Hamzah Wald Maqbul – Remedial Tasawwuf Series Speaking Dallas 11042017
AI: Summary ©
The speakers stress the importance of speaking the truth at the right time and avoiding negative speech, avoiding dis attached and constantly obsessed with one's own faults, learning from past experiences, avoiding dis attached and constantly obsessed with one's own faults, not killing each other and not caring about others' honor, not acknowledging someone's honor, and not giving false information. They also discuss the definition of sharia and the use of pictures in sharia, and the issue of toys being treated with respect. The speakers stress the importance of avoiding negative speech and being aware of boundaries and disregarding someone's honor.
AI: Summary ©
The prophet
says that a slave may say a word,
from the pleasure of Allah most high,
and they don't give that word a thought.
But because of it, Allah
will raise that slave many ranks.
And a slave may say or may speak
a word
from the anger of Allah most high or
that incurs the anger of Allah most high,
and they don't give that word any thought.
And because of it, it lands them in
the hellfire.
It lands them in the hellfire.
Again, this is one of the reasons that
Olamat considered considered, like, mocking certain things. People
and they mock them all the time. Things
that are a shiaar of the deen. Right?
Something, for example,
mocking the beard. It's known that Rasulullah salallahu
alaihi wa sallam had a beard. This is
the only reason the Muslims keep beards.
Mocking,
mocking, you know, the ulema, the old ulema,
they wrote these things like mocking the turban.
Nowadays, people don't understand rasulullah
used to wear a turban, So maybe it
doesn't
apply in the same context,
that it did from before.
But,
you know, those things
to mock them is as if you're mocking
the deen.
And mocking the deen, we don't joke about
we don't joke about the deen. And this
is one of the things that actually I
after I came back from Madrasa,
after having been out of the country for
quite a while,
I noticed there's a market
increase in the amount of blasphemy in in
media.
And this is part of the aqidah of
the the the Muslims
that
sin
is qualitatively
less
bad than
kufr,
than disbelief.
Blasphemy is disbelief.
The first amendment protects certain types of speech,
and a person might say that the first
amendment is a good thing. Why? Just because
you don't want the government, especially government that's
not based on any sort of divine revelation.
You don't want them getting up in your
affairs and, like, telling you what to say,
what not to say.
However, from
a point of view of Tassos which
indeed the constitution wasn't written from that point
of view.
A person should be very careful. There's no
freedom of speech. Don't say everything, laugh at
everything. That's why you should be careful even
who you listen to much less what you
say. Because sometimes listening to something will involuntarily
cause you to laugh or mock something,
which could be what You could become the
bad side of the this hadith, which is
what? A person may say something they don't
even think it's a big deal because of
which it lands them in the fire.
Allah be our protection.
And so this third third narration, it it's,
expresses the same idea in even more detail.
Who narrates that the messenger of Allah
said, a man may speak a word from
the pleasure of Allah to Allah, something that
pleases Allah to Allah.
And that person didn't think that this word
would get to the point that it got
to.
Because of that word, Allah ta'ala writes for
that person in his divine decree
that I'm pleased with this person until the
day I meet him.
What does that mean? Does it mean that
the day that you meet the day of
judgment the day I meet him is the
day of judgment. Does it mean that after
that it it can change? No. Because the
day of judgment is a day that starts
and it never ends. So every expression that's
or
something similar to that until the day that
that that I meet him or the day
that person meets Allah or whatever,
those are expressions meaning eternity.
Those expressions, they all mean eternity, that the
person is written for them in the divine
decree,
that this person is some of that someone
that Allah loves.
And
a person may speak a word from the
anger of Allah
from the divine anger,
and that person wouldn't have thought that that
that word is such a big deal
as it actually was with Allah
because of which Allah writes in the divine
decree
that,
this is a person that that that that
he's angry with until the day he meets
Allah ta'ala, meaning forever.
Now generally speaking,
preachers and,
whatnot will emphasize the negative
the negative aspect of
of a hadith like this that, you know,
don't say something bad, laugh at something bad,
mock something. Don't give your own opinions with
regards to to stuff. People give their own
opinions with regards to all sorts of things
that they should just really be quiet about.
You know, they'll say, well, you know,
you know, the nation of Islam, you know,
they, you know, they're Muslims, but we just
don't agree with them about no. They're not.
They worship a rug merchant from the east,
and they
say some dude from Chicago is a prophet.
It's pretty much open in Shadd Kofir.
You know, and
this is a this is a a a
maxim that the ulama have, and it's based
on a number of a hadith from the
prophet, sallallahu alaihi wa sallam.
That Kufr is all 1 it's all 1
Mila.
One might say, well, this type of, you
know, is better than that. No.
It's a Kufr is all 1 Mila. Ahlul
Kitab, Mushriqin, atheist, whatever it is. It's all
the same it's all the same Mila. There
may be legal differences
for reasons that that the unstudied person doesn't
understand
and how, the Khalil Kitab are treated from
other people. Otherwise, Kufr takes a person to
the same jahannam,
And it it really is it's the same
Mila.
This is substantiated by a number of a
hadith.
One of which is that that
the the the 2 of people of, of
2 different
will not
of 2 different nations or groups will not,
civilizations,
if you will, will not inherit from one
another.
And the the the the consensus of the
ulama,
I shouldn't say the consensus, but the preponderant
majority of the ulemas say that the meaning
of this hadith is that a Muslim doesn't
inherit from a kafir and a kafir doesn't
inherit from a Muslim through the mechanism of
miroth at the time of death. Rather, the
ulama would allow a person if a for
example, a Christian dies and have Jewish relatives,
they would allow the Jewish relatives to inherit
from one another. Why? Because the idea is
that
that the the the sharia doesn't doesn't doesn't
qualitatively
distinct distinguish between,
different types of kufr. All of them are
just kufr.
So, you know, people say all kinds of
weird things. How can you say their kafirs?
They say
It's plain to you. They said Allah is
a man and they believed in a prophet
after the prophet
The same thing can be said about,
about the the
the the Qadiyani sect that said that, a
Nabi came to Punjab in the whatever 1900
or 1800, I should say.
It's Kufir. It doesn't matter if a person
from amongst them is a half of the
Quran, which there's no Haifa of the Quran
amongst them. But even if they were theoretically
speaking,
that wouldn't matter.
Why? Because,
you know, the dean is wrong. But people
still all the time, they say, well, Sheikh,
how can you say they're not Muslims? They
say la ilaha illallah.
I said, you know, people say stuff like
that all the time. Those are also from
the jinns, from the type the genus of
of the types of things that a person
may say and they think they're saying something
really smart.
But what is it? It completely invalidates their
iman.
Why?
