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

Hamzah Wald Maqbul
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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: Summary ©

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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
		
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			a
		
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			the skill of.
		
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			How do you at that time where you're
		
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			really itching to to speak about someone's private
		
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			affairs
		
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			when you want to put someone down Right.
		
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			And you want to expose their sins.
		
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			At that at that moment, what sort of
		
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			mental exercise helps you
		
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			in concealing that sin at that time?
		
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			So he says a person should recall he
		
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			should do of the lutfa of Allah Subhanahu
		
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			Wa Ta'ala.
		
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			He should recall, he should he should,
		
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			you know, imagine
		
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			how much mercy, compassion
		
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			Allah subhanahu wa ta'ala has showed him has
		
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			shown him in his life.
		
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			Right? Meaning that he should consider his sins
		
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			and how many of his sins Allah subhanahu
		
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			wa ta'ala never exposed to the people.
		
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			And if Allah Subhanahu Wa Ta'ala was so
		
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			merciful with me,
		
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			why should I not be also merciful with
		
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			others?
		
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			Right? Meaning that, you know, he should have
		
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			a sense of shame.
		
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			Because if he if he doesn't treat others
		
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			the same way, then
		
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			he can recognize that what Allah subhanahu wa
		
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			ta'ala can conceal or can can
		
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			uncover all of my sins in public.
		
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			One of my teachers, he used to say
		
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			that Allah subhanahu wa ta'ala is so merciful
		
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			that we commit sins all day and all
		
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			night
		
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			And sometimes Allah subhanahu wa ta'ala conceals those
		
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			sins even from ourselves.
		
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			That we don't realize it. But when we
		
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			do Tawba, Allah subhanahu wa ta'ala forgives it.
		
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			Because the question is like, you know, if
		
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			a person
		
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			he he he does Tawba, he repents to
		
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			Allah Subhanahu Wa Ta'ala,
		
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			does he have to recall all of his
		
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			sins?
		
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			What if he doesn't even know of the
		
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			sins that he committed, right? But he makes
		
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			a general dua, O Allah, forgive me my
		
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			sins. So it you know, the Ulamas say
		
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			that if a person is sincere in his
		
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			Tawbah that all of his sins will be
		
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			forgiven even the ones that he doesn't know.
		
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			And so we ask Allah subhanahu wa ta'ala,
		
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			oh, Allah forgive us of the sins that
		
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			we know and those sins that we don't
		
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			know.
		
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			Right?
		
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			And then he would say
		
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			and I say rahim Allah because this teacher,
		
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			he passed away.
		
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			So he would say sometimes and he would
		
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			like he was a very soft hearted
		
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			he was a very soft hearted teacher.
		
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			He would oftentimes come to to tears when
		
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			he would be speaking to his students.
		
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			I remember once when the first time I
		
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			was coming home,
		
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			he hugged me, you know, before I was
		
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			leaving and then he was tearing up.
		
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			Like, I was his son leaving him for
		
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			a long time. And he said, make sure
		
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			you come back, you know. I'm afraid you
		
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			won't come back.
		
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			So he was very soft hearted. So he
		
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			would say, subhanAllah,
		
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			with the the sincerity of his heart, he
		
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			would say to the students that how merciful
		
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			is Allah subhanahu wa ta'ala
		
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			if people knew what thoughts pass pass our
		
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			mind.
		
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			He says even the types of thoughts that
		
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			come into our mind when we're praying our
		
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			salah, they would no one would wanna be
		
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			friends with us.
		
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			Right? Like, the the types of thoughts that
		
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			come into our mind, people if they knew
		
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			what those thoughts were, they wouldn't want to
		
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			have any
		
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			connection to us. That is the that is
		
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			the of Allah Subhanahu Wa Ta'ala. That is
		
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			how Allah Subhanahu Wa Ta'ala conceals our sins.
		
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			So this is an incredible mercy. Right? And
		
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			that's what and and and a person when
		
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			he
		
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			he wants to to conceal or yeah. He
		
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			wants to
		
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			uncover or he wants to spread, he wants
		
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			to mention some something that's negative about another,
		
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			he should think about that.
		
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			And he should also think about how Allah
		
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			subhanahu wa ta'ala, he has complete power
		
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			over ourselves.
		
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			And that if he wanted,
		
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			right, that Allah
		
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			could spread every single detail of our private
		
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			life to to others.
		
