Ali Albarghouthi – The Disease and the Cure #44 Can a Murderer Even Repent
AI: Summary ©
The speakers stress the importance of sh patterning and arriving for justice, as it is the consequence of killing and spreading suffering. They emphasize protecting individuals' rights and finding their spiritual affiliation to avoid suffering and harm, as well as finding a way to meet their needs and be critical of all aspects of the system. They also want individuals who understand and are able to be critical of the system.
AI: Summary ©
بسم الله والحمد لله والصلاة والسلام على رسول
الله وعلى آله وصحبه وسلم اللهم علمنا ما
ينفعنا وانفعنا بما علمتنا وزدنا علما رب العالمين
اللهم عمنا على ذكرك وشكرك وحسن عبادتك أما
بعد So we've explained last time or the
couple of lectures previous to this one how
Ibn Al-Qayyim was establishing principles, general principles
by which we understand the general objectives of
the Sharia and Allah's creation of humanity and
Allah's revelation and when you understand these general
principles which in itself is an asset itself
is really important because it gives you a
comprehensive understanding of Allah's revelation rather than to
understand it in separate unrelated parts you'll understand
the totality of it and in that totality
those principles can organize the individual commands of
Allah عز و جل so you understand why
they are important and how they rank in
importance based on fulfilling the objectives that Allah
عز و جل wanted from this creation and
from His revelation and then you understand the
severity of various sins based on their violations
of those principles and those objectives So we
talked about shirk and kufr and why it
is unforgivable and how it contradicts completely Allah's
objectives from creation and revelation then Ibn Al
-Qayyim after talking about that he talked about
bid'ah and then he talked about القول
على الله بغير علم speaking about Allah عز
و جل without knowledge and the last thing
we talked about was that also and bid
'ah Now Ibn Al-Qayyim is going to
talk about a couple of other major sins
and he now wants to explain to us
and have us understand why they are so
severe why are they so big and they
are the bigger of the biggest so right
after shirk and right after bid'ah and
then right after saying about Allah what we
do not know he says ثُمَّ لَمَّ كَانَ
الظُّلْمُ وَالْعُدْوَانِ he wants now to talk about
killing taking life unjustly and now he is
going to explain why it contradicts what Allah
loves he says الظُّلْمُ وَالْعُدْوَانِ transgression, injustice and
aggression they are opposites of the justice that
Allah عز و جل established the heavens and
the earth upon meaning Allah established them with
the truth with justice and for justice to
be accomplished he wants justice to be applied
among his creation and he charges humanity with
justice and Allah عز و جل he said
he sent his messengers عَلَيْهِمُ الصَّلَاةُ وَالسَّلَامُ and
he revealed his books so that people would
uphold justice لِيَقُومَ النَّاسُ بِالْقِسْطِ so they will
be just with others whether they like them
or dislike them they will be just with
their relatives they will be just with themselves
so justice needs to be established because that
is something that Allah loves كان because of
this injustice الظُّلْمُ مِنْ أَكْبَرِ الْكَبَائِرِ of the
biggest sins of the bigger of the biggest
sins and he said وَكَانَتْ دَرَجَتُهُ فِي الْعَظَمَةِ
حَسَبِ مَفْسَدَتِهِ فِي نَفْسِهِ the severity of that
sin depends on that particular sin killing people
depends on the harm that it produces so
not all people are equal when it comes
to killing them there is some killing that
is greater than another so he said وَكَانَ
قَتْلُ الْإِنسَانِ وَلَدَهُ الطِفْلَ الصَّغِيرِ so he says
if a person kills his small child, his
young child who is sinless so remember in
the hadith where the Prophet ﷺ was asked
what is the great sins and when he
mentioned murder he mentioned that you would kill
your son or your child out of fear
that they will eat with you right take
your food meaning out of fear of poverty
so he says when you kill someone like
that who is sinless and Allah ﷻ has
deposited naturally in you mercy and compassion towards
them and endowed parents like any child that
you see you will feel what merciful towards
but it says parents in particular they have
a greater amount of mercy and compassion and
affection towards their younger children so if he
kills him simply out of fear that he
will share his food with him and his
water with them and his money with them
he says this would be the greatest transgression
and the greatest oppression and he says similar
to that if he kills his parents who
are the sole cause for his life so
if he kills a stranger it's heinous it's
a crime if he kills his son it's
a greater crime why because he has reasons
not to kill him he is charged with
protecting him charged with taking care of him
or when it goes to the parents you
are charged with respecting them honoring them when
you act opposite all of that so you
have less of a reason to kill them
and yet you kill them that's a greater
sin so the rights that you have towards
them or the rights that they have towards
you or on you should prevent you from
that so when you violate all this it's
a greater crime and also killing a relative
وَكَذَا قَتْلُهُ ذَا رَحِيمًا قَالَ وَتَتَفَاوَتُ الدَّرَجَاتُ الْقَتْلِ
بِحَسَبِ قُبْحِهِ the severity of murdering someone varies
based on the harm that it produces and
how ugly it is and if a person
deserves it or not etc.
etc.
so he says that the person who is
severest in punishment on the day of judgment
is the one who kills a prophet or
is killed by a prophet and what follows
that is the one who kills an imam
or a scholar who commands people to adhere
to justice and invites them to Allah عز
و جل and gives them religious advice so
you understand here why that was the greatest
crime so a person if he kills a
prophet like the people of the book that
would be the greatest type of killing because
that prophet is the person who is most
worthy of protection and honor so what does
it mean when you go ahead and you
want to kill a prophet and you successfully
end up killing a prophet you are the
most wicked because you are killing them because
they are a prophet and if you think
about the prophet they are the most perfect
when it comes to human beings they would
not have done anything at all to deserve
it in fact they have done the exact
opposite not to deserve being killed they are
the kindest most patient most caring they are
teaching people they are kind to them so
when you look at them in terms of
their character in terms of their benefit in
society in terms of guiding to Allah عز
و جل that all each one of them
is a reason but combined are reasons to
honor them and elevate them and respect them
but if you go and kill them that
means that you have accumulated enough wickedness in
you that you cannot see that righteousness you
cannot see that light you have to extinguish
it that becomes the greatest crime or being
killed by a prophet and just imagine what
it takes for a person to do so
a prophet would have to kill him right
the prophets عليه السلام are deliberate, patient people
they are not irrational so if he ends
up killing someone it means that he what?
all evil has coalesced in that person there
is nothing left no da'wa anymore no
dua anymore no avoidance is enough anymore he
has to be killed and so that's the
ultimate evil and now a person kills an
imam or a alim right who is inviting
people to Allah عز و جل why would
that be more criminal?
because of the benefit because they in themselves
are pious and also the benefit that they
provide so killing a person is in itself
a crime no matter who the person is
so there is a basic sanctity sacredness to
human life right and as we will see
whether it's Muslim or not if they don't
deserve to be killed there is basic sanctity
and sacredness to all of it but then
beyond that depending on how virtuous they are
they acquire greater sacredness and greater sanctity and
this is something I think in the fitrah
of all humans right even if they are
non-Muslims they don't treat the death of
all people the same right they don't a
person who is anonymous, unknown they may feel
sad that he had passed or maybe they
may not feel anything but someone who is
well-known well-liked helps people takes care
of them when he dies you see greater
number of people lamenting and saddened by his
death so it's natural so it's the same
thing if a person is a alim if
a person is a sheikh if a person
is a good person who is benefiting people
around and he is killed that's a greater
sin upon the one who killed him and
he said Allah Azza wa Jal had made
the punishment now he is going to talk
about the punishment for the one who kills
a Muslim and what that means can that
be forgiven he says Allah Azza wa Jal
had made the killing the intentional killing of
a believing soul what is the punishment he
said to last to last forever in *
fire and the anger of Allah Azza wa
Jal and his curse and that he is
preparing for him a great punishment and that
is directly taking from the ayah where Allah
Azza wa Jal says وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا
the one who kills a believer intentionally then
his recompense his consequence is جَهَنَّمَ خَالِدًا فِيهَا
where he will live eternally in it and
Allah is angry with him and had cursed
him and had prepared for him a great
punishment now he said he says there is
no disagreement that if a person commits this
and they are disbelievers and then afterward they
accept Islam that that prevents that type of
promise or threat from taking place that is
وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا suppose that the person
who has done this is a disbeliever a
kafir in a battle or not in a
battle he kills a Muslim he says then
your punishment is that what?