Because you cannot believe in that thing, and
you cannot believe in in what Rasuulullah
taught at the same time rationally. The 2
of them are not cannot be true at
the same time possibly.
And, the deen is not irrational.
So, you know, those those types of things
a person has to be careful if you
don't know what you're talking about. If it's
not, like, you know, if it seems that
the are all saying something and you have
your own opinion that's separate than them, then
you're going out on a limb. A woman
It's a hadith of the prophet
The person who wishes to be weird or
different, they'll be different than everyone in the
fire. Meaning what? The whole will go into
Jannah, and they'll be different at that time
as well.
May Allah
protect
us. Anyway, many preachers,
myself not being an exception, it seems,
will overemphasize
the negative part of this hadith.
However, I would also like to point out
the positive part of this hadith that a
person should be avid to say good things.
And,
unfortunately, most of us are mesquite people. We
don't know what good things to say. And
most of us, whenever we open our mouth,
end up causing more problem than we do,
benefit.
It's a very common condition and people have
gone through it that you said something, you
were trying to help or be nice, and
it just ends up making things worse.
The wonderful part is, Allata, I already gave
you a script. The mus'af is there. Read
it.
Dhikr, read it. The hadith of the prophet
say these things. The script is already written
for you.
Who knows when a person is reading a
certain thing from the of Allah
or
from the that a person when they say
it in the moment that they say it,
Allah
is pleased with the person. Why? Because you
presented yourself in front of Allah
in the the mode of the people that
he loves.
This is not something that's this is not
something that's,
completely
implausible
nor is it something that we don't have
an example of. The example of it is
what? Rasulullah, sallallahu
alaihi wa sallam, he what did he say
about the veterans of the Battle of Badri?
He says, what do you know about the
people who were present at the Battle of
Badri? That
didn't look at what's inside of their hearts
and say, do whatever you want after this
day you're forgiven.
Meaning what? There are deeds a person can
do. Many people, they live decades after that.
Their deeds that a person can do,
because of which Allah
will write that this person I'm pleased with
them. The rest of your life is just
a cherry on type. Your sins will not
harm you anymore nor will your and all
of your good deeds will just cause you
to raise and rank higher and higher. Now
the difference between them and between us is
that
the isn't
here to inform us whether that's happened or
not, and this is from the Akbar of
the. This is from the news that only
comes from the unseen. So we won't know
it happened,
but it
happens. So you should look for that.
You should try. You should make intentions. Sit
down. Open the and sit down and say,
Allah, make this these words that I say
from from from your kalam. Those words because
of which the like the hadith
like, it's written in the hadith that these
are the words that I'll say because of
which you
write that you're pleased with me until the
day that you you meet me, the day
that you see me.
Speaking the truth is like that as well.
Speaking the truth that there I mean, so
anyone who's like,
been successfully married for a decent amount of
time knows that speaking the truth all the
time is not like
just because something's true doesn't mean that you
you should say it
all the time.
But the idea is what? The idea is
that speaking the truth at the right time
in the right place. Someone's being oppressed. Somebody
is being,
their haptah is being taken away from them.
Somebody is being belittled with without just cause.
Someone is saying something and corrupting the, you
know, corrupting or insulting the ideas of the
deen.
It's, you know, the first amendment is there.
You can give them a job. You can
say something back to them.
Speaking the truth at the right time, it
could be one of those things that Allah
is proud of you that you you, you
know, the bottle doesn't abide in front of
you that you're able to say the truth.
Now this doesn't extend the things like, oh,
yeah. You should say, I mean, out loud
or you shouldn't. These are differences of opinion.
People think they're speaking the they're just making
a fool out of themselves by and causing
fitna amongst people by by talking about those
things. But there are some things that that
that that aren't like that. You see someone
being racist against another person. You and especially
under the cloak of Dean. You see somebody
lying,
to another person. You see somebody, you know,
and trying to steal their hack from them.
You see someone,
you know, you know, encouraging people to,
not follow, the the commandments of the dean
and follow some other, like, worldly imperative.
If you speak the truth at that time,
you should do it within your heart with
the idea that I'm saying this for the
for the pleasure of Allah Ta'ala. Because Allah
Ta'ala loves the people who speak the truth
in the face of,
injustice or in the in the face of
falsehood.
There are certain occasions which a person should
say something good and have
a good hope and a good intention
hope for reward from Allah
for their for for for for having said
that. And this is a saying of the
ulema, some people attributed to the prophet
although the attribution is weak.
But whether or not the attribution is strong,
the
meaning
is
correct.
95% of the time, it's better to stay
quiet.
Every now and again,
you'll come across a a somewhere that the
haka is very clear. It's not a difference
of opinion or a confusing matter.
In those cases, the person who in front
of the Haqq which is well known, it's
well known that Rasoolullah Sallallahu Alaihi Wasallam is
not from the south side of Chicago.
The person who is silent when it comes
time to say the truth, that person is
a tongueless shaitan.
So that's also, you know, like the, you
know, the idea is that
a person shouldn't open their mouth until the
benefit is clear. In those situations where the
benefits clear,
but it may be, like, awkward
or the benefit is completely spiritual,
and it's counterbalanced
by
a harm to your dunya, albeit a harm
that's less than the the spiritual benefit. In
those times, you should say something. That's what
the tongue is for.
Otherwise, again, just like we said, a person
is not supposed to just, you know,
take off their clothes and wander into the
forest and starve themselves to death with regards
to the dunya. The tongue is also if
the tongue was everything that came out of
it was evil, then the sunnah would be
just to cut it off and throw it
away.
But it's not there's there's a lot of
good things it was made for. It was
made for for for for taking the divine
name. It was first made for saying
A person should should,
use it for those reasons and not,
not miss that opportunity just because there are
other situations in which a person shouldn't use
the tongue.
Say to me a matter that I can
hold fast to. Give me a command that
I can hold fast to. He said,
say, my lord is Allah, then be steadfast
in in in in all of the things
that that entails.
I said, oh messenger of Allah,
what is the most frightening thing that you
fear for me? And he took his tongue.
He he took hold of his own tongue,
and then he said this.
It's a hadith narrated by Tirmidi, and he
said it's Hassan Sahih.
And
look. Both of the things that both of
the things that are mentioned, The the the
the command that Rasulullah
gave was something that has to do with
the tongue.
Say my lord is Allah
And in, there's also the expression comes
of,
just say Allah.
And both of these both of these wordings
are also
proofs for the the the
praiseworthiness and the virtue of dhikr, of making
the dhikr of the divine name.
It says, say say my lord is Allah
and then be steadfast in all the things
that that entails.
So the the thing that Rasulullah salallahu alayhi
wasallam commanded to starts with what? With speech.
