Hamzah Wald Maqbul – Riyad Al Salihin The Prohibition Of Treachery And Betrayal[1]
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AI: Transcript ©
It's a chapter regarding
staying true to your promises
and carrying out your oaths.
Allah ta'ala says in his book,
fulfill your pledges, fulfill your oaths, fulfill your
promises, verily the promises will be asked about
one day.
And Allah Ta'ala says,
fulfill your promises when you promise other people
things. And Allah Ta'ala says, oh you who
believe,
fulfill your contracts.
And Allah ta'ala says, oh you who believe,
why do you say that which you do
not do?
It is indeed an enormous,
enormous matter that Allah hates
that you should
say something that you yourself don't do.
So hadith narrated by Sayidina Abu Hurair
a very well known hadith
that the signs of being a hypocrite are
3.
If a person
when they speak, their speech is a lie,
and when a person,
promises something, that person breaks their promise. And
if a person is entrusted with something,
they break their trust.
It's a hadith both from Bukhari and Muslim
and in the narration of Muslim,
the messenger of Allah sallallahu alaihi wa sallam
added that such a person is a munafiq
even if they fast and even if they
pray and even if they,
maintain very firmly that they are they are
Muslim.
And the, you know, the thing is here
is not
it's not what? It's not it's not it's
not it's not it's not it's not it's
not it's not it's not it's not it's
not it's not it's not it's not it's
not it's not it's not it's not it's
not it's not it's not it's not it's
not it's not it's not it's not it's
not it's not it's not most of the
time.
Small things that people think are small are
not really small. If you say you're going
to do something and you don't do it,
that in and of itself is a lie.
If you say something,
and we remember we talked about yesterday, we
talked about the mefum. There are certain things
that are common understandings amongst people.
If you say something, you say, well, I
didn't, you know, I didn't know. Right? But
you said it in a way that you
didn't know what you're talking about,
Even that's a lie. If you if you
if you heard something from another person, it's
a hadith of the prophet sallallahu alaihi wa
sallam, it's sufficient for a person to be
a liar that they, relay everything that they
heard from other people.
All of these things which we don't, you
know, we oftentimes don't consider them to be
lies. They're they count as lies.
And a person who said he would do
something that he doesn't do it.
That has to do with a lot of
things. That has to do someone who raised
their hand and gave a pledge
to the masjid or said that they would
help somebody or said that they would put
in a good word for somebody or said
that they would do something for somebody
And oftentimes people, you know, when they
tell someone else that I'll do something or
I'll do something for the masjid or I'll
just, you know, pledge something. They act like
they're doing a favor to Allah subhanahu wa
ta'ala by doing it. And, they act like,
well, if I did it, that's good because
I didn't have to do it in the
first place. And if I don't do it,
that's fine also because I wasn't obliged to
do it in the first place. And the
fact of the matter is once you say
you're gonna do something, you gotta do it.
This is something, Masha'Allah,
there are certain people who get it and
there are certain people who just don't get
it. They just don't get it. Oftentimes,
it's something that's not talked to our kids
and,
some of us are parents here.
So we have to we have to be
very careful about that to teach our children.
If you say you're gonna do something, you
better do it. You better do it. You
better not blow it off. Otherwise, we have
a, you know, a generation
filled with people who say things that they
don't feel any obligation to carry out afterward.
And this is a a gross deficiency in
a man's deen, in a man's honor, and
in their humanity.
With a tumi nakhan, when someone is entrusted
with something,
they break the trust. If someone is entrusted
with something, they break the trust. The word
fiana is the opposite of
of trust. It means what?
Treachery.
He knows Jaloa Allah who is treacherous in
their eye. The treachery starts with a glance
by looking at the thing that you're not
supposed to look at but in in having
a look at something with a in a
way that you're not supposed to with a
feeling accompanied by a feeling that you're not
supposed have in your heart. A feeling that
that that that is treacherous, that you are
a person outwardly, you maintain you're a Muslim
and you pray and you fast,
but internally inside you don't want anyone else
to do something bad to you. You don't
want
but internally inside, you don't want anyone else
to do something bad to you but you're
ready to do bad things to other people
in order to gain benefit for yourself from
those things.
These these are the, khasa'il and the sifaat
of
Muhammad
said,
there are 4 qualities
if they are all 4 are found in
1 person, that person is a complete and
pure munafiq.
That person is a complete munafiq. What is
a munafiq? Someone who professes iman on the
outside but inside their heart there's there's there's
the reality of Kufr. They outwardly profess iman
but inside their heart there's the quality of
kufr.
And whoever has one of these traits, then
that person has a trait of nifaat
inside of them. They're apart
until they leave that trait.
When they're trusted, they're they they betray trusts.
When they're trusted, they're treacherous.
And when they speak, it's a lie.
And when they promise someone,
they, abscond from fulfilling their promise,
with akhasamafajal.
