:19 --> 00:53:21
			talked about Ma'iz, who came and confessed
		
00:53:21 --> 00:53:24
			to the Prophet ﷺ that I've committed zina.
		
00:53:24 --> 00:53:26
			After the incident, the Prophet ﷺ turned to
		
00:53:26 --> 00:53:29
			his relative who advised him to come and
		
00:53:29 --> 00:53:29
			confess.
		
00:53:30 --> 00:53:33
			خَالَ لَوْ سَتَرْتَهُ بِثَوْبِكَ لَكَانَ خَيْرًا لَكَ He
		
00:53:33 --> 00:53:35
			says, if you were to conceal him with
		
00:53:35 --> 00:53:38
			your own cloak, it would've been better.
		
00:53:39 --> 00:53:41
			Meaning rather than advise him to come and
		
00:53:41 --> 00:53:45
			confess and be killed because of his crime,
		
00:53:46 --> 00:53:48
			is if you just advise him to repent
		
00:53:48 --> 00:53:50
			and you conceal his sin, it would've been
		
00:53:50 --> 00:53:50
			better.
		
00:53:51 --> 00:53:53
			So when we're talking about zina, we're not
		
00:53:53 --> 00:53:55
			talking about exposing the individuals.
		
00:53:55 --> 00:53:59
			We're talking about speaking against that sin as
		
00:53:59 --> 00:54:01
			a practice, as an accepted way of life.
		
00:54:02 --> 00:54:03
			No, this is haram.
		
00:54:03 --> 00:54:05
			Or a person comes and admits, he says,
		
00:54:05 --> 00:54:06
			yeah, I'm doing it.
		
00:54:06 --> 00:54:07
			What's wrong with it?
		
00:54:07 --> 00:54:08
			We don't accept that and we tell them
		
00:54:08 --> 00:54:09
			what is wrong with it.
		
00:54:09 --> 00:54:10
			That's what it is.
		
00:54:31 --> 00:54:34
			If a person, you know, betrayed a mujahid
		
00:54:34 --> 00:54:37
			with his wife while he's absent, and on
		
00:54:37 --> 00:54:40
			the day of judgment, right, Allah tells him,
		
00:54:40 --> 00:54:42
			take whatever good deeds you want, and you're
		
00:54:42 --> 00:54:45
			just assuming that he has nothing, no good
		
00:54:45 --> 00:54:46
			deeds, right?
		
00:54:46 --> 00:54:47
			Which is impossible, right?
		
00:54:47 --> 00:54:49
			That a person really has nothing at all.
		
00:54:49 --> 00:54:51
			But let's suppose that he has nothing at
		
00:54:51 --> 00:54:52
			all, then he would do what?
		
00:54:52 --> 00:54:54
			Accept his sins.
		
00:54:55 --> 00:54:57
			He will take his sins, right?
		
00:54:57 --> 00:55:02
			Yeah, so I mean, so the person who
		
00:55:02 --> 00:55:04
			had been betrayed, right?
		
00:55:05 --> 00:55:06
			So you follow kind of the scenario, right?
		
00:55:07 --> 00:55:09
			So the person who has been betrayed, and
		
00:55:09 --> 00:55:11
			Allah tells him, take all of his good
		
00:55:11 --> 00:55:11
			deeds if you want.
		
00:55:11 --> 00:55:14
			He has nothing, then he'll take his sins.
		
00:55:14 --> 00:55:16
			Since you have no good deeds, I'll take
		
00:55:16 --> 00:55:18
			all my sins and give them to you.
		
00:55:19 --> 00:55:20
			Does it make sense?
		
00:55:20 --> 00:55:21
			Okay.
		
00:55:37 --> 00:55:39
			Okay, repeat that again, please.
		
00:55:44 --> 00:55:45
			There are some sins that you get killed
		
00:55:45 --> 00:55:46
			for, yes.
		
00:55:49 --> 00:55:51
			No, there's a chance that you could repent
		
00:55:51 --> 00:55:51
			from, of course.
		
00:55:52 --> 00:55:56
			So, some of these sins, a person may
		
00:55:56 --> 00:55:59
			never be caught, even in a Muslim environment,
		
00:55:59 --> 00:55:59
			right?
		
00:55:59 --> 00:56:00
			He may never be caught.
		
00:56:01 --> 00:56:04
			So that means that he's never gonna be
		
00:56:04 --> 00:56:06
			punished for them, meaning like this religious punishment
		
00:56:06 --> 00:56:07
			for them.
		
00:56:07 --> 00:56:09
			So what is left for him?
		
