Hamzah Wald Maqbul – Mawlana Bill Al Ansr Concealing Faults of Others

Hamzah Wald Maqbul
AI: Summary ©
The conversation covers the history of Islam, including the use of rumors and negative comments to spread false and false information, the responsibility of believers to protect their character, and the importance of protecting one's reputation and words. The speakers emphasize the need to be mindful of one's actions and avoid harms, and the importance of protecting one's reputation and words. They also discuss the negative consequences of negative behavior and the consequences of forgiveness, including the use of shaitan and the punishment of individuals for drinking alcohol and mistakes. The speakers emphasize the importance of protecting one's character and le viest and avoiding harms.
AI: Transcript ©
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So

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today, we,

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we go back to,

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a a chapter of that

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precedes, I think, where currently,

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Muhammad Hamza has reached in Kitab ul Aqil,

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I believe. And this chapter

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deals with the issue of

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concealing

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the private affairs of Muslim brothers

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and sisters.

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And the prohibition

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of spreading

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the private affairs

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of,

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Muslims without necessity.

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And Imam Nawawi Rahmatullah, he begins with the

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an ayah

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of Surah Anur.

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That

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that verily those who love, that,

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that,

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indecency

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spread

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amongst those who believe for them is a

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severe and and painful torment or punishment.

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In this world as well as in the

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and the next.

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So as Imam Nawawi does, right, throughout the

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book, he begins with an ayah of the

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Quran that relates to the subject matter. And

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so he begins with actually a very important

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verse of the Quran because it is one

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of a number of verses that's revealed regarding

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an incident that takes place in the time

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of the Messenger of Allah sallallahu alaihi wa

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sallam that is loaded with lessons

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about how to deal with

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very severe severely traumatic,

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social conditions.

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And

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this is the story of the ifq

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or the false accusation against, our mother Aisha

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radiAllahu anha.

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Just to give a little background about that

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story, so when the messenger of Allah Sallallahu

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alayhi wasalam used to embark on a journey,

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because of the number of wives of the

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messenger of Allah Sallallahu alaihi wa sallam,

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he would draw lots

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to choose,

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fairly,

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one of the wives of the messenger of

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Allah Sallallahu alaihi wasallam to accompany him on

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the journey.

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And so on this particular journey, the prophet

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of Allah Sallallahu Alaihi Wasallam drew lots and

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Aisha radiAllahu anha's name came up and so

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she was chosen to accompany the messenger of

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Allah Sallallahu Alaihi Wasallam. Now what what we

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need to know about Aisha radiAllahu anha is

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that she was very light.

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Meaning she because of her age as well

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as

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just, her her her her,

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you know, physical nature, she was she wasn't

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very heavy.

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And so they used to the women used

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to travel on these what they called,

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on top of a camel, which was essentially

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I think what they call them in English

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is,

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what do they call it? How old is

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in English? Carriage?

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Heck. Yeah. A carriage. Like a it's a

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covered, like, almost like a tent

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on top of a camel. Right? And it's

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it's covered so that a person who's inside

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can be concealed.

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And so,

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when this this, group of companions and the

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prophet

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are traveling that they would stop, you know,

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and they would, encamped for some time. And

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one of those stops,

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Aisha exits the and she goes to fulfill

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the or to answer the call of nature.

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And because she's so light,

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when the time comes for the the group

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to proceed on,

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those who are carrying the haudaj and place

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it when they place it back onto the

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camel,

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they didn't notice that Aisha was not inside.

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And so she, is essentially left behind.

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Right?

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And Aisha

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because she was so intelligent, she recognized that

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it would not be beneficial for her to

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move around. So, she stayed put in that

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same spot

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until she

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thought that someone would return and to

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bring her back.

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And it just so happened that a man

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by the name of Susafwan ibn Maathal

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who

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said that he he used to be a

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very heavy sleeper. So he sometimes would fall

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asleep and and and it required many people

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to wake him up and so he would

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fall behind.

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So he was he is he was falling

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behind and so

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he, after the sun rises,

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he,

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you know, basically is following the the the

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caravan and he he stumbles upon Aisha radiAllahu

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anha. And he recognizes her before the the

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hokum of hijab because hijab

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had not yet, or or before hijab the

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the rules of hijab had been implemented.

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Safan al Ma'at

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had seen Aisha radiAllahu anha. And so he

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immediately recognized that this is, you know, the

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mother of the believers, Oma'iha radiAllahu ta'ala Anha.

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And so he stops and he offers her

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his camel

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and he basically, you know, follows behind out

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of deep respect.

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But, of course, you know, the

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take advantage of the situation

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and they became very happy when they see

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Aisha radiAllahu and how, you know, approaching the

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caravan with this man. You know, a single

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man and a single woman. And this being

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the wife of the messenger of Allah sallallahu

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alaihi wa sallam, you know, they found their

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opportunity.

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And so they began to spread a rumor.

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And the rumor was that something that is

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illicit took place between Aisha radiAllahu anha and,

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Safa radiAllan.

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And, you know, to the extent that this

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rumor doesn't just spread amongst the munafiqeen

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or the hypocrites,

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but that at least 3 or 3 individuals

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amongst the sincere believers,

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right?

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Hassan Muthabit, Hamna Bintajahash, and, Mista, and,

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and, mister

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who was the cousin of Abu Bakr radiAllan.

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Yeah. Ibn Khaledi

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Abi Bakr radiAllan. So the son of the

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kala of Abu Bakr. And he was actually

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supported financially by Abi Bakr radiAllanahu as well.

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So these 3 individuals were sincere individuals. They

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got caught up in this rumor.

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And that's the nature of rumors. Right? That

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that,

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they spread in such a way that even

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people who are sincere and honest, they get

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caught up in in those rumors. Right?

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And so what happens is that,

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for a long period of time, then Rasulullah

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waits for wahi to be revealed in order

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to either absolve

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Aisha

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of this accusation

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or to discover, you know, that, if she

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had committed a crime or she had committed

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some lewd act that,

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you know, what would the be the consequence.

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And for a long period of time, Aisha

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radiAllahu an has essentially

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kept in the house of her parents

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and and to the verses of Surah Anur

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revealed that, you

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know, absolve Aisha radiAllahu anan of any wrongdoing.

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And amongst those verses is this verse.

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The. So the verse is actually referring to

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those types of individuals who specifically had an

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a a particular individual or individuals in in

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mind when they spread a rumor,

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a Fahish rumor about someone.

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So,

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we'll talk a little more about how this,

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this verse relates to the issue of concealing

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one's sins.

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But,

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one should know first and foremost that the

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term

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or.

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Right? Or in in Urdu, you know,

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Right?

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Comes from the word in Arabic and means

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that which is concealed.

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Right? And there are 2 types of.

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There's

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an and.

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The

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refers to an esoteric,

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you

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know, intangible,

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that which is concealed.

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And then there's a aura or a tangible

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exoteric

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physical aura, which we all usually think of

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when we think of the word aura. We

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think of like that part of the physical

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body that needs to be concealed, that needs

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to be covered, right, from your navel to

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your knees in the case of men.

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So here when im Imam Nahu, he says,

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right, he's not speaking about covering the physical

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bodies of fellow believers, right, by providing them

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clothing, etcetera,

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right, or not looking at their aura. What

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he's speaking about is the the

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esoteric

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aura, the private affairs of a person of

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a of a believer,

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meaning his character and his sins is and

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his mistakes,

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right, his faults, his transgressions,

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that also is something that is to be

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concealed.

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Right? So,

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what Imam was I'm now sorry,

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is is trying to refer to here is

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the idea that there are certain things

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in a person's character, in a person's life,

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in a purse amongst a person's deeds

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that should be concealed.

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And it is the responsibility of a believer

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to conceal

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those,

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elements of their life.

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So

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in this verse,

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Allah subhanahu wa ta'ala is speaking about

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spreading the

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spreading like,

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in this case, like false rumors, right, because

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that's the the suburb of nuzul or the

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background of revelation of the verse

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regarding those people who believe. So the ulema,

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they say that actually there's 2 types of,

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2 ways of spreading

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Fuhash or indecency.

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1 is when you spread it in general

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and the other is when you spread a

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rumor about some Fuhash act of an individual.

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Right? And, of course, the verse is

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specifically talking about

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the idea of an accusation about individual.

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Right? That those people who spread a rumor

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about a particular individual with an evil intent

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or even accidentally because they're caught up in

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a in a in a rumor,

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that for them is a is a painful

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torment in the duniya and the akhirah.

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And it's really, subhanAllah, fascinating and profound verse

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because

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it it doesn't just restrict the punishment and

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consequence of spreading faesh

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in this world, but also I'm sorry. In

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the akhirah, but also in this world.

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So sometimes a person thinks that, you know,

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people spread rumors about others, people backbite,

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or people say, you know, false things about

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me, I won't be able to see the

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effect of or the the justice

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serve or meted out for that for that

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act until the akhirah.

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But the reality is that Allah subhanahu wa

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ta'ala punishes people for those types of, sins

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even in this world.

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Right? So Allah says,

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For them is a a a painful torment

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in the dunya as well as in the

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akhirah. Okay?

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Now amongst those people who spread Fahesh Fahesha

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in general, right, they're not just spreading it

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about an individual, but they participate in the

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process of, you know,

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popularizing,

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Fahish things.

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So, they they obviously are intended as well,

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secondarily.

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Right? And and and how does a person

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do that?