And this is a 4th 4th trait that
that wasn't mentioned in the previous hadith
which is what when they get into a
fight with somebody, they don't know how to
disagree with someone civilly. Every disagreement that they
have with somebody, it just goes beyond beyond
any limits. And there are people like that.
There are some people like that. There are
some people who have their opinions about things.
The dean is something that people obviously have
very strong feelings about, and people have their
own ways of doing things, and that's okay.
There are differences of opinion on a number
of issues.
Okay. Many of them are legitimate differences of
opinion. If you're supposed to say, Amin out
loud after the fatihar, are you supposed to
say it quietly?
Are you supposed to say the bismillah before
reading the fatihar and reading the other surah
in your prayers? Are you not supposed to
say it? Are you supposed to say the
salatulistiftha?
Are you supposed to say the second salaam
or just finish with the first one? All
of these things are so many there's a
very long list of things there are differences
of opinion about, and that's okay. If you
have an opinion about it, you can even
feel strongly about it and practice it, you
know, in your in your practice. But if
someone else has a difference of opinion,
even if you wanna talk about it with
them, you can talk about it. But there
are some people that Khalas, they they think
another person is evil until they completely agree
with them on every single thing.
And when they disagree with someone, their disagreement,
like,
it
it it morphs and it mutates into something
that,
exceeds the boundary of that disagreement.
This is something that the Sahaba radiAllahu anhu
or the Tabi'in and the Tabi'in could civilly
disagree with each other about. There's no need
to make this disagreement for us something that
exceeds that bounds. Yes. They did fight for
the truth, but that was for example, if
someone says, I'm not going to be you
know, I'm going to
forsake Islam and start worshiping idols again. Or
if someone rebels against the state or if
someone says, I'm going to stop praying and
stop paying zakat.
Small matters relatively
small matters,
you know, to make make them such that
you stop
being nice to people, stop showing respect to
people, that you just go crazy about people,
have bad things to say about people, feel
bad things about people. This is a sign
of. It's a sign of hypocrisy inside of
the heart. Why? Because you made that issue
into something bigger than what Allah and his
Rasool sallallahu alaihi wa sallam made it into.
And this is actually one of the things
that that that the Ullama say that there
are two signs of the people of Bid'ah,
that a person is not on the path
of the Ahlus Sunnah wal Jama'ah.
One is that every excuse they find to
run away from doing, they'll do it. It's
a consistent pattern.
If they can read less salaat, they'll read
less salaat and run away. If they can
read less Quran, they'll read less Quran and
run away. If they can fast less, they'll
fast less and run away. If they can
whatever whatever they can do to run away
from the Ibada, they'll they'll they'll run away
from it. It's one thing. Okay, There's a
difference of opinion. Right? Imam Abu Hanifa says
there's, like, you know, so many rakahat of
different types of sunnahs that a person should
pray after salat al isha. And Imam Malik
says, well, there's only the the only, the
only
thing that that that that we consider to
be normal from the prophet sallallahu alaihi wa
sallam is a Sawat al witter. Otherwise, all
the other rakat before and after Isha are
something if you wanna do them, do them.
If you don't wanna do them, don't do
them. But, so Imam Malik has fatawa about
other things that that that that he considered
to be sunnah or wajib that imamu hani
fah didn't.
And so we don't say that that's what
it is, but we're talking about there are
certain people nowadays, you won't find them from
the salaf, but you'll find certain people nowadays.
There's a consistent pattern. Every time they have
an opportunity to either completely cut out one
of the Ibadat or to discount it or
to to to somehow curtail it or or
or,
redact it somehow,
they'll do so,
as not not as a not as something
that has to do with a, an Usuli,
matter,
you know, regarding the way text is interpreted.
But it becomes like a pattern that it
seems that this is the one thing that
they're trying to do is that they're trying
to cut the Ibadah out. This is a
sign that that person is a person of
of of twisted understanding because the Nabi
alaihi wa sallam loved Ibadah. His entire life
was spent in Ibadah. And when we say
Ibadah, there are two meanings of the word.
1 is a literal meaning, 1 is a
metaphorical meaning. The literal meaning is that thing
that is, that gets you benefit with Allah
subhanahu wa ta'ala that the ako cannot reach
on its own. Why is it that not
eating from dawn to sunset
is you know is is
haram or is is farb and eating between
dawn and sunset is haram during this month
and not any other month or what's the
difference between eating a date 5 minutes before
Istar or 5 minutes after. The only difference
is that Allah's Rasool salallahu alaihi wa sallam
told us that there's a difference. If there
wasn't for that, it's a matter of trust.
If it wasn't for that, then it, you
know, then we wouldn't have known about it.
