Hamzah Wald Maqbul – Riyd alSlihn And Be As God’s Worshipers Brothers As He Commanded You
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Chapter
regarding the prohibition
of cursing a Muslim. Here, cursing meaning, like,
by cussing them out
as opposed to cursing and specific being making
to Allah remove mercy from them.
Cussing out a Muslim without right.
Allah, most high, says,
in Surah Al
Azad,
describing,
what is essentially a crime
in his Sharia,
and those people who are people of of
of criminal and disobedience,
those people who
harm the believers,
the male and female
believers, because of something that they didn't earn.
Such people have
such people have carried a a great falsehood
and a clear sin.
Said
that to,
curse out
a Muslim
is sin.
Like, you wanna know who's a who's a
who's a sinner,
and who's a profligate? That is profligacy. It's
sufficient to cast out another Muslim
that you're
a
and to fight him physically, it's as if
it's
And the mentioned a number of
a number of different wujuhat because, obviously, it's
not like, you know, to fight a Muslim,
it's not kufr. The only kufr is kufr,
like, to stop believing.
This is the mokkuf for the
So what does this mean?
One of them is it's it's
grossing gratitude to
Allah. So it's,
in the linguistic sense. Another meaning of this,
wording is what?
Is that it is,
something similar in terms of its prohibition,
meaning both are known to be absolutely prohibited,
and it's something similar in its sin as
well in the sense that both will drag
a person to the hellfire.
Now someone says, well, why do why do
you say that? We don't say that about
sins in general.
Those of you who took the, we don't
say that there's any sin that's gonna necessarily
drag a person to the hellfire. We said
this is also true about
about,
fighting physically another.
But,
when you kill somebody,
just like you have things if you were
killed before your expected time,
you would have things you would wish to
be able to straighten out. You have see
your own sins that you would have wished
to repent from and your own amends that
you would have wished to make, and you've
had that opportunity snatched from you. Now you
have to give his word on the day
of judgment. Such people are very unlikely to
forgive the person who caused them to be
in that situation.
And then the,
also, it's mentioned by
that
the between,
between, between, between the the the,
between killing a person
and between is what?
Is that is something that will deprive a
person of
their,
life in the hereafter,
and fighting a person deprives a person of
their life in this world.
So this is the the the the you
know, this is why it's appropriate to make
one seem like error, to make one compared
to the other, to make the construct the
metaphor between them. Even though we don't say
literally it's it's not literally disbelief.
The larger corpus of
the teachings of the Quran and the sunnah
of the prophet
bear that out very clearly. But again,
the use of words is intentional in order
to show how,
horrible,
how horrible it is to fight another believer.
Said he that he heard the messenger of
Allah
say
that when a man
throws an accusation and casts an accusation at
another man
of of profligacy or of disbelief.
That never happens except for that accusation will
come back to the accuser
if the accused is not
completely guilty of
completely guilty of what they're accusing them of.
This doesn't mean I thought they were guilty
of it.
This doesn't mean I feel they're guilty of
it.
This doesn't mean, oh, there's this other circumstances
I the other circumstance I didn't know about.
Rather, in the court of Allah, if that
person is not guilty, whether you know why
or you don't know why,
then this accusation will come back on
on the person making, the accusation.
So it's sufficient for a person to hold
their tongue. It's also interesting and important to
know who's the one who's narrating the hadith,
who who was very hardcore, and he was
not
down for weeks off people in their deen.
And he was himself a gung ho to
call out,
people's,
you know, people's
insincerity
or their,
inconsistency or their,
lack
of requisite,
effort put into,
into their deen.
And so it's telling that he's the one
who's narrating this because
it's something the messenger of Allah
probably told him or said with him in
the particularly
for him to,
reign back,
what is otherwise a sincere,
what is otherwise a sincere
motivation in him to
also not,
tolerate
not tolerate fisc from
people, not tolerate, profligacy from people.
Regarding the Mutasa'ban.
Right?
Here, the the Baba Sarf is the Tafaa'ul
Bab.
