Hamzah Wald Maqbul – Maliki Fiqh The Summation of All of Islam Addison 04182020
AI: Summary ©
The speakers discuss the benefits of "by light" and the importance of memorizing hadiths to be successful. They stress the importance of being true to one's own values and not giving out one's words. The speakers advise parents to stay quiet and not talk too much during conversations, and to not use negative language in anger. They stress the importance of finding passionate people and avoiding social media.
AI: Summary ©
So we began,
a very interesting passage
of this chapter,
which,
ibn Abi Zaid introduces
by saying
what
That
the
all of the of goodness.
So if a person wants
a in-depth
exposition
about adab,
What is adab, and what is the point
of adab, and what is the benefit of
adab, and who the people of adab are
in Islam. Let them listen to, Sheikh Amin's,
lesson from
the Rizalah Kosheria,
this,
just last Thursday. So day before
yesterday,
in which he talked about other
and a bunch of other really interesting stuff.
And he mentioned about about the the child,
that the right against or the right upon
the father is what? That the father should
pick a good name for the child,
and the father should pick a good,
a nurse to nurse the child that the
child can
be nourished on the halal and on the
and on goodness,
and known for known by a good name,
and that the father should and it's interesting
he pointed out, and I think I mentioned
it before.
He pointed out that it's not written that
the child should be taught
or the child should be taught to or
the child child should be taught a trade.
What is it that the child should be
taught?
The right is that the father should have
taught the child.
The idea is that you can learn the
other things from other people, but these are
those
those things that a person needs to learn,
in literally with the milk of the mother,
in order to be a good person.
And so Sheikh Amin mentioned the the kalam
of the that,
Abu Ali Adhaka, I believe he quoted him
as saying,
that the,
that the person's,
obedience
to the Sharia,
and obedience to Allah
is what will earn him Jannah,
and, the person's,
with Allah is what earns them the love
of Allah.
And,
conversely,
I believe it's Abu Alid Dakak also who
said,
he mentioned in his Darcy, you can go
and double check the references.
I just listened to it today, actually.
He said that man,
That the person who
loses their adab with kings,
that person, their,
ignorance or their ignorant behavior will
deliver them into,
into into getting
killed. And it's it's deep. It's deep. Right?
Because think about it. Like, in the old
days of monarchy and absolute rule,
if a person loses edab with the king,
what will happen? The king will
off of his head. If you don't know
how to enter that majlis and you're going
to even if the king's a bad person
or you don't agree with the king's,
the king's,
decrees or the way they run things, If
you show your impatience with the decree of
the king, what will happen?
You will, you'll go to the chopping block.
And so imagine,
how how much more perilous your position is
with the one who's
at
Beniaz,
who's a Samad, the one that who doesn't
need anybody whatsoever.
That he he completely he completely messed them
up. He completely
he messed up.
So,
he mentions he says that all of the
goodness.
So he also mentioned the the definition of
as being
that to to
means to stay and be firmly rooted and
to stop and dwell on every good thing.
And also by extension, meaning not to wander
off on ugly things. But every good thing
you take full full,
benefit from,
from it, and you, dwell on it. That's
where
you make your place of,
your station, your place of of of dwelling,
your place of staying.
So that the the gathering of all of
the goodness
and literally the reins.
Imagine that a person
is, like, on a horse and controlling the
horse. The reins are what they have inside
of their their hands
by which they, they control,
this, like, powerful
beast that will take
take a person, you know, long distances
and spare them a great amount of effort.
So that the reins of all of these,
they
they,
branch out
from 4 hadiths. Meaning, if you can if
you can
tap into the wisdom of these 4 hadith,
you will,
learn the adab, every adab of goodness, you'll
learn it.
So one would think that these are really
important hadith, and this is gonna be a
really long subject. But this is a combination
of the sagacity of Ibn Abi Zaid and
his learning as well as the miraculous nature
of the
of the Nabi's,
conciseness and eloquence.
So indeed I was given I was given
comprehensive speech. So therefore, hadith he's gonna mention,
and he's mentioned them before.
And they're really short hadith, and they're worth
memorizing.
They're worth memorizing. And, you know, like, we
live in the era of, you know, the
old days people used to study and, like,
learn.
Now we live in an era of workshops.
So okay. Fine. You wanna give the and,
you're not gonna take the more that it's
probably better not to.
So you're gonna give it anyway. Please, instead
of giving the chutba about the black panther,
give the chutba about these things we're about
to mention. Masha'Allah. It will be better for
you in your dunya and your akhirah. Insha'Allah,
you will be famous and loved by the
Muslims as well, but that's not the point.
And the benefit is that you're going to
actually, inshallah, be teaching people something good.
So instead of instead of taking a field
trip in the left field of your own
imagination,
which may sound deep to you and a
couple of airheaded,
individuals who are, you know, travel the word
world in the 7 seas. Everybody's looking for
something. Some of them wanna use you and
some of them wanna be used by you.
There's always 2 or 3 people who wanna
be used by you. No matter whatever crazy
things you say, they're gonna wahoa and that
was deep and that was real spiritual.
Even those people are an Amana from
Allah If you abuse them, you'll
you'll get a beat down on the other
side.
And,
but if you guide them to something better,
then will reward you for it. And,
you know, these 4 hadiths, if you if
you memorize them, you'll not only guide those
people who will listen to basically anything you
say, you'll also guide the people who have
some brain and want some benefit.
And even those people, the most wise of
if someone should sit, you know, and
all these people are sitting in your your
your, hutba,
one day, even they'll appreciate and they'll benefit
from it.
So write it down, you know, and
take take heed. Take heed. It's benefit for
all of us. It's benefit for all of
us.
And I wish these were the things that
we taught our children, you know, when their
eyes first opened and light first came into
their eyes,
instead of sitting them down in front of,
like, My Little Pony and,
you
know,
Tom and Jerry and other
things that at first when you're a kid,
you're like, oh, this is so neat. It's
a cartoon. Yay. And then when you look
at it, like, after having grown up and,
like,
analyzed a little bit of the world, you're
like, this is slightly problematic.
