Ali Albarghouthi – The Disease and the Cure #49 Bite Your Tongue Before It Bites You
AI: Summary ©
The speakers emphasize the importance of protecting one's heart and private parts from hellfire, being mindful of one's actions, and being true to oneself and avoiding false words. They stress the need to be mindful of one's actions and not let anyone in control, and emphasize the importance of avoiding giving advice to the wrong people and bringing up negative experiences.
AI: Summary ©
In the name of Allah and praise be
to Allah and peace and blessings be upon
the Messenger of Allah and upon his family
and companions and peace and blessings be upon
him.
O Allah, teach us what benefits us and
benefit us with what you have taught us.
And increase us in knowledge, O Lord of
the worlds.
O Allah, help us in remembering You and
in thanking You and in the goodness of
Your worship.
So Ibn Khayyam started talking about the progression
of sin.
So he first talked about the gaze, what
we look at.
Then we followed that by the thought, what
we think about.
And now Ibn Khayyam is going to focus
on the tongue, the speech, what we say.
So that's the progression.
So he wants to point to, as we
described before, the evolution of sin.
How does it start?
And how can you intervene early to stop
it?
So one of the key points of progression
of sin or propagation of sin is what
we say.
How it moves from the inside to the
outside or from the outside to the inside,
as he will explain.
He says, Meaning the utterances, the speech, the
words.
He says, you preserve it by never emitting
or saying something wasteful.
Not saying something that brings you no gain.
A lost word.
Like you say and nothing comes of it.
Lost word.
He says, in fact he doesn't say anything
unless he can get something from it, a
gain from it, in his religion.
So there's a benefit, religiously.
So if he wants to say something, he
ponders, he thinks, he pauses and asks a
question.
Is there any benefit and gain in it
or not?
If there is no gain, he doesn't speak.
He doesn't say anything.
And if there is gain, he considers now,
there's a second question.
Is there a better word to say or
not?
So if there is something better to say,
he does not say the lesser.
And by that forfeit the better.
So two things that you could say, good
and better.
He says, if you have an option, you
always say the better, not the good.
So he's saying so.
First you want to speak, is there good
in it or not?
If there's nothing, you say nothing.
And if it is good to speak, you
choose the best of the best.
So that's what he's saying.
فَلَا يُضِيُعُهَا بِهَذِينَ So, before I move on,
right?
What Ibn Al-Qayyim is talking about is
not idealistic or too idealistic for it to
be realized.
Because I could imagine someone listening to this
and comparing it to their and our reality
and say, this is so far fetched, it's
not even plausible today.
That cannot be even an objective today.
And when you say this, you have deprived
yourself.
So how do you know that this is
not possible if you have not even tried?
How do you know?
But you have just so given up on
yourself or on society around you, that you
say no one can live like this anymore.
Well, you say if you put this as
an objective, and you because of that eventually
can attain 50% of it, you're the
winner.
You've won, right?
Because what?
You got 50% of what Ibn Al
-Qayyim is urging you to do.
And maybe you'll be able to get 70,
80, 90% of it.
You never know.
We're not going to be perfect, but we
are not going to reach human perfection, the
best that we can do, unless we try
and unless we convince ourselves that we can
try.
So don't, when you listen to Ibn Al
-Qayyim say, we are so far removed from
this that no one can do it.
Because once you do this, you have lost
the role model, you have lost the motivation,
and there is no reason for you to
do anything.
So actually listen carefully and say to yourself,
maybe I can be that person, not overnight.
Can we do that overnight?
You say to yourself, I'm going to be
the best speaker, the best listener, the one
who abstains from all nonsense.
Overnight, he says, no, you can't do this,
but you can train yourself to be better
gradually.
So a week from now, two weeks from
now, a month from now, a year from
now, you progress inshaAllah until you realize what
Allah has destined for you to realize, because
of your effort.
So the model of the Prophet ﷺ is
still a model today.
The model of the Sahaba is still a
model today, right?
You have to convince yourself that that is
the case, otherwise you've given up on yourself,
your kids, your family, and the entire world.
Because nothing can change unless you have role
models.
And there's no better role model than the
Prophet ﷺ, then followed by the companions and
the Salaf.
So they need to be your role models
and not to give up on yourself, and
not to dismiss them as influential today.
So when he's saying, think about what you
want to say and say the best, we
should say to yourselves, yes, I should be
that person.
As for the how, maybe you'll discover this,
maybe you'll discover this.
But the how can follow once there is
a desire.
He continues and he says something very insightful.
If you want to know what is in
the heart, consider the movement of the tongue,
because it will reveal to you what is
inside the heart, whether the person wants it
or not.
If you want to know what is inside
a person's heart, he says, consider their tongue.
What do they talk about?
He says, eventually, maybe not immediately, especially if
the person is careful, if the person is
pretending.
But eventually, the person will have to reveal
what is inside their heart, whether they want
this or not, because they cannot keep pretending
all the time.
You can pretend for an hour or two.
Keep up appearances.
Pretend to be polite, pretend to be religious,
pretend to be devout, pretend to be smart,
pretend to be whatever.
Pretend to focus on serious matters, not the
trivial ones, on halal, not on haram.
You can pretend an hour or two, a
day or two.
But for the rest of your life, for
a month, constantly, he says, no, that's not
possible.
And so if you want to know who
that person is, consider what they talk about.
Consider what they like to talk about.
And kind of like you could reflect this
on yourself.
Like you look at yourself and you ask
yourself, what are the things that I enjoy
talking about?
That they just simply rise to the surface
without an effort.
And you find yourself interested, motivated, excited, talking
about them.
Well, guess what?
That's what you like.
Does that make sense?
That's what you like.
Not what you pretend to like, that's what
you like.
When you like, whether no fences or defenses,
and you're just simply talking naturally.
That's why Umar ibn al-Khattab r.a,
when someone came to vouch for another, he
says, how do you know him?
He says, did you travel with him?
Did you borrow money from him?
Because these things reveal the inner nature or
the character of a person.
Not if I just meet you in the
masjid for 5-10 minutes, which in itself
is a blessing.
Alhamdulillah, you're coming to the masjid, she's coming
to the masjid.
But those 5-10 minutes, what do they
say about me or you?
Not a lot, not a lot really.
But Umar ibn al-Khattab is saying, did
you travel with him?
Because when you travel with someone, the stress
of travel will reveal your nature.
Reveal who you are.
You can't kind of keep pretending.
So he'll discover, you'll discover who the person
is.
Because of contact.
Just like your spouse, your parents, your children,
know who you are.
Because you're not trying to pretend.
This is who you are.
You'll talk with them exactly about the things
that you like.
