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

Ali Albarghouthi
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: Transcript ©
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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.

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They just sit and receive, etc., etc.

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I'm going to keep it to myself.

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So here, you've removed that layer of protection.

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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?

00:15:09 --> 00:15:10

It's against Allah Azza wa Jalla.

00:15:11 --> 00:15:11

That's your argument.

00:15:12 --> 00:15:14

That's the one who's on the other side.

00:15:14 --> 00:15:14

Not men.

00:15:16 --> 00:15:19

And when you oppose zakah or oppose anything

00:15:19 --> 00:15:22

else, or you oppose deterrence like this, when

00:15:22 --> 00:15:23

you start saying, this is too harsh.

00:15:24 --> 00:15:25

So who are you arguing against?

00:15:26 --> 00:15:30

And you do not see how deterrents are

00:15:30 --> 00:15:31

needed.

00:15:32 --> 00:15:35

So Ibn al-Qayyim says, the greater the

00:15:35 --> 00:15:38

crime and the greater the motivation for it,

00:15:38 --> 00:15:40

the greater the punishment should be.

00:15:41 --> 00:15:43

Which tells you that in the wisdom of

00:15:43 --> 00:15:47

the sharia, deterrents are important.

00:15:48 --> 00:15:49

Deterrents are important.

00:15:51 --> 00:15:53

And the greater the crime, the greater the

00:15:53 --> 00:15:53

deterrent.

00:15:54 --> 00:15:56

And you see in at least some western

00:15:56 --> 00:15:58

societies or a lot of western societies, what

00:15:58 --> 00:16:02

you see is that when people overwhelmingly start

00:16:02 --> 00:16:07

committing a crime or a sin, they cave

00:16:07 --> 00:16:09

in and they legalize it.

00:16:11 --> 00:16:14

Like the more people commit it and they

00:16:14 --> 00:16:16

can't fight it anymore, what do they do?

00:16:17 --> 00:16:20

There's no sense in fighting it.

00:16:21 --> 00:16:24

So rather than increase the deterrents, they lower

00:16:24 --> 00:16:25

it.

00:16:25 --> 00:16:27

And they lower it.

00:16:27 --> 00:16:29

And then it becomes legal.

00:16:29 --> 00:16:30

At least we can make money off of

00:16:30 --> 00:16:31

it.

00:16:32 --> 00:16:33

Which destroys society.

00:16:34 --> 00:16:36

Whereas the wisdom of the sharia will say

00:16:36 --> 00:16:36

what?

00:16:36 --> 00:16:37

The opposite.

00:16:38 --> 00:16:40

No, the deterrents should be greater.

00:16:40 --> 00:16:42

Because more people are doing it.

00:16:42 --> 00:16:44

That's the only way to stop.

00:16:45 --> 00:16:49

And even though it looks harsh, it eventually

00:16:49 --> 00:16:50

saves society.

00:16:50 --> 00:16:52

Whereas if you go the other route, what

00:16:52 --> 00:16:54

happens is that you're going to destroy yourself

00:16:54 --> 00:16:56

and everybody around you.

00:16:56 --> 00:16:58

So when Ibn Qayyim is saying, why was

00:16:58 --> 00:17:00

zina so severely punished?

00:17:00 --> 00:17:01

This is why.

00:17:01 --> 00:17:03

And he'll talk about it further.

00:17:04 --> 00:17:05

And he continues.

00:17:05 --> 00:17:08

And he says, وَلَمَّ كَانَتْ جَرِيمَةٌ لِّيُوَاطِ فِيهَا

00:17:08 --> 00:17:11

الْأَمْرَانِ He says, and because also *, having

00:17:11 --> 00:17:13

* with males.

00:17:15 --> 00:17:17

He says, because it also has those two

00:17:17 --> 00:17:19

factors in it.

00:17:20 --> 00:17:21

Greatly harmful.

00:17:21 --> 00:17:25

And a person who commits it will want

00:17:25 --> 00:17:26

to continue to commit it.

00:17:26 --> 00:17:28

So they will have a great desire to

00:17:28 --> 00:17:28

continue.

00:17:29 --> 00:17:31

He says, that's why the punishment for it

00:17:31 --> 00:17:34

is capital punishment anyway, whether the person is

00:17:34 --> 00:17:34

married or not.

00:17:36 --> 00:17:38

So if you say, why is it so

00:17:38 --> 00:17:40

harsh and they're consenting?