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So that's an important question. Right? How can

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a person participate in in spreading evil? Well,

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obviously, if a person is himself engaged in

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evil,

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right, engaged in lewd acts or illicit acts

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or immoral acts

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and then they,

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they do that in public,

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number 1,

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then that is potentially something a way of

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spreading evil. Right? The other is that a

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person doesn't participate in the act himself

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but he, you know, doesn't,

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reject it, refute it, prevent it. Right?

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And then the third possibility is that a

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person, he commits an elude act, but in

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private.

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So he himself is the one who commits

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or she herself is the one who commits

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the act but

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concealed that act, made

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it made it something private.

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Just like, you know, your private parts.

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But then the person himself

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consciously and voluntarily

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exposes himself

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by as we will see in the hadith,

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like, you know, mentioning it to his,

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in you know, he he commits a sin

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at nighttime in the darkness of the night,

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and then in the morning, he goes and

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he boasts about it. Right? So that's what

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the idea of aura here is.

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Okay. So this is the the way that

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he begins with the with the with this

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verse.

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What is the, the the compensation for

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this type of spreading of evil in this

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world?

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Right? In the, we know that a person,

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you know, if they have

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infringed upon the right of another,

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that that comes to haunt them in the.

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How? That,

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your sins

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first of all, you you earned a sin,

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but your good deeds are given to the

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person that you wronged. Right? That's the compensation

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in the Akhirah.

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The compensation in this dunya is what?

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The basic rule is what?

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As you act with others, so shall you

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be treated.

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Right. So as you treat others, you shall

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be treated the same way. So if you

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want to be treated in a in a

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way

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where your sins are concealed,

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then a person should also conceal the sins

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of others.

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He mentions

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an an important point about

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recognizing

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the the the

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or no. How to acquire

00:13:09 --> 00:13:09

a

00:13:10 --> 00:13:11

the skill of.

00:13:14 --> 00:13:16

How do you at that time where you're

00:13:16 --> 00:13:18

really itching to to speak about someone's private

00:13:18 --> 00:13:19

affairs

00:13:20 --> 00:13:22

when you want to put someone down Right.

00:13:22 --> 00:13:23

And you want to expose their sins.

00:13:24 --> 00:13:26

At that at that moment, what sort of

00:13:26 --> 00:13:28

mental exercise helps you

00:13:28 --> 00:13:30

in concealing that sin at that time?

00:13:30 --> 00:13:32

So he says a person should recall he

00:13:32 --> 00:13:34

should do of the lutfa of Allah Subhanahu

00:13:34 --> 00:13:35

Wa Ta'ala.

00:13:35 --> 00:13:37

He should recall, he should he should,

00:13:38 --> 00:13:39

you know, imagine

00:13:40 --> 00:13:41

how much mercy, compassion

00:13:42 --> 00:13:44

Allah subhanahu wa ta'ala has showed him has

00:13:44 --> 00:13:46

shown him in his life.

00:13:47 --> 00:13:49

Right? Meaning that he should consider his sins

00:13:49 --> 00:13:51

and how many of his sins Allah subhanahu

00:13:51 --> 00:13:53

wa ta'ala never exposed to the people.

00:13:54 --> 00:13:56

And if Allah Subhanahu Wa Ta'ala was so

00:13:56 --> 00:13:57

merciful with me,

00:13:57 --> 00:13:59

why should I not be also merciful with

00:13:59 --> 00:13:59

others?

00:14:00 --> 00:14:02

Right? Meaning that, you know, he should have

00:14:02 --> 00:14:02

a sense of shame.

00:14:04 --> 00:14:06

Because if he if he doesn't treat others

00:14:06 --> 00:14:07

the same way, then

00:14:08 --> 00:14:09

he can recognize that what Allah subhanahu wa

00:14:09 --> 00:14:11

ta'ala can conceal or can can

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

uncover all of my sins in public.

00:14:18 --> 00:14:20

One of my teachers, he used to say

00:14:22 --> 00:14:24

that Allah subhanahu wa ta'ala is so merciful

00:14:25 --> 00:14:27

that we commit sins all day and all

00:14:27 --> 00:14:27

night

00:14:28 --> 00:14:30

And sometimes Allah subhanahu wa ta'ala conceals those

00:14:30 --> 00:14:31

sins even from ourselves.

00:14:32 --> 00:14:34

That we don't realize it. But when we

00:14:34 --> 00:14:36

do Tawba, Allah subhanahu wa ta'ala forgives it.

00:14:36 --> 00:14:37

Because the question is like, you know, if

00:14:37 --> 00:14:38

a person

00:14:39 --> 00:14:40

he he he does Tawba, he repents to

00:14:40 --> 00:14:41

Allah Subhanahu Wa Ta'ala,

00:14:41 --> 00:14:43

does he have to recall all of his

00:14:43 --> 00:14:43

sins?

00:14:44 --> 00:14:46

What if he doesn't even know of the

00:14:46 --> 00:14:49

sins that he committed, right? But he makes

00:14:49 --> 00:14:51

a general dua, O Allah, forgive me my

00:14:51 --> 00:14:53

sins. So it you know, the Ulamas say

00:14:53 --> 00:14:55

that if a person is sincere in his

00:14:55 --> 00:14:57

Tawbah that all of his sins will be

00:14:57 --> 00:14:59

forgiven even the ones that he doesn't know.

00:14:59 --> 00:15:00

And so we ask Allah subhanahu wa ta'ala,

00:15:00 --> 00:15:02

oh, Allah forgive us of the sins that

00:15:02 --> 00:15:04

we know and those sins that we don't

00:15:04 --> 00:15:04

know.

00:15:05 --> 00:15:05

Right?

00:15:07 --> 00:15:08

And then he would say

00:15:09 --> 00:15:12

and I say rahim Allah because this teacher,

00:15:12 --> 00:15:13

he passed away.

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

So he would say sometimes and he would

00:15:16 --> 00:15:18

like he was a very soft hearted

00:15:19 --> 00:15:21

he was a very soft hearted teacher.

00:15:21 --> 00:15:23

He would oftentimes come to to tears when

00:15:23 --> 00:15:25

he would be speaking to his students.

00:15:26 --> 00:15:28

I remember once when the first time I

00:15:28 --> 00:15:29

was coming home,

00:15:30 --> 00:15:32

he hugged me, you know, before I was

00:15:32 --> 00:15:34

leaving and then he was tearing up.

00:15:34 --> 00:15:36

Like, I was his son leaving him for

00:15:36 --> 00:15:37

a long time. And he said, make sure

00:15:37 --> 00:15:38

you come back, you know. I'm afraid you

00:15:38 --> 00:15:39

won't come back.

00:15:40 --> 00:15:41

So he was very soft hearted. So he

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

would say, subhanAllah,

00:15:43 --> 00:15:45

with the the sincerity of his heart, he

00:15:45 --> 00:15:47

would say to the students that how merciful

00:15:47 --> 00:15:48

is Allah subhanahu wa ta'ala

00:15:48 --> 00:15:51

if people knew what thoughts pass pass our

00:15:51 --> 00:15:52

mind.

00:15:52 --> 00:15:54

He says even the types of thoughts that

00:15:54 --> 00:15:55

come into our mind when we're praying our

00:15:55 --> 00:15:56

salah, they would no one would wanna be

00:15:56 --> 00:15:57

friends with us.

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

Right? Like, the the types of thoughts that

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

come into our mind, people if they knew

00:16:02 --> 00:16:04

what those thoughts were, they wouldn't want to

00:16:04 --> 00:16:05

have any

00:16:05 --> 00:16:07

connection to us. That is the that is

00:16:07 --> 00:16:10

the of Allah Subhanahu Wa Ta'ala. That is

00:16:10 --> 00:16:12

how Allah Subhanahu Wa Ta'ala conceals our sins.

00:16:12 --> 00:16:15

So this is an incredible mercy. Right? And

00:16:15 --> 00:16:17

that's what and and and a person when

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

he

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

he wants to to conceal or yeah. He

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

wants to

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

uncover or he wants to spread, he wants

00:16:24 --> 00:16:26

to mention some something that's negative about another,

00:16:26 --> 00:16:28

he should think about that.

00:16:28 --> 00:16:30

And he should also think about how Allah

00:16:30 --> 00:16:33

subhanahu wa ta'ala, he has complete power

00:16:33 --> 00:16:34

over ourselves.

00:16:35 --> 00:16:36

And that if he wanted,

00:16:36 --> 00:16:38

right, that Allah

00:16:38 --> 00:16:41

could spread every single detail of our private

00:16:41 --> 00:16:42

life to to others.

00:16:43 --> 00:16:45

Right? That's the the the.

00:16:50 --> 00:16:51

Right. I was on the way here. I

00:16:51 --> 00:16:51

was listening to,

00:16:55 --> 00:16:56

60 Minutes. You know, 60 Minutes on the

00:16:56 --> 00:16:57

radio.

00:16:57 --> 00:16:58

And they were interviewing,

00:16:59 --> 00:17:01

inmates in a jail, I believe, in in

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

one in some African country.

00:17:04 --> 00:17:06

And one of them was singing a song.

00:17:06 --> 00:17:08

Right? He was singing a song about

00:17:09 --> 00:17:11

how when he comes out of jail, no

00:17:11 --> 00:17:12

one's gonna want to,

00:17:13 --> 00:17:15

you know, hire me and no one I'm

00:17:15 --> 00:17:16

gonna be alone even there. And he was

00:17:16 --> 00:17:18

talking about his fears of of going out

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

into the world and being a free man

00:17:20 --> 00:17:22

because no everyone will think when someone steals

00:17:22 --> 00:17:23

something that I was the one who stole

00:17:23 --> 00:17:26

because he was in in jail for for

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

theft.