You're not gonna be pretending with them.
So they discover, they know exactly who you
are.
So he says, did you travel with him?
He says, no.
He says, did you borrow money from him?
Because when you borrow money from someone, it
reveals also the nature of that person.
How good, how bad they are.
How generous, how stingy they are.
How devout or how faithless they are.
It reveals all of this.
He says, not this, not this.
He says, then I can't accept your testimony.
You don't know him.
You don't really know him.
So Ibn Al-Qayyim is saying, if you
wanna understand who a person is, consider what
they're talking about.
So consider yourself, but also consider others.
The things that they talk about is what
is in their heart.
Qala, Yahya Ibn Mu'adh.
And this is where Ibn Al-Qayyim gets
it.
And this is why the words of the
Salaf are so valuable.
You wanna understand, where does Ibn Al-Qayyim
get all these insights from?
He says, you look at what the Salaf
have said, you'll understand where Ibn Al-Qayyim
got it.
So Ibn Yahya Ibn Mu'adh said, القلوب
كالقدور تغلي بما فيها He says, hearts are
like pots.
And they're boiling with what is in them.
It's like you're cooking something.
The thing that you're cooking is what you're
thinking about, what you like, what you hate.
The process.
قَالَ وَأَلْسِنَتُهَا مَا غَرِفُهَا And he says, and
the tongues are the spoons.
فَانظُرْ إِلَى الرَّجُلِ حِينَ يَتَكَلَّمُ He says, so
consider a person when he's talking.
Look at them.
As his tongue spoons out, what is inside
his heart, whether it is sour, or sweet,
or bitter, palatable or not.
It just scoop it out.
وَغَيْرُ ذَلِكَ وَيُبَيِّنُ لَكَ طَعْمَ قَلْبِهِ اغْتِرَافُ لِيسَانِهِ
And you will know what his heart has,
the taste of what his heart is cooking
by his tongue.
Because it scoops it out.
It brings it out to you.
Whether he wants it or not as he
says.
So Ibn Al-Qayyim says, meaning, as you
will taste with your tongue what is being
cooked inside a pot, and you will realize
it's nature because of it, it's reality because
of it.
So you will get to taste, or you
will get to know what is in a
person's heart from his tongue.
So you will taste or you will know
what is in his heart from his tongue
as you will know or get to taste
the food in a pot.
So if a person is, and again, no
pretenses, but if a person is pious, piety
will emanate from the tongue.
He's not forcing it.
It comes out.
And if a person is impious, then impiety
will flow from the heart.
And the tongue will express it.
Can't be hidden.
Again, I'm talking about no pretense.
Cannot be hidden.
And if a person likes serious matters, that's
the thing that he talks about.
You don't even need to prompt him.
Right?
Like you see somebody, you could be very
quiet.
Once you start talking about sports, he lights
up.
Oh, yeah, I know about this person.
I know about that score.
I know about this.
I know about that.
That's the thing you care about.
Or somebody else, nothing.
But once you start talking about finances, investment,
he starts talking.
That's the thing that he cares about.
So your tongue expresses the heart.
And the heart expresses the tongue.
Meaning the heart is influenced by the tongue.
And the tongue is influenced by the heart.
It goes in both directions.
So we understand the first, that the heart
will influence the tongue.
Right?
But the other one is also true.
And he said that, the Prophet ﷺ said,
لَا يَسْتَقِيمُ إِيمَانُ عَبْدٍ حَتَّى يَسْتَقِيمَ قَلْبُهُ وَلَا
يَسْتَقِيمُ قَلْبُهُ حَتَّى يَسْتَقِيمَ لِسَانُهُ He says, a
person's iman will not be sound, will not
be straight, until his heart is straight.
And his heart is not straight until his
tongue is straight.
So see the connection.
Iman is not right until your heart is
right.
But your heart is not right until your
tongue is right.
Now, you can understand this when it comes
to the eyes.
Your heart cannot be well, if your eyes
are not well.
And you keep looking at the haram.
What inhabits the heart?
Haram.
That's what you're calling.
Even if your heart is pure, and it
has iman, but you just fail to restrain
your eyes, you're gonna change your heart, what
it's thinking about, and its nature, into a
blackened, darkened, haram nature.
You'll change it.
So it's the same thing with the tongue.
If you don't guard your tongue against haram,
and you're simply talking, even if your heart
is sound and straight, your tongue will change
your heart.
Because it will drag you into all sort
of sin, and disobedience, and conflicts with people,
and with Allah عز و جل.
So if you wanna keep your heart safe,
and sound, and straight, your tongue has to
also be the same.
Because it will influence your heart.
It will come back to infect it.
And the least of what it does is
a sin.
If it commits a sin, that blackens the
heart, and that blackening of the heart corrupts
it.
And Ibn Al-Khayyam, rahimahullah, also said, continues,
he says, سُئِلَ النَّبِيُّ عَنْ أَكْثَرِ مَا يُدْخِلُ
النَّاسَ النَّارِ The Prophet ﷺ was asked about
what are the two or the things that
most admit people into hellfire, put people in
hellfire.
And he said, الفَمُ وَالفَرْجُ The mouth and
the private parts.
These two things.
Are the two most that admit people into
hellfire.
And the consequence of this, the consequent understanding
of that, is that the two things that
you should protect, to protect yourself from hellfire,
would be the tongue, and the private parts.
And if you manage to save yourself from
the sins of those two, you save yourself
from hellfire.
You enter Jannah because of it.
So now you know the cause, and you
know how to protect.
Now it doesn't mean that since you know
it, it's easy.
It's a struggle, obviously.
But at least you know, and once you
know, at least you'll be able to devise
a plan, or ask Allah for it, or
research ways into protecting yourself from the tongue,
and protecting yourself from the sins of the
private parts.
And he said also that Mu'adh radiallahu
anhu asked the Prophet ﷺ about the actions
or the deeds that will bring him closer
to Jannah and further away from hellfire.
So the Prophet ﷺ answered these questions.
Then the Prophet said, and that is the
relevant part, أَلَا أُخْبِيرُكَ بِمِلَاكِ ذَلِكَ كُلِّهِ Shall
I not tell you about the things that
encapsulates all of this?
He said, O Prophet of Allah, قَالَ فَأَخَذَ
بِلِيسَانِ نَفْسِهِ ثُمَّ قَالَ كُفَّ عَلَيْكَ هَذَا He
held his own tongue, the tongue of the
Prophet ﷺ, and he said, protect yourself from
this, stop this.
So the Prophet ﷺ he said what?
Salah, jihad.
He explained to Mu'adh, these are the
things that will get you into Jannah.