So
what are those 4
that whoever believes in Allah and believes in
the last day,
let them say good.
Let them say something good, something positive, something
nice, something constructive. You know, sometimes you might
even have to say something negative, but let
it be constructive. Let
let some good come from it.
Let that person just be silent.
And it's part of a longer hadith narrative
by
Whoever believes in Allah in the last day,
let him honor his guest. And whoever believes
in Allah in the last day, let him
say good or let him be silent. And
so this is only a a fragment of
the hadith that has been quoted by,
by Ibn Abi Zaid here, but it's really
deep. So why? Because the tongue the tongue
will,
you know, the the speech of the tongue
is what fills up graveyards. The speech of
the tongue is what builds civilizations. The speech
of the tongue is what distracts people from
what's important, or the speech of the tongue
can bring people back to the hap.
And this is,
you know, this is, another hadith
He has the messenger, oh, will
people be taken to task for the things
that they say? The idea was that possibly,
you know, since it's not actually a deed,
it's just words, you know, sticks and stones
will break my bones.
You know, he says that will people be
thrown in the hellfire? Will people be punished
because of what they say? And
the
Rasool because he gave
special special
and special attention to Ma'at bin Jabal who
was one of the
and one of the master of the of
the companions despite his young age and despite
him not being from the nobility of Quresh.
He was the Ansari.
So who who's from Khazraj from the Ansar,
he says he says he says he says,
He says, may your mother grieve you. Meaning,
like, oh my goodness. Like, I didn't you
know, like, how could you be, you know,
have misunderstanding
about this thing? He says,
He says,
oh, he said that, oh, may your mother
grieve you.
Do you think people will be dragged
in the hellfire on their faces and on
their noses,
except for because of the the crop that's
harvested
from this, meaning from the tongues, from their
tongues?
And, so, you know, the tongue is really
it's really deep. You know, it's really important.
The written word is nothing but a reflection
of the spoken word word.
The word was spoken before it was written.
And that's why I like the word even
the word like
to, like, pronounce something.
Means to throw. That's the original meaning
of
And,
the word like, the the word itself, the
word kalima.
Right? The basic the verb that it's
root is derived from
or the root that the word is derived
from, I should say, it means to to
stab or to pierce.
Why? Because the meaning, it it transcends, like,
physical things, and it goes straight to the
hapikla. It goes straight to, an abstract reality.
And this is why, you know, one of
one of the, if not the the prime
differentiators
between human beings and between the rest of
the creation. Allah
says,
says, you know,
is that Allah
the names of all things.
If he could say a word and the
abstract reality of it is, like, literally conjured
up like, you know, like a like a
superpower.
And then he asked the angels. He says,
no. You tell me the names of all
these different things, and
if you're if you're really if you're truthful.
They said they said, transcendent are
you
Transcendent are you above
any blemish or any fault?
We have no knowledge except for the thing
that you taught us.
Indeed, you're the all knowing, the all wise.
And that's I mean, that's nobody has any
knowledge except for what Allah teaches them. Allah
gave this knowledge specifically as a particular gift
to Sayna Adam alaihis salam. So you can't
just walk around, like, saying whatever the heck
you want. I mean, I get freedom of
speech and stuff, and, like, I don't want
the government to, like, come to my house
and be like, well, you can't say this.
You can't say that. I'm all for that.
I'm all for that. But that doesn't mean
that, you know, that that that the American
legal right to say whatever you want
is unaccompanied by spiritual responsibility of being very
careful about what you say because you'll be
held responsible for all of these things one
day.
And Islam is very keen
to remind a person about the responsibility of
using their tongue wisely because it's a gate
and inroad to the heart,
and, like, a lot of stuff can happen
for it. Like, literally, people have said words
that filled graveyards up.
It's, it spilled blood, rivers of blood, and
it's mounted up, it's mounted up piles of
bodies.
And people have said words, and they've ended
disputes and ended wars. People have said words
because of which civilizations were built,
because of which people
generations of happiness happened.
And says that a slave will speak a
word from the
from the pleasure of Allah to Allah because
of which they will be,
granted such a high level of paradise. And
they won't even think like it was a
big deal. Like, they won't remember, like, they
said that thing, but they said something, and
they didn't think it's a big deal. But
with Allah, it's a big deal.
And the slave will say a word from
the anger, the and the
which will punch them 40 years into the
hellfire. And they wouldn't have even thought of
it as such a big deal. And so
a person should be, like, really careful. You
know? If it could go really wrong or
really right, you know, here's a here's a
here's a roulette wheel,
and, 50% of the spaces are,
you know, going to like, will give you,
wealth and happiness, and the other 50% of
the spaces are gonna plunge you into a
horrible death. You wanna take a spin? I'll
be like, you know what? I'm good.
I'm not gonna take a spin with it.
I'm happy with what I have right now.
I'm in control of my life.
And, you know, things may not be perfect,
but, like,
I'm not willing to just roll the wheel.
Why? Because what's gonna happen? If it's 5050,
then, you know, statistically, just roll it twice
and you're you're done.
And that's what the tongue is like. And
that's why Nawi
has a very simple
rule with regards to speech is that before
a person opens their mouth and says something,
they should think, is this gonna be a
benefit or a net benefit or net harm?
And if the harm is net even if
there's a benefit there, if the there's gonna
be net harm in it, then just don't
say it. And he said that the sunnah
is if the benefit and harm are equal,
the sunnah is still not to say it.
And so he mentions this hadith to the
prophet which all of this wisdom is encapsulated
in this hadith if a person ponders. It
says whoever believes in Allah and in the
last day, let them say something good or
let them
let them stay silent.
And Mulvih Hamza,
adds, let them just shut the heck up.