00:17:27 --> 00:17:28

Right? That,

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

how am I gonna live my life when

00:17:31 --> 00:17:33

I will always be known as a thief?

00:17:33 --> 00:17:35

You know, I spent my 5 years, I

00:17:35 --> 00:17:36

did my time, but I'm just gonna be

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

known as a thief. How Allah Subhanahu Wa

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

Ta'ala can ruin the life of an individual

00:17:41 --> 00:17:43

if he so desires just by what?

00:17:44 --> 00:17:44

The will.

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

Allah subhanahu wa ta'ala can completely just destroy

00:17:47 --> 00:17:49

a person's life if he wants.

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

So you are completely at the mercy of

00:17:51 --> 00:17:52

Allah subhanahu wa ta'ala.

00:17:52 --> 00:17:54

And if Allah wants, right,

00:17:55 --> 00:17:57

that if you treated people in such a

00:17:57 --> 00:17:59

way that you expose their sins, don't you

00:17:59 --> 00:18:01

think Allah subhanahu wa ta'ala in a second

00:18:01 --> 00:18:02

could expose all of your sins to the

00:18:02 --> 00:18:03

people?

00:18:03 --> 00:18:04

Right. So that's

00:18:08 --> 00:18:09

the. Right.

00:18:09 --> 00:18:11

The first hadith of the chapter is

00:18:29 --> 00:18:30

that no slave

00:18:31 --> 00:18:32

conceals

00:18:33 --> 00:18:36

another slave, meaning his sins, in this world,

00:18:36 --> 00:18:37

except that Allah

00:18:38 --> 00:18:41

conceals him, meaning his sins, on the day

00:18:41 --> 00:18:42

of resurrection.

00:18:43 --> 00:18:45

This is narrated by Imam Muslim.

00:18:47 --> 00:18:47

So how how,

00:18:48 --> 00:18:51

ajeeb of a strange of a hadith. No

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

slave conceals a slave. Why did Allah, why

00:18:53 --> 00:18:54

does Allah

00:18:55 --> 00:18:56

use the the term to

00:18:56 --> 00:18:58

remind us that we are slaves.

00:18:58 --> 00:19:00

Right? So when you can when you when

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

you are oftentimes, like, you know,

00:19:03 --> 00:19:06

concerned about someone else's sins and you wanna

00:19:06 --> 00:19:08

expose their sins, we oftentimes forget that we're

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

also at the mercy of someone. Right? We

00:19:10 --> 00:19:11

are the slaves of Allah

00:19:12 --> 00:19:13

So here Allah Subhanahu Wa Ta'ala,

00:19:13 --> 00:19:17

Surah Alaihi Wasallam says, no slave conceals another

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

slave. Remind to remind you, you're a slave,

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

they're a slave also.

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

Right? If a if 22 inmates, right, know

00:19:23 --> 00:19:26

that, you know, they have like a or

00:19:26 --> 00:19:28

even 2 slaves, they have an oppressive

00:19:28 --> 00:19:29

master.

00:19:29 --> 00:19:31

And they know that, you know, if if

00:19:31 --> 00:19:33

the master is angry with 1, he might

00:19:33 --> 00:19:34

be angry with the other.

00:19:34 --> 00:19:36

Right? He shows a little mercy with his

00:19:36 --> 00:19:37

fellow slave.

00:19:37 --> 00:19:39

So if we both know that we we

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

are slaves of Allah, subhanahu wa ta'ala,

00:19:41 --> 00:19:44

then he will exert himself extra to show

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

compassion and mercy because every ab every slave,

00:19:47 --> 00:19:50

right, he seeks and desires mercy.

00:19:50 --> 00:19:52

So the the reward of concealing the sins

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

of another is that Allah, subhanahu wa ta'ala,

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

on the day in which all of the

00:19:55 --> 00:19:58

person's acts and deeds will be presented in

00:19:58 --> 00:19:59

front of all of humanity.

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

Right? On that day, Allah subhanahu wa ta'ala

00:20:02 --> 00:20:05

will conceal our sins. Right? Now there are

00:20:05 --> 00:20:07

2 types of, satah, right? There are 2

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

situations that require,

00:20:13 --> 00:20:15

a person to either conceal or to expose

00:20:15 --> 00:20:17

someone's sins. The one I might say that

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

there are times when a person

00:20:19 --> 00:20:22

must actually expose a person's sins. Right? And

00:20:30 --> 00:20:32

is I guess the same applies to the

00:20:32 --> 00:20:34

the first category. If if a person knows

00:20:34 --> 00:20:37

that he will commit a sin also, sometimes

00:20:37 --> 00:20:38

it is obligatory for him

00:20:39 --> 00:20:40

to reveal his own sins

00:20:41 --> 00:20:42

or potential sins.

00:20:43 --> 00:20:45

What is that circumstance in which a person

00:20:45 --> 00:20:46

must

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

reveal

00:20:47 --> 00:20:49

and expose his own sin or someone else's

00:20:49 --> 00:20:51

sin? So the UHNAM may say that the

00:20:51 --> 00:20:53

general rule is that when you

00:20:54 --> 00:20:55

fear an impending harm,

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

right,

00:20:57 --> 00:20:58

or you fear

00:20:59 --> 00:21:01

that the the the the infringement of the

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

right of another.

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

Right? The of of of the Ibad.

00:21:05 --> 00:21:07

That you know, for example, that you're about

00:21:07 --> 00:21:09

to kill someone. You're in extreme rage. You

00:21:09 --> 00:21:11

know you're gonna do something wrong. So now

00:21:11 --> 00:21:14

you must actually tell someone, warn someone that

00:21:14 --> 00:21:15

I feel out of control.

00:21:16 --> 00:21:17

So you don't I think,

00:21:18 --> 00:21:19

you know, you should you should try to

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

prevent me from it, right, or maybe you

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

should call an authority.

00:21:23 --> 00:21:24

Right? Why? Because the hack of someone else

00:21:24 --> 00:21:27

is involved. So when the the the the

00:21:27 --> 00:21:28

right of someone else is involved,

00:21:29 --> 00:21:31

then it is actually permissible and not just

00:21:31 --> 00:21:32

permissible but

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

also obligatory

00:21:33 --> 00:21:36

to expose someone's sins. And the the olema

00:21:36 --> 00:21:36

of,

00:21:37 --> 00:21:39

of Hadith, they they, when they write these

00:21:39 --> 00:21:43

large books of biographical dictionaries, these, Rijal works,

00:21:43 --> 00:21:45

right, in which they mention people's

00:21:45 --> 00:21:48

mistakes as narrators of Hadith or as individuals

00:21:48 --> 00:21:50

who who transmitted the the hadith of the

00:21:50 --> 00:21:51

prophet sallallahu alaihi wa sallam.

00:21:52 --> 00:21:54

Oftentimes, the first chapter of these books would

00:21:54 --> 00:21:56

be a chapter on the permissibility of ghiba.

00:21:56 --> 00:21:58

When is it permissible to actually do ghiba

00:21:58 --> 00:22:00

and when is it necessary to do ghiba?

00:22:01 --> 00:22:02

So for example, they mentioned a number of

00:22:02 --> 00:22:05

cases where it's necessary to conceal to conceal

00:22:05 --> 00:22:07

and when it's necessary to expose someone's sins.

00:22:07 --> 00:22:10

When they say it's necessary to conceal one's

00:22:10 --> 00:22:10

sins

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

in the field of Hadith, it's when that

00:22:12 --> 00:22:14

person's sin has nothing to do with his

00:22:14 --> 00:22:15

transmission,

00:22:15 --> 00:22:16

right,

00:22:16 --> 00:22:17

of of hadith.

00:22:17 --> 00:22:20

It doesn't affect his credibility as a narrator.

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

And when is it necessary?

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

That when this person, his his evil deeds

00:22:25 --> 00:22:27

of may affect what he is transmitting on

00:22:27 --> 00:22:28

the authority of the messenger of Allah, salallahu

00:22:28 --> 00:22:29

alaihi wa sallam.

00:22:30 --> 00:22:32

And they give a similar type of

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

a scenario for someone, for example, who's asked

00:22:35 --> 00:22:37

advice about another person.

00:22:37 --> 00:22:39

So let's say, for example, someone says, well,

00:22:39 --> 00:22:41

you know, what do you think about so

00:22:41 --> 00:22:44

and so for as a candidate for marriage

00:22:44 --> 00:22:46

for, you know, this girl, this this boy?

00:22:47 --> 00:22:49

And you know that that person has,

00:22:49 --> 00:22:51

you know, a past that's still affecting his

00:22:51 --> 00:22:53

present or will affect his future.

00:22:54 --> 00:22:57

Right? This person has you know, let's say

00:22:57 --> 00:22:59

he he's, you know, on drugs.

00:22:59 --> 00:23:02

And he's not going to expose that himself.

00:23:02 --> 00:23:02

Right?

00:23:03 --> 00:23:04

Now if someone says, what do you think

00:23:04 --> 00:23:05

about this boy

00:23:06 --> 00:23:07

for my daughter?

00:23:07 --> 00:23:09

And you conceal that person's sin,

00:23:10 --> 00:23:12

recognizing that this person's

00:23:13 --> 00:23:15

sin may negatively affect the marriage and negatively

00:23:15 --> 00:23:16

affect that girl.

00:23:17 --> 00:23:19

Right? Or that person's, let's say he's abusive,

00:23:20 --> 00:23:22

Right? Or you have someone who's like a

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

a counselor. Right?