Do you want to know a thing that
encapsulates all of this?
As if to say, that's the beginning of
your path.
This is the thing that will enable you
to commit yourself to Salah, to commit yourself
to jihad, to commit yourself to Allah عز
و جل, to stay away from a lot
of haram.
Do you want to know that pure encapsulation?
He said, yes, he says, protect yourself from
your tongue.
Stop it.
Right?
And this is very useful, because this is
you're having here, the doctor of the heart,
which is the Prophet ﷺ.
The one who can lead you to Allah
عز و جل, telling you, you want me
to reduce all of this into one thing
you just can focus on, and will help
you immensely in your ibadah, and staying away
from the haram.
He says, yes, he says, control your tongue.
Because once you manage to do this, you're
on top, بإذن الله عز و جل.
You're on top.
You have control.
Not only over your tongue, but the rest
of your body.
The rest of your actions, you have control.
If you manage to have control over your
heart.
And so Mu'adh رضي الله عنه said,
وَإِنَّ لَمُؤَاخَذُونَ بِمَا نَتَكَلَّمُ بِهِ وَإِنَّ لَمُؤَاخَذُونَ بِمَا
نَتَكَلَّمُ بِهِ Are we responsible for what we
say?
And Mu'adh رضي الله عنه is a
scholar, and you have to understand.
He's inquiring as a scholar.
There is depth in that question, and there
is depth in the answer.
He says, we are responsible for what we
say, because you say a lot of things.
You understand?
We don't stop talking, and Ibn Khayyam will
mention this.
We do not stop talking.
So we are responsible for all of this.
It's a heavy realization.
But it makes sense for us to be
responsible for it, because of the damage that
it does.
So the Prophet صلى الله عليه وسلم he
said, ثَكِلَتْكَ أُمُّكَ يَا مُعَادِ He says, O
Mu'adh, what throws people in hellfire on
their faces except the harvest of their tongue.
Except what their tongues say.
What more than the sins of the tongue
throw a person in hellfire?
How do you accept Islam?
Just for you to understand it.
How do you accept Islam?
With shahada, with your tongue.
And you could say words that will kick
you out of Islam.
Just a word, just a sentence will throw
you out of Islam.
You could say words, and now you're married.
Other words, now you're divorced.
And these are significant words.
You could say words, and for that, you
deserve to be punished.
And you can't say, I'm sorry.
No, you deserve to be whipped for it.
You can't say, I'm sorry.
I take it back.
You could say words, and for that, you
need to be killed.
And you can't say, I'm sorry.
So these words are serious.
How could they not be so relevant on
the day of judgment in the eyes of
Allah Azza wa Jalla in the dunya as
well.
So He says, what throws people in hellfire
more than what they say?
Qala wa minal ajab.
He says, what is wondrous.
And this is an important, another important insight
and he's talking about an imbalance here.
Qala wa minal ajab.
What is wondrous is that a person, it'd
be easy for some people to protect themselves
from eating haram, and injustice, and zina, fornication,
and theft, and drinking alcohol, and from unlawful
looks.
But it is hard for them to protect
themselves from their tongues, and the movement of
their tongue.
Until you could see a person who is
known to be devout, a worshipper of Allah,
a good person.
Like people point to him and they say,
he's a good person.
He is a devout worshipper of Allah.
He is known for X, Y, and Z.
وَهُوَ يَتَكَلَّمُ بِالْكَلِيمَاتِ مِنْ صَخَطِ اللَّهِ لَا يُلْقِي
لَهَ بَالًا Yet, despite all of this, he
utters words that displease Allah Azza wa Jalla
so much, and he does not pay any
attention to it.
Like he is so careful here, and so
uncareful here.
And, يَنْزِلُ بِالْكَلِيمَةِ الْوَاحِدَ مِنْهَا He slips because
of these words, a distance that is further
than the East and the West.
Right?
وَكَمْ تَرَى مِنْ رَجُلٍ And how many do
you see?
A person who is abstinent, careful, when it
comes to indecency and injustice.
But his tongue is continuously attacking the reputation
and the honor of the living and the
dead.
And he does not care about what he
says.
Right?
And that is a great imbalance.
Right?
In general, maybe you can say all of
us suffer from some sort of imbalance in
our religious worship.
And we have to regain balance.
So you find us sometimes, and it differs,
maybe from one person to the other, from
one community to the other, from one group
to the other.
But you are so focused, hyper-focused on
one thing.
And not at all when it comes to
the other.
Like you're painstakingly focused on, for instance, the
length of a person's beard, the length of
a person's dress, how a person will pray,
how a person believes about these delicate matters
of aqeedah.
Or more practically, for some people, the halal
food, painstakingly focused on minute ingredients.
Is this halal?
Is this halal?
Is this halal?
I'm not saying the things that I've talked
about are not important.
Okay?
Some are, some are not as much.
But so focused on this, yet when it
comes to other visible haram, they embrace it
and they have no problem with it.
Like physically, visibly, they embrace it, no problem
with it.
But when it comes to this, no, absolute.
Black and white.
When it comes to the other, they don't
even register that they're committing that sin.
Why?
Because there's an imbalance.
You focus on this, but you ignore that.
And we cannot accept it, and we live
like this.
So that's one type of imbalance.
Ibn al-Qayyim, rahimahullah, he was talking about
one particular one that afflicts the religious.
Because once you become religious, and you can
see this today, once you become religious, you
think, oh, I'm safe.
I'm not talking about women, I'm not talking
about gambling, I'm not talking about this haram
and that haram and backbiting this person because
of the money that they have and spreading
rumors.
So I'm not talking about this.
But once you become more religious, then you
find that the shaitan starts trapping you into
backbiting other religious people.
Looking for their mistakes, broadcasting their mistakes, getting
into feuds with them, and arguments with them.
All along thinking that I'm doing this for
the sake of Allah عز و جل and
defending Islam and defending the sunnah, never stopping
to ask yourself or maybe consulting someone who
is neutral, external, is this useful or not?
Like am I doing this for my own
sake or for Allah عز و جل?
Tell me when it stopped being useful.
Tell me when I've crossed the line.
Tell me when I'm now suspecting this person
or misinterpreting what he is saying or backbiting
him.
Tell me when this is haram.
Tell me.
And you need that by the way.
Why?
Because when you're trapped, when you're inside something,
you can't see straight, you can't see right
from wrong.
So you always need to go to somebody
else and tell, you know what?
You're a good brother, you're a knowledgeable brother,
you know this.
Tell me when I've crossed the line.
Maybe I can't see it.
But you tell me when this stopped being
useful.
Tell me when this is about me.