what Allah has said eternity in * fire
and Allah's anger and Allah's curse and Allah
had prepared for you a great punishment then
that person accepts Islam he says well that
previous sin is forgiven right?
he is not going to be held accountable
he is not responsible for that sin and
there is a hadith in the prophet صلى
الله عليه وسلم when he said صلى الله
عليه وسلم Allah عز و جل smiles at
two people a disbeliever who killed a Muslim
and then afterward he accepts Islam and he
goes to Jannah as well meaning both of
them they go to Jannah the first kills
the believer and the believer goes where?
Jannah but then this disbeliever accepts Islam and
he also goes to Jannah so Allah عز
و جل is pleased with the fact that
both of them are where?
are in Jannah right?
despite his act both of them are in
Jannah so there is a way out for
the disbeliever he is asking here but what
if the person is Muslim?
and he repents will that sin be forgiven
or not?
okay?
so he said وهم فيه قولان وهم روايتان
عن أحمد he says there are two opinions
here from the salaf and Ahmad ibn Hamal
رحمه الله has two narrations like yes or
no yes his repentance is enough no his
repentance is not enough and he will explain
why or the salaf also have disagreed yes
his repentance is enough or no his repentance
is not enough if he had killed a
Muslim intentionally if he was a Muslim قَالَ
وَالَّذِينَ قَالُوا لَا تَمْنَعُوا التَّوْبَةُ مِن نُّفُوذِهِ and
now he is going to explain it he
is going to present this argument and then
that argument and it's useful if you can
stomach this if you can kind of process
this it's useful when Ibn Al-Qayyim does
that because he gives you a flavor of
legal arguments what did one side say and
why how did the other side counter and
why how did the other side counter the
counter and why so it kind of gives
you a flavor and it could train you
as a novice legal scholar if you wish
how they look at it and why they
make these arguments so he says the ones
who said that tawbah is not enough they
said because this is a right of a
human being who was killed and he did
not get his right while he was alive
so he left this dunya as a victim
with injustice and he must retrieve his portion
his rights in the land of justice that
is in the next life and that seems
reasonable right because you've hurt him ok so
how are you going to compensate him he
is dead already so he must get something
from you in the next life he says
if the heir takes his right he is
basically taking what his own right not the
right of the deceased or the one who
is killed so if the killer comes and
he surrenders himself to the family of the
one that he had killed and then here
they have options kill him or forgive him
or let him pay a fidya he says
whatever they choose whom did he compensate the
family he cannot compensate someone who is dead
so of course right how can he benefit
or pay restitution to the one who is
dead he cannot reach him he is inaccessible
to him so of course his tawbah is
not enough and he says وَهَذَا أَصَحُّوا الْقَوْلَيْنِ
فِي الْمَسْأَلَةِ he says this is the more
accurate and the stronger opinion in this matter
which is that he cannot be forgiven for
the right of the person who had been
killed for the person who had passed away
وَرَأَ الطَّائِفَةِ he says now the other argument
the other argument says well of course if
he repents he is going to be forgiven
because repentance demolishes anything that comes before it
right and the one who commits a sin
especially if he is punished for it how
could you hold him responsible for that sin
anymore he'd already been punished for it and
if they said if tawbah could erase disbelief
could erase magic and there are greater sins
than killing someone how can tawbah be weak
enough not to forgive the murder of someone
and Allah Azza wa Jalla accepted the tawbah
of the kuffar etc and they became after
they became muslims of the best of Allah's
creation and they said and how could a
person repent from a sin and then be
punished for that sin after this is this
is wrong or this is a wrong deduction
and they said what else can he do
so that's the argument continues what else can
he do if he wants to repent if
he surrenders himself and he could do whatever
they want with him there's nothing else that
he can do قَالَ وَالتَّحْقِيقُ فِي هَذِي الْمَسَأَلَةِ
he says if you really want to understand
this understand that there are three rights here
right that belongs to the one who's killed
right that belongs to the heir or to
the family and rights that belongs to Allah
Azza wa Jalla so when you kill someone
there are three rights and they're disconnected so
he says if you repent and you surrender
yourself to the family two rights are fulfilled
and that is the right of Allah because
you repented so what is between you and
Allah Azza wa Jalla is what?
forgiven and if you surrender yourself to the
family to do with you as they wish
the right that belongs to them is fulfilled
what remains is what?
the third one to the one that you
killed and that is something that you can't
satisfy in the dunya you can only satisfy
in the akhirah but Allah Azza wa Jalla
compensates both so if a person's tawbah is
sincere and they arrive on the day of
judgment and that person wants restitution Allah Azza
wa Jalla intervenes so that he would forgive
him so he would escape punishment and that
person would be rewarded with his forgiveness right
so Allah Azza wa Jalla compensates, satisfies, comforts
the one who was killed enough so that
he can forgive the one who had killed
him and his repentance would be fulfilled so
see how it works right and there's kind
of a hadith similar I mean or testifies
to this where there will be two people
on the day of judgment and one, the
aggrieved the victim brings the one who violated
his rights to Allah Azza wa Jalla and
he would say punish him for what he
has done to me then Allah Azza wa
Jalla then would reveal to this person who's
complaining something in Jannah palaces or gardens or
elevated spaces then he will ask Allah Azza
wa Jalla to whom does this belong and
who is fortunate enough to inhabit those places
he will say to those who forgive they
will say then I forgive him right like
willingly happily he will forgive him so this
person's repentance is complete but not without satisfying
the other person and who satisfies him Allah
Azza wa Jalla, you can't Allah Azza wa
Jalla satisfies if that repentance is complete so
that's the beauty of repentance that's the beauty
of Allah's forgiveness but of course don't just
lean on that and say I'll do whatever
and Allah will take care of it no
that repentance has to be strong enough and
it has to alter you completely and you
have to have regretted that sin so much
that Allah Azza wa Jalla will intervene on
your behalf otherwise we will see the punishment
for such a thing now he's gonna take
a small transgression or digression sorry digression into
money he just wants kind of to apply
what we have just learned to money if
money was stolen and then we'll come back
to talk about the benefit or the harm
of killing or murdering people so he says
what about money if money was stolen if
you pay it back to the one that
you took seized, deserved, stole this money from
then you're not responsible for it in the
dunya and the akhirah because you returned it
but what if you don't and what if
you don't and you have heirs family that
is supposed to inherit this and they don't
inherit that meaning you die or the person
who had his money stolen dies before the
money was retrieved who has the right to
ask for that money in the dunya and
in the akhirah and especially in the akhirah
is it only the deceased or all the
deceased and the family as well because the
rights were taken ok so you understand that
so let's suppose you have a father and
he has children somebody came and scammed him
and took some money from him now this
father dies now on the day of judgment
who has the right to ask for that
money who has said I've been violated, my
rights were taken is it the father alone
or the father and the children because the
children could say what if he died the
money would go to us and you denied
us that money so you've also violated our
rights who does this belong to the father