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

And they have knowledge of a person's, let's

00:23:25 --> 00:23:27

say, you know, domestic abuse issues and in

00:23:27 --> 00:23:30

previous marriages. And someone comes to you and

00:23:30 --> 00:23:31

says and this is actually a very, I

00:23:31 --> 00:23:32

guess,

00:23:32 --> 00:23:35

a sensitive issue that, you know, I want

00:23:35 --> 00:23:36

I I know that so and so he,

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

you know, he he consults with you

00:23:38 --> 00:23:41

and they they have asked for,

00:23:42 --> 00:23:44

my daughter in marriage. Right?

00:23:45 --> 00:23:47

And I know that they've had previous marriages.

00:23:47 --> 00:23:49

What do you know about them? Right? Or

00:23:49 --> 00:23:51

someone who says to a therapist that, you

00:23:51 --> 00:23:52

know, I

00:23:52 --> 00:23:55

I wanna, you know, get an abortion in

00:23:55 --> 00:23:55

the morning.

00:23:55 --> 00:23:57

Right? So there's a hack of a child

00:23:57 --> 00:23:59

involved or a hack of a husband involved.

00:23:59 --> 00:24:00

Right?

00:24:01 --> 00:24:03

So now the person is is is sort

00:24:03 --> 00:24:04

of thinking well, you know, maybe I should

00:24:04 --> 00:24:05

conceal his sins.

00:24:06 --> 00:24:08

Right? This person's anger, maybe it's something in

00:24:08 --> 00:24:09

in his past.

00:24:09 --> 00:24:11

But then he thinks maybe it actually has

00:24:11 --> 00:24:12

to do with the right in the present

00:24:12 --> 00:24:14

or the future of someone someone

00:24:14 --> 00:24:17

else and it doesn't seem right to to

00:24:17 --> 00:24:20

to to, conceal that. So when it comes

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

to the rights of someone else, then the

00:24:21 --> 00:24:23

ulama must say that either it is

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

praiseworthy or in certain cases when it's like

00:24:26 --> 00:24:27

a life and death situation,

00:24:27 --> 00:24:28

it's obligatory,

00:24:29 --> 00:24:32

right, to actually expose that sin. But only

00:24:32 --> 00:24:34

to the extent that it is necessary.

00:24:35 --> 00:24:38

So, like, for example, Imam Taghuddin Suki and

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

Taghuddin Suki, father and son.

00:24:42 --> 00:24:45

Both great scholars of law and and hadith.

00:24:46 --> 00:24:47

So the father is in the in the

00:24:47 --> 00:24:49

house, and the and the son is at

00:24:49 --> 00:24:50

the door of the house, and he's playing

00:24:50 --> 00:24:53

and he sees a dog passing by.

00:24:54 --> 00:24:55

So he says in a derogatory manner,

00:24:57 --> 00:24:59

Oh, dog son of a dog.

00:25:00 --> 00:25:02

So the father reprimands him and says don't

00:25:02 --> 00:25:03

say that.

00:25:05 --> 00:25:06

So the the the son says to his

00:25:06 --> 00:25:09

father, oh, my father, isn't it a dog

00:25:09 --> 00:25:10

and the son of a dog? I mean,

00:25:10 --> 00:25:11

it's actually a dog. It's not a person.

00:25:11 --> 00:25:13

He wasn't speaking about a person but actually

00:25:13 --> 00:25:13

a dog.

00:25:14 --> 00:25:16

So the the the the the father said

00:25:16 --> 00:25:18

yes, but you said it in a condescending

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

manner.

00:25:19 --> 00:25:21

You said it to insult that dog.

00:25:21 --> 00:25:22

Right?

00:25:22 --> 00:25:23

So even if that's his reality,

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

right, then,

00:25:26 --> 00:25:29

the intention is is is what you look

00:25:29 --> 00:25:30

at and that was not necessary.

00:25:31 --> 00:25:31

Right?

00:25:32 --> 00:25:35

So for example, like, you know, somebody is

00:25:35 --> 00:25:36

from a particular,

00:25:37 --> 00:25:38

part of the world.

00:25:38 --> 00:25:40

Right? Someone like Punjabi.

00:25:41 --> 00:25:43

Right? Now he he may not consider that

00:25:43 --> 00:25:44

to be an insult

00:25:45 --> 00:25:47

nor do most people. But if someone says,

00:25:47 --> 00:25:48

oh, you're Punjabi.

00:25:48 --> 00:25:51

And in his heart, he has, like, you

00:25:51 --> 00:25:51

know,

00:25:52 --> 00:25:53

an evil intent.

00:25:54 --> 00:25:55

He intends to insult. He's, like, he's insulting

00:25:55 --> 00:25:56

that person.

00:25:57 --> 00:25:58

Right? Oh, that's because you're Punjabi or you're

00:25:58 --> 00:25:59

Punjabi.

00:26:00 --> 00:26:02

And then you say, you know, that's insulting.

00:26:02 --> 00:26:03

Well, aren't you a Punjabi?

00:26:05 --> 00:26:06

That would be incorrect.

00:26:06 --> 00:26:08

Why? Because of the intention.

00:26:08 --> 00:26:10

Similarly, if a person is asked about an

00:26:10 --> 00:26:13

individual, let's say, give you the same situation,

00:26:13 --> 00:26:15

you know, as a candidate in marriage

00:26:15 --> 00:26:18

And that person, you know, is asking about

00:26:18 --> 00:26:19

something that affects the marriage.

00:26:20 --> 00:26:23

And you say something like, completely unnecessary. You

00:26:23 --> 00:26:24

know when this person was a little, you

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

know, child, child? You know, he didn't do

00:26:26 --> 00:26:27

a sting job properly.

00:26:28 --> 00:26:30

Right? Or you said run around without pants.

00:26:31 --> 00:26:32

You know, it has nothing to do with

00:26:32 --> 00:26:33

marriage.

00:26:34 --> 00:26:36

But you want to you you you say

00:26:36 --> 00:26:38

that, you know, maybe just to get a

00:26:38 --> 00:26:40

shot at him. And

00:26:40 --> 00:26:42

then that would be impermissible as well. So

00:26:43 --> 00:26:46

So it is impermissible or necessary to expose

00:26:46 --> 00:26:48

the sins of others when it,

00:26:49 --> 00:26:50

when it when it,

00:26:51 --> 00:26:52

has to do with the rights of others,

00:26:52 --> 00:26:53

but only to the extent that it is

00:26:53 --> 00:26:54

necessary.

00:26:55 --> 00:26:57

And if a person does the opposite and

00:26:57 --> 00:26:59

he conceals the sins of others, Allah Subhanahu

00:26:59 --> 00:27:00

Wa Ta'ala

00:27:00 --> 00:27:03

will bless him with this magnificent reward in

00:27:03 --> 00:27:05

the akhirah of concealing his sins on the

00:27:05 --> 00:27:07

day that everyone will be embarrassed about, you

00:27:07 --> 00:27:09

know, what they've done in this world.

00:27:10 --> 00:27:12

We commit sins day and night and we

00:27:13 --> 00:27:15

are emboldened by the fact that Allah subhanahu

00:27:15 --> 00:27:16

wa ta'ala conceals them.

00:27:17 --> 00:27:19

That's what allows us to continue to to

00:27:19 --> 00:27:21

to commit them. Right? Look how people's behavior

00:27:21 --> 00:27:22

changes when they know there's a camera in

00:27:22 --> 00:27:23

the room.

00:27:25 --> 00:27:28

Right? So, if a person is constantly being,

00:27:28 --> 00:27:29

you know,

00:27:29 --> 00:27:32

protected by Allah Subhanahu Wa Ta'ala, he shouldn't

00:27:32 --> 00:27:33

let that become a means of raflah.

00:27:34 --> 00:27:37

Meaning like negligence. He shouldn't lose sight of

00:27:37 --> 00:27:40

of of Allah subhanahu wa ta'ala's mercy.

00:28:20 --> 00:28:22

Another way of looking at it is what?

00:28:23 --> 00:28:25

Look at the idea of maslaha.

00:28:26 --> 00:28:27

So if you come across a situation where

00:28:27 --> 00:28:29

you feel that you are being,

00:28:29 --> 00:28:31

you know, tempted to expose someone's sins and

00:28:31 --> 00:28:33

you have a this ethical question in mind

00:28:33 --> 00:28:35

that should I or should I not expose

00:28:35 --> 00:28:37

it, then a person should think about it.

00:28:37 --> 00:28:39

Does this serve anyone's interest?

00:28:39 --> 00:28:40

Right?

00:28:40 --> 00:28:42

Does this serve the the of an individual?

00:28:44 --> 00:28:45

And if it does, right, then you can

00:28:45 --> 00:28:48

explore explore it further. You could ask a

00:28:48 --> 00:28:49

scholar, like, you know, should I reveal this

00:28:49 --> 00:28:52

information about an individual or not? And if

00:28:52 --> 00:28:54

it doesn't, then but a person should be

00:28:54 --> 00:28:57

very particular about concealing it. Like for example,

00:28:57 --> 00:28:59

if a person he, you know, like in

00:28:59 --> 00:29:00

they they get job references.

00:29:02 --> 00:29:03

And job references, this is also a very

00:29:03 --> 00:29:05

touchy issue because if you, you know,

00:29:06 --> 00:29:06

incorrectly

00:29:07 --> 00:29:09

or without enough sufficient detail

00:29:09 --> 00:29:12

mention some negatives about a person, and then

00:29:12 --> 00:29:13

that continues in that industry, like in the

00:29:13 --> 00:29:16

banking industry, for example. Right? Like, the entire

00:29:16 --> 00:29:18

industry uses the same sort of reference system.