Tell me when I'm starting to backbite rather
than advise, to mock rather than guide.
To assume the worst rather than the best
about a person.
So if you're religious, don't think you're safe.
And Ibn Qayyim here is telling you that.
That you could see people who are very
particular about halal and haram in this area,
but they don't protect their tongues from haram.
And they assault people and their honors.
If you want to know the severity of
this, consider what Muslim reported, where the Prophet
ﷺ had said that somebody said about another,
وَاللَّهِ لَا يَغْفِرُ اللَّهُ لِفُلَانَ So
he said, consider this.
To consider how those who think of themselves
as religious fall into this.
So this is an argument between two people.
One is religious and one is sinful.
That religious person was constantly reminding that sinful
person, Hey, stop.
Fear Allah عز و جل.
What you're doing is wrong.
And that person keeps telling him, Inshallah, okay,
fine.
It delays, it dismisses it.
One of those times, he tells him, Stop
what you're doing.
It's haram.
After he had seen him commit a sin.
So the other person got angry and he
said, Who are you?
Are you a watcher?
Have you been appointed a watcher over me?
Which is a mistake to say.
Have you been appointed a watcher over me?
Let me to Allah عز و جل.
Leave me, Allah will judge me.
So then he said this, وَاللَّهِ لَا يَغْفِرُ
اللَّهُ لِفُلَانَ He says, Wallahi Allah will not
forgive you.
That is a sin.
That is a sin.
Now his eagerness to correct that person was
right.
His repeated reminders are right.
But once he uttered something like that, Allah
عز و جل got angry.
And he said, Who are you to say
this about me?
I've forgiven him.
And nullified your deeds and validated your deeds.
Meaning what you have said is so big
and such a grave mistake that it overshadows
the good things that you have done before.
And Ibn Qayyim wants to tell you that
you could just speak one thing and it
can kind of abolish a lot of good
that you have done in the past.
And you ask yourself, how can I just
say one thing and it can have that
effect.
Like does it actually remove all the good
that I've done or what?
He said there are two possibilities here.
One is that you could do something and
it is so big that it seems as
if it had abolished the good that you've
done in the past.
But it's just bigger than it.
Right?
And he, this person, if this is what
he has done, this person had interfered in
Allah's mercy.
Restricted Allah's mercy.
And would have introduced despair into the heart
of this person and anyone who would have
listened by believing that Allah could never, Allah
could never forgive you.
And you have no power to state this
no matter how loving of Allah and eager
to please Him you are and how religious
you are.
So maybe that was his sin.
Maybe arrogance was his sin.
Or maybe there are some deeds that actually
just nullify what had been done in the
past.
And there's not many of them.
For instance, kufr.
Nullifies all the past good deeds.
Right?
Allah Azzawajal when he says in the Qur
'an, لَا تَرْفَعُ أَصْوَاتَكُمْ فَوْقَ صَلْطِ النَّبِيِّ وَلَا
تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِي بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ
أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ Don't raise your voices
above the voices of the Prophet ﷺ and
don't talk to him like you talk to
each other.
Lest your deeds be nullified while you do
not know.
So there may be some particular sins that
could nullify the past good that a person
has done.
These are two examples.
Or maybe it's just simply that the sin
is too big.
That it seems as if the past did
not count.
So, he says this worshipper of Allah that
he had worshipped Allah for as many years
as Allah has wished for him to do.
This one sentence nullified all of his actions.
And Abu Hurairah said commenting on this hadith,
قَالَ تَكَلَّمَ بِكَلِمَةٍ He says he just said
one thing that destroyed his dunya and akhira.
Just one thing.
Right?
Just like that.
Destroyed his dunya and akhira.
وَفِي الصَّحِحَيْنِ God confirms this.
It's what the Prophet ﷺ said that a
person would say a word that pleases Allah
عز و جل does not pay much attention
to it.
Allah raises him because of it levels.
And indeed a person would say words that
displease Allah and anger him.
Does not pay any attention to it.
And he will slip because of it.
Fall because of it in hellfire.
So, you see how serious that is?
That you could say one sentence, one thing,
and you could fall in hellfire because of
it?
And that should be terrifying.
Like I'm trying to fast, I'm trying to
give sadaqa, I'm trying my best to stay
away from haram.
But my tongue...
I'm not really...
It's not in check at all.
No, I let myself say whatever.
So if you do this, you have put
yourself in great danger because you may say
something.
And the incredible thing is that you don't
even know that you've said something serious.
You don't even know.
Because if you know, you could ask Allah
for forgiveness.
You could repent.
You could apologize.
But you don't even know.
And that's why you need to be cautious
and to think about what you say.
And to hold yourself responsible for what you
say after the fact that you've said it.
Why did I say it?
Did I have to say it?
Do I need to repent from it?
Do I need to apologize?
Do I need to absolve me?
You need these after speech thoughts for you
to be able to have that filter.
And following hadith says the same thing.
Hadith Bilal ibn Harith.
He says, One of you would say a
word that pleases Allah would not think it
would reach what it may reach.
And Allah Azza wa Jal will record for
that person His pleasure, Allah's pleasure, until they
meet him.
And indeed, as someone may utter words that
displease Allah Azza wa Jal does not think
it will reach where it would reach.
And Allah will be angry with him, will
write that he is angry with him until
the day that he will reach him.
Su'al Qama said commenting on this hadith,
he says, How many words I did not
say because of the hadith of Bilal.
How many words I felt like saying.
And that's the difference, right?
Between a person who just listens to the
hadith and just forgets it.
And a person who listens to the hadith
and it matters to them.
Like they believe it to be true.
And he says, This hadith of Bilal ibn
Harith stopped me from saying a lot of
things I wanted to say.
Like I could speak.
I could insult this person.
I can attack this person.
I can demand this.
I could be frivolous.
I could be thoughtless.
I wanted to say so many things.
And reply in so many ways.
He says, But because I remember this hadith,
it stopped me from saying a lot of
things.
وَفِي جَامِعِ التِّرْمِذِي He says, In the hadith,
in the following hadith, this hadith and the
one that follows, some people say it's weak,
some people say it's hassan.
Wallahu a'lam.
It's a person passed away from the sahaba.
So a person said, أَبْشِرْ بِالْجَنَّةِ Speaking to
the body.
He says, Expect jannah.
Meaning you're in jannah.
So the Prophet ﷺ says, And how do
you know?
فَلَعَلَّهُ تَكَلَّمَ فِي مَا لَا يَعْنِيهَ أَوْ بَخِلَ
بِمَا لَا يَنْقُصُهُ He says, how do you
know?
Maybe he said things that he should not
have said.