And the thing that Rasool Allah sallallahu alaihi
wa sallam said was the most frightening thing
that he was afraid of
for for, the questioner was what? Also the
tongue.
So a person shouldn't
underestimate, he's a free country. I can say
what I want. Blah blah blah. That's fine
in, like, in front of a a judge
in a court in America.
I agree that's factually correct. In front of
Allah Ta'ala, there's no amendments
for a second. There's no amendment. In front
of Allah Ta'ala, there's no human being is
3 5ths of a person for the purpose
of taxation and polling. In front of Allah
none of that stuff matters in front of
Allah Ta'ala.
His hack over everybody is absolute. So a
person
should fear what what the outcome of their
speech is going to be on that day.
Who narrates
that the messenger of Allah
said, don't,
don't make great amounts of speech without the
mention of
without the dhikr of Allah Ta'ala.
For verily,
speaking much without mentioning Allah Ta'ala
is hardness for the heart,
And the most cursed of people is the
one who is whose heart is hard.
Meaning what?
Right? Aba'ad literally means,
Aba'ad literally means what? Means distant.
And to be distant from Allah to Allah,
obviously, Allah is,
you
know,
Allah is with you wherever you are.
Allah is closer to the slave than his
own his own carotid artery. Right? The the
artery that takes blood to the brain.
It's like the the connection between the heart
and the brain. That's basically
it's really close.
Right? So what does mean? It means furthest
from Allah to Allah's mercy, which is the
definition of being cursed.
The most cursed of people is the one
who has a hard heart, meaning the heart
that should be able to accept
the positive influence of revelation
and should be able to accept and benefit
from
the the the light of the divine mercy
and should be able to accept and benefit
the the the the the light of a
good word or of a good deed. It's
completely it's like, you know, a person, you
know, he says here, I got I got
you a laptop. And no matter how much
you plug in the charger, it doesn't turn
on. No matter how much you click the
the keys and push buttons, it doesn't do
anything. It's just a form of a laptop.
It's completely useless. It's a form of a
phone, but you can't call anyone
and, you can't, you know, send an email
from it. What is completely pointless. Right? The
heart, if it becomes defective like that, this
is a sign of Allah's curse on a
person.
So the dhikr of Allah
people should be
avid that it should be made. They should
pause when they speak with, you know, one
another.
They should pause and make sure that Allah
ta'ala is mentioned, and that can be done
by simple things.
Again,
saying inshallah and saying
and saying these things not in the colloquial
way that we say them, but actually to
remember Allah
That's why these things are part of the
the the speech of people who come from
Muslim cultures
is because the influence of Rasoolullah sallallahu alaihi
wa sallam sunnah on people's conduct.
People should gather together in their gatherings. They
should have majalis of dhikr as well. They
should spend some time that's
in the listening to the recitation of the
Quran or in repeating the divine name
or in hearing the hadith of the prophet
in different people, their dispositions,
connect with with different forms of the dhikr
of Allah ta'ala. Someone's more academic will
connect more with the teaching and learning.
Somebody, you know, they may connect more with
speaking about things and hearing, you know, good
speech or of
exhortation and preaching.
Somebody,
you know, usually the person whose heart is
the most clear, they prefer just to hear
the divine name and say the divine name
or at least remember it inside of their
heart.
These things we should do them. It's not
possible in every gathering. If you go back
to your, like, relatives and, you know, like,
hey, guys, your cousins and your uncles and
everyone's like, let's make zikr right now. And
they'll laugh at you and probably all of
them will commit kufr in laughing at you.
And so, you know, if that's the case,
then don't do it. Just, you know, say
inshallah
or alhamdulillah when you're able to and that
counts that counts for you. Right? But the
idea is this is that inshallah then once
you
have your own home
and you have your own children and you
are the head of your family and your
household, then you should move things in that
direction.
It's good. It's a good thing, you know,
like, you the course pack. You don't don't
give a ban about it if you don't
know what you're talking about. Just sit and
read the hadith of the prophet sallallahu alaihi
wa sallam, read the translation. These things there's
a lot of
and our conversation of 3 hours just by
mentioning 1 hadith of the prophet sallallahu alaihi
wa sallam, it will become it will it
will have barakah, it will be something that
you will,
be a cause of happiness for your yomukiyama.
Whereas that majlis and that gathering in which
much speech is made in Allah and His
Rasool, sallallahu alaihi wa sallam, aren't mentioned,
that that that that gathering will be a
source of regret on the day of judgment.
It comes to the hadith of the prophet
sallallahu alaihi wa sallam that the people who
who get up from a gathering in which
Allah's,
remembrance isn't made. It's as if they were
just sitting around the the carcass of a
dead animal.
It's gonna smell bad. It stinks. A person
will say, why were we doing that? A
person will regret it just like they'll regret
having sat around the the dead and and
and rotting carcass of an animal.
Who narrates, he says,
who
uh-uh he narrates that I said oh messenger
of Allah what is salvation? What is being
saved?
What does that look like?
He said,
hold fast to your tongue.
Meaning,
don't just let the tongue fly when it
wants to. Restrain it.
Right? Let your house be spacious for you.
It's not a commandment to build large houses.
It's an expression meaning what?
Spend more time in your home rather than
in public spaces.
Why?
Because inside a person's own home, you know,
generally speaking, they're not gonna rob anyone. They're
not gonna cheat anybody. They're not gonna
commit. They're not gonna see the haram. They're
not gonna get drunk, etcetera.
Why? Because those things are not in the
home.
Let your house be expansive for you.
Set your house up in in in a
in a in a way that you can
you can you you can,
you know, you can live there. You can
spend more of your time there than than
not. Again, there's exceptions to this. There's times
in which it's a blameworthy for a person
to stay home.
The hour of
is haram for you to stay home.
But the exceptions don't teach you about the
rule. Once you're done with everything else that
you have to do, go to work, go
to school, go to the masjid, all that
stuff,
the rest of the time, it's superior for
a person to spend it in in their
home. Why? Because the means of disobedience are
not there.
And, if they are,
get rid of them.
So so, well, actually, you know, there's a
6 pack of beer in my fridge. Then
throw it away.
Don't give it to the neighbor. Open every
can and pour it out into the sink
and throw it away.
Alright. Well, Sheikh, you know, it's TV and
okay. Get rid of your TV then.
My phone. Get rid of your phone.
But then
I need it for work. Okay. Then use
it when you leave the house.
Leave it in your the glove compartment of
your car. Don't take it into your house.
I mean, different people are different. Some people,
they have different needs than others,
with regards to all of these things. But
the idea is this, is that set up
your home in a way that it's conducive
to live your life, how you know you
should live, and then live there
rather than getting caught up in in in
other, nonsense and silliness. And if you're living
your life inside the mall, then
that's going to be the, you know, the
influence and whoever is setting up the shops.