or the father and the children the deceased
or the deceased and the heir so he
says two opinions so he says the opinion
of Ibn Taymiyya he said that if the
father was able to retrieve the money meaning
not retrieve it yet but the money is
in a sense still there retrievable right and
then he dies before retrieving it the money
is supposed to go to the heirs so
even if the heirs don't get it in
the dunya they can ask for it in
the akhira but if the father cannot retrieve
the money, the money is irretrievable, somebody stole
it and just disappeared he says it's only
the father who will be able to ask
for it in the akhira but then he
comes back and he says what if this
was an asset like a physical asset, like
a house, like a farm like what have
you he says it's likely then that both
of them should claim it in the akhira
so ultimately he said both of them should
be able to claim it in the akhira
so that's kind of that small digression about
money in essence if you want to understand
something from all of this if someone can
benefit from it and you deny them that
benefit, all of them can ask for it
on the day of judgment so not only
the one that you took that money from
but him and the rest of the family
if it were to go to the family
that's what you can get from it now
he said now going back to the harm
and the sin of qatl murdering people he
says because this was very harmful Allah azawajal
said من أجل ذلك كتبنا على بني إسرائيل
أنه من قتل نفسا بغير نفس أو فساد
في الأرض فكأنما قتل الناس جميعا he says
because of this we have written upon بني
إسرائيل and we made it known to them
that the one who kills a soul without
it committing murder is
the same and it's well known that if
you just you don't want to take all
people, just take 10 just take 100 killing
10 or killing 100 is worse than killing
1 how is killing 1 like killing 100
or like killing all people so he says
their misunderstanding stems from the fact that they're
thinking that the comparison or the similarity that
Allah has set is the similarity in sin
and punishment and he says the language does
not help to establish that there's no similarity
in the amount of sin, it's not similar
in the amount of punishment, he says when
something is likened to another, there's a simile
this is likened to that it doesn't mean
that they are alike in everything but they
are alike in few things that make them
similar, Allah azza wa jalla now he's gonna
bring examples for you to understand from the
Quran and the Sunnah how when Allah likens
one thing to another it doesn't mean that
they are completely alike when he said subhanahu
wa ta'ala كأنهم يوم يرونها لم يلبثوا
إلا عشية أو ضحاها it's when they say
the day of judgment, when they see the
day of judgment, it will be as if
they only stayed part of the day in
the morning or the afternoon and he also
said كأنهم يرون ما يوعدون when they see
what they were promised it'd be as if
they only stayed one hour from the day
or in the day and he says this
does not mean that they actually stayed for
that amount, but it would feel like this,
it is similar to that but it doesn't
mean obviously that they only stayed for that
amount of time and he also said that
the prophet صلى الله عليه وسلم said من
صلى العشاء في جماعة if you pray Isha
in a congregation it'd be as if you
made or stood up half of the night
in prayer made Qiyam for half of the
night and if you pray Fajr in Jama
'ah it'd be as if you prayed the
entire night in Qiyam it explains meaning with
Isha as another narration explains so the prophet
صلى الله عليه وسلم is saying here if
you pray Isha in Jama'ah it'd be
as if you prayed half of the night
Qiyam and if you add to this Fajr
in Jama'ah it'd be as if you
prayed the whole night in Qiyam and he
says and more or clearer than that is
when he said صلى الله عليه وسلم the
one who fasts Ramadan follows that by six
days of Shawwal it'd be as if he
fasted the whole year and him saying عليه
الصلاة والسلام if you read قله الله أحد
it'd be as if you have read one
third of the Qur'an one third of
the Qur'an so if you read قله
الله أحد it is like you reading one
third of the Qur'an and it's known
that the reward of the one who does
these things does not reach the reward of
the one who does the other things so
they're not the same and even وَلَوْ كَانَ
قَدْرُ الثَّوَى بِسَوَاءً if they were to be
the same if you imagine in your head
that they were the same then the one
who prays Isha and Fajr in Jama'ah
would be wasting his time praying Qiyam right
so let's try to unpack what he is
saying he's saying if the Prophet صلى الله
عليه وسلم is likening this to that it
doesn't mean that the reward is the same
it doesn't mean that they are identical to
each other right, so let's take this hadith,
if you read قله الله أحد it's as
if you have read one third of the
Qur'an something similar to that but if
I bring you a book and that book
is 300 pages 600 pages and I'll bring
you a summary of that book and I
say this is a summary in 3 pages
if you read this it's as if you
read the entire book do you believe that
if you read the 3 pages you would
actually be like someone who had read the
entire book no you understand the difference in
comparison the 3 pages distill, they summarize the
main ideas so it's as if in a
sense you read the book and you understand
the main ideas but if the book is
good it will contain so many arguments, so
many points so many sub points that I
cannot include in the summary the impact that
it will have on you is unlike the
impact if you read a summary do you
understand that comparison is not a complete comparison
so a person who reads قله الله أحد
it encapsulates one third of the Qur'an
that's how it's as if you read one
third of the Qur'an but do you
believe that a person who sits to read
the actual one third of the Qur'an
will get as much as a person who
just reads قله الله أحد in terms of
effort in terms of benefit, in terms of
lessons no can't be even if you were
to say the reward is the same but
the benefit cannot be the same because you're
going to learn so much from that versus
simply reading قله الله أحد in less than
a minute and then stopping the benefit, the
impact is not the same or the other
hadith if you fast Ramadan, follow it by
six days of Shawwal, it will be as
if you fasted the whole year would this
be similar to someone who fasts every week,
Monday and Thursday and every month in addition
to that three days even if you were
to say the reward is the same would
the impact be the same can you sense
that you could fast Ramadan six days of
Shawwal then forget about fasting till the next
year versus someone who every Monday and Thursday
they fast every Monday and Thursday and then
in addition to it three days from every
month would the impact on them and their
behavior, their taqwa be the same as someone
who just fasted six days after Ramadan and
forgot about it the impact can't be the
same now you could either say Allah عز
و جل is so generous He could give
you the same reward or you could say
the comparison is not like that the comparison
is at a basic level this resembles that
but it doesn't have the full benefit of
it doesn't have the full reward of it
but it is extremely beneficial so when you
come to Isha and Fajr you pray this
in jama'a you pray that in jama
'a why is it like you prayed the
whole night in qiyam because you prayed the
beginning of the night in congregation and the
end of the night in congregation so Allah
عز و جل rewards you for what happens
in between as well but imagine would this
mean that we do not need to pray
qiyam or it's not recommended at all to
pray qiyam or you'd be wasting your time
if you pray qiyam so Ibn Qayyim wants
to say don't think that that comparison means
that it's an absolute comparison so he says
he says no one is given after iman
better than proper understanding of the Qur'an
and the sunnah meaning if you properly understand
the Qur'an and the sunnah it's a
great gift from Allah عز و جل you
may have good intentions but if you misunderstand
you'll misapply so he's saying after iman after
devotion is if you properly understand or know
how to understand the Qur'an and the
sunnah then that is a great gift from
Allah عز و جل how do you get
this by reading the books of the scholars