Or deprived or stopped from giving things that
would not have harmed him to give.
Withheld because of stinginess, let's say.
Withheld things that would not have harmed him
to give.
But it would harm him now.
Or said things that he should not have
said.
That is not of his concern to say.
How do you know?
Similar that again, this hadith could be again,
weak for some scholars, hasn't for some scholars,
Wallahu a'lam.
But the meaning in general is accurate.
That a young man, let's say, or a
lad.
Meaning a lad, meaning puberty and above.
Was martyred on the day of Uhud.
And they found on his stomach, there was
a rock that was tied around it because
of hunger.
So his mother wiped over his head, or
moved the sand from his face.
And he says, you have received Jannah, my
son.
And the Prophet ﷺ said, how do you
know?
Maybe he has said things that he is
not supposed to.
Or withheld things that would not harm him.
So that benefit of those two narrations or
those two hadiths are a couple of things.
One is that you don't testify and say
that a person is in Jannah.
Because you do not know.
Even if they die in the battlefield.
And there are some other hadith that tell
us that.
Like authentic sound hadiths.
That you do not know if a person
is in heaven or *.
You hope that they are in heaven.
So you don't testify to a person in
the battlefield that they are in Jannah.
Unless Allah tells you, or unless the Prophet
ﷺ tells you.
Someone with insight into the ghayb, the unseen.
But otherwise you do not know.
So that is a testimony that should not
be given.
And the second thing here of this hadith
is authentic.
Is that one of the reasons that a
person may not go into Jannah because, is
because of their tongue.
Maybe he has said things that he is
not supposed to.
He mentions, rahimahullah, some other hadith here.
Each one of them is a standard in
controlling the tongue.
The first is, مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ
الْآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُطِ If you believe
in Allah, and in the last day, say
what is good or be quiet.
So this is something in principle that if
like a benchmark, if you keep it in
mind as a reference, will always help you.
So you think about what you wanna say.
And that means that, you have to think
before you speak.
So most of us, we do not think
before we speak, right?
We just speak.
The same thing, right?
With social media, when you write or react,
we just write.
But before you write and publish something, before
you react to it in any way, or
before you speak, either initiating a conversation, or
in reply to it, think to yourself, خير
or not?
Good or not?
If you say definite good, then speak.
If not, then what's the safest thing to
do?
Right?
You be quiet.
And you'll understand from Al-Qayyim when he
speaks now, inshaAllah, that when you're quiet, you're
in control.
You can always speak.
But once you speak, you become captive to
these words.
So either good or you be quiet.
And that means you have to think first.
And you say, well, how will I develop
this with time?
But you start.
And if you say something that you regret,
you remind yourself, if I had thought enough
about this before saying it, I would not
have said it.
Next time I'm going to think.
And next time maybe you'll pause and you'll
think a little bit more.
And maybe the next time will be better.
The next time will be better until you
have that.
Until you just pause before you speak and
then you speak.
And he said, مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ
الْآخِرِ This is similar.
It says, if you witness something, say what
is good or be quiet.
Another important hadith.
The Prophet ﷺ said, مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ
تَرْكُهُ مَا لَا يَعْنِيهِ Of the excellence of
one's Islam is that they will leave what
is not of their concern.
مِنْ حُسْنِ إِسْلَامِ If you want your Islam
to be good, you consider anything.
Does this concern me?
He says, no.
How do you know if it concerns you?
Does it benefit you?
When you talk about it, does it benefit
you if you engage in it?
Does Allah want you to be engaged in
it?
That is your concern.
If it's not, then you steer away from
it.
You avoid it.
So this is your proper Islam.
This is what's gonna elevate your Islam and
its practice.
This is how you can focus on what
benefits you.
Because if you continuously engaged in what does
not concern you, you're wasting your life.
Right?
Like you're just walking and then you see
people fighting.
And you're not gonna stop the fight.
You're just simply curious of why they're fighting.
So you stop and you look.
Does this concern you?
But you ask yourself, if you're gonna intervene
and stop, then yes.
If you're gonna resolve, then yes.
But if not, you're not gonna do anything.
But just simply being curious, that's not your
concern.
You move on.
So anything else is like that.
I need to know this.
Ask yourself, why do you need to know
this?
The latest piece of gossip, the latest piece
of thing in the news.
If there's benefit in it, okay, seek it
and learn it.
But if not, you say, why do I
need to know that so and so got
divorced from so and so, so and so
got a kid, so and so got transferred
from this area.
Why do I need to know these details?
Does it really benefit me in any way?
If you can justify it, then you go
ahead and learn it.
But if not, then don't waste your time
on it.
So it's the same thing with speech.
If it's gonna benefit you, talk about it.
If it's not, then stop.
And then also, there's a hadith.
This hadith is sahih.
He said, Sufyan ibn Abdillah, he said to
the Prophet ﷺ, he said, Ya Allah, O
Prophet of Allah, advise me, give me something
that I will not need to ask anybody
after you about.
Like something that is so comprehensive, so complete,
so sufficient, it'd be enough for me.
Give me something.
I don't need to ask anybody after you
about.
He says, قُلْ أَمَنْتُ بِاللَّهِ ثُمَّ اسْتَقِمْ He
says, say, I believe in Allah, I have
iman in Allah, then be straight.
Something as simple as this.
Have iman, and then be straight in all
of your actions, in all of your deeds,
in all of your thoughts, in all of
your speech.
He said, O Messenger of Allah, what is
the thing that you fear most for me?
So he held his own tongue, and he
said this.
So again, see how the Prophet ﷺ is
encapsulating salvation.
How do I protect myself?
You remember the other hadith of the Prophet
ﷺ, he said, O Prophet of Allah, the
commands of Allah, the shara'i of Islam
are so many that they are too overwhelming.
Guide me to one thing that I can
do, that I can hold on to.
And he said, that your tongue will continue
to be moist with remembering Allah.
See again how he encapsulates all of this.
He says, there is salah, there is fasting,
there is qiyam, there is this.
You know so many, and I'm just too
overwhelmed by it.
Give me one thing that I can hold
on to.
He says, your tongue.
Let it remember Allah repeatedly.
Because if you do this, the others will
become more of a possibility for you.
A reality.
And he says, if you want to protect
yourself from evil, there is so much evil.
How do I begin to protect myself?
He says, begin with your tongue.
And then it will guide you insha'Allah
into further types of protection.
Another hadith.
This hadith is weak.
It is where the Prophet shallallahu alayhi wa
sallam is reported to have said, all the
deeds of the son of Adam are against
him, not for him, except commanding good, forbidding
evil, or remembering Allah.
So this is a weak hadith.