They don't care for your. They're trying to
make a buck. So whatever happens happens.
The deck is stacked against you. But inside
of your home, it's generally speaking,
inside of your home, it's easier to,
avoid disobedience than than outside.
It's a remember your remember your sins and
cry about them.
And this is a concept in the deen
as well. The most foul of people are
the ones that scrutinize
others others
faults. The most beloved of people, the most
beloved of people to Allah subhanahu wa ta'ala
and the most noble of people are the
ones who, what? They're so preoccupied with their
own faults that they don't even see the
faults of other people.
And this is a constant. This is a
constant
in terms of,
describe the of Allah, the people of sainthood
and the people of Allah Ta'ala's
love. That there there are people you'll read
it again and again from across times and
across lands
that those were the people who constantly would,
you know,
they were constantly obsessed with their own faults.
The idea is what? If you're cognizant of
your own fault,
you'll a, repent for it and Allah accepts
the
sincere repentance.
B, if you're constantly
agonizing over it,
you will
do more to rectify it. And
if
you're not able to completely rectify it, you'll
at least cover it up and hide it
better.
You know, like, if you're gonna whatever. Go
on TV or whatever and you look a
scar across your face, they'll powder it and
they'll, you know, what because you're aware of
it. If you're not aware of it, then
that that that egg will never be never
be fixed. It will never be covered up.
It won't you won't do anything. It will
just harm you in this world. It will
harm harm you in the hereafter.
There's no shame rather there's a honor in
a person remembering their sins and weeping over
over over them. Allah
make us those who weep in front of
him because the hellfire doesn't touch the eye
that that cries for Allah sake.
The hellfire doesn't touch the eye that cries
for Allah's sake. And the person whose heart
is hardened. So, you know, nothing wrong with
me. The person who's complete and insensitive to
any of these things. That person is the
most cursed by Allah Subhanahu Wa Ta'ala.
All of the limbs, and here by the
limbs we don't mean merely physical but spiritual,
all of the spiritual organs,
whole everything body, physical and spiritual.
All of them, they humble themselves. They ask
very humbled with great humility.
They they humble themselves
and they say,
to the tongue,
in humility, pleading, begging the tongue
that fear Allah ta'ala with regards to our
affair.
Because if you are straight, then our affair
is straight. And if you're crooked, then all
of our affair will become
And
who, that the messenger of Allah
said, asked asked his companions,
do you know what reba, what backbiting is?
They said, Allah and his messenger know best.
This is a beautiful thing about the Sahaba
radiallahu anhu.
What did they say? When Rasulullah salallahu alayhi
wasalam would ask him a question, they would
say Allah and his messengers
know best.
It was from their humility.
Nowadays, everyone's a smarty pants. Well, in my
opinion, according to my research, shut up,
man. If someone knows more than you or
there's even a possibility that they know more
than you, when they ask a question,
if you say like, yeah. Can you tell
me?
If you already knew and they say something
you knew already.
No loss. No skin off of your back.
If you say, yes. I know. And you
blurt something out and stop them from saying
something that you possibly didn't know, then you're
not gonna learn anything ever again.
This is a big problem. People who think
that they know, they close the door of
learning on themselves. That's why you'll see people
of great knowledge, they always they're always interested
to hear what other people have to say.
Why? Because they might learn something new.
In fact, sometimes that chance is so remote
that rarely will they actually learn something new
because they know so much. But because the
possibility exists, they cannot resist.
Why? Because they love to learn things. If
you love to feel like you know everything,
then you'll get that feeling, but you're not
gonna learn anything.
So, this is the that trained
the
with. He would ask them questions so many
times
and they would say, what?
Allah and his mess Allah and his messenger
know
best.
He said
that backbiting is to mention
your brother in a way that they would
would dislike.
They asked, Yarsulullah,
what if the thing I mentioned is true?
They said, if the thing you mentioned is
true, then you back bit him. And if
you,
if the thing you mentioned isn't true, then
you slandered him. It's a different sin. It's
it's a it's a it's a different sin.
Both of them are haram. Both of them.
Slandering another person completely haram.
Slander is to say something about someone that's
not bad about someone that's not true. And
libel is to do the same thing in
print. It's slander but it's in
print. All all of the above are haram.
Abu Bakr, who is not Abu Bakr radiAllahu
anhu, but a different companion.
He narrates radiAllahu ta'ala Anhu that the messenger
of Allah sallallahu alaihi wa sallam said in
his on
the day of, on the day of, which
is the 10th of what we call
except for when you're in Hajj, there's no
is for people who are not in Hajj.
When you're in Hajj, it's called and there's
different set of rituals that you do. Right?
If you're in Hajj, you don't pray the
Eid prayer.
So it's called
for the person in Hajj. He said, in
his on the.
But whether you're in Hajj or you're not
in Hajj, the one thing that's consistent between
both of them is that the 10th of
is the most sacred day in the entire
year.
The most sacred night of the entire year
is and
the most sacred day of the entire year
is what?
The 10th of.
And so on the 10th of the on
the Yom Al Nahar, when he's in Mina,
which is out of all of the places
in the world, it's the most sacred place
to be
on that.
The Ulamas say that there's more reward in
being in Mina on that day than there
is in being in the Haram Sharif and
and touching the black stone. Why? Because that's
the where
was on that day.
That's why people even though they have hotel
rooms, their hotel rooms are empty in front
of the Haram Shaddif, they stay in tents
like all boxed. Anyone here done Hajj
before?
Yeah. Mina is, like, not
super
spacious accommodation. You're you're basically crammed in real
tight.
But people do it because
the Muslims love Allah and they love to
follow the sunnah of the prophet
This is a very sacred time and a
very sacred place.
How many times did Rasulullah
make Hajj? He only
profile,
appearance that he had. He passes away less
than 4 months after, after that.
So it's in the last part of his
life. So they call it the farewell Hajj
even though it's the only Hajj he ever
did.
He said
so okay. And this is another thing to
keep in mind. This is the largest gathering
that he ever addressed
They say that upwards to per over a
100000 people were present.
Upwards to over a 100,000 people were present
at this gathering. What did he choose to
say? It's a very important time and in
a very important
place. And this is not, this is not
the entire
this is not the entire,
what you call,
speech.
This is a snippet of it. It's a
it's a it's a very important snippet that
said
what? Said indeed your blood and your wealth
and your honor are sacred and inviolable for
you just like this day is sacred.
Why? Because the
the 10th of the is the most sacred
day of the year.
And this,
month of yours is sacred. The month of
is the most sacred month in the year.
Even more sacred than Ramadan.