00:29:18 --> 00:29:19

So, if

00:29:20 --> 00:29:22

you do essentially mention conceal or you you

00:29:22 --> 00:29:23

sorry. Expose,

00:29:24 --> 00:29:25

and reveal a person's,

00:29:26 --> 00:29:28

you know transgressions or mistakes.

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

Then what can happen is that this person's

00:29:30 --> 00:29:32

entire life could be ruined. Right? He may

00:29:32 --> 00:29:33

not be able to get a job in

00:29:33 --> 00:29:35

the industry for for for good.

00:29:35 --> 00:29:36

And,

00:29:36 --> 00:29:38

and sometimes it is necessary. Right? Sometimes it

00:29:38 --> 00:29:39

is necessary.

00:29:39 --> 00:29:41

So it is something that a person in

00:29:41 --> 00:29:42

general must look at with the with the

00:29:42 --> 00:29:45

great amount of precaution. Whose is involved?

00:29:46 --> 00:29:47

How important is that

00:29:48 --> 00:29:49

meaning, like, whose interests,

00:29:50 --> 00:29:52

or special interest is is is involved?

00:29:52 --> 00:29:54

And to what degree do I need to

00:29:54 --> 00:29:56

expose this person's sin in order to accomplish

00:29:56 --> 00:29:59

that interest, right, or that benefit?

00:30:26 --> 00:30:29

So this hadith mentions that, Abu Horeira heard

00:30:29 --> 00:30:31

the messenger of Allah sallallahu alaihi wa sallam

00:30:31 --> 00:30:33

when saying that all of my

00:30:34 --> 00:30:36

my my community, I mean, my my entire

00:30:36 --> 00:30:37

ummah

00:30:37 --> 00:30:40

are forgiven except those who are Mujahireen.

00:30:41 --> 00:30:44

Mujahireen comes from jahar. Those who,

00:30:46 --> 00:30:49

do something in in public or out loud.

00:30:49 --> 00:30:51

Okay? But what does

00:30:51 --> 00:30:52

mean here?

00:30:53 --> 00:30:54

And that,

00:30:55 --> 00:30:57

the act of doing something

00:30:57 --> 00:30:57

in

00:30:58 --> 00:30:58

in,

00:30:59 --> 00:31:00

refers to here.

00:31:04 --> 00:31:06

Is that a man he commits some

00:31:07 --> 00:31:08

or he does some deed at nighttime.

00:31:12 --> 00:31:14

And then he awakens in the morning and

00:31:14 --> 00:31:14

Allah

00:31:15 --> 00:31:17

had concealed his sin.

00:31:17 --> 00:31:18

Right.

00:31:21 --> 00:31:23

But then he goes around saying, oh, so

00:31:23 --> 00:31:26

and so, I did last night or yesterday,

00:31:26 --> 00:31:27

such and such an act.

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

And he spent the entire night

00:31:33 --> 00:31:34

in a manner that Allah

00:31:34 --> 00:31:35

had,

00:31:36 --> 00:31:37

concealed his sin.

00:31:39 --> 00:31:41

And then he spends the day time doing

00:31:41 --> 00:31:43

what? Exposing what Allah had concealed.

00:31:44 --> 00:31:45

Again, how,

00:31:45 --> 00:31:46

profound is the expression

00:31:47 --> 00:31:49

that imagine what he a person is doing

00:31:49 --> 00:31:51

in the morning when he's telling people about

00:31:51 --> 00:31:53

what he committed at nighttime is that he's

00:31:53 --> 00:31:55

contradicting the will of Allah Subhanahu Wa Ta'ala.

00:31:55 --> 00:31:57

Here, Allah Subhanahu Wa Ta'ala was trying to

00:31:57 --> 00:31:59

do was was doing what? Concealing his sin.

00:31:59 --> 00:32:01

That was his desire. The desire of Allah

00:32:01 --> 00:32:03

Subhanahu Wa Ta'ala was where to be concealed.

00:32:03 --> 00:32:06

In the morning, he's contradicting that. So not

00:32:06 --> 00:32:07

only is it a repugnant act when it,

00:32:07 --> 00:32:09

you know, comes to the person himself and

00:32:09 --> 00:32:11

his own sin. I I mean, this is

00:32:11 --> 00:32:12

upon oneself.

00:32:13 --> 00:32:15

But on top of that, this person is

00:32:15 --> 00:32:16

what is like fighting with the will of

00:32:16 --> 00:32:18

Allah Subhanahu Wa Ta'ala. Here, Allah wants to

00:32:18 --> 00:32:20

conceal his sin. He wants to expose his

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

sin.

00:32:21 --> 00:32:23

Right? So this is called a mujahid.

00:32:24 --> 00:32:25

A person who,

00:32:26 --> 00:32:26

like,

00:32:26 --> 00:32:27

publicizes

00:32:27 --> 00:32:28

his his evil.

00:32:29 --> 00:32:31

Right? And as I mentioned before, a person

00:32:31 --> 00:32:33

who publicizes his evil can do so in

00:32:33 --> 00:32:34

a number of ways. Right?

00:32:35 --> 00:32:36

Essentially, it comes down

00:32:37 --> 00:32:38

to the person's intention.

00:32:39 --> 00:32:41

Sometimes a person intentionally

00:32:41 --> 00:32:44

publicizes what he did. Right? He's boasting about

00:32:44 --> 00:32:45

what he did,

00:32:45 --> 00:32:46

his sins,

00:32:47 --> 00:32:50

or he doesn't even consider it to be

00:32:50 --> 00:32:52

sinful even though it is a sin. And

00:32:52 --> 00:32:53

he goes and he like, you know, wants

00:32:53 --> 00:32:55

to become famous. He wants to build a

00:32:55 --> 00:32:57

reputation based upon it, right? Yeah, I killed

00:32:57 --> 00:32:59

so many people, right?

00:32:59 --> 00:33:01

Oh yeah, you know, I slept with so

00:33:01 --> 00:33:02

many women.

00:33:02 --> 00:33:04

Now that, you know and he he he

00:33:04 --> 00:33:05

doesn't consider it a Fahesha but it is

00:33:05 --> 00:33:07

a Fahesha. That's one type of Mujahtera.

00:33:08 --> 00:33:10

The other type of Mujahtera is the Mujihara

00:33:10 --> 00:33:12

of an individual or a person who publicizes

00:33:12 --> 00:33:16

his sin, you know, mistakenly. He doesn't intend

00:33:16 --> 00:33:18

to do so, but he does so without,

00:33:19 --> 00:33:20

like, having an eve even in, like, a

00:33:21 --> 00:33:22

the wrong intention in doing so.

00:33:23 --> 00:33:24

So if a person out of hafla, like,

00:33:24 --> 00:33:26

he's he's a hafla. He's just kind of

00:33:27 --> 00:33:28

not not a very aware you know, he's

00:33:28 --> 00:33:30

kind of a a neglectful person when it

00:33:30 --> 00:33:33

comes to concealing his sins or, you know,

00:33:33 --> 00:33:36

exposing his his sins. He just kinda doesn't

00:33:36 --> 00:33:37

have a filter.

00:33:38 --> 00:33:40

Right? That person will be treated different differently.

00:33:41 --> 00:33:43

But the one who actually intentionally,

00:33:44 --> 00:33:46

you know, spreads evil by

00:33:47 --> 00:33:49

normalizing it, by mentioning what he does in

00:33:49 --> 00:33:50

private,

00:33:50 --> 00:33:52

that person is the one who's is essentially

00:33:52 --> 00:33:53

intended with this hadith.

00:33:54 --> 00:33:54

Right?

00:33:55 --> 00:33:57

That he will not be forgiven. And this

00:33:57 --> 00:33:58

is it's really significant.

00:34:01 --> 00:34:03

All of my Ummah will be,

00:34:04 --> 00:34:07

you know, forgiven except the Mujahi. Everyone can

00:34:07 --> 00:34:10

be forgiven. Who does Doba? So the hadith

00:34:10 --> 00:34:12

cannot be taken literally that a person who

00:34:12 --> 00:34:12

even

00:34:13 --> 00:34:15

like popularizes sin. Let's say a person spent

00:34:15 --> 00:34:18

his entire life in an industry that's very,

00:34:18 --> 00:34:20

like, fehish, you know, like in in Hollywood.

00:34:20 --> 00:34:22

He spent his entire life in in, you

00:34:22 --> 00:34:24

know, in in the film industry or in

00:34:25 --> 00:34:27

musics, you know, rapping about, you know, the

00:34:27 --> 00:34:28

worst possible things. Like, just spread like, the

00:34:28 --> 00:34:30

most fashish person on the face of the

00:34:30 --> 00:34:32

earth. If he does Tawba and it's sincere

00:34:32 --> 00:34:34

Tawba, will he be forgiven?

00:34:34 --> 00:34:35

Right. Of course, it's the that

00:34:36 --> 00:34:37

he will be forgiven.

00:34:38 --> 00:34:40

So the hadith obviously refers to what what

00:34:40 --> 00:34:42

they call it Alwad al Shadid or Zajd

00:34:42 --> 00:34:43

al Shadid.

00:34:44 --> 00:34:44

Right?

00:34:45 --> 00:34:46

This is an exaggerated,

00:34:49 --> 00:34:50

an example of exaggeration

00:34:50 --> 00:34:52

in the expression of a punishment.

00:34:53 --> 00:34:55

It's as if this person will not be

00:34:55 --> 00:34:55

forgiven.

00:34:55 --> 00:34:57

Meaning, it's who will not be forgiven? The

00:34:57 --> 00:34:58

Mosheq.