The tafaaal means that you don't have a
subject and object
of the verb. Rather, there are 2 cosubjects
that participate
equal equally in,
in the the action of the verb. So
the verb here is sub is to cuss
somebody out. When 2 people cuss each other
out,
the
the the sin is on the one who
started it.
Why? Because sometimes a person is put in
a bad situation. Someone says something bad to
them without reason
and without hap,
and then they have to say something back
just to defend themselves.
And so he says that the sin is
on the one who started it.
As long as the,
the the the the person who was cussed
out
doesn't then transgress the bounds and take the
enmity to a further level beyond what was
necessary.
So if someone says, you know,
your hair looks stupid,
this is not a reason for you to
go and, like,
I don't know, call their spouse and say,
I you know, I have a video of
them cheating when you don't or whatever. Like,
just do everything you know? Or if someone
does that, it's not a reason to go
and, like, machine gun their grandmother or whatever.
I don't know. There's always a boundary that
can be transgressed. The point is is that,
if a person is only saying enough that
that that they felt that they needed to
in order to defend themselves against a person's
accusation,
or to,
requite,
whatever it is, that was being said,
then this is,
then this is this is still like it's
on the on the person who started it.
But if, that person goes beyond that boundary,
then that's not excused at all.
I hear somebody opened a can of something,
in the dars of the hadith of the
prophet
it's probably not good to be eating and
drinking things.
It's, against
If you want, you can just go run
it over and just put it in the
fridge or something like that or go outside
and
drink. And then afterward,
join Darce again when you're when you're ready
to listen.
He said that,
the prophet was
a man was brought to the prophet
who had drank,
who had
drink meaning he was intoxicated, he drank alcohol.
And so he said
beat him.
They had the punishment for drinking, by the
way, is lashes that a person should get
lashed.
So they they carried out the punishment,
punishment at the commandment of the prophet sallallahu
alaihi wa sallam. So Abu Hurair said that
from amongst us, there were those who hit
him with, beat him with our hands, and
those who beat him with their slippers,
and those that beat him with
some, like a piece of cloth that they
had.
And, when he left,
someone from from the people said, may Allah
humiliate you. And so the messenger of Allah
said, don't say that, and don't, assist Shaitan
against,
against him.
And it's Hadith al Bukhari.
So here, the
point is that the prophet
forbid people even from cursing a sinner during
their punishment for sin.
Meaning what? That the point of the the
the punishment is what? There's a between
the as to what the point of the
punishment is.
So the Jamur, their their,
position is that
the had punishments are kafara. They're a,
an expiation for the sinner for the sin
that they committed.
Whereas the
the the Hanafis, they say no.
The,
the expiation of the sin is only through
Tova.
It's only through,
repentance or through,
the punishment in the hereafter, one or the
other. Whereas the had punishments in this world
is zajar.
It's,
to be a deterrent.
But,
neither of them means what? Neither of the
2, either that it's an expiation,
which is itself a mercy that a person
take the punishment in this world so that
they're obviated from having to be punished for
it in the hereafter.
Or the second is what is zajar. It's
a a a deterrent for anybody else to
freely commit the sin, therefore, to make themselves
eligible for the punishment. Neither of these are
malevolent
intents.
Neither of these are intents
that that have the intention of harming the
the the person who's guilty and who's eligible
for the hadith punishment.
So the Rasulullah
said even in meeting after punishment, don't say
something bad about the the person who's guilty
of committing a sin,
that reaches the court and that ostensibly
ends up becoming something that's, that's that that's
purview to a public corporal punishment.
So if that's the case, then what do
you think about just, like, people you know,
for stuff that is not, you know, anywhere
near,
the the level of a
had punishment.
And that the Rasul
narrated by Abu Huraira
that he said, I heard the messenger of
Allah
say,
whoever whoever accuses,
his
slave of zina,
that person
that had the punishment will be enacted on
them on the day of judgment,
unless their accusation is
true.
Meaning, this idea of just,
kind of stabbing a person's honor or taking
a pot shot at someone's honor, this includes
what the master against a slave, that a
person who is
of the most
menial class of people in society,
it includes them as well.
And,
you can't just, like,
wag your tongue and say, you know, whatever
it is that you want, which is really
interesting.