That's what the Ibadat are, those things that
we take on trust from Allah subhanahu wa
ta'ala
Whereas there are other things, the benefits of
which are
something that people universally,
can appreciate whether they're Muslims or not or
whatever religion they belong to or if they
have no religion at all,
such as, you know, taking care of your
family and
such as taking care of the poor and
such as respecting other people. All of those
things we consider them to be
in the metaphorical sense that if you do
them with the intention of doing them for
the sake of Allah Ta'ala rather than for
whatever material benefit you get out of them,
then, yes, you'll be rewarded for those things
as well. But, so when we say someone
who runs away from Ibadat, it's a it's
a sign of them being of deviant understanding,
and of of twisted understanding. What we mean
is the literal the literal form of Ibadat.
And the Nabi salallahu alaihi wa sallam loved
both of them but he engaged in in
the Ibadat, the literal Ibadat
for as much time as he was able
to after having discharged his responsibilities to people.
And it's something that Muslims should enjoy. A
person if they do it with a clean
heart and if they make a habit out
of it, they will enjoy it. They'll see
benefit. They'll feel benefit in it. The second
sign the second sign that Ullama mentioned about
a person of of
of a deviant understanding is somebody who every
single matter they have to argue about it
and fight about it.
Right? If this one thing, okay, fine. Somebody
says I'm gonna
accept a prophet after the prophet Muhammad. Okay.
That's something that's not acceptable.
Someone said, okay. We're gonna stick an idol
in the masjid. That's something that's not acceptable.
Someone's gonna say, well, we're going to take
this surah out of the Quran. That's something
that's completely not acceptable. We're gonna pray 4
times a day instead of 5 or, you
know, we're gonna say that,
drinking alcohol
is permissible or that homosexuality
is permissible. These things are kind of open
and shut type issues. But then other matters
that are differences of opinion that are differences
of opinion for people to make a big
deal out of it and to fight with
know what he's talking about and blah blah
blah. Those issues to make a fight out
of them is is is a sign of
Nifaq. Yes. Because that's out of my mind.
A lot of people justify the interest as
not being reba.
Mhmm. Yeah. As for allah, you know, I
I In general, if somebody considers interest not
to be riva, we consider that to be
kufr.
That's something that's open and shut. It's understood.
It's understood by the sharia that it's something
wrong or something haram. If someone transaction it,
we don't consider it to be kufr. But
if somebody says that it's this is
not that this somebody says that this is
something that's not haram, then that's something necessarily
known necessarily known by every Muslim.
The the prohibition of it is so
explicit
in the book of Allah Ta'ala and the
sunnah of the messenger of Allah sallallahu alaihi
wa sallam that to deny that to deny
that that it's a sin is kufr.
Someone practices it in that sense then it's
a less lesser of a sin. If someone
considers it to be permissible
but doesn't practice it,
that person is in a worse condition than
someone who practices it and,
but he considers it or she considers it
to be a sin. It's a grave sin
and if somebody's
and it is tested by it, may Allah
make it easy for them to,
clean their their
their wealth and their income and their businesses
from from this haram thing. But to consider
it to be permissible is something that's beyond
the pale.
It's not a it's not a difference of
opinion.
Said
that the Prophet Sallallahu Alaihi Wasallam said to
him, if
if the
the tax
income from Bahrain should come,
you are to be given
such and such amount,
from it.
So the tax never came from Bahrain,
until after the messenger of Allah
passed away.
And when it did come, Abu Bakr who
called out,
whoever had
any, anything, any amount from the Rasulullah
alaihi wa sallam,
or
who the Rasulullah
alaihi wa sallam owed money.
Let that person come to us.
And so he said, I came to him
and I said, where the prophet sallallahu alaihi
wa sallam said he would give me such
and such amount.
And so he gave me, he gave me,
from it and I counted it and it
was 500.
It was 500,
and I assume it's 500
dirhams but the hadith doesn't say specifically.
And so
Sayyid Abu
Bakr said to him, says take double that
amount.
And this is a
a sign that the and whom also took
the promises of the
to be seriously and they fulfilled them whatever
was beyond
his ability to fulfill,
personally, they took it upon themselves to fulfill
it.
This is also is is a part of
our aqidah, our understanding of the khatun nubuwa
that the nabi salallahu alayhi wa sallam is
the last nabi. So the
the the functions of his office of Nabu'a
that are
other than receiving wahi, other than receiving divine
revelation, all the other functions, the Ummah takes
it upon itself to discharge those functions
because there's no Nabi who's gonna come afterward
that's going to do those things for us.
It's a chapter regarding
being continuous
in those good habits that a person has,
those habits that a person has to do
good things. That a person shouldn't just do
good things once or twice. Rather a person,
if they have a habit of doing good
things, they should be religious and punctual. And
and and continuing with that habit even if
even if that habit may not be a
fard.
Allah Ta'ala says in his book, he says,
verily Allah Ta'ala
doesn't change
the condition of a people,
until those people change their own condition.
One of the strange,
hallmarks of the age that we live in
is that this ayah is often,
interpreted
interpreted to mean what? That we're in a
bad condition and we're not Allah's not gonna
change our condition to a good one until
we change ourselves for the better.