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			Right? That's the the the.
		
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			Right. I was on the way here. I
		
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			was listening to,
		
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			60 Minutes. You know, 60 Minutes on the
		
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			radio.
		
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			And they were interviewing,
		
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			inmates in a jail, I believe, in in
		
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			one in some African country.
		
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			And one of them was singing a song.
		
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			Right? He was singing a song about
		
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			how when he comes out of jail, no
		
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			one's gonna want to,
		
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			you know, hire me and no one I'm
		
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			gonna be alone even there. And he was
		
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			talking about his fears of of going out
		
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			into the world and being a free man
		
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			because no everyone will think when someone steals
		
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			something that I was the one who stole
		
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			because he was in in jail for for
		
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			theft.
		
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			Right? That,
		
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			how am I gonna live my life when
		
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			I will always be known as a thief?
		
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			You know, I spent my 5 years, I
		
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			did my time, but I'm just gonna be
		
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			known as a thief. How Allah Subhanahu Wa
		
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			Ta'ala can ruin the life of an individual
		
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			if he so desires just by what?
		
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			The will.
		
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			Allah subhanahu wa ta'ala can completely just destroy
		
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			a person's life if he wants.
		
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			So you are completely at the mercy of
		
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			Allah subhanahu wa ta'ala.
		
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			And if Allah wants, right,
		
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			that if you treated people in such a
		
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			way that you expose their sins, don't you
		
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			think Allah subhanahu wa ta'ala in a second
		
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			could expose all of your sins to the
		
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			people?
		
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			Right. So that's
		
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			the. Right.
		
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			The first hadith of the chapter is
		
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			that no slave
		
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			conceals
		
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			another slave, meaning his sins, in this world,
		
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			except that Allah
		
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			conceals him, meaning his sins, on the day
		
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			of resurrection.
		
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			This is narrated by Imam Muslim.
		
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			So how how,
		
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			ajeeb of a strange of a hadith. No
		
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			slave conceals a slave. Why did Allah, why
		
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			does Allah
		
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			use the the term to
		
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			remind us that we are slaves.
		
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			Right? So when you can when you when
		
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			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
		
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			also at the mercy of someone. Right? We
		
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			are the slaves of Allah
		
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			So here Allah Subhanahu Wa Ta'ala,
		
00:19:13 --> 00:19:17
			Surah Alaihi Wasallam says, no slave conceals another
		
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			slave. Remind to remind you, you're a slave,
		
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			they're a slave also.
		
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			Right? If a if 22 inmates, right, know
		
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			that, you know, they have like a or
		
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			even 2 slaves, they have an oppressive
		
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			master.
		
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			And they know that, you know, if if
		
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			the master is angry with 1, he might
		
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			be angry with the other.
		
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			Right? He shows a little mercy with his
		
00:19:36 --> 00:19:37
			fellow slave.
		
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			So if we both know that we we
		
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			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,
		
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			right, he seeks and desires mercy.
		
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			So the the reward of concealing the sins
		
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			of another is that Allah, subhanahu wa ta'ala,
		
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			on the day in which all of the
		
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			person's acts and deeds will be presented in
		
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			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,
		
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			a person to either conceal or to expose
		
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			someone's sins. The one I might say that
		
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			there are times when a person
		
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			must actually expose a person's sins. Right? And
		
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			is I guess the same applies to the
		
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			the first category. If if a person knows
		
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			that he will commit a sin also, sometimes
		
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			it is obligatory for him
		
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			to reveal his own sins
		
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			or potential sins.
		
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			What is that circumstance in which a person
		
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			must
		
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			reveal
		
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			and expose his own sin or someone else's
		
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			sin? So the UHNAM may say that the
		
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			general rule is that when you
		
00:20:54 --> 00:20:55
			fear an impending harm,
		
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			right,
		
00:20:57 --> 00:20:58
			or you fear
		
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			that the the the the infringement of the
		
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			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
		
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			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.
		
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			Right? Why? Because the hack of someone else
		
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			is involved. So when the the the the
		
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			right of someone else is involved,
		
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			then it is actually permissible and not just
		
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			permissible but
		
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			also obligatory
		
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			to expose someone's sins. And the the olema
		
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			of,
		
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			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.
		
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			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,
		
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			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.
		
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			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.
		
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			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
		
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			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.