00:17:40 --> 00:17:41

He says, no.

00:17:43 --> 00:17:45

And you will see what Ahmad ibn Hanbal

00:17:45 --> 00:17:47

will say about zina inshaAllah.

00:17:47 --> 00:17:50

قَالَ وَلَمَّ كَانَ دَعَيْ السَّرِيقَ قَوِيَّةٌ Also why?

00:17:50 --> 00:17:51

Because theft.

00:17:52 --> 00:17:55

People are attracted to stealing.

00:17:56 --> 00:17:58

And its harm is great.

00:17:58 --> 00:18:01

That's why its punishment is amputation, is cutting

00:18:01 --> 00:18:01

the hand.

00:18:02 --> 00:18:05

قَالَ وَتَأَمَّلْ حِكْمَتَهُ فِي إِفْسَادِ الْعُضْوِيِ لَذِي بَاشَرَ

00:18:05 --> 00:18:07

الْعَبْدُ بِهِ الْجِنَايَةِ He says, and consider here

00:18:07 --> 00:18:10

the wisdom of the shari'a and how

00:18:10 --> 00:18:14

it incapacitates the limb, the part of the

00:18:14 --> 00:18:16

body that commits the crime.

00:18:17 --> 00:18:20

So he's pointing here, wisdom and justice.

00:18:20 --> 00:18:21

And he'll explain.

00:18:22 --> 00:18:25

كَمَا أَفْسَدَ عَلَىٰ قَاطِعَ الطَّرِيقِ يَدَهُ وَرِجْلَهُ الَّتَيْنِ

00:18:25 --> 00:18:28

هُمَ آلَةِ قَطْعِهِ So the highway robber who

00:18:28 --> 00:18:31

terrorizes people to steal their money, he says,

00:18:31 --> 00:18:33

he removed his hand, he removed his foot,

00:18:33 --> 00:18:35

because these are the tools, like one hand,

00:18:35 --> 00:18:36

one foot.

00:18:36 --> 00:18:38

These are the tools that he uses to

00:18:38 --> 00:18:39

terrorize people.

00:18:40 --> 00:18:42

So those go away to punish him.

00:18:43 --> 00:18:46

وَلَمْ يُفْسِدْ عَلَىٰ الْقَادِفِ لِسَانَهُ He says, but

00:18:46 --> 00:18:51

the person who accuses another with zina, he

00:18:51 --> 00:18:53

says, he did not cut his tongue.

00:18:54 --> 00:18:57

Because the sin or the punishment, if it

00:18:57 --> 00:19:00

were to be cutting the tongue, would outweigh

00:19:00 --> 00:19:02

the sin itself.

00:19:03 --> 00:19:05

So instead, he's to be flogged.

00:19:06 --> 00:19:07

Instead, he's to be flogged.

00:19:08 --> 00:19:10

Because if you remove the tongue, he cannot

00:19:10 --> 00:19:12

speak for the rest of his life, he

00:19:12 --> 00:19:14

cannot remember Allah for the rest of his

00:19:14 --> 00:19:14

life.

00:19:14 --> 00:19:17

So that is severe.

00:19:17 --> 00:19:19

So instead of that, though the sin was

00:19:19 --> 00:19:21

committed with the tongue, you punish the rest

00:19:21 --> 00:19:22

of the body.

00:19:22 --> 00:19:24

So it's transferred from the tongue to the

00:19:24 --> 00:19:25

rest of the body.

00:19:25 --> 00:19:27

فَإِنْ قِيلَ فَهَلْ لَا أَفْسَدْ عَلَىٰ الزَّنِي فَرْجَهُ

00:19:27 --> 00:19:29

لَذِي بَاشَرَ بِهِ الْمَعْصِيَةِ He says, okay, why

00:19:29 --> 00:19:30

not?

00:19:30 --> 00:19:31

He's asking to answer.

00:19:32 --> 00:19:36

He says, the fornicator, who committed zina, why

00:19:36 --> 00:19:38

not remove his private part?

00:19:39 --> 00:19:41

Because that's the part that actually committed the

00:19:41 --> 00:19:41

crime.

00:19:41 --> 00:19:42

He says, no.

00:19:43 --> 00:19:44

For several reasons.

00:19:44 --> 00:19:47

One is because that is a greater harm

00:19:47 --> 00:19:48

than the crime that is committed.