Just be quiet. You know? How many marriages
could be saved
if a husband and his anger just shut
his mouth?
If a wife and her anger just shut
her mouth? How many brothers and sisters would
be talking to each other to this day
that have cut each other off? Because we
look at the previous lessons about, like, the
importance of the barakah of keeping your tie
ties with people, the ummah and your teaching,
keeping ties with your relatives.
How many brothers and sisters who are have
cut each other off would be talking to
each other? If 1 or more parties could
just shut the heck up? Just be quiet.
Right? There was something you said. You wanted
to say it. You received a bizarre type
of pleasure out of saying it, which is,
like, abnormal like, perverted level bizarre pleasure out
of saying, and there was no benefit in
it whatsoever.
You could've just shut up. What was the
point? Just stay quiet.
You would've
not cut your relations off with your family
members and who knows
without count
how many barakat would have come down on
you and on your,
brother in this world and the hereafter, in
the physical realm and in the spiritual realm,
if you could just shut your mouth. Just
keep quiet.
How many how many how many parents and
children, you know, especially the children. Right? But
the parents too. Parents say all kind of
crazy things to their kids and they shatter
their self esteem.
Kids say all sorts of crazy things to
their parents, and they break their mother's heart.
They break their father. Why why couldn't you
just shut the heck up? You know, just
because you're right. What is it? There should
be some net benefit.
Just because you're right doesn't mean that you
should say it.
Anyone who wishes to, like, stay married for,
like, longer than, like, 3 days, no. Just
shut up. You don't have to say everything.
Just because something is true doesn't mean you
have to say it.
How many people write comments on
on on Facebook, Twitter, Instagram, Snapchat,
Purple Bonky. I don't know. Whatever kind of
weird stuff, emails and whatever that they write
in anger.
And
because of that,
poison stays between them and somebody else. Muslim,
non Muslim, doesn't matter. Poison stays between 2
two hearts.
You know, that that's never gonna be removed
until
and some of them even then, that day
is not gonna be removed either. In fact,
that day that poison is going to kill
you on that day.
Why? You didn't have to write it.
There's nice ways there's not nice ways. There's,
like, unnecessarily unnecessarily
antagonistic ways of writing the same thing, and
there are other ways of writing the same
thing. You you
puff headed buffoon or whatever, or you could
say, like, you know, I don't think that
this was executed as as wisely as it
could have it needed to be or, like,
it could have been.
Always, you can deescalate, deescalate, deescalate.
Always you can deescalate.
And
the rule in the sunnah,
the rule with law enforcement, if it's actually
good law enforcement and not, like, actually going
around shooting people for being, like, a particular
color or whatever. Right?
Good rule, good everything, good governance,
good good deed, good spirituality, good emotion. All
it has to do is roll it back,
dial it back.
Don't use your tongue to hack each other
down. Don't use words to hack each other
down.
Let a person, whoever believes in Allah and
in the last day, let them say good
or let them stay silent. And within that,
you know, if
saying good or staying silent is the standard,
right,
then even if you have to say something
negative for the sake of being constructive,
then dial back the negativity as much as
you can. And this is something really interesting.
Right? Like, to say things just to humiliate
people,
it's not only,
prescribed
by the dean, not allowed, but it's not
it's not helpful at all. It's not productive
at all. You know? Even when you're dealing
with little kids when you're dealing with little
kids.
I remember seeing, like, an elder tell off
a child.
And I I go to them, like, after
the I'm I'm like, you know, you do
you notice that you told that child off
in such a way that that kid is
completely numb now? Like, you're
you they're not gonna ever listen to anything
you say again because you completely humiliated them.
You didn't give them any room. Like, because,
you know,
I'm the last guy who is gonna advocate,
like,
a only positive approach. Like, you know, everybody
gets a star on their chart because everybody's
special,
Like, approach to Tarabiya. If everybody's special, then
nobody's special. You can't just do things through
positivity. Otherwise, Allah Ta'ala wouldn't have created a
jahannam.
It doesn't work that way.
Tarhib and Tarhib are like 2 wings. You
can't just fly in one wing, you know.
So I'm the last guy who's gonna be
there. But so take understand what I'm saying
in that context. If you
if you use your tongue to hack each
other down, if you use your words to
hack each other down so badly, and this
is an age of, like,
just bizarre level, like, again, people get, like,
Ajib, like, sexual
gratification
level of,
of of of pleasure out of just being
so negative to people.
And it's weird. It's a type of perversion
because there's no benefit. There there's like the
in
in a in any principled way, you shouldn't
be happy to hack another person down. You
shouldn't be happy to hack another human being
down. As a human being, you should look
at another human being and see yourself in
them.
And so it should pain you. You should
see another human being suffering. You should be
hurt.
If you see another human being suffer and
it somehow makes you feel like you're going
up, what does it mean? It's underneath the
layers of the onion of messed up ness
that's going on there. It's what? It's because
you yourself have lost your humanity. You don't,
like, consider yourself a human being. You consider
yourself so degraded now that you no longer
see yourself in other people. Or when you
look at someone else, you see someone worthless.
Why? Because you have accepted that you yourself
are worthless. Bae, you're not worthless. Other people
are not worthless.
Don't go down that route. If you're down
that route, then go talk to the, you
know, Masai and all of them. Go check
yourself into the doctor, whether it be spiritual
or, like, psychological or, like,
whatever. And, like, get that fixed. Work on
that. This problem. It's a real problem.
When even when you have to, like, make
zajal, you have to, like, deter people from
doing wrong things with force. And it happens
sometimes, and it's very effective when it's used
at the right time.
At that time, you cannot humiliate a person
to the complete last degree.
You have to save some part of what
you want to say, and you have to
say some part of what the punishment that
person deserves is, and you have to say
you have to reserve some part of it.
Why?
Because you have to at least leave something
intact in that person for them to, like,
to to to retreat to and say this
is what I have good. I'm gonna come
back to this and stick to this, and
then I'm gonna I'm gonna I'm gonna grow.