00:34:59 --> 00:35:01

Right? Who dies on shirk. Not the one

00:35:01 --> 00:35:03

who who who repents from shirk. But the

00:35:03 --> 00:35:05

person who dies on shirk, none of his

00:35:05 --> 00:35:06

sins will be forgiven. Right?

00:35:07 --> 00:35:09

So it's as if the this person is

00:35:09 --> 00:35:11

so bad that he will not be forgiven.

00:35:11 --> 00:35:12

He will be like the person who will

00:35:12 --> 00:35:14

never be forgiven. Okay. One of my teachers

00:35:14 --> 00:35:17

used to say that when we explain away

00:35:17 --> 00:35:19

these ahadith, right, by saying that, it's not

00:35:19 --> 00:35:20

literal,

00:35:20 --> 00:35:22

he sometimes we lose the effect of the

00:35:22 --> 00:35:23

white.

00:35:23 --> 00:35:24

Right? Meaning Allah

00:35:25 --> 00:35:27

is is or the prophet is frightening us

00:35:29 --> 00:35:30

by saying, for example, the prophet

00:35:31 --> 00:35:31

said,

00:35:34 --> 00:35:36

The one who intentionally

00:35:36 --> 00:35:39

abandoned salah has committed kufr.

00:35:40 --> 00:35:40

Right?

00:35:41 --> 00:35:43

So the scholars will go to great lengths

00:35:43 --> 00:35:44

to explain what that means. And there's different

00:35:44 --> 00:35:46

types of kufr. There's a linguistic kufr. Right?

00:35:46 --> 00:35:48

And then there's like a technical kufr. And

00:35:48 --> 00:35:50

what's referred to here is either the linguistic

00:35:50 --> 00:35:52

kufr or it means like this person is

00:35:52 --> 00:35:54

doing the act of someone who is a

00:35:54 --> 00:35:55

kafir but not really a kafir. You know,

00:35:55 --> 00:35:57

there are all these different explanations. You explain

00:35:57 --> 00:35:58

away the hadith

00:35:58 --> 00:35:59

to

00:36:00 --> 00:36:01

essentially, you know,

00:36:01 --> 00:36:04

synthesize with our our aqidah. However,

00:36:05 --> 00:36:06

one of one of my teachers said that,

00:36:06 --> 00:36:07

you know, all that's fine

00:36:08 --> 00:36:11

for an for an academic discussion. But the

00:36:11 --> 00:36:13

in the power, right, the the rhetorical power

00:36:13 --> 00:36:16

of that statement is lost by explaining it

00:36:16 --> 00:36:18

away. So sometimes if a person has a

00:36:18 --> 00:36:20

sound aqidah, you leave it as it is

00:36:20 --> 00:36:22

because they understand this person is not literally

00:36:22 --> 00:36:24

going to become a kafir or mushrik by

00:36:24 --> 00:36:26

exposing his sins, by popularizing his sins. But

00:36:26 --> 00:36:28

imagine how severe it is in the eyes

00:36:28 --> 00:36:30

of Allah Subhanahu Wa Ta'ala that this person

00:36:30 --> 00:36:31

is being described as like unforgivable.

00:36:32 --> 00:36:33

It's unforgivable.

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

Right. So that's pretty severe. May Allah Subhanahu

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

Wa Ta'ala protect us.

00:36:45 --> 00:36:48

So this, the the the commentators explained that

00:36:48 --> 00:36:49

with a person, he

00:36:50 --> 00:36:51

he becomes part of the popularization

00:36:52 --> 00:36:54

of sin. Why is this person also not

00:36:54 --> 00:36:55

potentially forgiven?

00:36:55 --> 00:36:56

Because he may ask

00:36:57 --> 00:36:59

I mean, he or they they they explain

00:36:59 --> 00:37:01

it this way that a person may may

00:37:01 --> 00:37:03

ask for forgiveness for themselves, but they don't

00:37:03 --> 00:37:05

keep in mind the

00:37:05 --> 00:37:08

the idea that they may have established a

00:37:08 --> 00:37:09

tradition of sin.

00:37:10 --> 00:37:11

Right? They created a culture of sin or

00:37:11 --> 00:37:12

acceptability.

00:37:13 --> 00:37:15

Right? So they say, well, I'm not I'm

00:37:15 --> 00:37:16

not a racist. Right?

00:37:16 --> 00:37:18

But they created a sort of a platform

00:37:18 --> 00:37:19

for racists.

00:37:19 --> 00:37:21

Right? You'll be responsible for that

00:37:22 --> 00:37:24

even if you yourself were not directly the

00:37:24 --> 00:37:25

one who created that. Right? Or you did

00:37:25 --> 00:37:27

it yourself, you said, well, you know why?

00:37:27 --> 00:37:29

I see forgiveness for myself. But the messenger

00:37:29 --> 00:37:31

of Allah sallallahu alaihi wa sallam said what?

00:37:36 --> 00:37:38

The one who does a good deed or

00:37:38 --> 00:37:40

who establishes a positive tradition,

00:37:40 --> 00:37:42

he gets the reward of the one who

00:37:42 --> 00:37:44

does that sunnah as well as those who

00:37:45 --> 00:37:47

follow that tradition until the day of judgment.

00:37:52 --> 00:37:54

That the one who establishes, you know, an

00:37:54 --> 00:37:57

evil tradition, an evil practice, an evil culture.

00:37:58 --> 00:37:59

By doing what? By just

00:37:59 --> 00:38:02

kinda talking about sin in in in a

00:38:02 --> 00:38:04

in a way that makes it doesn't seem

00:38:04 --> 00:38:06

so bad. Right? That makes it seem like

00:38:07 --> 00:38:09

very light, but not even a sin at

00:38:09 --> 00:38:09

all.

00:38:10 --> 00:38:12

What happens is that then the the wizard

00:38:12 --> 00:38:14

of everyone who does that, like, the burden

00:38:14 --> 00:38:15

of everyone

00:38:15 --> 00:38:16

who commits that sin.

00:38:17 --> 00:38:18

Because it doesn't seem so bad if so

00:38:18 --> 00:38:21

and so is doing it. Right? You are

00:38:21 --> 00:38:22

responsible for their sin as well until the

00:38:22 --> 00:38:23

day of judgment.

00:38:24 --> 00:38:26

So maybe what the hadith means is that

00:38:26 --> 00:38:28

your your your your,

00:38:28 --> 00:38:31

Tawba is contingent your is acceptability is contingent

00:38:32 --> 00:38:33

upon what

00:38:33 --> 00:38:35

your attempt to remove that culture as well.

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

Mhmm. Right? I met in, in Pakistan. I

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

met a,

00:38:40 --> 00:38:41

a man from Ghana.

00:38:41 --> 00:38:43

He was about 60 years old.

00:38:44 --> 00:38:46

And he asked me to translate,

00:38:46 --> 00:38:48

in a beginner,

00:38:48 --> 00:38:49

Maliki fip text.

00:38:50 --> 00:38:52

And he seemed like a very knowledgeable person.

00:38:52 --> 00:38:53

He he spoke English, he spoke French, he

00:38:53 --> 00:38:55

spoke the local government languages.

00:38:56 --> 00:38:58

And so I asked him like, you know,

00:38:59 --> 00:39:00

what what the purpose of that,

00:39:01 --> 00:39:03

translation was. So he says, you know, I

00:39:03 --> 00:39:05

need to learn the religion really quickly.

00:39:05 --> 00:39:06

So I said, oh, have you, you know,

00:39:06 --> 00:39:08

you did you just accept Islam?

00:39:09 --> 00:39:10

I didn't know much about Ghana and the

00:39:10 --> 00:39:11

majority population.

00:39:13 --> 00:39:14

So he said, yes.

00:39:14 --> 00:39:16

I spent the last 40 years of my

00:39:16 --> 00:39:16

life

00:39:17 --> 00:39:19

doing missionary work for Christianity.

00:39:20 --> 00:39:22

He says, there are entire villages of Muslims

00:39:22 --> 00:39:23

that I have converted to Christianity.

00:39:24 --> 00:39:26

So I want to learn as quickly as

00:39:26 --> 00:39:28

possible. He was very insistent that you need

00:39:28 --> 00:39:29

to translate this as quickly as possible, and

00:39:29 --> 00:39:31

I was already studying at that time. He

00:39:31 --> 00:39:31

says, I

00:39:32 --> 00:39:34

I I need to go back as soon

00:39:34 --> 00:39:35

as possible

00:39:35 --> 00:39:37

so that I can go back and undo

00:39:37 --> 00:39:38

all the work that I had done.

00:39:39 --> 00:39:40

Right? To tell these people that I was

00:39:40 --> 00:39:42

wrong. What you guys had before was right.

00:39:42 --> 00:39:43

Right?

00:39:43 --> 00:39:45

So if a person, he's he creates what?

00:39:45 --> 00:39:48

A a wrong culture and tradition by popularizing

00:39:48 --> 00:39:50

haram, by popularizing the Fahesha,

00:39:51 --> 00:39:54

then perhaps that forgiveness is contingent upon,

00:39:54 --> 00:39:56

upon the attempt to counter that,

00:39:56 --> 00:39:59

you know, act of popularizing what is wrong.

00:39:59 --> 00:40:01

And that's perhaps why the Rasool Allah says

00:40:01 --> 00:40:03

that person is not forgiven.

00:40:03 --> 00:40:04

Right?