00:19:48 --> 00:19:50

Because if you take that away, he can

00:19:50 --> 00:19:51

no longer have children.

00:19:52 --> 00:19:54

He could be reformed later.

00:19:54 --> 00:19:55

And he could have children later.

00:19:55 --> 00:19:57

But if you do this to him, he'll

00:19:57 --> 00:19:58

never be able to do this.

00:19:58 --> 00:20:00

So his progeny is cut.

00:20:01 --> 00:20:02

His lineage is cut off.

00:20:03 --> 00:20:07

And he says also, additionally, that part of

00:20:07 --> 00:20:08

the body is concealed.

00:20:08 --> 00:20:12

So it's not a deterrence as much as

00:20:12 --> 00:20:15

when a person steals and his hand is

00:20:15 --> 00:20:16

cut, that's visible to everybody.

00:20:17 --> 00:20:19

But if it happens, no one can see

00:20:19 --> 00:20:21

that this is his punishment.

00:20:21 --> 00:20:24

And he says that for the thief, if

00:20:24 --> 00:20:26

you got one hand, at least he has

00:20:26 --> 00:20:31

another hand that he could use in his

00:20:31 --> 00:20:32

life.

00:20:33 --> 00:20:35

And finally, and this is an interesting part.

00:20:35 --> 00:20:38

He says, since the joy of zina was

00:20:38 --> 00:20:43

experienced with the whole body, it was fitting

00:20:43 --> 00:20:46

that he should experience pain with the whole

00:20:46 --> 00:20:47

body.

00:20:48 --> 00:20:51

Like he felt the joy of zina with

00:20:51 --> 00:20:52

all of his body.

00:20:53 --> 00:20:54

So then the punishment is what?

00:20:54 --> 00:20:56

Let the whole body feel pain.

00:20:57 --> 00:21:01

So it would match that joy and remind

00:21:01 --> 00:21:02

him of what he had done.

00:21:02 --> 00:21:05

So he said here, فَعُقُوبَاتُ الشَّارِعِ جَأَتْ عَلَىٰ

00:21:05 --> 00:21:08

أَتَمِّ الْوُجُوهِ He says, the punishment that Allah

00:21:08 --> 00:21:10

Azza wa Jalla had prescribed are the most

00:21:10 --> 00:21:15

perfect, the most rational, and the one that

00:21:15 --> 00:21:17

brings the greatest benefit.

00:21:19 --> 00:21:21

قَالَ وَالْمَقْصُودُ He says, what we intend to

00:21:21 --> 00:21:25

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

00:21:32 --> 00:21:33

for some sins.

00:21:33 --> 00:21:37

There is also destined punishment for them, cosmic

00:21:37 --> 00:21:38

destined punishment for them.

00:21:38 --> 00:21:41

And they could be both of them or

00:21:41 --> 00:21:42

could be none of them.

00:21:43 --> 00:21:46

So for instance, a person who commits zina

00:21:47 --> 00:21:50

could be punished with that prescribed punishment that

00:21:50 --> 00:21:50

we talked about.

00:21:51 --> 00:21:53

Or if not, Allah could send on him

00:21:53 --> 00:21:56

cosmic destined punishment.

00:21:56 --> 00:21:59

Or he could have both, he's saying, or

00:21:59 --> 00:22:00

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

00:22:11 --> 00:22:12

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.

00:22:20 --> 00:22:24

Religious prescribed, and the other is قَدَرِيَّة.

00:22:24 --> 00:22:26

These are the destined one.

00:22:27 --> 00:22:31

Destined meaning like a flood, like loss of

00:22:31 --> 00:22:31

money.

00:22:32 --> 00:22:35

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

00:23:08 --> 00:23:11

for zina and for killing and for the

00:23:11 --> 00:23:13

crimes that Allah عز و جل had outlined

00:23:13 --> 00:23:14

in the Qur'an.

00:23:14 --> 00:23:16

When you do the punishment that Allah had

00:23:16 --> 00:23:19

commanded, you do as Allah wanted, then the

00:23:19 --> 00:23:20

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

00:23:25 --> 00:23:25

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

00:23:34 --> 00:23:36

of extra things to come.

00:23:36 --> 00:23:38

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

00:23:54 --> 00:23:58

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

00:24:04 --> 00:24:07

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

00:24:36 --> 00:24:38

person to taste a little bit more so

00:24:38 --> 00:24:40

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.

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