Why? Because the idea of even being like
a sin, it's not even there
amongst
the society and the people that we live
in.
So people will say these things about one
another. They will very casually
pass the accusation of across on other people,
and it's easy to get caught up in
that. Why? Because we're good at, like, switching
cultures, and we're good at being pious within
the. And then when you go to school,
you're good at being at school mode. When
you're at work, you're good at being work
mode. And when you're this, you're good at
being this. And when you're that, you're good
at being that. It's difficult to be the
same person,
in all places for a a number of
people. Not everybody has that talent.
So a person should be very careful that
it's still a sin
no matter what, mode you switch your,
you switch your conduct to. It's still a
sin. It's still haram,
to the point where a person who accuses
the slave,
of
of that person,
punish them
had the,
that the person will be lashed on the
day of judgment,
unless
it wasn't just a spurious accusation.
It was,
it was something that was verified and true.
So a person should be careful about how
they they speak about one another. This is
one of the great mercies of the,
the sharia of Islam,
the prohibition of.
And,
it really is something that's, like, that's that's
a great blessing, and we only
disrespect it to our own harm. Because it's
one of those things you can't prove anything.
You get to the point where, like, look.
You know, like, the Supreme Court justice is
nominated and
the congress is litigating
whether or not, like, when he was, like,
whatever, 20 years ago, when he was drunk
at a party with a girl, like, if
this happened or that happened. Like, you can't
litigate those things. I mean, if it happened,
it's really horrible. Like, there's no I'm not
saying it's not a big deal or let
it go or whatever. The point is is
what? You can't you there's no there's you
cannot make heads or tails of it. It's
completely useless information.
And when we say useless information, what do
I mean? If it's not true, a person
can cast a accusation against another person that's
not true, and it will permanently put a,
a doubt in the minds of everyone who
hears the accusation,
and, you know, as far as that person
lives.
That's it. Look. If someone's guilty, go go
take them. Crucify them for all I care.
You know what I mean? If it if
it's appropriate, if it calls for it. But
to just, like, throw throw some sort of
taint on somebody that cannot be proven or
or disproven so that people have a bad
opinion of one another until the day of
judgment. This is completely like facade. It's like
somebody took a piss in the cooler that
everybody has to drink from. It's not it's
not good. Is that it's obviously aesthetically not
a very pleasing
metaphor, but it's very apt.
It's very apt. It's extremely apt. And the
the, again, the society that we're in, very
good at doing that. Very 100%
good at throwing in, like, shade here and
there, about these things, about people, to the
point where a person is, like, not able
to verify or not able to deny any
of, the accusations. You just have a bad
feeling. Everybody has a bad feeling about everybody.
The whole point of everything in the Sharia,
I mean, the the subsequent will, you know,
will will map it out in,
in greater detail. But one of the one
of the one of the whole points is
that we should meet each other with a
good opinion of one another.
And that's not just because you're supposed to
be goody 2 shoes and stupid as in
Muslim.
Goody 2 shoes as in, like, good for
the sake of good in a way that
doesn't help anybody and stupid in the sense
that you're supposed to walk around thinking about
things in a way that's not conformant to
reality.
Actually, this is also conformant to reality, and
it becomes a self fulfilling prophecy, both ways.
If you think everyone's bad, people will become
bad. If you think everyone's good, guess what?
You'll have a society in which people will
behave well.
And, that's the you know, that's something that,
that that's lost
when we, just go around,
maligning,
one another,
nonchalantly.
The chapter regarding the prohibition
of
cussing out the dead,
for
a reason that's unjustified
or without
some sort of benefit, sharai benefit.
And the says that the the
he defines what that that sharai benefit is
is, like, for example, to warn people about
somebody's
reprehensible innovation so that others don't follow them
in it
or to warn about somebody's profligacy, their open
sin so that other people don't follow them
in it, or something like that. The
the the, leaving of a person's legacy intact
will end up dragging people toward the path
of misguidance or toward a path that will
harm them. So you have to step up
and say, well, you know, this person was,
like, crazy. You know? Like, this person was
wrong in this issue, or this person was
obstinate in this issue, or this person wasn't
who they who they claimed that they were
in this one matter.