00:40:23 --> 00:40:25

The messenger of Allah Sallallahu Alaihi Wasallam was

00:40:25 --> 00:40:27

brought a person or a man called Shari

00:40:27 --> 00:40:28

ba Habran

00:40:28 --> 00:40:31

who had drunk hamar. Hamar is in, you

00:40:31 --> 00:40:33

know, wine or in,

00:40:34 --> 00:40:36

literally wine, but can then refer to also,

00:40:38 --> 00:40:39

what they call,

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

I don't know if they call it date

00:40:41 --> 00:40:44

wine, but an alcoholic intoxicating beverage made from

00:40:44 --> 00:40:45

either grapes or,

00:40:46 --> 00:40:46

dates.

00:40:50 --> 00:40:52

So Rasulullah said, we physically reprimand him. Right?

00:40:52 --> 00:40:54

Because the punishment for drinking alcohol

00:40:55 --> 00:40:56

or drinking,

00:41:18 --> 00:41:21

so this is an incident that takes place

00:41:21 --> 00:41:22

most likely early

00:41:23 --> 00:41:23

on

00:41:24 --> 00:41:26

after the prohibition of Khamer and after the

00:41:26 --> 00:41:28

prophet Sallallahu Alaihi Wasallam has made it very

00:41:28 --> 00:41:29

clear that it is prohibited.

00:41:29 --> 00:41:31

But before there is a very clear

00:41:33 --> 00:41:36

revelation as to what the specific punishment is

00:41:36 --> 00:41:38

for the one who drinks alcohol. In the

00:41:38 --> 00:41:39

time of the

00:41:40 --> 00:41:42

essentially, the the punishment becomes 80

00:41:43 --> 00:41:44

80,

00:41:44 --> 00:41:45

strikes.

00:41:45 --> 00:41:47

Right? Or 80 lashes.

00:41:47 --> 00:41:50

And there are some narrations that mentioned that

00:41:50 --> 00:41:52

during the the period the the hadith of

00:41:52 --> 00:41:54

Abu Bakr, he was 40.

00:41:55 --> 00:41:57

Right? And in this hadith, it's it seems

00:41:57 --> 00:41:58

that maybe even

00:41:59 --> 00:42:01

there wasn't any any, like, indication of what

00:42:01 --> 00:42:03

the punishment was. So some,

00:42:03 --> 00:42:04

of the companions,

00:42:04 --> 00:42:07

when this person was was being punished,

00:42:08 --> 00:42:09

they would they were striking him with their

00:42:09 --> 00:42:11

hands, others with their with their sandals,

00:42:12 --> 00:42:14

and others with their clothing. Right?

00:42:15 --> 00:42:17

So when the the punishment was complete

00:42:18 --> 00:42:20

and that man left, some of the people

00:42:20 --> 00:42:21

said,

00:42:21 --> 00:42:22

may Allah disgrace you.

00:42:23 --> 00:42:24

So Rasulullah

00:42:25 --> 00:42:26

said to them,

00:42:28 --> 00:42:29

do not say such.

00:42:32 --> 00:42:34

Do not Do not do not,

00:42:35 --> 00:42:38

support Shaitan upon him. I mean, against him.

00:42:38 --> 00:42:42

Do not support Shaitan in his, you know,

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

campaign against this man.

00:42:45 --> 00:42:47

Meaning what? That if the person has,

00:42:47 --> 00:42:50

you know, done Tawba, he's repented, he has

00:42:50 --> 00:42:51

asked for forgiveness and he has been punished

00:42:51 --> 00:42:53

and he's been purified. It's as if he

00:42:53 --> 00:42:55

didn't commit any sin. Now if you're asking

00:42:55 --> 00:42:57

for a Khiziyyah, you're asking for this person

00:42:57 --> 00:42:58

to be disgraced,

00:42:58 --> 00:42:59

then that is that is oppression.

00:43:00 --> 00:43:02

Right? I mean, these were people

00:43:03 --> 00:43:05

subhanAllah. Many of the companions when they committed

00:43:05 --> 00:43:06

these types of sins that,

00:43:07 --> 00:43:07

mandated,

00:43:08 --> 00:43:09

a a had.

00:43:09 --> 00:43:10

Right? A criminal punishment.

00:43:12 --> 00:43:13

They would come to the messenger of Allah

00:43:13 --> 00:43:15

sallallahu alaihi wa sallam And say, you Rasulullah,

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

I've committed zina. You Rasulullah, I drank I

00:43:15 --> 00:43:17

drank khabar. You Rasulullah, I did this. I

00:43:17 --> 00:43:18

did that. And

00:43:18 --> 00:43:20

Rasulullah salallahu alaihi wa sallam in the case

00:43:20 --> 00:43:21

of many of these,

00:43:24 --> 00:43:26

these confessions would turn away because that confession

00:43:26 --> 00:43:29

wasn't necessary. Allah subhanahu wa ta'ala con concealed

00:43:29 --> 00:43:30

it and it did not have to do

00:43:30 --> 00:43:32

with the right of another individual.

00:43:32 --> 00:43:34

So the the preferred practice in those cases

00:43:34 --> 00:43:36

is what is to conceal that sin.

00:43:37 --> 00:43:37

Right?

00:43:38 --> 00:43:40

If a person is has has has rectified

00:43:40 --> 00:43:41

their wrong,

00:43:42 --> 00:43:43

has even, like, ensured that he will not

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

continue that act. Maybe he used to drink

00:43:46 --> 00:43:48

alcohol. Right? Maybe he used to commit,

00:43:49 --> 00:43:50

you know, adultery.

00:43:50 --> 00:43:52

But now he's rectified that

00:43:52 --> 00:43:53

wrong.

00:43:53 --> 00:43:55

And he no longer is engaged in that

00:43:55 --> 00:43:57

act. Now if you are asked about that

00:43:57 --> 00:44:00

person, you know, and their past, you're supposed

00:44:00 --> 00:44:01

to conceal that because there's no right of

00:44:01 --> 00:44:03

anyone else involved that's going to be affected

00:44:03 --> 00:44:06

by it. Right? A lot of people who

00:44:06 --> 00:44:07

have a who have a bad past. Right?

00:44:08 --> 00:44:10

But if you look at their present, it's

00:44:10 --> 00:44:10

not

00:44:10 --> 00:44:13

They've turned that page in their life. Right?

00:44:13 --> 00:44:14

There are a lot of people if you

00:44:14 --> 00:44:16

look at their life before Islam,

00:44:16 --> 00:44:19

right? This is a life that, you know,

00:44:19 --> 00:44:21

wasn't regulated even by Islamic law. If you

00:44:21 --> 00:44:23

looked at that life,

00:44:23 --> 00:44:24

right,

00:44:24 --> 00:44:26

as a as a Muslim after they accept

00:44:26 --> 00:44:29

Islam, many people would not be able to

00:44:29 --> 00:44:30

kind of overlook that the fact that that

00:44:30 --> 00:44:33

was before Islam even. Right?

00:44:33 --> 00:44:34

How many people would like could they come

00:44:34 --> 00:44:37

out of prison? They accept Islam in prison

00:44:37 --> 00:44:38

and they try to integrate with the Muslim

00:44:38 --> 00:44:40

community, but no one wants them to integrate.

00:44:40 --> 00:44:43

Why? Because he's a thief, he's a murderer,

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

he did this, he did that. Right?

00:44:45 --> 00:44:46

So if

00:44:48 --> 00:44:50

so if a person has has

00:44:50 --> 00:44:52

a a a dantawba and then you continue

00:44:52 --> 00:44:54

to seek evil for them,

00:44:54 --> 00:44:56

right, then that is a great oppression. So

00:44:57 --> 00:44:59

taught the companions that this is tatkir for

00:44:59 --> 00:45:01

them. This is a form of purification.

00:45:01 --> 00:45:03

Once they've been purified, now in the eyes

00:45:03 --> 00:45:05

of Allah subhanahu wa ta'ala, they're pure, they're

00:45:05 --> 00:45:07

chased. They are, you know,

00:45:08 --> 00:45:08

at,

00:45:09 --> 00:45:09

at,

00:45:11 --> 00:45:12

they have a clean slate.

00:45:12 --> 00:45:14

So why do you now, you know, do

00:45:14 --> 00:45:16

dhoom upon them and upon yourselves by then

00:45:16 --> 00:45:17

seeking disgrace

00:45:18 --> 00:45:20

upon them? So that's a Shaitan.

00:45:21 --> 00:45:23

Shaitan's trying his best already, right? Why would

00:45:23 --> 00:45:24

you support Shaitan?

00:45:25 --> 00:45:27

Shaitan is trying to give that person any

00:45:27 --> 00:45:30

excuse to continue that act. And if you

00:45:30 --> 00:45:31

create this sort of,

00:45:32 --> 00:45:34

impression that this person, even after they've done

00:45:34 --> 00:45:36

whatever they could to atone for their sins,

00:45:36 --> 00:45:38

is still this a sinner,

00:45:38 --> 00:45:39

then what are you doing? You're telling that

00:45:39 --> 00:45:41

person, you know what? Just keep on doing

00:45:41 --> 00:45:42

it because no matter what you do, you're

00:45:42 --> 00:45:44

always gonna be a sinner.

00:45:44 --> 00:45:46

Right? So like that person who was saying

00:45:46 --> 00:45:47

that I'm always gonna be

00:45:48 --> 00:45:50

I I was thinking about this. Subhanallah. That's

00:45:50 --> 00:45:52

that's what happens. A person commits one mistake,

00:45:53 --> 00:45:55

they they they steal even in desperation.

00:45:56 --> 00:45:58

Anytime that someone loses money, what happens immediately

00:45:58 --> 00:46:00

is our people begin to suspect.

00:46:00 --> 00:46:03

In the in in India, Pakistan, you know,

00:46:03 --> 00:46:04

they have Nokas. Right? Servants.