Even though you don't eat samosas and pakoras
in it, it's still more sacred.
Even though the, you know, the Masjid may
not have as as many fundraisers, it's still
more sacred.
In the the Haram. The Haram is the
sacred boundary that surrounds,
which the Arabs all universally,
whether in Islam or in, they considered it
to be sacred.
You consider even the the they used to
if they had they executed someone.
It would kill Muslims. They would capture them.
They'd execute them. What would they do? They
would walk them out out of the haram
to or to the hills somewhere outside of
that sacred boundary that surrounds
and then they would kill them there. They
would not kill them inside of the Haram
because of its sacred status. Obviously,
that's not a very good way of respecting
Haram either by killing an innocent man, by
walking them outside. So they understood one small
part about
about venerating Allah and they missed, like, a
whole the bigger picture.
But the idea is that the that that
place was sacred as well. Mina is inside
of the of the Haram.
Mina and Muzdalifa are inside of the Haram.
Arafat is outside.
Arafat is outside of the outside of the
Haram. There's a whole discussion with regards to
whether standing in Arafat is
more more,
carries more reward and virtue or the the
tawafel, tawafel, ifada and Hajj. But you can
come to fit class for that discussion. We're
not gonna talk about it right now.
But,
but what is saying?
He says
these these three things are sacred. What? The
blood of, of of a Muslim and the
property of a Muslim in the honor of
a Muslim
are sacred like this day is and this
month is and this this this land.
And then he turned to the heavens
and he he asked
Allah to allies, have I not delivered this
message to them?
Have I not delivered this message? And the
in unison, they they they exclaimed
they they explained, yes, you delivered this.
Now what I want to bring your attention
to is the the idea that most of
us know killing each other is haram.
And we're pretty diligent about not killing each
other.
Even maybe if 1 or 2 of us
killed someone, it's, like, not like every day.
You know what I mean? It, like, like
happened and you're like, yeah. I shouldn't have
done that. Right? We understand it's a bad
thing.
We also know that that stealing other people's
property and damaging other people's property is haram.
We're generally diligent about not intentionally doing those
things.
However, the third thing which is mentioned
in the same line,
which is what? The honor of other people,
we don't care about those things.
We mock each other. We dog each other.
We're not careful about how we address one
another in public
or in private for that matter.
We have no we have no care about
those things.
Whereas, we have to we you have to
have care about just because, you know, even
if you don't like a person, the person
who says
their father with Allah, it's a part of
the of of the
that that person is a of Allah.
You have to be very careful about how
you deal with that person's
honor. Even if the person, for example, they
sin privately,
you don't have the right to expose that
publicly.
Even if it's something they're doing which is
haram. You don't have the right to do
it. Why? Because the honor of another person
is inviolable.
Just like if someone did something haram, it
doesn't give you, like, you know, a free
free,
pass to steal their stuff or to kill
them. It also doesn't give you a free
pass to smear that person.
The only exception to that is what the
person who doesn't bother to
doesn't bother to hide their sins.
That person has themselves it's like a person,
you know, it's not stealing if a person
throws their money out in the street.
Right? Whoever picks it up, picks it up.
It's not stealing anymore. That person did it.
It's not like you're allowed to go and
yank their property just like that. If they
throw their honor into the garbage,
then in that case, you won't have it's
not sinful for you to mention that in
front of other people.
But then again, it doesn't mean mention it.
It means there's no sin in mentioning it.
Otherwise, the rule for speech is what? If
there's no benefit in it, you stay quiet.
Because the idea that there's no sin in
it is a legal pronouncement.
But in terms of the soul of, in
terms of the condition of your own heart,
you have you know, there it's harmful for
you to just say bad stuff about people.
There's a a imam Ghazali
narrates one of the,
a hadith about Sinai, Isa, alayhis salam,
that he was passing, walking by with his
companions, and they saw the rotting carcass of
a pig.
And he,
commented how,
beautiful and white the teeth were.
And after a long time after being disturbed,
said that Islam's
disciples asked him
that why did
you that was like a disgusting that was
like a rotting carcass of the pig. Even
the sharia of the, they know it's an
unclean animal.
It was a rotting carcass nonetheless,
of the most foul and filthy of animals.
So why did you say that? Why did
you say that nice thing about that rotting
pig?
He
said, I saw and I I I felt
just as disgusted as you you all did.
And then I felt the need to say
something good, lest I say something bad and
I become
habituated to speaking evil about God's creation.
So even if you're not going to be
punished, even if there's no sin in saying
something bad, it doesn't mean that you have
to say
it. Right? So if somebody is, you know,
a drunkard
and an alcoholic,
then you don't have to you don't have
to like announce that to the world.
If someone your friend is like, yeah. So
and so wants to borrow my car. In
that case, you can go ahead and tell
them.
You probably should go ahead and tell them
this person's alcoholic. They have a problem. You
should probably not lend them the car the
car. That's a that's a
that's a very legitimate reason to say it.
But if there's no reason to say it,
then then even then even just the the
fact that something is not haram is not
a reason to do it. There are many
things that are not haram that a person
should abstain from.
The law is a floor, a minimum level
of conduct that a person should have. Just
because something's halal doesn't mean that a person
should say it.
I could give Jumak Sotba
wearing
a pink dress.
Okay, fine. Someone might say, okay, That should
be a business. Okay. I'll wear a pink,
thobe.
Just because it's not haram, doesn't mean it's
a good idea.
And there are a lot of other examples
I can give, but sometimes my examples are
so over the top that they
serve as a distraction from the the the
content that I'm trying to deliver. The idea
is just if something's not haram,
it doesn't mean that it's a it's a
good idea.
So with regards to,
with regards to what we
what we just finished,
talking about the the honor of other people
is is is sacred. The honor of other
Muslims is sacred,
and people just kinda miss out on the
idea that it's, you know,
harming it is just as bad as
as as, as as physically assaulting a person
or or or stealing their property
or harming or damaging their property.
And
this is a sub chapter with regards to
the the prohibition
of
obscene speech,
obscene and foul speech.
Meaning, talking about things that are obscene
and and cursing, using bad language.
And this is something, unfortunately,
people have no shame with regards to these
things anymore.
And cursing is also considered to be, you
know, it's not a big deal anymore. People,
who should be otherwise respectable people,
they'll liberally and without need, you know, you
this is the f word and this word
and that word. They'll use all of these
expressions that are not
that are not part of the the, you
know, like, they're not part of the the
demeanor of a Muslim.
Those words sometimes
sparingly if like in a year one time
someone uses some harsh word in order to
drive home a point in a specific situation
where they know that no one's gonna listen
unless they say that.