And classically, that's not how this ayah has
been interpreted. Classically, the ayah has been interpreted
that Allah Ta'ala gave us the gift of
Islam
and he won't take it away from us
until
we until we,
change ourselves and start doing bad things, then
he'll take it away from us.
There are people who we see that happening
to them before our very eyes.
And you see that Imam Nawawi also quotes
this hadith or sorry quotes this ayah under
the chapter of
what? Keeping good habits that one has and
being being cautious
to to keep those good habits. So he's
saying what? Allah doesn't change what's with the
people until they change themselves. Meaning that you're
doing good right now, keep doing good. Don't
stop doing good, lest Allah
stop the good that he's giving to you
because you stop doing good. And the fact
of the matter is, okay, the Ummah is
not politically in the greatest situation,
but we're we're still doing well, mashallah. You
know, we have that
nothing there's nothing in the universe, nothing in
the konin, in the Faqalayn, there's nothing in
the duniya or the akhirah, that the ins
or the jinn has that's in this world
or in any other planet or galaxy that
that's worth more than la ilaha illaam hamadun
Rasool Allah. As long as we have it,
we're on khair,
even even if we're not like the best
Muslims in the world.
Beyond that, Masha'a, there's so many things. We
still have the Quran. We still have the
the the the
sunnah of the prophet sallallahu alaihi wa sallam,
the books of Ilm. Even if people don't
practice all of those things, they're still there.
The knowledge is still preserved. There's still pious
and righteous people in this Ummah.
There are still people who cry, wake up,
and read Tahajjud that night, and they cry.
There's still people doing du'a for this Ummah.
There are people who are making for
this Ummah. There's still wealthy people who give
their money for the for the, you know,
sake of the propagation and
and and and,
preservation of Islam. There's still people who make
du'a for one another. There's still salatul Jum'ah.
There's a lot of things. There are lands
in this world that those things are gone
now,
you know. But in the dunya, it's not
plucked up from this earth. And the thing
is this is the hadith of the prophet
sallallahu alaihi wa sallam. You know, locally, the
Ummah may be doing good or doing bad
in the places. It's part of our aqid
that's a hadith of the prophet sallallahu alaihi
wa sallam that there will never
cease to be a group of people from
my ummah that will always
be openly on the haqq and,
whoever their enemies are,
they they won't be able to harm them.
It may not be everywhere all the time,
but there will always be somewhere some some
someone somewhere in this Umrah who Allah
blesses them with holding the flag of Islam.
And as long as that, Qabas is there,
as long as that that, you know, as
long as, you know, you just start a
fire.
If you have no fire, it's difficult. If
you have a small fire to make a
big fire, it's just not a big deal.
Right? If the fire is put out and
start fire from nothing, it's difficult.
But if you the fire as long as
it keeps burning, you know, that that thing
is still there. The the the the the
source of that deen the deen is still
there. So people as a matter of aqidah,
as a matter of belief, the difference between
being a person of deviation and misguidance versus
being a person of guidance and of righteousness.
The the mindset, the aqidah, the mindset of
the righteousness that this Umnah, the good that
it has is still better than than the
bad. And not to be super pessimistic
whatever, you know. I mean, there are bad
things that are happening. We should feel bad
about them. But to know that we're still
as long as we have iman with us
and, as long as we have all these
other things, we're still on top. We're still
we're still sitting in a very good position
that things can be rectified,
with with some small amount of effort.
Not with no effort, but with some small
amount of effort. They can be rectified. It's
not a,
you know, bleak situation.
Even if a person is is standing with
a noose around their neck and the gallows,
you know,
surrounded by their enemies,
you're still not in a in a bleak
situation because if Allah is on your side,
you're still doing okay. The problem the thing
that scares me is that we do things
that that that
tempt fate in such a way that that
that that maybe Allah is not on our
side because we abandoned the teachings of the
prophet sallallahu alaihi sallam. That's something that should
creep a person and freak a person out.
As long as people are on the deen,
if they kill you, there'll be someone else
after you will finish the job. It's not
a big deal. It's happened in read history.
It happened again and again. They killed someone.
Allah Ta'ala has a 100 people in line
behind you that will finish the job after
you're done. It's not a big deal. It's
really not a big deal, not in the
dunya.
And whoever dies with
that person is never going to never going
to cry about what they lost in the
dunya. They're never gonna say I wanna go
back. In fact, they'll thank Allah Ta'ala for
taking us away from this place.
Because this place is the sigil of the
mumin. This place is the prison of the
believer and it's the paradise of the kafir.
It's a sigil of the believers, a prison
because once we get let out and we
see all the nama allata prepared for the
people of Iman, they will say that that
was a prison And it's a paradise for
a kafir even if he has a hard
time over here because if he thinks he
has a hard time over here, just wait
till he sees the hard time prepared for
him in the next world. May Allah ta'ala,
may Allah ta'ala
protect us.