00:46:05 --> 00:46:07

So oftentimes, the servants come from very poor

00:46:07 --> 00:46:08

backgrounds.

00:46:09 --> 00:46:10

So,

00:46:10 --> 00:46:12

there was there's an old old lady in

00:46:12 --> 00:46:13

a in a home.

00:46:13 --> 00:46:15

So there was an incident where one of

00:46:15 --> 00:46:17

the knockers, one of the servants had actually

00:46:17 --> 00:46:19

stolen some something, and they caught him.

00:46:20 --> 00:46:22

And he admitted to it. Right?

00:46:22 --> 00:46:23

And,

00:46:25 --> 00:46:26

basically,

00:46:26 --> 00:46:27

you know,

00:46:27 --> 00:46:29

he he basically said that, look, I know

00:46:29 --> 00:46:30

I'm in a desperate situation. I have this

00:46:30 --> 00:46:32

issue or that issue. And it wasn't justified.

00:46:32 --> 00:46:33

It was some issue, you know, he had

00:46:33 --> 00:46:35

to help take care of his parents and

00:46:35 --> 00:46:37

he was being given enough money, but he

00:46:37 --> 00:46:39

just, you know, he see found an opportunity

00:46:39 --> 00:46:41

and he made a mistake. And he admitted

00:46:41 --> 00:46:43

his mistake and everybody moved on. But the

00:46:43 --> 00:46:44

old lady in the house, you know, like,

00:46:44 --> 00:46:46

it's very hard for them to to, change

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

their perspective. Once

00:46:47 --> 00:46:50

the the elder matriarch of the family

00:46:50 --> 00:46:52

got this impression in her mind that this

00:46:52 --> 00:46:55

person is a thief, anytime anything went missing,

00:46:55 --> 00:46:56

if even, like, one of her rings was

00:46:56 --> 00:46:57

not where she thought it was to be,

00:46:57 --> 00:46:59

she's like, call him and you could say,

00:46:59 --> 00:47:01

where is it? You know? She immediately accused

00:47:01 --> 00:47:04

that person of stealing. And it became so

00:47:04 --> 00:47:05

comical, right,

00:47:05 --> 00:47:07

that at some point, you know, it was

00:47:07 --> 00:47:08

just like,

00:47:09 --> 00:47:10

anytime anything went missing, they would say don't

00:47:10 --> 00:47:12

tell so and so because she's gonna say

00:47:12 --> 00:47:13

that it was stolen.

00:47:14 --> 00:47:16

To the extent that this person eventually he

00:47:16 --> 00:47:17

left,

00:47:18 --> 00:47:19

another Nokor came into the house, right?

00:47:21 --> 00:47:24

Totally different name, totally different person, whenever this,

00:47:24 --> 00:47:25

you know, something would go missing,

00:47:26 --> 00:47:27

he would be blamed also.

00:47:29 --> 00:47:29

So,

00:47:30 --> 00:47:33

when this is what Shaytan is tries to,

00:47:33 --> 00:47:34

I mean, you know,

00:47:35 --> 00:47:37

there was an individual who came to me.

00:47:38 --> 00:47:40

This person had spent time. He had accepted

00:47:40 --> 00:47:44

Islam in prison. And ironically, he really strangely,

00:47:44 --> 00:47:45

he had accepted Islam.

00:47:48 --> 00:47:49

So he had actually gone he had committed

00:47:50 --> 00:47:51

a crime

00:47:51 --> 00:47:53

while his father was in prison.

00:47:54 --> 00:47:56

And his father had become Muslim in prison.

00:47:56 --> 00:47:58

And then he was in then went to

00:47:58 --> 00:47:59

prison. His father got out,

00:48:00 --> 00:48:02

and he then was in in prison.

00:48:02 --> 00:48:04

He also accepted Islam as well.

00:48:05 --> 00:48:07

So, he came out and then father and

00:48:07 --> 00:48:08

son had were basically came out in prison.

00:48:08 --> 00:48:10

It's really strange how Allah subhanahu wa ta'ala

00:48:10 --> 00:48:12

gives hidayah sometimes in the most

00:48:12 --> 00:48:13

unexpected of places.

00:48:14 --> 00:48:15

So, you know, you this person was having

00:48:15 --> 00:48:17

a very tough time. You know, he actually

00:48:17 --> 00:48:18

moved to the suburbs.

00:48:19 --> 00:48:21

But, you know, whenever he would be driving,

00:48:22 --> 00:48:24

small muffler problem, cops would pull him over.

00:48:24 --> 00:48:25

He'd lose his license. This and that. He

00:48:25 --> 00:48:27

was going through a lot of difficulty.

00:48:27 --> 00:48:29

So I used to support him from time

00:48:29 --> 00:48:30

to time whenever I could. And one day,

00:48:30 --> 00:48:31

I brought you know, I asked him to

00:48:31 --> 00:48:32

come

00:48:32 --> 00:48:34

to come to the house and was just

00:48:34 --> 00:48:35

talking to him. He says, you know, he

00:48:35 --> 00:48:37

came to get some some some support, and

00:48:37 --> 00:48:39

then I said, you know what? Just wait

00:48:39 --> 00:48:40

for a few minutes, man. You know? Like,

00:48:40 --> 00:48:42

just I wanna talk to you. So he's

00:48:42 --> 00:48:44

like, why? He's like, you know, we always

00:48:44 --> 00:48:46

we always kinda do this, but I never

00:48:46 --> 00:48:47

get a chance to kinda just sit with

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

you and ask how you're doing.

00:48:49 --> 00:48:51

So he started just talking about, you know,

00:48:51 --> 00:48:53

his his his problems, his wife's problems, and

00:48:53 --> 00:48:55

they're having medical issues. They couldn't get on

00:48:55 --> 00:48:56

Medicaid and all these problems, and I was

00:48:56 --> 00:48:57

just thinking, SubhanAllah,

00:48:58 --> 00:48:59

look how hard it is. But then he

00:48:59 --> 00:49:01

said something very strange. He said he just

00:49:01 --> 00:49:03

broke down. He said, you know, Mawana, he

00:49:03 --> 00:49:03

said,

00:49:04 --> 00:49:06

I can't tell you how every single day

00:49:06 --> 00:49:08

of my life I'm tempted to go back

00:49:08 --> 00:49:10

to the streets, to go to the very

00:49:10 --> 00:49:11

same corner where I used to sell guns,

00:49:11 --> 00:49:13

to go to the guy and still know

00:49:13 --> 00:49:14

him by name and got his number on

00:49:14 --> 00:49:16

my phone and said, dude, you know what?

00:49:16 --> 00:49:17

Just give me a couple of guns. I'll

00:49:17 --> 00:49:19

sell them for you. Right? I know where

00:49:19 --> 00:49:20

the drugs being dealt. I know the streets.

00:49:20 --> 00:49:22

I don't He says like every day of

00:49:22 --> 00:49:24

my life the greatest challenge is what? Going

00:49:24 --> 00:49:26

back to that old life Because it's he

00:49:26 --> 00:49:28

said, it's easy money.

00:49:29 --> 00:49:31

It's so easy to sell this stuff. Right?

00:49:32 --> 00:49:33

And every day I have it here, I'm

00:49:33 --> 00:49:35

trying to do the right thing. I I

00:49:35 --> 00:49:36

can't pay for my my my wife's, you

00:49:36 --> 00:49:37

know,

00:49:39 --> 00:49:39

medical

00:49:39 --> 00:49:42

bills. My child needs clothes. You know?

00:49:42 --> 00:49:44

I'm trying to study and trying to get

00:49:44 --> 00:49:46

my car keeps breaking down. Right?

00:49:47 --> 00:49:48

Car gets keeps getting,

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

what do you call it?

00:49:51 --> 00:49:52

What do they call it? Impounded?

00:49:52 --> 00:49:55

Right? All these problems I'm having. And he

00:49:55 --> 00:49:57

says, every day, Shaytan tells me, go back

00:49:57 --> 00:49:58

to that life. Go back to that life.

00:49:59 --> 00:50:01

So if we create this culture of what

00:50:01 --> 00:50:04

not allowing people to reform themselves to get

00:50:04 --> 00:50:06

out of that, then what are you doing?

00:50:06 --> 00:50:08

You're doing the iyanah of shaitan. You're becoming

00:50:09 --> 00:50:11

doing the work of the devil. Right?

00:50:12 --> 00:50:14

By basically making it impossible for people to

00:50:14 --> 00:50:15

change their themselves.

00:50:16 --> 00:50:17

So this was the Bab

00:50:23 --> 00:50:25

of May Allah subhanahu wa ta'ala make us

00:50:25 --> 00:50:27

amongst those people who Allah subhanahu wa ta'ala

00:50:27 --> 00:50:30

has concealed their sins in this world, and

00:50:30 --> 00:50:32

he got concealed our sins also in the

00:50:32 --> 00:50:34

in the next. And may Allah subhanahu wa

00:50:34 --> 00:50:36

ta'ala make us amongst those people who popularize

00:50:36 --> 00:50:38

good and not popularize evil. May he may

00:50:38 --> 00:50:41

he make us amongst those whose sun as

00:50:41 --> 00:50:42

right? Or whose traditions

00:50:43 --> 00:50:45

are followed in their era and after them

00:50:45 --> 00:50:46

on the day of judgment when our book

00:50:46 --> 00:50:48

of deeds is open, we will see

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

not only our own good deeds but the

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

good deeds of all those people who followed

00:50:51 --> 00:50:53

our traditions and followed our ways until the

00:50:53 --> 00:50:54

day of judgment.

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