Maybe there can even be a discussion regarding
whether it's permissible or not. But for no
reason, when you could have gotten your point
across without using it, there's no there's no
benefit. Why?
What did we say? Everything you say, a
copy of it is sent into your heart.
If you want to die an iman, you
want the last words, your last words to
be,
then repeat it. Keep repeating it. Repeating
The thing that you have a habit of
repeating, that's what you'll say before you die.
Because all
actions,
the end of act of any affair is
a manifestation of the reality of that affair.
This is a part of our Aqidah. The
end of any affair is a manifestation of
the reality of that affair. So a person
who walks around saying the f word and
effing this and that and the other thing
their whole life. What are they gonna say
before they die? Are they gonna say, okay,
look, the angel of death is coming. Now
I'm gonna say,
no. At that time, they're not gonna have
control over their tongue anymore.
They'll say the things that they used to
say when they were when they were alive.
They won't even have control anymore at that
point.
And so if you're actually your your end
your end is a manifestation of what your
reality is,
Some people will leave this this this life,
you know, the car is coming, they're about
to get hit and they'll say they'll curse.
And that's that's what they are.
Another person will say the divine name
and that's a reflection of who they are.
You're not going to be able to get
to that point if you're constantly,
you know, whatever effing this and that and
the other thing. That's why you also I'm
you know, like, comedians are real funny to
listen to and whatever movies and things like
that. And people say things that are really
funny.
Some people even
using, like, even cursing is like an art
form. It's not a good art form, but
it's an art form. Some people are more
adept at it than others. Some people will
say things that are so funny. Literally, you'll
remember after 20 years and it will make
you laugh.
Will make you laugh. The enjoyment of that
a person enjoys, there's some benefit to the
enjoyment of it. The problem is if you
keep listening to these things over and over
and over again.
Again, the tongue sends a copy to the
heart. The ears also the ears are also
an inroad into the heart.
If a person habituates themselves to listening to
that nonsense again and again, what will happen?
All of it will pour out like sewage
coming out of the coming out of a,
plug drain. When? At the time you can
least afford it happening at the time of
your death.
If it happens at any other time.
What's the worst that could happen? You'll get
fired from your job, this, that, and the
other thing. If it happens at the time
of the death, it becomes much more serious.
It becomes a much more serious issue.
A believer is not the one who is
always accusing or cursing others.
Making dua against others meaning.
Ta'an is a person who finds faults with
others. Ta'an literally in Arabic means, like, to,
stab someone with a spear.
And metaphorically here, it means just to say
mean stuff and, like, to, like, just point
out people's faults and whatever. That you're not
there to make in other people and you're
not there to curse other people.
Send this person to the hellfire. This person
go to *. That person go to *.
May you lose your house. May you lose
this. May you lose that.
The believer, that's not his habit that he
constantly walks around doing those things.
Nor is he, obscene.
Right? Fresh is what? Being completely gross and
over the top in everything that you say.
Especially in in in in sexual matters.
Nor is that person,
nor is that person,
foul mouth in the sense that they use
bad words,
all the time.
Is what,
it's generally
translated as shame. Shame implies that you did
something bad.
Is what the preference or obscurity rather than
being exposed in front of everyone all the
time.
Modesty is probably a better a better translation.
So modesty is never part of anything separate.
Beautified it. And we live in a in
a in a culture that what?
Right? What's better than a 1,000 Facebook followers
or friends? It's a 10,000
person has a 100,000 is like a great
value of Allah. And the person who has
a 1,000,000, this person is like a Nabi.
No.
They think that they're can't do any wrong.
Obscurity, there's in it.
There's exceptions to those rules.
People who have, like, positions that, like, you
know, for example, they're making Islam have society
or they have to communicate with people. Otherwise,
they won't do their jobs properly, like, you
know, people who are in government or whatever.
Even those people, most of them misuse it.
But there is a proper use for those
people. If you're not one of those exceptions,
Rasulullah Sallallahu alaihi wa sallam said what? Haya
didn't enter anything except for him. It made
it what?
Rasulullah Sallallahu Alaihi Wasallam said what? Haya didn't
enter anything except for him. It made it
beautiful. He didn't say makeup.
He didn't say screen filters
and nice clothes.
Some of those things are not haram, but
the ideas that that that is what makes
a a person beautiful,
not not like putting themselves out there.
The
prohibition of lying.
He,
narrated the messenger of Allah
said, indeed,
truthfulness,
veracity,
being true.
It guides a person toward piety.
What is piety?
Piety doesn't mean being religious. Piety means fulfilling
the rights of others.
Religiously.
Fulfilling the rights of others even if it's
not in your favor. It's such a hard
thing to do. And, you know, I feel
bad. A lot of these things that are
mentioned in the hadith, maybe if you scrutinize
my life, you would say, oh, this guy
is preaching about this stuff. We'll go make
amo yourself. So I admit from beforehand.
When you see my deeds and you say,
oh, look. He was reading all these ideas
in his own life was a mess. I'm
just what we're mentioning what
said. It's hard. It's not easy. It's easy
to tell another person to fulfill people's rights
even when it's not in your in your
in your favor to religiously fulfill people's rights.
It's not easy. Allah forgive us. It's not
easy. Allah give us help.
It's not an excuse not to do it,
but it's not easy sometimes. Person has to
struggle in order to get to that point.
So that truthfulness
guides toward piety and piety guides toward Jannah.
And a person will keep
speaking the truth until he's written with Allah
ta'ala as a truthful one.
Or as a person of true faith.
Again, it's the idea that speaking the truth
at the right time, it pays off.
And lies guide toward
Fujure. Fujure is like profligacy,
sinning
openly and disregard for,
disregard for the sacred law. And Fujure will,
in in prophecy will guide a person toward
the fire.
And, a man may lie and carry on
lying until he's written with Allah as
a liar.
Well,
Allah be our protection. Allah be our protection
from such an end.
So now beloved, Amr bin Azas is very
unique amongst the Sahaba
in the sense that he was the only
one who was given the
the permission to write down the hadith of
the prophet sallallahu alaihi wasallam.
All the other Sahaba transmitted them orally and
they're written later.
And Rasulullah sallallahu alaihi wasallam out of the
Amana of the Quran, he forbid anyone from
writing the Quran writing anything other than the
Quran during his lifetime. So that people wouldn't
confuse them. Amr bin Asr, the son of
Amr bin Asr,
he accepted Islam more than a full 10
years before his father did.
And there was only 13 years of age
difference between the 2 of them. So both
of them, they live their life together for
most of their most of their lives with
the exception that the son had a higher
rank in Islam than the father did.
So
who
is very interesting person
if we had time we would say more
about
him. He narrates that the messenger of Allah
sallallahu alaihi wa sallam said,
whoever has four attributes in them, that person
is a pure monafat, they are a pure
hypocrite.