by understanding the Arabic language right and then
that's how you know he says how are
they similar then the one who killed one
is similar or can be compared to the
one who killed all people he says in
the following all of them or both of
them have deserved a lot of punishment they
have disobeyed Allah عز و جل and they
deserve the anger of Allah and his curse
etc etc whether you kill one or you
kill a hundred at a basic level you've
incurred that punishment right now the one who
kills a hundred deserves more of it the
one who killed one still deserves it he
says both of them deserve to be killed
because of it both of them have violated
Allah's prohibitions and were bold enough to shed
blood unjustly and the one who can do
this simply just for the sake of corruption
simply for the sake of money if he
can kill one he can kill ten and
he can kill a hundred and that's how
sin progresses so when he said subhanahu wa
ta'ala it's as if he killed all
of humanity meaning he has that capacity in
him if you could take this person's life
unjustly then you can repeat that with the
next and then with the next and then
the next and then on a larger scale
as well you could kill a hundred people
simultaneously you could kill a thousand simultaneously because
killing one is like killing a thousand once
you cross that line of sin you've crossed
it alright وَمِنْهَا أَنَّهُ يُسَمَّى and also that
he deserves to be a killer a sinner,
a zalim, a transgressor and a disobedient to
Allah عز و جل and he also said
because you've also whether you kill one or
you kill a hundred or you kill a
million what you've done basically is that you've
hurt all Muslims because he says Muslims are
all like one body في تَوَدُّهِمْ وَتَرَاحُمِهِمْ كَمَذَلِ
الجَسَدِ they are in loving each other and
being merciful with each other they are like
one body so when you go and you
violate a small part of that body you
hurt the whole body so you hurt a
small part or a bigger part the whole
body is hurting because of it he says
that's why and he said وَقَدْ قَالَ عَلَيْهِ
الصَّلَاةُ وَالسَّلَامُ لَا تُقْتَلُ نَفْسٌ ظُلْمًا بِغَيْرِ حَقٍّ
إِلَّا كَانَ عَلَى بْنِ آدَمَ الْأَوَّلَ كِفْلٌ مِّنْ
دَمِهَا لِأَنَّهُ أَوَّلُ مَنْ سَنَّ الْقَتْلِ right, so
he says anyone who is killed unjustly the
son of Adam who had first legislated or
not legislated introduced killing will get a portion
of that sin because he is the first
one who introduced it so think about that
think about that that the first one to
kill on the face of this earth who
is the son of Adam who killed his
brother he said عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ anyone who
is killed the sin of that killing, a
portion of it goes back to that person
so imagine how many sins he is carrying
because he is the one who introduced that
sin and did not repent from it had
he repented from it the story would be
different but he didn't repent, he did not
regret he said رحمه الله and that threat
that punishment did not come pertaining to the
first fornicator and adulterer the first thief the
first drinker of alcohol but it's about that
sin and that tells you how that sin
is serious he says even though the first
one who introduces polytheism or shirk or kufr
deserves more of it and that is why
he said the prophet صلى الله عليه وسلم
he said he saw عَمْرُ بْنُ لُحَيِّ الخُزَعِي
he was being punished in hellfire severely because
he is the first person to change the
religion of Ibrahim among the Arabs so the
prophet صلى الله عليه وسلم he saw عَمْرُ
بْنُ لُحَيِّ وَكَنَ يَجُرُ قَصَبَهُ فِي النَّارِ he
said صلى الله عليه وسلم his intestines were
out of his body and he was dragging
his intestines walking and dragging them in hellfire
and he said صلى الله عليه وسلم لِأَنَّهُ
أَوَّلُ مَنْ غَيَّرَ دِينَ إِبْرَهِيمِ he is the
first to change the religion of Ibrahim عليه
السلام meaning among the Arabs he was a
leader people listened to him and what happened
is that he was sick they gave him
a prescription go to so and so and
you'll find medications you'll find doctors and what
have you he went to Bilad al-Sham
and then he saw idols what are these?
these are idols idol this, idol this, idol
that he says can you give me some
of them?
they said take it so he took those
and he brought them back to Arabia and
he taught people that and he recommended its
worship and people started worshipping them because he
was influential, well known and people listened to
him so he says because he is the
first to change the religion of Ibrahim among
the Arabs he says his punishment is the
severest because he is أَوَّلُ مَنْ سِنَّ الشِّرْكِ
he introduced shirk so the person who introduced
a sin carries the sin of everybody who
follows and imitates that sin and Allah Azzawajal
he says وَلَا تَكُونُ أَوَّلَ كَافِرٍ بِهِ the
ayah he said أَيْفَ يَقْتَدِيَ بِكُمْ مَنْ بَعْدَكُمْ
فَيَكُونُ إِثْمُ كُفْرِهِ عَلَيْكُمْ he says when Allah
Azzawajal said in the Quran do not be
the first disbelievers in Allah's revelation, he says
lest people imitate you and your disbelief and
you will carry the sin of their disbelief
if you reject the truth and people imitate
you because of it, you will carry that
sin وَكَذَلِكَ حُكْمُ مَنْ سَنَّ سُنَّةً سَيِّئَ فَاتُبِعْ
عَلَيْهَا and that is the ruling of someone
who does an evil deed and people imitate
him, he carries their sin, now going back
to the sin of killing he said عليه
الصلاة والسلام يَجِئُ الْمَقْتُولُ بِالْقَاتِلِ يَوْمَ الْقِيَامَةِ نَاصِيَتُهُ
وَرَأْسُهُ بِيَدَهِ he says the one who is
killed will bring his killer on the day
of judgment, holding him by his head وَأَوْدَاجُهُ
تَشْخُبُ دَمَةً and his veins are gushing with
blood so the blood is still fresh coming
out of his body to indicate that he
was what?
killed that this still has not been satisfied
he has not healed so physically actually he
is gushing with blood coming out of his
body but he is holding his killer and
he drags him to Allah عز و جل
and he says يَا رَبِّ سَلْ هَذَا فِي
مَا قَتَلَنِي he says Ya Allah, ask him
why did he kill me he can't escape
it he can't escape it if you escape
it in the court room on this earth
no, there is a judge that you cannot
escape and there is a an aggrieved person,
a victim that you cannot escape he is
waiting he is waiting and then he drags
him and you say Allah, ask him why
did he kill me, you have to answer
it then Ibn Abbas فَذَكَرُوا لِبْنِ عَبَّاسِ التَّوْبَةِ
they mentioned to Ibn Abbas what about Tawbah
فَتَلَ الْآيَةِ he recited the ayah that we
recited وَمَن يَقْتُل مُؤْمِنًا مُتَعَمِّدًا the one who
kills a believer intentionally his recompense is Jahannam
for eternity he says ما نُسِخَتْ هَذِهِ الْآيَةِ
وَلَا بُدِّلَتْ he says nothing abrogated or cancelled
this ayah or changed it how could he
repent he says how could he repent and
Ibn Abbas tightened the possibility of repentance, he
didn't deny it he knows better he didn't
deny it, but he is saying what how
could he like after this severe ayah how
could Allah lead you to repent how could
you actually find repentance with you, if you
commit such an egregious heinous crime وَفِيهِ أَيضًا
عَن نَافِعِ قَالَ نَذْرَ عَبْدُ اللَّهِ بْنُ عُمَرَ
يَوْمًا إِلَى الْكَعْبَةِ he says Abdullah Ibn Umar
one of those days he looked at the
Kaaba and he said how great you are
and how sacred you are and the believers
are more sacred with Allah than you right
subhanAllah because eventually the Kaaba is what are
bricks, bricks so if they get demolished not
that anyone would wish to see that but
if it gets demolished, you could do what?
rebuild it demolish it again, rebuild it and
the pre-Islamic Arabs it got demolished, they
rebuilt it after Islam it got demolished or
burnt, they rebuilt it so that's not the
issue the issue here is that when you
kill someone, who brings them back you can't
and that that sanctity, the sacredness of his
life is greater than the Kaaba, but then
see how lopsided our standards are, if the
Kaaba were to be demolished, God forbid our
anger versus the anger at a Muslim being
killed at disrespecting the sanctity of a Muslim
and his life and what he means to
his family and what he means to Allah
Azzawajal who gave him life and said it's
haram for you to take his life unless
I permit you and yet you take his
life then yet you see what?