00:56:09 --> 00:56:11
			What's left is either for him to repent,
		
00:56:11 --> 00:56:14
			which is the best option, or not repent
		
00:56:14 --> 00:56:16
			and be punished for it, either in the
		
00:56:16 --> 00:56:18
			dunya or in the akhira or both.
		
00:56:18 --> 00:56:20
			So of course he has the chance to
		
00:56:20 --> 00:56:20
			repent.
		
00:56:21 --> 00:56:23
			And if a person is religiously punished for
		
00:56:23 --> 00:56:25
			him, for his sin, it takes the sin
		
00:56:25 --> 00:56:26
			away, right?
		
00:56:27 --> 00:56:30
			But if he's not, then the sin is
		
00:56:30 --> 00:56:32
			still on his shoulder, he's still carrying it,
		
00:56:32 --> 00:56:34
			and he needs to repent, if he doesn't
		
00:56:34 --> 00:56:36
			want to face Allah Azza wa Jalla with
		
00:56:36 --> 00:56:36
			it.
		
00:56:36 --> 00:56:37
			Does that answer your question?
		
00:56:38 --> 00:56:38
			Okay.
		
00:56:39 --> 00:56:39
			Now, go ahead.
		
00:56:39 --> 00:56:41
			Go ahead.
		
00:56:47 --> 00:56:49
			No.
		
00:56:56 --> 00:56:56
			Yes.
		
00:57:00 --> 00:57:00
			Right.
		
00:57:07 --> 00:57:07
			Yes.
		
00:57:11 --> 00:57:12
			Sahih.
		
00:57:17 --> 00:57:18
			Yeah.
		
00:57:19 --> 00:57:20
			Yeah.
		
00:57:28 --> 00:57:28
			Yeah.
		
00:57:37 --> 00:57:38
			Yeah.
		
00:57:41 --> 00:57:42
			Yeah.
		
00:57:42 --> 00:57:42
			Yeah.
		
00:57:42 --> 00:57:44
			So the question of the brother, which is
		
00:57:44 --> 00:57:46
			relevant, which is talking about, you know, how
		
00:57:46 --> 00:57:51
			you have public widespread sins, right, in some
		
00:57:51 --> 00:57:54
			or many western countries that we don't talk
		
00:57:54 --> 00:57:57
			against, and they are very public, very overt.
		
00:57:58 --> 00:58:02
			And in fact, you become at fault, you
		
00:58:02 --> 00:58:06
			are criticized, if you criticize it, just like
		
00:58:06 --> 00:58:11
			the sin of the people of Lot, alayhis
		
00:58:11 --> 00:58:11
			salaam.
		
00:58:11 --> 00:58:13
			So he says, what do we do?
		
00:58:14 --> 00:58:17
			Because we're not talking against it, we're not
		
00:58:17 --> 00:58:19
			condemning it, and it's very public, and if
		
00:58:19 --> 00:58:21
			the sin will come, the sin will come
		
00:58:21 --> 00:58:22
			and include all of us.
		
00:58:22 --> 00:58:24
			So what do we do to save ourselves
		
00:58:24 --> 00:58:25
			from that sin?
		
00:58:26 --> 00:58:28
			And the thing is to do your best
		
00:58:28 --> 00:58:29
			to condemn it.
		
00:58:30 --> 00:58:32
			Do your best to speak against it.
		
00:58:32 --> 00:58:34
			Do your best to say that it is
		
00:58:34 --> 00:58:34
			wrong.
		
00:58:35 --> 00:58:38
			Because as you said, that punishment of for
		
00:58:38 --> 00:58:40
			that sin, when it comes, it's not gonna
		
00:58:40 --> 00:58:43
			distinguish between Muslim and non-Muslim, especially if
		
00:58:43 --> 00:58:44
			the Muslim has what?
		
00:58:45 --> 00:58:47
			Lowered his head and said, that's not my
		
00:58:47 --> 00:58:49
			business, I'm just gonna continue to live as
		
00:58:49 --> 00:58:51
			long as I eat and drink, and I'm
		
00:58:51 --> 00:58:53
			raising my kids and I'm fine, I'm fine.
		
00:58:54 --> 00:58:55
			No, you're not fine.
		
00:58:55 --> 00:58:58
			Because that thing will infect your own family.
		
00:58:58 --> 00:58:59
			Right or wrong?
		
00:59:00 --> 00:59:02
			It will infect your own family because you
		
00:59:02 --> 00:59:04
			did not resist it, you didn't fight it,
		
00:59:04 --> 00:59:06
			you didn't say that this is wrong.
		