I'm gonna extend my goodness from here.
I'm not going to
I'm not going to,
completely demolish the positive that's there in that
person. Why? Because anyone who's taught little children
and they know that big children big people
are just like little children who are have,
like, slightly more sophisticated vocabulary and, like, are
a little bit better at hiding their their
childishness and are a little bit more, like,
you know,
a little bit more sophisticated
at carrying themselves. But essentially, a human being
is a human being. It's little kids inside.
All of us are, like, the the the
all of us are just a big person
with, like, the same little kid that we
used to be inside.
And so
what happens if you demolish a person completely,
it's the same thing as if you have,
like, a classroom and you tell a kid
that they're completely stupid.
What happens?
I'll I'll give you a case case study.
Okay? I was in Istanbul,
maybe it was just this last year, maybe
it was the year before. I was in
Istanbul,
and, unfortunately, there are many refugee children who
are, begging in those places.
And, like, you gotta understand, some of these
kids have literally been in camps from the
time that they have been able to walk
and talk, and it's been years now.
And you have kids that are now, like,
7, 8, 9
that are begging,
and they're very street smart, but they don't
know how to read and write.
And it's really sad. Like, I saw a
video of a refugee camp,
where an aid worker shows a notebook to
the kids and says, can you read this
word? And the kids,
you know, like, well, I don't know what
it says. I don't know what it says.
No. I can't read it. Does it say
this? Does it say that? No. That's not
what it says. You know? And then at
the end of, like, asking 13, 14 kids,
the person shows the the the piece of
paper,
and it have the divine name written on
it,
Allah, have, mercy on on this, especially the
little kids.
And protect their iman even though, like, you
know, we, failed to
make preparations, you know, to to to make
them successful in that.
And so what would happen is, like, those
kids would come and beg.
And, obviously,
growing up with, protestants,
we take a relatively dim view of beggars.
And, and so,
you know, I have to fight the
internal Scrooge, making Doc Flint hard glom gold
inside of me.
And so, like, these miss King kids yeah.
They're hustlers,
and they're jokers, and they lack a lot
of other. But, you know, at the end
of the day, what are you gonna do
with, like, one one beer? Right? You're gonna
you're not gonna, like
you know what I mean? You're not gonna
go and, like, start a heroin business. You
know, your kids are gonna go eat something,
you know, or they're gonna buy something for
their mother.
And so what I would do is I
would, you know, like, what like, I was
sitting in the,
and,
like, a gaggle of, like, 7 year old
girls came. Just, like, cute little girls. Literally,
they reminded me of my own daughters.
And
so I said, okay. They they're like, you're
like,
give me a rial for the sake of
Allah. Yeah. I'm more rial for the sake
of Allah.
I said, look,
I don't like beggars, and I'm not in
the business to give to beggars, but I
will pay you 1 real if you can
read the.
And,
this gaggle of kid and they're Arabic native
Arabic speakers, and they're Muslims. You know, they're
Muslims. Their families are Muslims. They're Muslims.
And,
you know, they couldn't do it.
So I said, let me cut you a
deal. How about this? I go I go
I I'll read the ayah, you just repeat
it. You just repeat it. And they're like,
okay.
So
One girl takes her rial. The second girl
takes her rial. The third girl comes up.
And the thing is they're messing it up.
They can't read it. They they haven't they
don't know how to read it properly.
And so one of the brothers with me,
like, one of the girls, like, just really
bumbled one of the ayas,
and, and he corrected her. And I'm like,
shut up. Why?
Because I've taught kids before. And
what happened? He corrected her and all of
a sudden, not off. Not off. I don't
know. And I'm like, don't worry about him.
Don't listen to him. I don't know who
he is. He's not with me. Get rid
of him. I say, you read it so
good,
Just 2 more ayahs. Let's read it. Let's
finish it.
She became so embarrassed that she she,
you know, she wanted she just literally she
ran away. She's like, she didn't even want
the reality more.
What is the point of all of this?
What how is it connected
to?
Even when you're trying to give constructive
constructive
feedback.
Right? What could be more constructive than, like,
teaching, like, a sweet little girl,
of the Muslims how to recite an Ayatul
Fatiha
correctly.
You have to be careful you have to
be careful that the negativity of what you're
saying is not so much that it ends
up completely demolishing the person from the inside.
Because once they get the
idea or the feeling that there's no more
good left in them, they will they will
give up. And giving up is really bad.
Right? Making mistake is not bad. Making mistake
is not ideal, you know. One would hope
that you,
you know, work on things,
enough that you correct your mistakes.
However, the only actual fail with a lot
a lot of rewards based on intention. You
see? I think you've heard that before somewhere
or another. Right? It's the first hadith of
Bukhari. A lot of the other rewards based
on intention.
So even the person who, like, screws up,
you know, the the the, you know, the
girl who, like, you know,
is, like, serving tea to the suitors that
have come to the house to inquire
about her marriage proposal, and she trips and
spills the tea over, like, her, like, potential
mother-in-law. And, like,
this is not gonna go anywhere. Right? And
all she wanted to do is, like, you
know,
be nice to her guests and, like, fulfill
a sunnah of the prophet
while being nice to her guests. All these,
like, one over the other, like, layered up,
good intentions, and it ended, like, as a
complete fiasco and disaster. Right?
Even then, Allah knows what's in her heart.
Allah will reward her based on what the
best of what was in her heart is.
And who knows? Maybe it it going wrong
is going right because maybe that mother-in-law would
have been, like, a complete, like, you know,
would have been a complete
up on top of her, and Allah saved
her. And her good intention actually, you know,
caused the hand of providence
to intervene for her.
They brought good in this world and the
hereafter.
That's not a fail.
That's a win.
Anyone who tries for the sake of a
lot wins.
What's the what's the actual fail is the
one who doesn't try, the one who gives
up.