even Muslims killing other Muslims, right?
in Muslim lands, even Muslims killing other Muslims
under whatever name or pretense right و في
صحيح البخاري سمرت ابن جندب and this is
a statement from a companion he said أول
ما ينتنو من الإنسان بطنه he says the
first thing that rots from a human being
is his stomach so if you can if
you can do the following, do it, only
eat halal if you can maintain only the
eating of halal then do and he says
if you can make sure that nothing will
stop you from going to Jannah, including shedding
a blood, even as little as a handful,
do that so he's saying two things here
رضي الله عنه he says the first thing
that rots from a person is his stomach
so don't eat haram what he means by
that, والله أعلم this is the first thing
that rots he could either mean if that's
the first thing that decays, why bother feeding
it haram, why bother run after the haram
everything is gonna be lost everything is gonna
decay, everything is gonna rot so the food
that you're taking and it seems to be
pleasing you and you're getting it from haram,
remember that it's gonna rot the first thing
in you so why are you risking your
life, your salvation because of it don't, or
he means the first thing that's gonna rot,
meaning the first thing that's gonna be punished,
right either way, he says don't fill your
stomach with things that are gonna doom you
and then he said if you shed blood
that haram blood is gonna stop you from
going to Jannah so if you can do
your best not to prevent yourself from going
to Jannah then do that save yourself, don't
shed unlawful blood and Rasulullah صلى الله عليه
وسلم also said لا يزال المؤمن في فسحة
من دينه ما لم يصبد من حرامه he
says the believer will continue to have space
in his religion as long as he did
not shed blood unlawfully so think of here
of space spaciousness, that his religion would be
spacious and open, meaning if you make a
mistake, you can come back you have space
right, and when you have space you can
move, right, that's what space means فسحة so
imagine that you have a ring around you
right and everybody has this ring around them,
the more pleasing to Allah عز و جل,
you are the ring expands and the more
displeasing you are, the ring shrinks, so he
says you have space you can make a
mistake but you can come back, there's space
for you to do greater good space for
you to be closer to Allah عز و
جل, you have space you have that arena,
you have the favor of Allah عز و
جل as long as you have not killed
someone once you've killed someone it shrinks and
it chokes you there's no way out that's
what he meant you'll continue to have a
space, Allah's forgiveness Allah's guidance بركة but don't
kill if you do, it goes away right
و ذكر البخاري ابن عمر also said رضي
الله عنه قال من ورطات الأمور التي لا
مخرج لمن أوقع نفسه فيها سفك الدم الحرام
بغير حلة he says of the predicaments that
have no escape, there's no hatch out of
it once you fall into it is to
shed blood unlawfully it's like a hole and
there's no escape there are some other sins
you do commit a sin but there's a
way out he says this one you've come
close to what, losing hope although we will
never say to someone you have no hope
but you almost come close to it, how
do you get out and if you remember
what we talked about that you have to
satisfy Allah عز و جل, satisfy the family
and satisfy the victim the victim is unreachable
the victim is unreachable and how do you
know if your repentance is strong enough to
satisfy him or for Allah عز و جل
to forgive you it's such a grave sin
and he also said عليه الصلاة والسلام and
by the way why are we saying and
why is he saying all of this so
the person is terrified when it comes to
taking a soul terrified and you look around
you see how many people are killed daily
and no one cares and the problem is
not only that problem with the people who
are doing the actual killing is with anyone
who is facilitating that anyone who is paying
for it anyone who is not opposing it
anyone who is making that possible and they
could stop it but they don't and they
think that's easy and they don't understand that
there is a punishment that should follow all
of this that is going to include those
who have done it and those who have
helped and those who have facilitated and those
who stayed quiet and allowed it to happen
while they could stop it and also remember
that towards the day of judgment more and
more people are going to be killed and
people will not know why they were killed
it will be so chaotic so random so
irrational over trivial things so we're talking about
something that is extremely relevant even a person
who cheers the death of so and so
he hasn't paid a penny to help but
cheers and is satisfied with it becomes culpable,
becomes sinful because of it you understand?
and you're standing and you're watching it on
TV looking at your phone and you're happy
that these people were killed though you are
not there, it's as if you were there
because that's what the Prophet ﷺ said, whoever
witnesses a sin and is happy with it
though he is not present where it's committed
but he's happy with it, it's as if
he has witnessed it that's the danger of
the phone by the way that's the danger
of having so much information but not reacting
rightly this is haram this is reprehensible this
is wrong but rather cheering it and say
yes more of that, yes he says you
become responsible for it so that's why, this
is really important or you're angry with someone,
you think I'm going to kill him he
took his money, I'm going to do this
and that to him you carry a weapon
and you think I'm going to threaten him
and you end up killing him this has
to terrify you what will I say to
Allah?
what will my answer be when I'll be
asked why did you kill him?
so there are red lines and this should
be one of the clearest red lines in
the life of a Muslim I will not
take anyone's soul unless I know for sure
that Allah wants that not guessing I know
for sure that Allah wants that we'll
answer it inshallah Allah knows but we'll answer
it inshallah I'll finish this and I'll come
back to it and he also said sallallahu
alayhi wasallam he says insulting the Muslim or
cursing him is fusuq disobedience and killing him
is kufr killing the Muslim is kufr and
he said also alayhis salatu wasallam don't come
or return or become after me disbelievers killing
each other and we explained this before what
does it mean disbelievers it says you actually
be disbelievers and then you kill other Muslims
or you act like the disbelievers it is
only a disbeliever who kills a Muslim only
a disbeliever kills a Muslim so when you
do that you're acting like him so these
are the actions of the disbeliever and he
said alayhis salatu wasallam man qatala mu'ahada
lam yarah ra'ihata aljanna wa inna riha
la yujadu min masirati arba'een a'ama
it says if you kill a non-Muslim
who had been given a pledge of security
in Muslim land, he's not resident he's an
outsider but he's given you, so you can
be in this Muslim land safely, you could
travel safely for a month, two, three, four
it says if you kill him, you will
not get to smell paradise and you can
find its smell from a distance of 40
years so Ibn al-Qayyim says if this
is the punishment of someone who kills a
disbeliever what do you think about the punishment
who kills a Muslim and if this person
is a disbeliever he enters a Muslim land
we give you security and peace no one
is supposed to touch you or kill you
or harm you it says if you kill
him, you will not enter Jannah you will
not smell it even though it's smelled, you
could find it from a distance of 40
years, you know how far then you would
be from Jannah it says if that's the
punishment for someone who kills a disbeliever what
do you think about him if he kills
a believer and then he also said and
if a woman had entered hellfire because of
a cat that she imprisoned until it died
of hunger and thirst and the Prophet saw
this woman in hellfire being scratched in her
face and chest by that cat right what
do you think the punishment of someone who
kills a believer so this is just simply
a cat where you know especially in Muslim
lands I think or let me not generalize
people don't care about animals they will intentionally
run over animals sometimes they will throw stuff
at them and sometimes some people just are
heartless right if you're gonna go and do
this to an animal unjustly, what do you
think is gonna happen to you it's just
a cat just a cat this is what
she did to a cat she went to
hellfire because of a cat right so how
about hurting children the elderly huh how about
killing them so what is this cat doing
to that woman that woman is in hellfire
and the cat is scratching it face and
chest face and chest and don't think the
scratches this is from me don't think the
scratches that will be in hellfire are like
scratches in the dunya even though this is
painful if it happens in the dunya if
a cat continuously scratches you what do you
think about being scratched in hellfire it's not
the same and then he finally and we'll
stop here he said he says the removal,
the extinction, the ruin of this whole world
is less significant in the eyes of Allah
azawajal than the killing of a mu'min unjustly
all of this dunya so you understand how
precious a believer is that Allah azawajal would
rather see this whole dunya ending rather than
the killing of a believer and then you
will still see some people and here I'm