What is a hypocrite? Someone who may profess
faith outwardly, but inwardly the reality inside of
their heart is completely that of Kufr. Of
what? Of disbelief? What?
That of Kufr.
A what of disbelief?
A person 4 things if they're in a
person, 4 qualities if they're in a person,
that person is a complete hypocrite.
And whoever has
an attribute or some attributes from them, then
that person has that those attributes
of of of hypocrisy in them until they
leave those attributes. Meaning they're not a complete
but they have nifaf, they're not a complete
hypocrite, but they carry inside of the hypocrisy
until they leave these traits.
And what are they if that person is
trusted and trusted?
They will be treacherous.
And if that person if that person,
the with that, sorry, if if that and
they're entrusted,
that person is treacherous
with a
and when that person speaks to lie.
Oh,
yeah. I'll come I'll come by tomorrow.
And you don't come by tomorrow. That's sufficient.
So the many things we do, they're not
true. We say many untrue things
and we don't consider them lies, but they're
lies.
We said something that's not true and we
had no intention of fulfilling.
If they're entrusted with something someone they're treacherous
with their with that trust. You say he
can keep this like money for me. And
then when you come back for the money,
hey. I don't know where it is. I
don't know. You know exactly where it is
you spent it.
There are people like that.
Allah, protect us from ever being people like
that.
And when they speak, it's not their speech
is not true. It's a lie.
With the
if they promise you something,
they won't fulfill the promise.
With
And if they argue with you about something,
the argument exceeds all bounds.
This is also a really bad trade in
people. There's certain things that you have a
disagreement with somebody about it.
Oh, so just let it go. It's not
really that big of a deal.
But there are certain things that, like, you
know, somebody,
whatever. Like, you know, somebody,
said something
that you didn't
like. Maybe they didn't even intend to, like,
upset you,
or maybe they did and they apologized it
for for for you, you know, to you
afterward for it. But you act like this
person, like, crucified your, like, grandmother. It doesn't
you know, you have to let things go.
This is a real screwed up trait that
a lot of
people have. I see this in our community
a lot, especially amongst religious people.
Because of religiousness, many people become very self
righteous. You have to let things go when
someone especially people who apologize. Someone apologize and
you can't let let it go, then you're
a monster.
Not like the energy drink, like the bad
monster. Although the energy drink is not that
great either.
And you're a doctor, you can tell us
more about that later. But, the idea is
what? You're not a good person.
Some people, small things.
People like things that are legitimate difference of
opinion in the masjid, though, especially that they'll
they'll get up on somebody. So like, one
person will be like, you don't know. The
person maybe like hasn't prayed in the last
like year several years. They come to the
masjid first time. Brother, your hand's supposed to
be here and not over here. Your hand's
supposed to be here not
over
here. That's just not a good sign. Obsessing
and nitpicking over things that are not really
that big of a deal.
The maximum
if you really really need to say something
say, you know, the the school I followed,
they say that it's like this and this
is the Dalil. It's fine. And if the
person doesn't wanna accept it, they don't wanna
accept it. But to let, like
like, arguments exceed all bounds.
To exceed all bounds.
Someone owes you a $100.
Take them to small claims court.
Don't say they're a kaffir.
You understand what I'm saying? I'm not even
saying that. Okay. Sometimes you have a difference
with somebody
and you need to get it redressed. I'm
not even saying don't get it redressed, but
don't let it exceed the boundary. The everything
has, like, a natural set of parameters and
a boundary that it should stay inside of.
Don't let things exceed the the the boundaries
that, that they should stay inside of. Right?
You're a kafir. I'm gonna kill you. What
do you mean? Okay, fine. The person doesn't
believe in Islam. You don't have any right
to harm them physically much as kill them.
What is it? There are people like that.
There are entire Jamats of people that call
themselves Muslims and they shamelessly
make a flag out of the seal of
the prophet sallallahu alaihi wa sallam's ring.
And what do they do? They say, oh,
you know, I have such and such grievances
with the west, so let's just, like, start
killing people indiscriminately.
And obviously, you should, you know,
politically, we're mature enough to know that there's
usually a story behind every story. It's not
just like some dude sat in the mustard
and, like, went crazy. There's other stuff going
on too. People pulling screens behind the scenes.
But still the idea is this is that,
like, it's a sign of nifaq. It's a
sign of being a person of nifaq that
you let
grievances
that are illegitimate
become legitimate or that are legitimate exceed the
boundaries and the parameters of the actual grievance
itself.
And this is a real problem. It's a
real problem in Masajid much less than other
places.
And
we need to check ourselves as well, and
we need to also realize that this is
not
it's not okay. It's not cool. It's not
acceptable.
It's it's a really bad sign.
It's a sign of what? A professing faith
outwardly and inwardly is something else may be
going on.
And may Allah be pleased with him and
his father. He narrates that the messenger of
Allah, sallallahu alaihi wasallam said, the prophet sallallahu
alaihi wasallam said,
whoever pretended like they saw a dream that
they didn't actually see,
that person, the punishment will be that they'll
be thrown into the hellfire, and they'll be
thrown 2 grains of barley and told to
tie a knot out of them.
Until once you can tie them into a
knot, you'll be you'll be you'll get let
out of the fire. And obviously, you cannot
tie 2 grains of barley into a knot.
Person won't be able to do it.
If you say, I saw such and such
or worse yet, I saw the prophet sallallahu
alaihi wa sallam in such and such. And
you're just lying to, like, get people to,
like, think that you receive some sort of,
like, inspiration or whatever, and you're just messing
with their heads. And a lot of people
do this, by the way.
A lot of people do this. Remember this
right now.
Sufism, no Sufism, fiqh, no fiqh, whatever it
is. Okay? There is no dream any person
can see. You can see all of the
ambiya and the angels and Allah ta'ala and
all of these things in your dream. There
is no dream whether a person saw it
or didn't see it. Whether a person saw
it or didn't see it. There is no
dream that changes the Sharia of the prophet
sallallahu alaihi wa sallam.
If someone sees a dream in which the
prophet sallallahu alaihi wa sallam tells them something
that changes the sharia like
pork is halal for you.
The interpretation of that is what he's showing
you this this defect in yourself.
Your dreams get them interpreted by the ulama.
Like not just like a dude who gives
good bayan in the masjid. Like the actual
people who carry this knowledge. It's a specific
type of knowledge.
The people who carry this howl with them
that they understand these things and they carry
this knowledge with them that they can interpret
these things.
Don't just be like, oh, I saw this
dream or so and so saw this dream,
so it means x y z because it
doesn't mean what you think it means most
often.