00:59:06 --> 00:59:08
			And even if it doesn't touch, you're untouched
		
00:59:08 --> 00:59:11
			by it in terms of that behavior.
		
00:59:11 --> 00:59:13
			But you will still see the effect in
		
00:59:13 --> 00:59:15
			society, you will not run away from it,
		
00:59:15 --> 00:59:18
			whether it is rising prices, or inflation, or
		
00:59:18 --> 00:59:19
			increased crime.
		
00:59:19 --> 00:59:21
			It's not gonna leave you.
		
00:59:21 --> 00:59:22
			And it will come gradually by the way,
		
00:59:22 --> 00:59:24
			it's not gonna come all of a sudden
		
00:59:24 --> 00:59:24
			slap.
		
00:59:25 --> 00:59:27
			But it will come gradually and you will
		
00:59:27 --> 00:59:28
			see it happening, right?
		
00:59:29 --> 00:59:32
			That it becomes more and more unlivable.
		
00:59:34 --> 00:59:37
			The order in society starts to unravel.
		
00:59:37 --> 00:59:39
			People start to hate each other.
		
00:59:39 --> 00:59:41
			Can you escape that?
		
00:59:41 --> 00:59:43
			You're in this society.
		
00:59:43 --> 00:59:44
			So what do you do?
		
00:59:44 --> 00:59:48
			You speak out against it, hopefully that though
		
00:59:48 --> 00:59:50
			we are a minority, that delays the punishment,
		
00:59:51 --> 00:59:53
			that could exclude you, that you could be
		
00:59:53 --> 00:59:54
			immune from it.
		
00:59:54 --> 00:59:57
			To a degree to a time where the
		
00:59:57 --> 00:59:59
			tide is so strong and so corrupt, you
		
00:59:59 --> 01:00:01
			say to yourself, salamu alaykum.
		
01:00:02 --> 01:00:04
			I can't continue because I think I'm gonna
		
01:00:04 --> 01:00:07
			die if I continue to stay here.
		
01:00:07 --> 01:00:09
			But until that happens, you resist.
		
01:00:10 --> 01:00:12
			You continue to say this is wrong.
		
01:00:13 --> 01:00:14
			Why this is wrong?
		
01:00:14 --> 01:00:15
			Even though at a cost.
		
01:00:16 --> 01:00:18
			But you continue to say this is wrong.
		
01:00:18 --> 01:00:20
			At least to say, you know what?
		
01:00:20 --> 01:00:24
			In our belief, in Islam, in the Quran,
		
01:00:24 --> 01:00:26
			in this, this is what we believe.
		
01:00:27 --> 01:00:28
			And this is why it's wrong.
		
01:00:28 --> 01:00:30
			And this is what will happen to people
		
01:00:30 --> 01:00:31
			if this happens.
		
01:00:32 --> 01:00:35
			And we're not so that you provide a
		
01:00:35 --> 01:00:41
			balanced, what will look like a rational approach.
		
01:00:41 --> 01:00:42
			We're not advocating hate.
		
01:00:42 --> 01:00:45
			We're not saying that you should use violence.
		
01:00:45 --> 01:00:46
			We're not saying this.
		
01:00:46 --> 01:00:46
			We're not saying this.
		
01:00:46 --> 01:00:47
			We're not saying that.
		
01:00:48 --> 01:00:50
			In fact, a lot of the people who
		
01:00:50 --> 01:00:52
			are doing this are actually confused about it.
		
01:00:52 --> 01:00:54
			And we recognize that they're confused about it.
		
01:00:55 --> 01:00:57
			Even some Muslims are confused about the issue.
		
01:00:58 --> 01:01:01
			So we realize that we need to teach.
		
01:01:02 --> 01:01:03
			Then we teach.
		
01:01:04 --> 01:01:06
			Presented this way, right?
		
01:01:06 --> 01:01:09
			And hopefully, you could escape some criticism, but
		
01:01:09 --> 01:01:10
			you're not gonna escape all of it.
		
01:01:10 --> 01:01:13
			But at least, it's better and easier and
		
01:01:13 --> 01:01:15
			safer to do this with a little bit
		
01:01:15 --> 01:01:17
			of harm than to let it go and
		
01:01:17 --> 01:01:19
			be slapped, right?
		
01:01:20 --> 01:01:22
			By whatever Allah Azzawajal is gonna send.
		
01:01:25 --> 01:01:25
			You can add.
		
01:01:40 --> 01:01:41
			You can, you can.
		