first addressing muslims some muslims in muslim lands
right who are killing other muslims how dare
you do that and where is your islam
and where is your iman what do you
think Allah azawajal is going to do with
you and how will you be forgiven it's
not only killing one or two or three
hundreds or be responsible for the killing of
hundreds of muslims even though you're not the
one who's pulling the trigger but you're facilitating
this so what do you think is going
to happen to you so first take personal
responsibility and be fearful of Allah azawajal to
never commit such a sin right and to
teach people to never commit such a sin
under no circumstance you have to be absolutely
certain that Allah azawajal would allow this and
then next to preach this so people will
understand how difficult the position would be with
Allah azawajal and if they want to save
themselves and they want to save their islam
they would stay away from shedding blood unlawfully
and it's enough to see how much Allah
azawajal emphasizes this and how much the prophet
s.a.w. emphasizes to understand the sanctity
of the life of the muslim right, it
should never be transgressed so inshallah now I'll
go to your questions inshallah I understand your
question, what is it that we're supposed to
do let me think about it while I'm
answering their questions no no
so the brother is asking here connected to
what the brother was talking about, so he's
saying that if we see all these images
right and this is the question actually, let
me read it because, let me tie them
together, how about watching all the evil done
to the palestinians and still leading life as
usual or not hating so much or not
taking action of it will we be asked,
so this is the same thing that you're
talking about, so the brother was asking, he
says when we see all that evil taking
place, we see all those videos we share
them, we make dua we give sadaqa you're
saying this is this is what we can
do, and there's not much that we can
do beyond that, right, is that your question
and fix our relationship with Allah azawajal, he
says will be, did you ask will we
be responsible for more or not naam naam
so of course when I said don't be
quiet, I meant those who are intentionally quiet,
those who can do something and they can't,
those who can intervene and they don't, those
who can change the course of what is
happening and they don't so I'm saying they
are culpable and they are sinful because of
it, because they're watching and they're letting it
happen, so whether they are non-muslim who
are feeding this or muslims who are allowing
this to happen, you become responsible for it,
now I'm not talking about the individuals, the
helpless individuals right, who are doing all that
they can so as you said see what's
important here, maybe that is tied to what
the brother is talking about and also what
the sister is asking about, how is what
is happening changing you, because if it's not
changing you, then you're not only callous, you
in a sense you become complicit, like how
is it that you are different so there
is no dua and there is no sadaqa,
and you're not changing and your taqwa is
not increasing and you're not you're intellectually, ideologically,
you're not reviewing what you believe in order
to be closer to Allah azza wa jal,
and to avoid the type of ideology, the
type of thinking that facilitates that type of
aggression if you're not changing on the inside
and changing on the outside, then you think
to yourself, am I then as a consumer,
if I'm buying from that coffee chain, if
I'm buying from that fast food chain, if
I'm buying that product, and all these products
are contributing to that mass killing am I
not a contributor right am I taking any
active steps to say no to all of
this so, if I'm not changing my life,
if I'm not making some sacrifices I'm not
saying that is necessarily sinful because it's hard
to say this, but at the same time,
you're not helping that's what I want to
say the first step that you take is
did this awaken you or not yani, all
this onslaught, all this killing all these tragedies
are they changing you or not so are
they driving you closer to Allah azza wa
jal or not, are you still in the
throes of loving the dunya, and wanting more
of it, or are you focusing on the
akhira more, because you understand that all of
this is nothing, it could be taken away
from you right are you willing to say
because of what is happening to them I'm
going to boycott A, B, C and D
or not and I'm not obligating that I'm
just saying, are you taking a stand right
and especially intellectually especially in terms of what
you believe if a person is still impressed
with everything western if a person wants to
imitate everything western especially in terms of western
ideologies if you want to reproduce the western
lifestyle and the western society and the western
civilization whether in the west or outside the
west then that's also capitulation that's also a
promotion of what is happening over there because
what's happening over there is because of that
type of thinking I think that is where
that's where we're supposed to stand this is
what we're supposed to do it's not necessarily
always being vocal and saying it's wrong, it's
wrong, and it's wrong it's actually doing something
that is substantial that changes your life in
ways where you are now no longer a
soldier or an imitator of the other side
you're not like them, you're not thinking like
them you're not contributing to this like them
you're on the opposition you're among the resistance,
you're saying no to this type of lifestyle,
no to this type of thinking, no to
this type of consumption, no to acquiescence, no
to anything that Allah Azawajal subhanahu wa ta
'ala hates, right, that's where you can stand,
so I realize that on the one hand,
we have subhanallah, I don't know you can
excuse them or not, but you have countries
and you have leadership that are not doing
much right but then, what are you going
to do about that, what are you going
to do how are you going to push
that but what you can control is you
can control yourself, right, and you can control
your family, and you can control your community,
and you can push that and if you
can push then you push what you can
and then whatever is left what lies beyond
Allah Azawajal can and will forgive me and
Allah Azawajal if it's beyond our control but
you can't stay still or stand back and
say well it's happening and then you live
as if nothing is happening it has to
shake you, it has to change you to
the core so in terms of what you
buy your objectives in life what you also
believe right, whom you admire, what you imitate,
how you dress it should change everything and
it should send you back to Allah Azawajal
completely and reproduce you as a outside and
the inside, when that happens then you've reacted
and then from that we create something that
could avoid this in the future, by Allah
Azawajal, but if we just live, okay if
you live and you're consumed by football and
you're cheering this team over that team what
is your priority like don't we have like
a tournament going right now somebody was, you
know, texting right, a message from inside, let's
say guys you're consumed by soccer you don't
understand what's happening to us so if you're
consumed by soccer or now you're consumed by
fashion I'm not saying not to live your
life, I'm not saying that 24-7 you
just have to be thinking about this but
just think about what is consuming you so
if you're just worried about the trivial things
in life and you don't care about that
then ask yourself how different than are am
I and you from the leaders that we
are criticizing right because what I care about
is soccer basketball songs, trips trips to the
mall that's what I care about, a trivial
life so that's what you're what you're living
for and how different are you from that
leader or that foreign minister or that this
minister who they only care about their position
and as long nothing is touching them, I'm
fine with it and they could pay lip
service, we condemn and we're angry and we
are sad, and we can say the same
we are sad and we're angry, ok beyond
your speech, what else changed in your life
basically my life is the same then we're
like them we need to change we need
to be the change ourselves yeah
yeah yeah yeah so the brother is saying
he's trying to resolve a conflict probably a
conflict that some of us will have he
says on the one hand what we can
do is limited as individuals right, so the
prophet said in one hadith if you see
a munkar, a sin, change it with your
hand if not with your tongue then not
with your heart, and that's the weakest of
iman at the same time right you see
that the muslim countries he's talking about the
political leadership especially the arab countries, they're not
doing enough right, because if they could do
enough things will change drastically perhaps maybe overnight
yet it's also a fact that the leadership
that we have is a reflection of the
population right as Allah azza says he says
we couple transgressors or aggressors with each other
so that they are bad because we are
bad the leadership is bad because the population
is bad had the population been better it
would have produced what?
a better leadership and that's absolutely true if
you think about it where does this leadership
come from?
the leader, where did he emanate from?
where did he spring from?