Nothing you see in a dream and no
miracle will ever change the sharia of the
prophet sallallahu alaihi wa sallam,
which was transmitted outwardly not through esoteric means.
It was transmitted through Hadith, it was transmitted
through through
people witnessing things and seeing things and then
transmitting them as they saw them in the
waking state outwardly.
The true dream of a person is a
hadith of the prophet sallallahu alaihi wasallam that
there's 70 some odd branches
of of of of revelation that come to
to come in under the ages of prophecy.
All of which are closed with me except
for the true dream seen by a righteous
man of the Ummah.
Obviously, if you see the dream, it's not
a wahi. The idea is that those dreams
are sent to the people as Ummah in
confirmation of the the the the the transmitted
Sharia and in order to push a person
toward that, not in order to change it
in any way, shape, or form. So
someone sees a dream, it doesn't change the
hookum of anything at all. The at all.
The maximum one can say if the prophet
sallallahu alayhi wasalam, you see him in a
dream and he says you should make Hajj
this year, then it was permissible for you
to make Hajj. If you haven't made Hajj
anyway,
then it's still farther. So the dream didn't
change anything. If you already made Hajj before,
then the maximum you could say is that
because you saw it in a dream, it's
recommended for you, not for anybody else.
But it doesn't change halal into haram haram
into halal
or it doesn't change the order of of
of of, hierarchy of importance of things in
the Sharia. The Sharia has transmitted outwardly for
that. That's if a person actually saw the
dream. If a person's lying about it, we
have charlatans in the Muslim world. What and
Allah ta'ala, you know, be our protection.
We have charlatans in the Muslim world. They'll
do weird stuff like the Muslims in America,
where somewhat inoculated from this nonsense because we're
impious people. We're concerned with the dunya. So
even if someone came to the masjid and
saw said I saw a dream with the
prophet sallallahu alaihi wasalam x y z. We're
like, yeah. Whatever. You know why? Because we're
we're we don't need we don't even care
about those things. There are places in the
Muslim world
where the people have so much reverence for
the prophet sallallahu alaihi wa sallam, a simple
minded person that it doesn't occur to them
that this person may be lying, they take
them for like a joy ride. Oh, I
saw the prophet sallallahu alaihi wasallam in a
dream. He said that tomorrow in Jumai, if
you don't raise, you know, a $100,000
for the masjid, that everyone's going to *.
People will start crying, and they'll give all
their money and this and that and the
other thing. Whereas what? It's just it's people
just lying.
Rasoolullah
said whoever not just about him. To lie
about him in a dream is a sin
that's a qualitatively
higher order.
A person who just lied about something in
their dream, the punishment for that lie is
what? Is that they'll be tossed into the
hellfire and given 2 grains of barley and
say, once you can tie a knot between
the 2 of them, then you'll get let
out. And continues,
so this is what regarding the prohibition of
lying.
Continues
that the person who eavesdrops
other people's speech
And, you know, one thing is people are
just chit chatting in public. Friends are having
a uproariously
boisterous conversation and a fun time. Obviously, it's
not like a secret or anything. Right?
We're not talking about that. We're talking about
people who are trying to just have a
conversation and you're eavesdropping.
You know,
you have an idea that they wouldn't be
super excited that you're listening to their conversation
if they had known.
That person, Yomo Tiyama,
molten lead will be poured into their ears
as punishment.
And the person who,
is a picture maker,
that person, they'll be given their picture that
they make,
and they'll be told to
blow a spirit into it. Once you can
blow a spirit into it, then you you'll
be let let let out.
The
prohibition
in our sacred sharia
of making
images
is not something that starts with our our
sharia.
Rather, it's also a prohibition from the sharia
of Banu Israel as well.
And there's a long
ulama have a difference of opinion amongst one
another that are the pictures and the images
of animate life that are that are referred
to in the
in the Hadith.
Are they just merely any picture?
Or are they,
specifically,
like, three-dimensional
images?
Further than that, they have a discussion.
Does,
like, a photograph count or not because a
photograph
for example, it's not haram to stand in
front of a mirror.
Why? Because the mirror is actually just reflecting
your your your,
image back to you.
Whereas, if you draw something, you're actually making
it up on your own.
These are all differences of opinion in the
legal realm.
So fine. If you are real hardcore, you
don't keep pictures in your house and things
like that, good. You'll notice that,
Muslims, it's part of Muslim culture, like I
said from before. Like, just like it's part
of Muslim culture, you would see there's no
culture in which Muslims
classically,
you know, Muslim men would leave the house
without their heads covered and without their arms
covered until their their,
their hands.
Classically, people don't have pictures up of stuff
everywhere
or anywhere.
Why? Because of hadith like this. Even though
the and the had a difference of opinion
of what it meant.
In the Maliki school, the the prohibition,
Maliki said that it's a prohibition of 3-dimensional
objects, like statues and things like that.
So, obviously, a two dimensional drawing wouldn't be
wouldn't be included in that. I've never seen
any of the
pictures up in their in their homes that
I studied with at least. Yeah?
Yeah. Animate objects. It doesn't, like, it doesn't
count like like flowers and plants and geometric
shapes and things like that calligraphy.
I've never seen I've never seen a picture
up in any of their homes. The ones
I studied with at any rate.
Right? Why? Because they used to respect these
things. The fact that it could possibly mean
that meant that they were they weren't interested
in in in putting those things up.
And so if you wanna keep pictures, keep
them in your phone, keep them in an
album. Don't put them up in the walls
inside of the house.
And generally speaking,
this idea of, like, drawing,
drawing pictures of animate objects and and things
like that. This was not considered,
is not considered a respectable
a respectable living.
What I can say is that making Tamathil
three-dimensional objects,
is
is pretty open and shut haram.
Keeping those in the house is pretty open
and shut haram. The only the maximum exemption
I can think of in the sharia is
toys for children.
And those toys also, they're not you're not
allowed to keep them in in in a
a a respectable state. You know, people are
collectors. They keep things in the packaging and
this and that and resale value and blah
blah blah. They treat them with respect. That
exempts it from the exemption even.
Toy is the toy, one of the reasons
the hikmas of it being permissible is that
it's not treated with respect. Children pick it
up the door to the side. They whatever.
They drool on it. They get it dirty,
things like that.
Whereas whereas treating with respect automatically means that
you're not inside of that exemption.
Yes.
Like I said, the the
issue is one debated.
So there are some of the that say
it's permissible, but don't display them up on
the walls. To be honest with you, this
is a this is
a a a a specific issue. The the
had in the Indian subcontinent.
Right? They actually they actually they this is
a specific issue that was dealt with before.
One of the great of
stop the recording. This is the the the
lessons over. If someone needs to go, you
can go