Giving up, in Allah
is, like, really problematic.
And so what happens
when you say bad, you know, to the
point where you completely destroy a person and
you completely point out everything wrong with them,
and you, like, make them come face to
face and behold into, like, how screwed up
they really are,
their confidence is shattered. They give up. They
can't do anything anymore. They're no they're no
longer good for anything. And the prophet wasn't
like that. He didn't use to go and
completely humiliate and shatter people. He used to
go out of his way to make sure
to protect people. Imagine that, like, on the
day of the Fatima,
the flag bearer, the alamdar of the prophet
that today is the the the the day
of it's gonna be a malhamah. It's going
to be a butcher shop.
And the prophet didn't want that to happen.
He wanted the exact opposite to happen, and
he made sure he took great pains to
make sure the opposite of that happened.
So when he took the flag from him,
who did he give the flag to? He
gave the flag to his son. Why?
It could be that his son was just
so happened to be both his son and
the next person who was most,
you know, qualified for the job. It's, I
guess, a remote possibility,
although highly improbable.
What's the hekma that the ulama al the
Sira mentioned from this story? Is that what?
This was a way that the prophet
could ensure that someone who
may
not keep their cool and composure,
at the time he needs them to, that
that person can can be relieved of command
without humiliating and embarrassing him. Why? Because if
his son's in command, the honor dishonor of
the son is the honor of the father.
So many examples of this from the,
from the seerah of the prophet
and the seerah of
the and the seerah of the and
the masha'i and the and
the of of
the tariq and the the the
that are
people who have this,
inside of them, that they're people of the
Lord. They're people of the Lord. They're the
men of the Lord.
Why? Because even the he
doesn't do that with us. You know, if
everyone was to it's our Aftida if everyone
was delivered justice right away, we'd all be
in the hellfire.
What does Allah do? He's patient with us,
and he's soft with us, and he lets
us learn lessons 1 at a time, and
he even lets us off when we don't
learn lessons in the day, you know, the
day we don't, you know, do what we're
supposed to do. He still gives us oxygen.
It's not like, you know, like, you know,
like, you know, like, you failed me for
the last time.
It's just not like, you know, that's not
that's Darth Vader, that's that's a different religion.
We don't follow that religion. All the dark
side people all go to *. They all
go to Jannam forever, right, if you die
in the dark side.
So,
you know, let a person say good and
or let them stay quiet. The problem is
what is that we we have, like, so
much access to say so much to so
many people, and our words can proliferate so
fast. Just be careful about it. You know?
Like, if you're in doubt,
just stay calm. Just stay quiet. Don't say
anything.
Don't say anything. If you see yourself going
on negative tirades, even if every single one
of them is justified, reign them back, lest
a person get into the habit of of
saying speaking ill. That 19 times they say
something bad, and eve every single one of
them was justified. The 20th time when it's
not justified, what's gonna happen? You know? They're
they they were setting themselves up to be
victims of their own habit, and Allah protect
us.
Like I said, if you want to live
a long and happy marriage, especially with particular
husbands, just stay quiet. Don't say it. Don't
say it. Just just shut up. Don't say
it. Inshallah,
you know,
think about it. 3 weeks later, if you
really need to say it, you can say
it then. Just don't say it.
And if your wife says it, still don't
say
it. And the hadith of the prophet. So
these are so these are real short hadiths.
Right? They're real simple. And the second is,
the the speech,
his speech,
upon him be peace.
That from the beauty and from the perfection
of the Islam of a man
is
him leaving those things that don't
him leaving those things that don't,
concern him.
If it doesn't concern you, move on. Move
along.
Don't watch YouTube videos about
underwater basket weaving.
It may be fascinating.
It may really be fascinating.
If it doesn't concern you, don't leave. Don't
don't don't don't watch. You know? If it
doesn't concern you, just leave.
Don't listen to people's conversations.
Don't worry what this person is saying and
what that person is saying.
Don't worry about.
Don't worry about
asking stupid questions about stuff that's not really
relevant
to you. You know, people say there's so
there's no such thing as a dumb question.
Unfortunately,
you know, I I can't say in good
consciousness that that's true. Oftentimes, we'll say go
ahead and ask and let your and your,
you know, evaluate how what the worthiness of
the question is, and they'll be offended if
they choose not to answer at the time.
But,
asking too many questions,
that are not relevant.
It it's it will be a source of
pain for you in your life in this
world and in the hereafter.
Whereas a person who just puts their nose
down and does the work that they're supposed
to do,
will be able to focus. And through focus,
you do you you you bring excellence into
your work. You bring perfection into your work.
You bring beauty into your work. And through
being excellent and being beautiful and and perfecting
your things, whether it's in the or the,
that's how you reach the highest of
the highest of ranks.
So leave those things that don't concern you.
Don't don't be, the cat whose curiosity you
know, let it to lick the power line
and,
you know,
nobody lived
nutably or ever after or or, any other
way other than in a highly oxygenated pile
of smoldering carbon.
It just it doesn't work. Right? And, again,
the unfettered
the unfettered
explorer
in every one of us says no, but
I wanna know everything.
And, the only one who ever said I
wanted to know everything in earnest is Iblis,
and he found out everything he wanted to
know. And it it wasn't good. It didn't
end well. You know? So the things that
are beneficial to you, the things that are
are good for you,
go ahead and, and pursue those things. The
things that don't concern you, let them go.
You only have a limited amount of breaths
that Allah has written for you. You only
have a number a a limited amount of
blinks in the eye Allah has written for
you.
You only have a a a a number
of days and hours and minutes and seconds
Allah has written for you. You only have
a limited amount of dollars and cents Allah
has written for you. You know, you only
have a limited amount of bites of food
and sips of water Allah has limited for
you. Use them in something that's beneficial for
you. Don't use them in frivolity and things
that don't concern you.
This is very practical advice. You know? I'm
not telling you, look, Sheikh, well, I can't
be on,
all the time, 100% focused all the time.