out of space?
he came from the land and then is
he alone?
he has helpers he has ministers, there's an
army there's a police there's secret police where
do these come from?
the land and had the population been honest
enough so yes on the one hand, we're
doing what we can in opposing a munkar,
but not all the munkar we participate in
many other munkar, so how many people lie?
how many people are in themselves zalim among
the population, how many people cheat how many
people don't pray don't give their zakah disobey
Allah azza wa jal with alcohol with gambling,
with haram look at it, so all those
sins, cumulatively produce that bad leadership and not
only produce it, they maintain it and they
sustain it and it has life, and it
grows stronger had the population said imagine if
the population had said all of us were
never gonna lie tomorrow from tomorrow, no one
is gonna lie we'll be honest things will
be very different we'll not take a bribe,
all of us none, from the taxi driver
to anyone working in this ministry and that
ministry no bribes, just that things will be
very different right, but we don't we take
it and then that corruption spreads from bottom
to top and top to bottom and everybody
is a pharaoh everybody is a pharaoh right,
so the leader is a pharaoh and the
ministers are pharaohs with those who are beneath
them, and those who are beneath them are
pharaohs with those who are beneath them, and
everybody is a pharaoh in the street, right
so, you're right on the one hand, with
some some sins, we are doing our best,
and maybe Allah will excuse us, but with
the rest, we are not so, if we
fix ourselves, the leadership itself will fix, inshallah
let me answer these very quickly, inshallah and
then I'll come back to some of your
questions during the lecture, how do we have
to repeat salallahu alayhi wasalam every time the
prophet is mentioned not every time, you can
just do it the first time and it's
optional afterwards you could repeat it every time
he's mentioned, or just once if you're just
talking about an obligation when you spoke about
the congregation of Isha and Fajr could that
be two people?
It could be two people that's a congregation
how do I deal with suicidal thoughts and
tendencies occurring during difficult life situations I find
it stigmatized when I try to open up
to others about it and they jump to
blame me first of all, I mean you
must have people and I hope inshallah that
you have wise people around you who will
be able to advise you and advise you
well when you have these thoughts not to
blame you, not to stigmatize you not to
attack you because of it but to understand
and to help you process those feelings and
process those thoughts so that you can overcome
them try to find that person and that
person could be an imam, could be a
sheikh could be someone of wisdom and then
kindness who will understand and then take and
absorb and then be able inshallah to give
you the best advice what you could do
by Ibnillah azawajal is first of all, understand
that Allah azawajal is always there, so lean
on Allah azawajal during difficult times difficult times
do not persist they have to end, no
matter what the difficulty is, and if you
lean on Allah and you rely on Him
Allah azawajal will take you by the hand
and He will help you so increase your
dependence on Allah azawajal, that's really important, don't
think that you can do it on your
own, you need Allah so keep praying to
Allah and trusting Him and praying and then
trusting and Allah azawajal will help you because
of it second, you must understand that suicide
solves nothing it's not going to help you
when you want to kill yourself, you're trying
to escape from pain here but what will
wait for you is greater pain over there
so if you just understand that you'll understand
that this is not a good plan you're
not escaping anything if what is painful here
is at 1 at the level of 1
or 2 what's going to be painful over
there because of the act of suicide would
be at the level of 100 or a
million because you'll be punished for it and
do you want to be punished for it?
and you don't want to be suffering here
and then but rather if you look at
whatever suffering you're going through as Allah azawajal
testing you for whatever reason but testing you
and that's taking away your sins and taking
away your troubles and making the hereafter better
and easier for you, you understand that this
is not as dramatic as you think and
look at other people who are also suffering
and their suffering could be greater than yours
and how Allah azawajal had blessed you but
maybe what you need is to talk to
someone and if you talk to someone then
your pain naturally diminishes the problem is that
if the shaytan knows that you are in
pain and he isolates you from other people
your pain grows so big until you're about
to explode but once you talk to someone
and this person tells you, oh yeah, I've
gone through the same thing, I know so
and so who's going through the same thing
your pain immediately diminishes it shrinks because you
know I'm not alone, other people have gone
and are going through the same thing and
even more terrible things I'm not the worst
I may be among the best so maybe
that is a way inshallah to deal with
it and keep making dua to Allah azawajal,
you wanna add something add something inshallah inshallah,
I should have a recommendation inshallah also to
know Allah azawajal through his names and attributes
because the more that you know Allah azawajal
the more that Allah azawajal will bring relief
to you, you'll know him more you'll know
that nothing can overpower him subhanahu wa ta
'ala he can change anything and every situation
so know Allah azawajal more intimately through his
names and attributes that's a recommendation of the
brother inshallah yeah oh
okay, so وَإِنْ اسْتَنْصَرَوْكُمْ فِي الدِّينِ فَعَلَيْكُمْ النَّصْرِ
إِلَّا عَلَىٰ خَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِّثَقٍ so if
Muslims they would ask you to champion them
to come to their aid unless you have
a treaty with the non-believers it would
not because some scholars have brought this up
and he says this does not apply to
the current situation if people will say we
have a treaty with this country or that
country and because of it we cannot intervene
because that country the accords that you are
talking about it's a false agreement because they
are occupiers they are aggressors you cannot have
an accord, a permanent recognition of their aggression
and have that be Islamically acceptable so even
if that's the case right, even if that's
the case what they have done has violated
and should violate any treaty that they have
with you so what you could do is
what dismiss that treaty meaning that's it, we
don't have any treaties anymore and that's the
obligation we don't have any treaties with you
anymore and now you either do this or
we do that right but as far as
the validity of that treaty, they said that
treaty is invalid because you cannot have a
treaty with them while they are intentionally occupying
Muslim land and they refuse to let go
of it so
if somebody has the idea of killing someone
right, because of his anger and so he
took a weapon and kind of concealed it
because he wants to kill him and then
he eventually decided otherwise, he says what's the
ruling on it so first of all the
ruling of first of all Alhamdulillah that he
refrained from it right so if a person
has an idea in his head that he
wants to kill so and so, that idea
could be either forgiven or sinful based on
how determined he is in his head, because
once you are set in your head to
do a sin you're likely to produce that
sin so some scholars have said as long
as you have not verbalized right, as long
as you have not externalized that sin it's
forgiven, if it's just in your head, others
have said if you are intent on doing
something sinful in your head, even though you
haven't done it, azm, you're sinful because you're
not supposed to have that intent it's a
bad intent, so it would be similar to
someone who says, I intend to kill so
and so, meaning determined see that in itself
is sinful it's not like the sin of
killing him but it's an evil thought that
you have in your head and especially when
you have taken action by taking a knife
that's also sinful, because you are getting ready
for it but Allah saved you alright, by
not killing him and you should then repent
from those two things, one being determined to
kill somebody else and getting ready for it
alright, both of these things are wrong, because
that wrong you closer to just like you
could kill someone and you took one step
closer, that step is haram getting ready to
kill is haram thinking and determining to do
that, is according to some people haram, or
some scholars haram, the others could say it's
forgiven but it is serious enough that I
should advise a person to consider that even
the thought itself is haram because that's the
only way you could stop a sin from
happening, so that's what the ruling is, inshallah
yeah we talked
about it, right?
it's the same thing so we talked about
a non-Muslim entering Muslim lands and being
secure right, it's the same thing in a
non-Muslim land because they have security in
a non-Muslim land as well, by what
right would a Muslim kill a non-Muslim
right, in a non-Muslim land their life
is secure, their life is sacred, their life
is respected well, an unintentional how, how do
you kill them unintentionally a fight a fight
if you unintentionally kill him by engaging in
a fight and the fight escalating until you
kill him but you kill him unintentionally this
is al-qatlu al-khatta yeah, this is
al-qatlu al-khatta this is al-qatlu
al-khatta so, you are responsible for what
you have done, you are responsible so if
you don't have the intent of killing him
you don't have the sin of killing him
but you are responsible for all the steps
that led to it, you're responsible for the
fight, you're responsible for the aggression, you're responsible
punching him, you're responsible for all of that
so all the thing that leads to that
mistake, you are responsible for what lies beyond
your intent you may be exempted from but
not all the other steps that led to
it, that are haram in themselves if you
are an aggressor, if you're defending yourself is
different, if you're the aggressor, you are the
aggressor and then you're responsible for the steps
that you've taken.