So don't be,
like the one who,
don't be like the one who,
negated,
negated their their strength,
after having been strong,
with the with the with the with the
education that's not
with education that's unwarranted.
Once you have strength, keep your strength. Don't
don't shoot yourself in the foot.
The idea is what? Your strength comes from
the good deeds that you do. They give
you power, they give you courage, and they
give you stamina, and they give you protection
from Allah ta'ala to discharge those few duties
that you have while you're here in this
world.
Don't be like those who were given the
book before you being the that came before
you.
And, just a long time passed over them,
and their hearts became hard.
Don't be like those people.
That when the comes to the prophet
it's fresh, there's a zeal and a fervor
with it. And then afterward, people will say,
oh, that was a long time ago. Those
were those people are a long time ago.
It wasn't that long ago. Nothing changed in
the human condition between that time and this
time. This is one of the tricks of
shaitan. They say, oh, shayr, you know, that
was, you know, nowadays that this doesn't work
and that doesn't work. And somehow, like, we're
different species than those people were.
Somehow we evolved into something better or something
bigger. And it's the same thing. We're the
same human beings.
We're the same. We eat the same food.
We have the same drink. We get married.
We get divorced.
We propose marriage to a girl. She doesn't
like you. She rejects you. We propose propose
marriage to a girl. She likes you. She
marries you. You, you know, you get into
a fight with someone. You make up with
somebody. You have a job. You have sometimes
you have money. Sometimes you don't have money.
Sometimes the weather is good, sometimes the weather
isn't good. 1 Ramadan, you do really well.
1 Ramadan, you know, you don't do as
well. What you know, all these things, these
these are aqaal. They pass over every single
person. The fact that you have an iPhone
in your pocket doesn't change that really. And
the fact that a person might think that
having iPhone in their pocket changes it makes
them double moron.
This idea of quote, unquote, modernity as a
philosophy
that somehow we're on the cusp of something
new and something better. We have all this
wonderful technology and,
you know, we have all this knowledge that
we can blow up people, you know, using
atoms and we can, you know,
have all advanced forms of manufacturing and all
this other stuff.
Still the same problems but people have wars
with each other.
People some people have poverty, someone is stealing
from another person, someone is doing this. It's
the same it's the same nonsense that was
happening,
you know, 1400 years ago, 10000 years ago,
and a 1000000 years ago. It's the same
nonsense that was happening then. It's happening now.
Just the modalities of it have changed a
little bit. And anyone who thinks that, you
know, who thinks that somehow like, you know,
the the the the the we live in
a brave new world, in a new age
in which, you know, the problems are different
for people than they were from before. Just
they're they're a complete fool.
Complete
complete fool. A person who thinks that all
religion is outdated. They've been saying religion is
outdated and old fashioned in the tales of
the ancient since the time of the Quran
and since before that. That idea itself is
outdated. I mean, all of these things are
like, you know, we're modern people. Well, why?
Because we don't, you know, you know, we
don't make religion the most important thing in
our life.
This is a nonsense, the same nonsense in
Europe they've been doing since the time of
the French Revolution.
And before that, it was there as well,
but it was kind of in the corner
somewhere. Right? This has been the official
the official,
philosophy of Europe since the French Revolution.
Do you know when the French revolution was?
It was like at the time of the
American revolution when people were wearing big triangle
shaped hats.
That's how old these ideas are. And the
ideas are actually older than that, but that's
how how how they have how long they've
been actually entrenched as official dogma.
And the thing is that
we're here in 2015
and people are saying, oh, I'm modern. I'm
modern, you know.
You have to be a moron to know.
You just think that this is, like, somehow
new that, okay, I'm gonna stop praying and
I'm gonna stop fasting and I'm gonna I
don't believe in God anymore, and I'm gonna
believe in science, whatever that means, and blah
blah blah because, you know, something you know,
we have some advance and whatever. These the
people who've been saying this since the time
that they treated medical problems with leeches.
Right? So if a person thinks that this
is somehow modern issue, it's not a modern
issue. It's not a contemporary issue.
These are the same the same old ideas
that have been floating around again and again.
And the fact of the matter is that
there are some people who are responsible and
they want to live life in such a
way that that that justice is established,
and they want to be thankful for what
Allah Taha gave them because they know that
they didn't, you know, make it themselves. If
you're strong, you didn't write your own DNA.
You didn't choose your own parents. This is
all circumstance that gave you strength and gave
you intelligence and all that. And you wanna
live your life in a way that you're
thankful, that's one set of people. And then
there's another set of people who says, you
know what? I just wanna be happy myself
and screw everybody else. And if there's a
way I can be happy and they're also
happy, I guess, you know, I may not
have a problem with that. But if it
comes down to it, it's survival of the
fittest and I don't mind throwing everybody else
off the cliff.
The the there's 2 mindsets.
And those 2 mindsets, one is called iman
and the other is called kufr. And they
will interpret the entire world around themselves, and
they will establish philosophies and modes of thinking
that will suit these these two dispositions.