But the other one, the following hadith, is
not weak.
It says, in the morning, all the limbs
submit to the tongue, and they say, fear
Allah when it comes to us.
فَإِنَّمَا نَحْنُ بِكُ We are gonna be judged
by you.
Or our soundness or crookedness is determined by
you.
If you are straight, we will be straight.
If you are crooked, we will be crooked.
Subhanallah.
So all the limbs, he says, they speak
to the tongue, and they speak in submission,
meaning, kinda you're the boss here.
Fear Allah in us.
Where are you taking us?
If you are straight, we'll be straight.
And if you are crooked, you're gonna be
crooked.
Which tells you that, if you want the
rest of your body to be straight, let
the tongue be straight.
And if you don't care about the crookedness
of your tongue, it is far fetched for
you to think that the body can be
straight after the tongue's crookedness.
Does it make sense to you?
And this hadith is valuable because you will
never know this unless Rasulullah Sallallahu Alaihi Wasallam
had told you about this conversation and about
the importance of the tongue.
So again, go to this tongue and control
it.
Subdue it.
And you will have control over the rest
of the body.
قَالَ وَقَدْ كَانَ السَّلَفُ يُحَاسِبُ أَحَدُهُمْ نَفْسَهُ He
says, the Salaf or some of them would
hold themselves responsible for saying something like, today
is hot or today is cold.
Now, you wanna understand why they do this?
Now, if you say this as a factual
statement, there's nothing wrong with it.
You know, to alert a person that today
is cold, dress accordingly, there's nothing wrong with
that.
But they are so sensitive to it that
they ask themselves, am I just simply stating
or am I complaining?
You see?
Like, am I complaining?
And if I'm complaining, why am I complaining?
And this is after all is what?
Allah's decision for it to be this hot.
Allah's decision for it to be this cold.
What am I complaining about?
To whom and why?
So that's the sensitivity of it.
If it's just simply factual, just as I'm
saying, Oh my God, today is hot.
You know, it's exhausting.
But you're not really complaining.
You're just having a conversation with someone.
But if it crosses into being a complaint,
they're that sensitive.
And, وَقَدْ رُؤِيَ, and this is a dream.
The following thing is a dream.
It could be true or could be not.
But again, the sensitivity of it.
He says, some of the great scholars were
seen in a dream after his death.
And he was asked, what happened to you?
He says, I'm being held back because of
one sentence I said.
I said once, people need rain.
He said, I said once, people really need
rain.
So it was said to me, how do
you know?
Do you know what benefits them more than
me?
Now, this does not need to have happened.
But that does not stop you from learning
from it.
It does not need to have happened where
the person actually saw that dream.
The person is actually being held back because
of this.
Right?
But what do you learn from it?
Because the lesson is true, isn't it?
It says, people really need rain.
Now, you can make dua, definitely.
There's nothing wrong with it.
And this is where you're asking Allah to
intervene and send you rain.
But in a sense, if you're complaining and
you say, people should get this, and they're
not getting it.
And Allah Azza wa Jalla is telling you,
don't I know what benefits them?
Dua is different.
Complaint is another.
You see the difference?
Dua is saying, Ya Allah, please intervene, please,
please.
I see that there's a need, but please
intervene.
But the matter is His.
But when you say, people need this, you
might be thinking, you might be feeling, that
something is missing, there's injustice.
Right?
And Allah does know what benefits His slaves
more than you.
So again, we're talking about sensitivity.
Can I ever reach that level?
It's always possible to reach those levels.
But you don't begin there.
You begin by sensitivity towards the haram.
Sensitivity towards thoughtless statements.
That, and then a person could be elevated,
right?
Until I've reached that level.
And he says, some of the sahaba said
to his servant once, Bring us the food
so we could have fun.
And then he said, Astaghfirullah.
But consider, right?
What he's asking Allah to forgive him.
Bring us some food so we could have
some fun.
So he says, Astaghfirullah.
Whatever I say, I reign it in.
And I consider what I say before saying
it.
Except this, I fail to reign it in.
Right?
How did it come out like this?
So it tells you how careful they were
in what they said.
Even something like this, he was able to
catch.
And something like that to us today, would
be what?
There's absolutely nothing wrong with it.
And maybe there is nothing wrong with it.
But not to a person who's catching himself
saying everything and then weighing it.
And saying, I'm only gonna say things that
are useful.
And by the way, when I'm saying this,
so that it does not become too daunting.
We're not saying, wherever you're gonna be, you're
only talking about Quran and Sunnah commanding good,
forbidding evil and nothing else.
Or else the dhikr of Allah.
You can't survive like this.
Right?
That's not even reasonable.
When you're with your spouse, when you're with
your kids, you're not gonna be talking about
the Quran and Sunnah all the time.
Dhikr all the time.
You're not gonna be just reciting Quran all
the time.
But then what you do is what?
When Allah is on your mind, as we
will say here, وَاللَّهُ عِندَ لِسَانِ كُلِّ شَخْصٍ
Allah Azza wa Jal is observing the tongue
of every person.
When you know that, now when you're talking
to your spouse, when you're talking to your
kids, you will make this pleasing to Allah
Azza wa Jal or at least not displeasing.
You can tell them a joke.
And in your mind, I wanna make them
happy.
I wanna entertain them.
I wanna remove their sorrow or their hardship.
So there's benefit in it.
Even though you're being a comedian at that
moment.
But it is what?
There's benefit in it.
And when there's benefit in it, you'll know
when to restrain it, when to stop it,
when not to say things that are injurious
to other people, insulting of other people.
You know.
So when you're like that, when you think
about Allah Azza wa Jal, you could just
speak about mundane worldly things, but there's benefit
in them.
قَالَ وَأَيْسَرُ حَرَكَاتِ الْجَوَارِحِ He says, And the
easiest movements of the limbs is the movement
of the tongue, and it is the most
harmful.
Right?
Like the easiest part of your body to
move is what?
The tongue.
You don't need to do anything.
You're just sitting and you're just talking.
Right?
And because of how the ease of that
movement, we do the most of it.
And there is, by the way, there is
shahwa in talking.
Like there's a desire to speak.
Not only because we are human, and it's
kind of we created to mix with each
other, and that happens a lot with through
speech.
But also there is shahwa to talk, because
through talking there's a desire to talk.
Because through talking you establish who you are,
and what you want, and your power.
And your dominance.
So it happens through this.
This is how you make people know who
you are, by talking, by claiming.
So it's hard to restrain all of this,
because attached to it is what?
Self-esteem, power, selfishness, the desire to be
seen, desire to be prominent.
This is why people speak.
That's why if you're humble, you'll talk less.