Who could be like that? Are you like
that? You're not like that. Anyone who knows
anything about me knows I'm not like that.
Okay. Fine. You're a you're you're a you're
a slob like me. You're a clown like
me.
You need to laugh and enjoy,
and you can't work all the time. You
know, all work and,
no play makes whatever gossip,
whatever glum boy or whatever. I don't even
those are, like, the
those are the the the sayings of the
culture other than those of my forefathers. So
I don't I don't I don't even know.
It makes Jack a dull boy. Yeah. There
you go.
Gloomy Gus Jack a dull boy. Right?
Okay. Fine. How much do you need to
play? You need to play 10% of your
time,
then the other 90% get to work.
I
I'm I'm I'm not that on the ball.
Okay. You need to play 50% of the
time. You need to play 80% of the
time. Then play 80% of the time, the
20% you can work. Don't settle for 19
then.
From the beauty of the Islam, a submission
to Allah to Allah of a person is
leaving those things that don't concern
them. Be avid for the thing that will
benefit you in this world or in the
hereafter. You say, Sheikh, I'm not all that
spiritual.
You know, we're dunya we people. Okay. Then
excel in your dunya.
You know, if you're gonna be an NBA
player, then go play basketball.
You know, if you're gonna make money, then
go make a lot of money. Make a
lot of money. Make such a huge pile
of money that through your money, you'll be
able to participate in the in the deeds
of the righteous and the pious, and they'll
take you along for a ride with them.
You're gonna be a basketball player,
you know you know, get a gold medal
in boxing or whatever.
You know, go get it. Go knock your
opponents. Knock the lights out of them. And
then after, when you're on the podium, you
know, tell people that there's no god except
for Allah and that Muhammad is his messenger
The thing is this is that, like, if
you,
waste your time doing this and that and
never make anything of yourself, then you're not
gonna help your yourself or other people spiritually,
materially, or anything. You're gonna be the most
sounds like a mean thing to say. I
don't wanna say it in order to be
mean. You're gonna be the most useless of
people. And the reason I say it is
not necessarily again to be mean, but just
for us to remind one another that you
don't wanna be that person. Don't be that
person. Don't be that person. You have a
chance still to make choices
that will make you a useful person, a
helpful person. If you will never be a
person that will benefit others, at least your
focusing on what benefits you will
make you less of a burden on others
at any rate. But the point is just
focus on what you need to do. And
if you can't do it a 100% of
the time, focus as much as you can
and don't let
Chetan, you know,
convince you to open a bag of Cheetos
and watch reruns of the Simpsons or South
Park, you know, until,
until you completely turn your days into ashes
and dust.
Allah protect us all.
And the hadith of the prophet,
in which he said to the person who
came to him asking for, some advice,
don't don't get angry.
And it's interesting. That person is like, yeah.
Yeah. That's good advice. But can you give
me some what what other advice can you
give me? Process is, he said, don't get
angry. He's like, I get that, but, like,
what other advice? He
says, don't get angry.
And after asking 3 times, I think the
person got the message that this is a
bit more important than he thought it was.
And this ties into, by the way, the
the first hadith we read that for, that,
a person who believes in Allah in the
last day, let him say good or let
him stay silent.
Okay? Don't ever say anything in anger. If
you feel the chevron coursing through your veins,
you know, if you're like if the music
video of that that moment is, like, your
knaps, like, blowing up like a balloon, and
it's like it starts jamming in the background.
I got the power,
and it's just getting bigger and bigger, and
you feel that power coming through your veins,
that Nafs power and that shape on power
come coursing through your veins, and you're about
to say something crazy. You know?
That's the time to shut up and sit
down. Shut the * up and just sit
down. Just have a seat, leave the room,
and have a moment with yourself
where you're worried that just shut up. Shut
up. Shut up. Don't say it. Just shut
up.
Why? Because those are the the moments in
which that word cuts a person harder than
a sword. Those are the wounds that cannot,
that cannot be stitched up again.
Those are the scars that will never heal
again.
It happens. It happens.
You know,
is is is is like haq. You know?
There that don't it's it's hak. It's the
truth. It's reality. Don't get upset. Don't get
angry. Right?
Anger is good if you have to, like,
I don't know,
find a cheetah in the jungle. Then
the anger is good. If, you know, if,
through deliberate,
deliberation
and understanding,
If, like, one enemy,
army, and another army, antagonistic army, meet each
other on the battlefield,
then that anger will serve
serve a person good when they're in the
melee. But we have normal human dealings that
are of a non jungle,
type nature.
You can't you mean, you can't be interacting
with each other like that.
We can't we can't be interacting with each
other like that. We can't we can't do
it.
It's,
it's it's necessarily gonna take us away from
our humanity and toward animality.
And addendum to this, don't ever write anything
in anger. Don't ever write anything in anger.
If you
if you have to if you have to
have to have to have tell somebody off
and say something bad to them, pick up
the phone, call them, and say, you know
what? You're I hate you, and your hair
looks ugly, and you smell like a, you
smell like a monkey. Right?
Why?
Because,
you know, if you say say the words,
the transcript is gone. Whereas if you write
that thing in an email or in some
sort of text form, that person could forgive
you, and you could go on to have
20 years of good relations with that person.
That person will read that text again, and
the day they the moment they read it
again, the entire anger will reignite inside of
their heart.
Right? Don't say crazy things because people will
remember that you said those crazy things. And
for sure for sure for sure, don't ever
put anything crazy in writing. Never write an
email in anger or never write a text
in anger.
Don't say anything in anger. But if you
have to call them up and cast them
out, don't write it down.
Don't ever write it down unless you want
to burn the bridge with a person, and
it's not proper that anyone who believes in
Allah in the last day should ever intend
to burn the bridge with another believer. We
talked about that yesterday. You're not allowed to
you're not allowed to be angry, so angry
with them that you don't talk to them
for 3 days and 3 nights. You can't
burn bridges for with people forever. You're just
gonna dig yourself into a hole,
in this world and into a hole the
hereafter and, like, you know, spoiler alert, that
whole is Jahannam. So, you know, just don't
do it.