And, you know, this is what our Nabi
sallallahu alaihi wa sallam said that the the
the mindset the mindset of iman
will lead a person to Jannah, and the
mindset of of of Kufr will lead a
person to the fire, and I'm inclined to
believe him for a number of reasons.
And it doesn't take a rocket scientist to
understand why one of them deserves punishment and
one of them deserves,
praise, and Allah
knows best. But,
you know,
coming back to,
coming back to this, right, don't be like
those that the a long time passed over
them, And then they said, oh, you know,
we've become bored. We need some novelty. We've
become bored for what what our forefathers do.
And so kufr is
is something
you have to have it and you have
to have intention for it. You have to
know what it is and you have to
appreciate it. And then afterward, you have to
accept it as your own.
Right? And iman is something very specific, something
very hass. It's something very specific.
Whereas, Kufr can be anything.
Right? If you have a dart board, there's
only one target, one bull's eye. Otherwise, you
can throw the dart wherever you want. It
can hit some other part of the board
or it can hit the wall or it
can hit the window. You can throw it
up and stick it into the roof. There's
a 100 ways to lose, you know, there's
a a a 1000000000 ways to lose. There's
only one way to to succeed.
And so, you know, this whole,
idea that people have, which is this craving
for novelty.
The craving for novelty and the craving for
some things that are different and say, dream,
you know, dream whatever you want. And, you
know, the fact of the matter is some
dreams are nightmares, and you don't want to
live, like, live every dream that you have.
And when people say, oh, anything's possible. Anything's
possible. Just do it. Anything's possible.
Yeah. Anything is possible, you know.
That's the whole idea that that physics is
based on.
You did,
Farfzav, you were, you were
an engineer at one point. Right? Yeah. I'm
working. What kind of engineer, but I'm working
for IT. What was your degree?
Business administration. Oh, okay.
Anyone here have, like, a background in science
or engineering?
So there are let's make this very brief.
Right? There's 3
laws of thermodynamics
that govern
physical interactions
of matter and energy with each other. Okay?
The first law of thermodynamics is the theory
the law of conservation.
That means that when you have, like, a
chemical reaction,
the same amount of stuff you have on
one side of the equation is the same
amount on the other side. Matters neither created
or destroyed,
which is interesting. There's a whole lot of
philosophical things that a person can go into
with that, but matters neither created nor nor
destroyed.
So, you know, if you have, like, you
know, whatever the number of electrons and neutrons
and protons you have on one side, you'll
have the same number on the other side.
If it's a nuclear reaction, then you have
a corresponding amount of energy on the other
side, but the equations all balance out. The
second law of thermodynamics is the law of
entropy.
What does entropy mean? Entropy is,
recognition that everything in creation,
or every every everything in the physical world
that we see around us
tends toward chaos.
Toward what? Chaos. Systems
degrade from order toward chaos
spontaneously.
They don't need you don't need to you
don't need to screw them up as as
it were. They screw themselves up with time.
Okay?
So you have a a a crystalline structure.
If it just sits there over time, it
will spontaneously
just break up into whatever.
So and, you know, reactions tend to go
from complex compounds to,
broken up simple compounds. They tend to go
from a solid state to a liquid state
or from liquid state to a gaseous state
because a gaseous state is more diffused than
a solid state is. They tend to release
energy,
and they go from a higher energetic state
to a lower energetic state. Chain reactions continue.
They may not be. There's a specific definition
for what a chain reaction is but the
idea is that spontaneous things will go from
an ordered state to a chaotic state
And this is something that's observed,
and someone might say, well, look, the human
being is such a,
is such a,
highly ordered
organism.
Right?
How is that possible if entropy is if
entropy is true? And the answer is that
the in order to keep the order that
we have in our body, all these cells
and systems and
DNA and, you know, replication and all of
this, like, highly ordered system we have, we
have to steal the order from other systems
and impose our chaos onto them. That's what
you do with food. Right? There's another living
thing which is a running
system.
You imbibe it and when it's gone, then
it's literally crap.
Literally.
That's what it is. And if you stop
eating for a short amount of time, you'll
become the crap.
That's that's the way it is. If you
stop eating, stop, you know, taking the energy
out of other things in order to keep
your your order,
running,
everything else will become garbage. Okay? So when
someone says anything is possible,
the understanding is is that the state of
order, the ordered state is an exception, it's
not the rule.
Okay? If you're in the ordered state,
suppress the Shaythonic
the Shaythonic
uh-uh whispering and urge
inside of you to try something new. Because
if you're in the ordered state, if you
were to flip you know, if you were
to like, you know, like the ruble table,
you know, if you were to spin the
wheel, right, there's only one space you're gonna
win on. All the other ones are gonna
lose. If you're already on the winning one,
the best you can do is just be
as, you know, in the same state as
you are,
or maybe a little bit better. And when
someone says anything is possible,
from from all of those possibilities,
from all of those possibilities. There's like one
planet earth that has life on it and
there's a 1000000 planets out there that are
desolate and barren wastelands that we wouldn't survive
for you in 5 seconds.