01:01:41 --> 01:01:42
			So he says, the brother is saying, can
		
01:01:42 --> 01:01:44
			we apply the hadith where if a person
		
01:01:44 --> 01:01:46
			sees a munkar, let him change it with
		
01:01:46 --> 01:01:48
			his hand, but if not with his tongue,
		
01:01:48 --> 01:01:49
			but if not with his heart.
		
01:01:49 --> 01:01:51
			And that is the weakest of iman.
		
01:01:52 --> 01:01:54
			And so, of course, all of us should
		
01:01:54 --> 01:01:56
			have the weakest of iman.
		
01:01:57 --> 01:01:58
			Meaning, that's the minimum.
		
01:01:58 --> 01:02:00
			Meaning, what's left behind?
		
01:02:00 --> 01:02:01
			What's left after that?
		
01:02:01 --> 01:02:03
			If you see the munkar and it doesn't
		
01:02:03 --> 01:02:07
			move you, you don't hate it, you don't
		
01:02:07 --> 01:02:09
			wish for it to go away, then, of
		
01:02:09 --> 01:02:10
			course, you don't have iman.
		
01:02:11 --> 01:02:13
			So that is the minimum that you should
		
01:02:13 --> 01:02:14
			have.
		
01:02:14 --> 01:02:18
			But, of course, Allah Azzawajal knows who and
		
01:02:18 --> 01:02:20
			what can tolerate, right?
		
01:02:20 --> 01:02:24
			Not every person's minimum is the same, right?
		
01:02:24 --> 01:02:26
			Some people can tolerate more.
		
01:02:26 --> 01:02:28
			But if all of us say, like all
		
01:02:28 --> 01:02:30
			of us, let's just stick to the minimum,
		
01:02:31 --> 01:02:32
			no one is going to talk about it,
		
01:02:32 --> 01:02:33
			right?
		
01:02:33 --> 01:02:35
			And if no one talks about it, no
		
01:02:35 --> 01:02:36
			one will learn about it.
		
01:02:36 --> 01:02:37
			And if no one learns about it, your
		
01:02:37 --> 01:02:41
			own children will be infected by that.
		
01:02:41 --> 01:02:43
			But we're not only responsible for our own
		
01:02:43 --> 01:02:43
			children.
		
01:02:43 --> 01:02:46
			These children outside, the children of non-Muslims,
		
01:02:46 --> 01:02:49
			the non-Muslim adults, we're responsible for them
		
01:02:49 --> 01:02:49
			too.
		
01:02:50 --> 01:02:51
			And we have to care for them.
		
01:02:51 --> 01:02:53
			So I'm not doing this to oppose you.
		
01:02:53 --> 01:02:56
			I'm not doing this to enforce it on
		
01:02:56 --> 01:02:57
			you because I want to take your rights
		
01:02:57 --> 01:02:58
			away.
		
01:02:58 --> 01:02:59
			This is what I believe is right.
		
01:02:59 --> 01:03:01
			At least listen to me.
		
01:03:01 --> 01:03:02
			At least let me do my job in
		
01:03:02 --> 01:03:03
			conveying the message.
		
01:03:03 --> 01:03:04
			And then if you don't want to listen,
		
01:03:04 --> 01:03:05
			don't listen.
		
01:03:05 --> 01:03:06
			But at least I need that space.
		
01:03:08 --> 01:03:12
			And if you value, if free speech is
		
01:03:12 --> 01:03:14
			so sacred, then it has to be sacred
		
01:03:14 --> 01:03:16
			for all, right?
		
01:03:17 --> 01:03:18
			At least, right?
		
01:03:18 --> 01:03:19
			And if it's not sacred, then let's just
		
01:03:19 --> 01:03:21
			confess that it's not sacred and make that
		
01:03:21 --> 01:03:23
			public and not pretend anymore.
		
01:03:39 --> 01:03:42
			I mean, he says, since there's no religious
		
01:03:42 --> 01:03:45
			shari' punishment, is the only qadari punishment the
		
01:03:45 --> 01:03:46
			only thing that is there?
		
01:03:46 --> 01:03:49
			Not as long as the faithful are speaking
		
01:03:49 --> 01:03:52
			against that sin.
		
01:03:52 --> 01:03:54
			And they're trying to resist it and trying
		
01:03:54 --> 01:03:57
			to change it and trying to change people
		
01:03:57 --> 01:03:59
			around them as they are changing themselves.
		
01:03:59 --> 01:04:01
			Not as long as they are trying.
		
01:04:01 --> 01:04:04
			So just like with the Prophet ﷺ, right?
		
01:04:04 --> 01:04:06
			And many other reformers.
		