Allah protect us. Allah protect us all. Allah
protect us all from the
the the the the
complete naked spectacle of anger, how it will
make a fool of everybody, how it will
burn us all down,
if we if we give it a chance.
This, nafs is a this nafs is a
is a dog. This nafs is a cookie.
You have to keep it on a keep
it on a leash. The moment the moment
you let it loose, it can be disciplined
on the leash for a 100 years. You
let it loose for 10 seconds. It will
destroy your entire dunya and your entire deed.
It will destroy your akhirah. It will destroy
your honor. It will destroy everything.
You gotta keep it on a leash. You
can never let it go. You can never
let it go. And the halab is one
of the worst ways of letting it go.
It's a satanic quality to to to to
let your anger control you.
If you're in a certain situation where your
anger is necessary, like, you know, to fight
off an intruder in your house or something
like that, Even then you use it, but
you never let it use you.
Right? Said,
imagine that in the heat of battle,
he was about to strike the death blow
to his enemy, and, he was spat in
his face, and he let the person go.
And it's asked, why did you, let me
go? He said, before I was fighting for
the sake of Allah and you spat in
in my face,
you know, then then I was gonna kill
you for my own self, and I didn't
wanna be guilty of your murder on the
day of judgment. You know what you call
a person like that? That person is a
hero.
That's what a hero is.
Now we have people who are willing to
forgive each other, you know, for
for
for
spitting in the deen and spitting on the
of other people and for, their dishonesty and
their treachery with Allah and his Rasool
But when it comes to the nafs and
it comes to the dunya, they literally are
ready to kill each other. They really literally
will will will will take the sword to
a person,
for that. Allah
have mercy on this,
this ummah and,
raise from it those people the heroic virtues
of our forefathers
or even some some fraction thereof.
And then the 4th hadith is what?
The 4th hadith is
the,
the the the saying
of,
his saying, peace,
is that
a a a a the believer,
wishes for his brother
that which he wishes for
himself.
That the believer wishes for his brother,
that which he
wishes for himself.
And this is also not only the hadith
that we mentioned from before that one of
you will not perfect your iman until you
love for his
one
one of you, one of you will not
perfect your iman until you love for your
brother that which you love for yourselves.
He he brings in the commentary another hadith,
which brings the same meaning,
which is what fear Allah when it comes
to those things that are haram, and you'll
be the most worshipful of people. You'll be
the best of worshipers.
And
be pleased with, the lot Eliza portion for
you, and you'll be the most wealthy of
people, the most free of need.
And be good to your neighbor.
And if you're good to your neighbor, you
will be a believer. You'll be counted as
the believers.
To my neighbors. I have good neighbors here
in Cleveland, and I have good neighbors in
in in in Addison as well. For them
and put barakah in their homes and protect
them and give them the good of this
world and the hereafter.
And,
love for people that which you love for
yourself, and you'll be a Muslim That will
be that will enter you into the roles,
the roles of being a Muslim.
And don't,
overdo laughter
because overdoing laughter will kill the heart. And
we're not saying here, like, it's, you know,
Haram to, like, make a joke or Haram
to smile or laugh or whatever,
But there are a lot of things that
really we shouldn't be laughing at. And,
being addicted to making fun of everything,
what it does is,
it makes a person then numb and
hardhearted towards those things that really aren't a
joke and shouldn't be laughed at. Not everything
in life is a joke.
And the deen is not a joke. The
Quran is not a joke. The hadith of
the isn't a joke. Our elders aren't a
joke. Our aren't a joke.
The rest of it, if you wanna joke
about something, that's fine. It's okay. You can
make a joke, you know, knock knock who's
there, etcetera.
You
know,
these types of things, that's fine.
But,
you know, there are certain things that we're
not supposed to joke about. At any rate,
a person will not a person will not,
believe and tell the love for their brother
that which they love for themselves.
Now this is a hadith of the messenger
of Allah
And the point of this is not, you
know, like many of
the card carrying
members of the will
mention this, like, you know,
okay. Just be a good person. You know?
And it's like,
I don't know if that's exactly how it
works.
The the point is is what? The the
prophet
did say it, but that's not what he
was trying to say that, like, oh, the
salat is not all that important. As long
as you do this, you're good. That's not
that's not what the was trying to say.
What was he trying to say?
The theory behind it is what what the
difference is between,
Sayna Adam alaihis salam
and Iblis
is that Iblis looked at Adam alaihi salam
and said, I'm better than him. You created
me from fire and you created him from
thin, from mud,
from clay. And
this arrogance
is, again, something that we made reference to
a couple minutes earlier,
which is when you look at another human
being and you don't see yourself in them,
the only way that's possible is through takab
or through your arrogance that you feel like
you're better than them, you feel like you're
bigger than them.
And
mentions this in his
that that that sin transgression that a person
does,
against another person is what of 2 types.
One is an idiot, a person who doesn't
think about things, you know.
A person who, like, sees a woman and
wants to commit zina with her,
But it doesn't occur to him that this
woman is somebody else's sister, this woman is
somebody else's daughter, this woman is somebody else's
mother. And just like he wouldn't want someone
to commit Zena with his mother and his
sister and his daughter. It doesn't occur. Why
can't you think that, like,
through much through stuff? Because he's an idiot.
And the second person is who is
the is the person who understands all of
that, but is like, well, I'm better than
them.
I deserve it. They don't deserve it. You
know, my sister
should be protected, but theirs shouldn't. My mother
should be protected, but theirs shouldn't. I should
have my,
my desires indulgent. Screw everybody else. Why? Because
I'm better than them. I'm better than them.
And this second this second source of sin,
this is like the most
complete
most
complete form of evil. It's the most complete
form of evil. There are many people like
that out there.