When we say anything is possible, that should
make a person who has hikmah and some
sort
of wisdom and understanding inside themselves. It should
make them very afraid.
So so so don't be like those people
say, oh, this is something is old. Let's
try something you can try something new. It's
not gonna be good though. I promise you
it's not gonna be good.
The the the people he said about the
Nasara
that that they
they innovated
monkery, monasticism,
but they they didn't keep it up that
it was a matter that Allah punished them
for That the people would take the vows
of monasticism,
they would take the vows to forsake the
life of this world and and they would
end up still stealing money from people silently.
They would take the vows of celibacy but
they would still then end up indulging their
sexual urges sometimes in very horrible ways.
They would take vows to, you know, give
up political
ambitions but they would still use the church
and use the,
use the
the authority that they have, the ecclesiastical
authority and the clerical authority in order to,
you know, to to influence political matters.
And the idea is this is that if
they were gonna do it, they should have
done it. If they did a vow for
the sake of Allah Ta'ala, they should have
fulfilled it.
But they didn't they didn't fulfill it and
it was a cause of punishment to them
from Allah subhanahu wa ta'ala.
Abdullah
bin Amr ibn Asr radiAllahu ta'ala Anhu, he
said that the messenger of Allah sallallahu alaihi
wa sallam once said to him, oh, Abdullah,
don't be like so and so because that
person used to pray to Hajj that night,
and then they left praying to Hajj that
night. They left waking up and praying in
the night. And this is something
that
said,
who took for for you know, he took
very seriously. It's a hadith narrated earlier in
the that,
said
Abdul ibn Amr ibn Anhu,
he wanted to fast, so he asked the
messenger of Allah, I want to fast. How
should I fast?
He said then fast,
fast on the Ayam al Abil, the the
bright nights in the 15th 14th 13th, 14th,
15th of every month. And he said, You
Rasoolah, I can do more than that.
He said, Then fast on Mondays Thursdays.
Says, You Rasool Allah, I can do more
than that.
He says then,
fast every other day.
So he he said that late he said
he narrates that when he became older, when
he became became later on in life, he
said I wish that I just instead of
being impetuous and asking the prophet for more
and more, I just listened to him the
first time and just took what I did
the first time because now it's become very
difficult for me to keep this fast of
every other day. It's not easy for me
now.
And and that that shows what? That they
were they took these advices seriously. Once they
would start doing something,
they would they would not do things impetuously
and impulsively like, you know, going to Taco
Bell drive thru one time then like
whatever. When they would do things, they would
they would increase their
their their good deeds in a very systematic
way and they would own own good deeds
and they would they would make changes in
their lives that were permanent rather than changes
that were impulsive and temporary. It comes in
a flash and leaves in a flash.
It's a chapter regarding
speaking nice words
and smiling when you meet people
which sometimes admittedly I'm guilty of not doing.
Sometimes, you know, like I'll walk somewhere and
I'll see my reflection in the mirror and
I say, oh man, you look very grumpy
today. Shouldn't look
Obviously, you know, people know better, Mashallah.
If you have a rham and you have
pain inside of your heart, even if you
do have pain inside of your heart to
hide it and not burden other people with
your pain is the act of piety as
well. And this is this is an act
of piety that the righteous used to do.
The prophet sallallahu alaihi wa sallam used to
do this actually. Actually. He had a lot
of pain in his heart about many things,
but he would hide it from people. Occasionally,
it worth and it would be difficult and
some of it would show through, but he
would he had a great deal of
restraint
of not burdening other people with with the
pain that he felt in his heart about
certain things.
Allah said, and lower your wing.
And humility to the believers. Be kind with
them. Be be be kind with other Muslims
even if you may not think much of
them. You should not think poorly of them.
You should be kind to them. They're worth
worth your kindness.
If you were allowed to access to the
prophet sallallahu alaihi wa sallam, if you were
if you were harsh and,
heavy of heart
meaning
just somber and and and and and just
in a very heavy state that's not easy
for other people to carry, they would have
all left you. They would have all left
your side. The Sahaba
would have left your side. They wouldn't have
been able to be patient with you.
He's Adi, the son of Hatem Abba'i.
Hatem Abba'i was a legendary hero of the
of the Arabs. He was born and died
in Jahiliyyah.
He was a person from the,
the clan of from the tribe of Tayy
and he
was a person who was legendary because of
his
good poetry and his good akhlaq and above
all his generosity to people. He was a
very generous person
and so he became a legend amongst the
Arabs.
And, Hatemat Ta'i, maybe I shared this story
in this masjid before but it's, you know,
I guess you can bear with me for
a second. They say that he had
amongst his many Bedouin,
things that made him, you know, the pride
of the Bedouins is that he had a
very fast horse. His horse was so fast
that it was that no one ever beat
it in a race. And so they said
that the the, the Byzantine Roman Emperor heard
about his horse and he sent one of
his leggets to go and find this arab
and and purchase his horse for from him
whatever price he asks.