01:04:06 --> 01:04:08
			They're trying their best and that is the
		
01:04:08 --> 01:04:09
			limit.
		
01:04:09 --> 01:04:10
			And Allah says that this is their limit.
		
01:04:11 --> 01:04:13
			لا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسَأَهَا Allah will
		
01:04:13 --> 01:04:15
			not put a burden on people more than
		
01:04:15 --> 01:04:16
			they can bear.
		
01:04:16 --> 01:04:19
			So if they're doing their best, no, they're
		
01:04:19 --> 01:04:20
			excused.
		
01:04:20 --> 01:04:21
			The problem is that when people don't do
		
01:04:21 --> 01:04:26
			their best, they forgo their responsibilities out of
		
01:04:26 --> 01:04:32
			fear, out of just desire for safety, right?
		
01:04:32 --> 01:04:33
			That's what it is.
		
01:04:33 --> 01:04:35
			Let me say quickly inshaAllah with these questions
		
01:04:35 --> 01:04:36
			here.
		
01:04:36 --> 01:04:40
			May Allah bless you as well.
		
01:04:41 --> 01:04:42
			There was a story.
		
01:04:42 --> 01:04:43
			One of the Salaf that was jailed due
		
01:04:43 --> 01:04:45
			to his inability to pay his debt.
		
01:04:45 --> 01:04:46
			He proceeded to explain that it was due
		
01:04:46 --> 01:04:48
			to him looking out of prison.
		
01:04:48 --> 01:04:50
			Does this mean that one can be punished
		
01:04:50 --> 01:04:51
			with his thoughts even if he does not
		
01:04:51 --> 01:04:52
			repent?
		
01:04:52 --> 01:04:55
			So the brother is asking or a person
		
01:04:55 --> 01:04:59
			is asking here about it's Ibn Sirin who
		
01:04:59 --> 01:05:06
			once was put in jail because he due
		
01:05:06 --> 01:05:09
			to his inability because he mocked not mocked,
		
01:05:09 --> 01:05:11
			he kind of labeled a person bankrupt.
		
01:05:12 --> 01:05:14
			So the story really is not just a
		
01:05:14 --> 01:05:15
			thought that he had.
		
01:05:15 --> 01:05:20
			So when Ibn Sirin he said he was
		
01:05:20 --> 01:05:20
			put in jail.
		
01:05:20 --> 01:05:21
			He lost all of his money.
		
01:05:21 --> 01:05:23
			And he says, I know why this happened.
		
01:05:23 --> 01:05:25
			It happened because of a sin that I
		
01:05:25 --> 01:05:26
			committed 40 years ago.
		
01:05:26 --> 01:05:28
			I said to someone, Ya Muflis.
		
01:05:29 --> 01:05:31
			I said to someone, Oh, bankrupt.
		
01:05:32 --> 01:05:34
			So I became bankrupt after 40 years.
		
01:05:34 --> 01:05:36
			So the thing here is not just a
		
01:05:36 --> 01:05:38
			thought that a person had.
		
01:05:38 --> 01:05:40
			If a person just has a thought No,
		
01:05:40 --> 01:05:42
			Allah does not hold you responsible for it
		
01:05:42 --> 01:05:43
			if it's a passing thought.
		
01:05:43 --> 01:05:45
			If you do not act on it.
		
01:05:45 --> 01:05:46
			If you don't say anything.
		
01:05:46 --> 01:05:48
			But if you say it, if you act
		
01:05:48 --> 01:05:49
			on it, then yeah.
		
01:05:50 --> 01:05:51
			Allah Azza wa Jalla will hold you responsible
		
01:05:51 --> 01:05:52
			for it.
		
01:05:53 --> 01:05:54
			Khair, Inshallah.
		
01:05:54 --> 01:05:56
			So we'll pause here, Inshallah.
		
01:05:57 --> 01:05:59
			And we'll, Inshallah, resume next week.
		
01:05:59 --> 01:06:00
			Bi Ibnillah Azzawajal.
		
01:06:00 --> 01:06:01
			SubhanakAllahu wa bihamdik.
		
01:06:01 --> 01:06:03
			Ashadu an la ilaha illa anta.
		
01:06:03 --> 01:06:03
			Astaghfirullah.
		
01:06:03 --> 01:06:04
			Tawbah olaikum.
		
01:06:04 --> 01:06:05
			Alhamdulillahi rabbil alameen.
		
01:06:06 --> 01:06:07
			Assalamualaikum warahmatullahi wabarakatuh.
		
01:06:08 --> 01:06:08
			Ameen.