If there's tawadu, you'll talk less.
Right?
If you want less from this world, you'll
talk less.
But if you desire this world, if you
want to be powerful, if you want to
be heard, if you want to be famous,
what do you do?
You talk more.
And you talk more than anybody else.
And you want to be heard more than
anyone else.
So that's why people talk as well.
And he says the salaf and the khalaf
had kind of two opinions.
Do the angels write everything that you say,
or only the good and bad?
So there are two opinions.
And Ibn Qayyim says, it's probably the first
that they write everything.
Like every, every, everything.
But you're not responsible for that.
And I'll just summarize the rest inshaAllah.
He says, As-Siddiq, he would hold his
tongue, Abu Bakr radiyallahu anhu.
He says, he would hold his tongue, and
he says, this is the thing that brought
my ruin, or led me to ruin.
And if someone like As-Siddiq radiyallahu anhu
feels like that about his tongue, and is
that careful, chastising, scolding, pointing the mistakes of
the tongue, we should also be the same.
What, oh my tongue, have you done to
me today?
What, oh my tongue, have you done to
me today?
What trouble did you get me into?
What should you have done and said, but
you did not?
And what should you have not said, but
you did anyway?
So you hold yourself responsible.
And he says here, وَالْكَلَامُ أَسِيرُكَ And speech
is your captive, so if it exits from
you, you become its captive.
You could always say or not say whatever
is in your mind, or on your mind.
But once you say it, it's done.
And you may not be able to go
back and fix it, or even apologize for
it.
And some people will not accept your apology.
I'm not gonna accept your apology after what
you said, what you've said.
So now that word, that statement owns you.
Determines what happens to you.
Where before, you own it, and you determine
what happens to it.
And he said, وَفِي اللِّسَانِ أَفَتَانِ عَظِيمَتَامِ He
says, and the tongue has two sins.
And that sins, those two types of sins
are the extremes.
The extreme of what?
أَفَتُ الْكَلَامِ وَأَفَتُ السُّكُوتِ Speaking and not speaking.
Meaning speaking when you're not supposed to, and
not speaking when you're supposed to.
So there is injustice, there is haram, but
you are mute.
You don't say anything.
And he says, this is what?
شَيْطَانٌ أَخْرَصِ This is a mute shaytan.
عَاصَنْ لِلَّهِ Disobedient to Allah.
مُرَائِن Showing off.
Two-faced.
Unless you fear for your safety.
Meaning things are being said that are wrong,
and you're absolutely quiet.
You don't say a thing.
He says, why?
It's not because you're afraid.
If you fear for your safety, then you
have legitimate reason to not say anything.
Oh, they'll attack me physically.
They'll attack my family.
They'll attack my property.
I'm afraid you don't say anything.
Okay, maybe that's an excuse.
But there's room for you to speak, and
you don't say anything.
Because what?
You don't want to upset them.
But what you do is what?
Once you finish and you go and you're
with other people, I've heard so and so
say this, how awful they are, how awful
that meeting was.
But not in front of them.
He says, you're two-faced.
You're showing off.
You're disobedient to Allah Azza wa Jalla.
So, when you're supposed to speak, you don't.
And when you're not supposed to say anything,
you do.
You speak falsehood.
You say haram.
So he says, that is also a shaitan.
And he says, وَأَهْلُ الْوَسَطِ He says, the
people of the middle, are those who, when
falsehood comes, meaning speaking about falsehood comes, they
restrain themselves.
But when they see falsehood, they correct it
and they speak against it.
And he finally said, وَإِنَّ الْعَبْدَ He says,
indeed a person would come on the day
of judgment with sins, or no, with good
deeds, like mountains.
And he will find that his tongue has
demolished all of it.
And he will come with sins like mountains.
And he will find that his tongue has
demolished all of it.
Because of how often he remembers Allah Azza
wa Jal.
And something similar to it that pleases Allah.
Meaning, reciting the Qur'an, commanding good, forbidding
evil, any, all these good deeds of the
tongue.
So he's saying, on the day of judgment,
perhaps you will find people with so many
sins.
But they all will be taken away because
his tongue was pleasing to Allah.
And the flip side of it, a person
who has done a lot of good things,
and on the day of judgment, he or
she will come.
And all of these things are gone because
of their tongue.
And how they disobeyed Allah Azza wa Jal
with it, and they abused or misused it.
So this is the tongue, insha'Allah, Rabbil
Alameen.
So let me know, insha'Allah, if you
have questions.
Yeah.
So if you're talking about the people who
are doing the hurting and attacking Muslims, you
said in Gaza or anywhere else, and you
look at the people who are doing this,
and because of your anger you say, Wallahi
Allah will never forgive you for this.
Keep in mind that any one of them,
right?
Any one of them could accept Islam.
Any one of them could be forgiven what
they have done.
So we do not know the fate of
those people.
Yes, if they die as disbelievers with that
thing that they have done to poor defenseless
Muslims, of course when they meet Allah Azza
wa Jal as disbelievers and on top of
that they have done these terrible things, then
they're not gonna be forgiven for them because
the person will demand justice on that day.
It's just except we don't know how they
will die.
So better to refrain from this and say
something like, if you do not repent from
that, if they do not become Muslim, this
will not be forgiven for you.
This conditional statement is far more appropriate than
just simply say Allah will never forgive you
because you do not know eventually how many
of them may or may not accept Islam.
Now, so question is, what is the ruling
on giving advice regarding something that you yourself
do not do?
But you're asking this person to either stop
it or to actually do that thing.
So should you kind of refrain from giving
advice simply because you're guilty of the same
sin?
And the answer is no.
The answer is you wish for that person
the best, right?
Which is what you wish for yourself.
And that's what you're thinking about giving that
type of advice.
So if you see that what they're doing
is wrong and you have the capacity to
see that wrong and to understand that it's
wrong, and the capacity to speak to them,
nothing should stop you then.
Even the fact that you yourself are guilty
of that sin.
Because the scholars have said there are two
obligations upon you when something like that happens.
One, for you to stop that sin and
for you to give them that advice.
The failure to adhere to one shouldn't stop
you from fulfilling the other.
Because you have two types of obligation and
they're not necessarily connected.
So the fact that I failed does not
mean that he should fail as well.
And maybe perhaps your ability to communicate that
to them would awaken something in you.
Or Allah Azza wa Jalla would bless you
in a way because you've spread that knowledge
to them.
You helped them, or at least you wanted
to help if they don't listen to you.
And Allah because of that helps you.
So should not let it stop you.
And Hassan al-Basri, he said, the shaitan
would love if he could get that from
you.