Okay, so, yeah,
absolutely.
So a person, you know, acquires a visa,
acquires, whether it's just a transit or it's
given, you know, some form of residency in
Muslim lands, some sort of security, yeah, absolutely.
A couple of questions here, inshallah, and then
we can leave, or maybe, I think maybe
one question.
Would silence be considered bad when facing those
ideologies you mentioned?
Because wouldn't constant arguing be frowned upon?
What I'm talking about kind of facing those
ideologies first and foremost is facing them in
ourselves, like cleansing yourself of those ideology.
So you're not a liberal anymore, right?
You're not a capitalist anymore.
You're not a neoliberal.
You're not a socialist.
You're not a feminist.
You're not anything that had been produced by
the heads of men and women residing east
or west, even in the east as well,
right?
So you're not a Buddhist, right?
Or you're not a new age kind of
person.
Any type of ideology that contradicts Islam in
terms of belief or in terms of lifestyle,
in terms of practice.
So you cleanse yourself of that.
Then once you do that, then yeah, of
course, you could invite people to Islam and
you can point out the flaws in those
ideologies.
I'm not asking everybody and anybody to argue.
I'm just saying in ourselves, we need kind
of to rid ourselves of that poison.
And when you do that, then we could
be stronger.
And then some among us, inshallah, will be
able to make those arguments and point out
the flaws in those ideologies.
But at least at a minimum, we shouldn't
be impressed.
We should understand what produced, what is happening
right now are those ideologies, right?
Like what has produced that mass killing?
Capitalism in part, yes.
Colonialism, but what is colonialism based on?
Liberalism, yes.
Right?
Neoliberalism, yeah.
Fascism, yes.
Okay, even in a sense, this also points
to a flaw in democracy as well.
So you have to look at all of
this and say, there's a flaw here, and
there's a flaw here, and there's a problem
here.
And I cannot be asking to duplicate all
of this in myself, embrace it all in
myself, and then duplicate it in Muslim land
and think that's the solution because you understand
what it's leading to.
It has failed.
So that's what I'm saying.
We need to find a better way, a
different way.
So if I'm reproducing this in my life,
in my individual life, I'm a participant, perpetuating
the very system that is killing us.
So we need to fight that system.
Go ahead.
Go ahead.
Of course.
No, of course not.
Ah, so you're worried about?
Yes, yes.
No, of course not.
So, I mean, as a qualification for what
we're saying?
Yeah.
Yeah.
I get what you're saying.
Yeah, yeah, yeah, I see.
Yeah.
Yeah.
No, no, I get what you're saying.
No, so let me just qualify, inshallah, what
I said so that we avoid the, the,
what do you call, the unintended consequences that
you're talking about.
What I mean by being critical of it,
of course, is not just simply abandoning everything
and not knowing about it.
In fact, I hope that what I was
saying was that you understand what is wrong
with it, right?
Because if you don't understand what is wrong
with it, you will not be able to
avoid it.
Because it's pervasive.
So someone like Edward Said that you've mentioned,
Edward Said in the beginning was pro.
In his early life, he was pro.
He was very influenced by Western lifestyle and
Western habits and his upbringing and his education
was like that.
When he came to the US and he
saw the, what do you want to call
it, racism and double standards in how they
deal with the Middle East, how they deal
with Palestine, how they deal with Arabs, how
they deal with Muslims, he turned against them.
So that's the idea that we want.
The idea of a person who understands fully
what they're teaching, knows this is good, this
is good, but he knows the flaws and
is able to criticize.
No, so I want someone who like that
in his life, right, is able to be
critical of all of these things and find
the flaw in them.
Does not copy what they have and pastes
it on his life.
That's what we want, okay?
That's the whole thing that I wanted to
say, inshallah.
So someone, I don't know, I think maybe
this is the last question.
Okay, would I get rewarded for not arguing
with someone even if I believe I'm right
and the consequences are not severe?
And how would I leave a discussion with
someone who is persistent?
So if there is no use, so not
all argument is worth pursuing.
If, as you said, the consequence is not
severe or you notice in yourself that you're
not doing it for the right reasons, or
you notice from the other person that he
is not receptive and he's not doing it
for the right reasons, or he's not gonna
learn from you, it's better to stop, even
if you're right.
And if you stop, if you are right,
Allah Azzawajal rewards you for it.
And there's a palace in Jannah promised for
you as the Prophet sallallahu alayhi wa sallam
has said, if you leave an argument even
though you are right.
And that's what, leave it under the circumstances
that we have discussed.
Now, how do you leave a discussion if
someone is persistent?
It takes, what?
Practice, and you have to realize that.
If I continue to argue with a persistent
person who simply wants to argue, I'm going
nowhere.
So why continue to argue?
Rather hold back and wait.
Wait till you have a better argument.
Wait till he's ready to hear you.
Or wait till circumstances changes, and maybe he'd
be willing to listen, but simply withdraw.
And it takes practice, especially if you're prone
to arguments, if you like to argue.
But ask Allah Azzawajal to help.
And just don't talk as much.
That's a way also to disengage.
Learn not to talk so much, learn to
listen, and let the person exhaust what they
wanna say, and then you talk.
And then maybe you'll be able, inshallah, to
say the most beneficial of things, inshallah.
And somebody asked also one last question.
Is wishing someone to die a sin who
has harmed you in this life?
Okay.
Let me say it's not helpful.
It doesn't help you, right?
It doesn't help you.
Like you're so angry and they've harmed you,
you just want them to die.
It eventually eats you.
It harms you.
So rather than, you have an option.
You could either forgive them, and that would
be the best if you can.
Or let Allah Azzawajal punish them.
But if you wish for them to die
and you keep waiting for it, you're the
first person who's gonna be harmed.
And if this is gonna lead to actual
dua that Allah Azzawajal take their life, and
your dua is a transgression, you become the
zalim.
So I just remind people, inshallah, that you
could actually cross a line with your dua.
Somebody hurts you.
And you make so much dua against them
that you turn from a victim into an
aggressor, right?
So I would say, first of all, I
don't know if just wishing them death is
a sin.
But I'm just saying that it doesn't help.
And if it's not a sin, it can
easily lead to, right?
If you simply, you want them to die,
right?
But if it's not actually a sin, it
can easily lead to.
Because once you have that feeling, you can
easily attack them, and you can easily undermine
them, and you could easily wish them harm,
wallahu anhu.
So these are the questions that we have
for today, inshallah.
Sorry if I've taken too much of your
time.
To kill someone?
Oh, okay, okay.
The entire reason I came to hajj is
to make dua against someone.
Jazakallah khair.
Tayyeb, barakallahu feekum.
Cryptocurrencies, I heard scholars talk against it.
And it is unsafe and unpredictable, wallahu anhu.
Barakallahu feekum.
Subhanaka, allahu bihamdika, ashhadu an la ilaha illa
anta astaghfiru wa atubu ilaika walhamdulillahi rabbil alamin.