That they're that they're,
you know,
they're
happy,
that somebody else should suffer, and they're happy
that somebody else should take the loss. But
when it's their turn to,
reciprocate, they're not willing to do it because
they think they're better than other people.
They're happy to take from people, but they
never wanna give. They're happy to be forgiven,
but they never want to forgive.
They're they're happy they're happy,
to yell at somebody, but if they do
something that's 10 times as bad, they don't
wanna get yelled at. Why? Because of their
because of their arrogance. Right?
And so
when you
come to this point
of, you know, of of loving for your
brother the thing that you love for yourself,
You at least and that's not like that's
not like the highest form of iman. That's
just a prerequisite toward your Islam. It's a
prerequisite to your iman,
having, you know, being free from blemish. There's,
you know, the the actual higher than that
is is to love for your brother,
you know, more than what you love for
yourself.
To love for your brother better than what
you love for yourself.
In terms of at least. That's the of
Ithar. Allatah praises the
for this particular qualities.
There are those who
prefer others over themselves, meaning the
even though dire poverty is their
And the person who is,
protected from the shoha, from the avarice
and the,
stinginess and the miserliness,
and the covetousness of their own nuffs, their
own nuffs,
their own ego,
that person,
or those people are the ones who attain
success.
And so
if you
cannot
see
the happiness that you see in yourself when
something good happens to you, when it happens
to somebody else,
the underlying fault is what? It's either you
don't feel your humanity in yourself, which is
a problem, or you feel that you're better
than other people, which is also a problem.
And, you know, to come about, if there's
any sin, that is like the little brother
of Kufr.
If there's any sin that actually resembles Kufr,
it's.
Right? It is the quality that makes shaitan
shaitan. It is the quality of being satanic.
Satanism
is not
the inverse pentagram and, like, you know,
wearing a helmet with, like, 2 goat horns
and, like, even for that matter, you know,
participating
in drunken, like, bizarre perverted sexual orgies, even
though that's very hard. Please don't
ever do that ever. Please.
It's very bad. Don't do it.
You can quote me on that. Don't do
it. However, that's not what makes a person
satanic.
Right? Why? Because a person who's drunkard leaves
alcoholic and they're addicted to it. The person
who participates in an orgy with a even
though it's a very unhygienic thing to do.
Bad thing. Don't do it. However,
a person can say this was my shahua.
This was my my my carnal desire. I
gave into it.
What makes a person a Satanist even if
they never drink a
drop of alcohol, and even if they,
never have
this sexual relations outside of marriage or at
all even for that matter
is what? To look at the creation of
God and to look at your fellow human
being, to look at your fellow Muslim and,
like, feel like I'm better than these people.
I'm better than these people. There's no hadith
that says that one of you will not
enter Jannah if they commit zina. There's no
hadith that says one of you will not
enter Jannah if you if you, you know,
have drank alcohol.
But the hadith is what?
That a person will not enter Jannah if
there's even an, even a mustard seed
or worth of what to come out inside
a person's heart, of arrogance inside of a
person's heart.
This is the worst thing out of everything.
And a lot of that stuff I mean,
it's bad. It's really bad. Okay? But this
is this takes this takes the cake. This
is the jawar. This is like the the
nucleus of kufir is what? It's all from
takkabur.
The nucleus of kufir is what? It's from
takkabur. Kufur itself is of 2 types, Suki
mentioned. 1 is just, again, the stupidity of,
like, just not thinking about, like,
who created the heavens and the earth and,
like, being engaged in mundane things until you
die.
And then there's a kufr that's higher than
that, which is a kufr of Iblis, which
is knowing Allah very well, having full but
still
conscientiously
and consciously denying,
denying it. Denying Allah, denying the deen, etcetera,
etcetera.
So, you know, a person,
a person has to a person has to
get over these things. So there's a question,
what if I can't let it go despite
trying also,
you know,
you know, like
okay. So there there's 2 questions. 1 is
if I can't let it go despite trying,
you know, if you find that inside of
yourself and you're concerned,
then,
I suggest you go and find 1 of
the
and sit with them and,
take their company and take, you know, whatever
prescription of
islah that they that they give for you.
So that's more
of the practical side of than it is
like, you know,
the the side, which is what we're discussing
in the Darz. But go go find those
people, seek them out. They're there. They're few
and far between, but they're there to help
you out with these things.
Sheikh Tamim or Sheikh Hamin or one of
these.
Also, what if I met a bro in
person, had
a scuffle, tried to make amends on my
part? Can I just block them and be
done with it?
No. You can listen to yesterday's
there's and the thing is, like, I think
I don't think blocking someone in in in,
social media is necessary to call Hijalon. Hijalon
is, you know, like, completely cutting them off.
It's like if you don't even say salami
to them no more.
Although it's better, you know, not to block
them, you know, many things there's like a
mute function or whatever. Go ahead and mute
them.
But sometimes some people, they just, you know,
they won't stop harming you, and you can
have your intention inside of your heart that
if I met them in real life, I'd
say,
but as long as this person is, like,
actively trying to just, like, be a troll,
then I'll protect him from
his
troll like
proclivities
and protect myself from,
you know, going insane because this person's trolling.
So I I don't know if blocking someone
on Facebook is
technically will make you,
someone who made,
hijaban of your of your brother.
Allah
make it easy.
Give us the hikma of these 4 ahadith
of the prophet
and
make their reality enter into our hearts and
make us people who remember them. Go ahead
and read them again and again even though
you've read them before. You know, go tell
them to your kids, tell them to somebody
and, repeat them and listen to them again
and again.
Make their happy for enter into our hearts
by the barakah of,
of, of
and
the Quran Adim and this Mubarak
and the
and Mubarak example
Allah
rectify us our shortcomings
and,
give us the duty of
of straightening out and cleaning up those things
we need to straighten up, clean up before
we meet him on the day of judgment.