Meaning, all of you who are sinful, do
not speak about that sin.
He said the shaitan would be very happy
if he could convince you to do this.
Because a lot of us will not be
talking about a lot of sins.
And I understand the issue of hypocrisy here.
How could you be sincere when on the
one hand you commit that sin and on
the other you're saying to people not to
do it.
But you say to yourself, am I happy
with myself committing that sin?
That's the difference between hypocrisy and just weakness.
Am I happy with myself committing that sin?
Is it normal?
And if you say no, and it shouldn't
be, then you say, fine, I should fight
it.
I should fight it within and I should
fight it out.
So you do that inshallah.
Go ahead.
Yes, yes.
Oh, okay.
Can we make against Netanyahu the same dua
against Pharaoh?
Burn, yeah?
Let him burn in *.
Let him burn in *.
The situation, see, the situation with Musa alayhis
salam and with Nuh alayhis salam is that
they were giving da'wah directly to those
people for so many years that he as
a prophet could eventually deduce, be convinced that
there's nothing, no good left in that person.
Right?
It's hard for a person, especially from afar,
despite what the person has done.
Imagine even, Pharaoh, at the beginning of Musa's
da'wah, had committed a lot of atrocities.
They're killing the children.
So many years and enslaving Banu Israel, that
in a sense, Musa could have said, I
want him to die and burn.
Right?
There's nothing left good in him.
Yet they went to give him da'wah,
directly.
And they said, come to Allah azza wa
jal.
Maybe Allah will forgive you.
لعله يتذكر أو يخشى Say something nice to
him, soft to him.
Maybe he'll remember.
Maybe he'll repent to Allah azza wa jal.
So the door remained open.
Remained open.
So, if a person is in the condition
of Musa and you know, Nuh a.s.
We've given da'wah to those people for
so many years, until now you realize, nothing
left in them.
There's nothing left in there.
Maybe, perhaps a person, that person can say,
Ya Allah, just don't, because of all the
atrocities, and all the killings that he have
done, I don't want him to be forgiven.
Ya Allah, just take him that way.
But anybody else, I would kind of stay
away from it.
And leave it to Allah's justice.
Ya Allah, deal with him with your justice.
And Allah azza wa jal decides whether there's
good left in him.
Maybe.
And if there's absolutely nothing, Allah azza wa
jal will definitely deal with him appropriately.
Wallahu a'ala.
Khairan inshaAllah.
Anything else?
No?
Okay.
Saying the same thing.
Yeah.
Why?
So this cuss word, right?
That they would say, right?
Whenever something goes wrong.
So you catch yourself saying it.
And you realize that it's wrong.
And Allah azza wa jal hates it.
Because it's so vulgar.
So if that's the case, you refrain from
it.
You stop yourself.
And you say to yourself, instead of this,
I'll say that.
Instead of this one, I'll say, subhanAllah.
Astaghfirullah.
Alhamdulillah.
Something like this.
And maybe the first time you'll not be
able to catch yourself.
But maybe the second you will.
And then it's just simply a habit.
As you've gotten into the habit of saying
that bad word because of people around you,
you can fall out of that habit.
And it'll be normal inshaAllah.
They will say it, but it's not gonna
affect you.
Because you've trained yourself to speak appropriately.
And the more that you inshaAllah occupy your
tongue with Allah's dhikr, it'll be harder for
you to say the bad words.
They'll be very alien to you.
So just simply saturate your ear and saturate
your tongue with what pleases Allah azza wa
jal.
Then these types of words, vulgar words, will
not have space in your heart or on
your tongue.
No.
So are you held accountable for bad thoughts
that come into you?
So we talked about bad thoughts I think.
Last time.
And no.
I mean because there are myriad of thoughts
that enter your brain.
Terrible, terrible things that sometimes come into your
brain.
And He did not invite them.
Somehow they just come into your brain.
And the thingy of responsibility is fight them,
dismiss them.
And as long as they're at that level,
absolutely not.
You're not accountable for them.
Otherwise we'd be doomed because there are so
many terrible things that come into our heads.
But no, you're not responsible for them.
Just know that.
Go ahead.
If you verbalize it in the sense of
believe in it, or asking questions about it.
Okay.
So it depends on the context.
Like how do you verbalize that bad thought?
But by verbalizing it, you're giving it concreteness.
Giving it a body and you're not supposed
to have a body.
You're supposed to suppress it.
You're supposed to ignore it.
You're supposed to replace it.
And when you do that, it fades.
Because it's just simply a thought.
Just simply a signal in your brain.
That's it.
But once you start talking about it, now
it's much more concrete.
And it takes hold, takes root into your
heart consciousness, into your body.
Just because you moved your tongue with it.
So no, you're supposed to dismiss it.
You know, thoughts about does God exist or
not?
Is this right?
You're not supposed to verbalize this because once
it's verbalized, it becomes a thing.
But if you dismiss it, it goes away.
So what is the proper way of making
dua?
So let's say to make things easy also.
There's no one way of making dua.
There are multiple ways of making dua.
So if you're talking about the best way,
the proper way, it does not exclude other
ways as well.
You can just simply make dua by simply
like directly saying, A, B, C, and D.
Just like that.
You just have that need, that urge, that
thought.
And you just simply make dua to Allah.
And that could be really acceptable.
Right?
So the proper way that we're talking about
is the best way.
The best way is when you begin with
praising Allah.
Right?
With names and attributes of His that be
fit to whatever you want to ask for.
So, if you want forgiveness, Ya Wahhab, if
you want Allah to grant you.
Ya Kareem, if you want Allah to give
you.
So, names of Allah, attributes of Allah that
fit whatever you want to ask Allah for.
And then salat and salam upon the Prophet
and that you go into your dua.
Better if it's facing the Qibla, absolutely better.
If you raise your hands, absolutely better.
If you have wudu, absolutely.
Does it need to have these things?
No.
So here, let's kind of have a balance
between the proper way and not or complicating
it so much that a person will say,
I can't make dua.
I'm just not ready.
I need to go make wudu.
I need to raise my hands, face the
Qibla.
I'm just lying down in this direction.
You see, you don't have to wait for
all of these things.
You're lying down in bed, no wudu, not
facing the Qibla, make dua.
What's stopping you?
And then next time, inshaAllah, you'll make that
proper full dua.
But don't let that stop you.
So, yes proper, but it shouldn't be also
complicated so much that we say, I'm not
going to make dua unless I have all
of these things.
Yeah?
Yeah, inshaAllah.
Taib.
We'll send you home inshaAllah.
Subhanaka wa alhamdulillah.
As-salamu alaykum wa rahmatullahi wa barakatuh.