And so what happens is that this,
this imperial leggett goes to,
goes to the desert
and he's trying to find Banu Tayy and
their nomads and he's just having a hard
time finding finding him and he gets lost
in the desert.
And,
he gets lost and he he almost dies.
He passes out and when he comes to,
he finds that a Bedouin took him in
and,
you know, as he said, don't worry. I'll,
you know, I'll help you back to health
again.
You're in good hands. We'll take good care
of you,
you know. And so he gave him some
food to eat
and then he says, who are you? Where
are you from? He says, I came from
from the court of the Roman emperor
to find an Arab by the name of
Hatim,
who is has a horse that's the the
reputed to be the fastest horse in the
world. No one can beat it
and he and and to offer him whatever
price he asks for the horse.
And so they say he say say that
Hatem said, well, I'm Hatem,
the Bedouin. He said, I'm Hatem and he
said that you are my guest and I
have nothing else to feed you so I
slaughtered the horse so you ate it just
now.
Deen or anything but he said that he
was a man who had Hatamata'i.
His son Adi actually fought against the prophet
sallallahu alaihi wa sallam in a battle and
he was taken as a captive.
And,
sorry, his his sister was taken as a
captive because, she was with with an army
that Bedouin army that fought against the Prophet
Sallallahu Alaihi Wasallam.
And so what happens is that
when she was when she was, imprisoned,
she said to the Sahaba, don't, you know,
treat me with with with with,
honor because I'm the daughter of Hatem. Don't
treat me don't dishonor me.
And so they reported that to the messenger
of Allah sallallahu alaihi wa sallam. And the
messenger of Allah salallahu alaihi wa sallam said
that said that release her. Release her and
let her go because her father was a
person who liked good character.
And so,
even if Hatem died on Kufr, but at
least he was a person who liked good
character and at least in this dunya that's
something that the prophet sallallahu alaihi wa sallam
appreciated.
So they let her go. And so her
brother,
Adi, who marries this hadith came to the
messenger of Allah sallallahu alaihi wa sallam
and just to thank him in person, you
for
the kind gesture that he showed to his
sister. And the prophet Sallallahu Alaihi Wasallam told
Adi that why don't you accept Islam? And
he says no, I'm a Christian already. We
already believe in the same God and this,
that, and the other thing.
And he said that, and then the prophet
sallallahu alaihi wasallam said a couple of things
to him sallallahu alaihi wasallam which convince him
that to enter into Islam and he did
enter into Islam. And he became very good
friends with Sayna Ali radiAllahu alaihi wa sallam
in specific.
And they say that Adib bin Hatim,
radiAllahu alaihi wa sallam Anhu that he said
that ever since the prophet sallallahu
alaihi wa sallam gave me the Shahadah, he
said that I never heard the the call
of the adhan except for my heart
grew,
had a longing in it to go to
the prayer and to answer Allah Ta'ala's call
which is something very beautiful. Insha'Allah Allah gave
us so much tufik that when we hear
the adhan being called that we also have
a longing inside of our heart to answer
Allah ta'ala's call.
So he narrates what that the messenger of
Allah Sallallahu Alaihi Wasallam said.
He said,
protect yourself from the fire even if by
half of a date. Even if you have
to give half a date in sadaqa and
that's the only thing you have to protect
yourself from the fire with, then give that
half of a date in sadaqa. He said
whoever doesn't find even half a date to
give in sadaqa, then let them
give sadaqa of saying a good word to
someone, saying a nice word to somebody.
Ansan Nabi Hurrayat al radiAllahu
alaihi wa sallam
So hadith from before which is narrated in
the chapter regarding piety and keeping good kinship
bonds
with people that wasn't narrated in its completeness
but it's a short snippet of a hadith
narrated by
Ara radiAllahu anhu that the prophet
said in that longer hadith
that a good word, saying a nice word
to someone that's also
a
sadaqah.
That the Messenger of Allah said,
do not underestimate or do not belittle
any
act of
goodness.
Do not ever belittle any act of goodness.
If someone does a good deed shorter, big
or small, if a person was drunk out
of his mind and he,
you know, everyday and he hasn't prayed for
years and he hasn't done this and he
hasn't done that and then you see that
person, you know, one day does something like,
you know, gives a, you know, a dollar
to a beggar. Don't be like, who do
you think you are? What do you think
you are that this is gonna make a
difference? Because sometimes it does make a difference.
Sometimes one small deed makes a big difference.
People will be literally dying to go back
and do one good deed,
and they won't have the opportunity. It's something
that we're forbidden to do. It's a sign
of nifaq to see a good thing that
another person did even if they're not a
good person. To see a good thing that
somebody did and to think little of it,
this is a sign of nifa. A person
should always
honor and venerate good deeds.