Sometimes you have to step up and say
that. But then even even then, you only
say what you need to say in order
to stop and in order to impede the
harm. And then thereafter, we're not you know,
there are people that are heterodox people who
claim Islam that they make an entire,
they make an entire show about, like, cussing
people out.
And we're not those people.
We're not those people. The
said in the Jibril Alaihi Salam said to
him in a hadith narrated by,
that Allah didn't send you as
and
Allah
didn't send you down as a that you're
all you do is
send, you know,
people, and all you do is call people
names.
That's not what that's that's not what the
point is. There there's evil, there's bad people
in the world, and it deserves to be
called out. But there's more
to Islam than that. There's more to life
than that. There's more to the spiritual path
than that.
That's not everything, and it's not even, like,
half of it, and it's not even a
third or a quarter of
it. It's a thing that happens. You move
on. It's something that's only there because because
of its necessity.
And other than that, it's not the reason
why Allah
created us,
and it's not what Allah wants from the
believers.
And so he said that all of the
ayat,
because this has
specifically to do with the dead, all of
the ayat and all of the hadith that
were in the last chapter apply to this,
chapter as well. And then he brings
another hadith and say that
who
said that the messenger
said, don't curse the dead
because they've already arrived at that thing that
they prepared themselves for prepare prepared for themselves.
So for example, there's a person,
completely disagreeable, horrible person.
Nobody's gonna take them as a great imam
and live their life based on their teachings,
but they're just an annoying person.
They did everything bad. They looked, you know,
looked bad, smelled bad, spoke ill.
All these sins they did, etcetera, they're gone
now.
They're gone. There's no need to say anything
bad about them anymore. Even if they violated
your rights and whatever. Unless by talking about
it, somehow you'll be able to restore some
right of yours,
which becomes a hakor.
Right?
Either their good memory is gonna harm somebody
or there's some right that you have to
take from them. Other than that, just the
fact of remembering that they're bad. It's a
waste of time. It's a complete waste of
time. They've already gone forward to it. Whatever,
whatever,
you know,
they prepared for themselves.
In the grave, they're already getting it.
And, on the day of judgment, they're gonna
get even more of it. And then the
hereafter, they're gonna get it even further. So
you don't need to like, talking about it
doesn't make it you you know, there's no
need to talk about it anymore. It's done
now. It's finished. Move on.
Babu
The chapter regarding the prohibition of of harming,
one another. And here, in particular,
the harm of
of
of not just your speech, but your conduct
to others.
This is the first ayah we read from
before,
that those who,
harm the believing men and believing women
for other than,
something that they deserved or earned.
Those people have carried a great false
carried a falsehood and carried a great,
sorry, manifest sin.
Said,
said that the messenger of Allah
said that the Muslim is the one that
the other Muslims are safe from his tongue
and from his hand,
and the,
Muhajir is the one who,
leaves that which Allah has prohibited him.
And so this this hadith is a great
it's a great, like, foundation from the foundations
of a person's practice and deen that you
shouldn't say things and you shouldn't do things.
Don't make your,
your entire living or don't make your entire
stick or your your popularity amongst people,
that you harm you harm one another. So
be careful about how you talk about things.
Care be careful how you talk about others,
etcetera.
It's not worth it. Sometimes you do. I'm
the worst about it sometimes. Sometimes you wanna
make people laugh or you wanna say something.
And then after, you realize you hurt somebody's
feelings, it's not it wasn't worth it. It's
not right.
It's not right. If somebody did did that
or behaved like that at some point, then
they should ask for forgiveness from from from
their brother, Rusl.
It's not worth it.
The messenger of Allah
said it's a hadith also from Saidna Abdullah
bin Amr bin Asr
He said that whoever wishes to be
distanced from the fire
and entered into
paradise,
let their death come to them,
in such a way in such a state
that they believe in Allah and in the,
hereafter.
And
let them
bring to people that which they would like
brought to them. We let them conduct themselves,
with others,
indeed,
in the same way that they would,
like to be
treated.
And this is also a very big hustle
from the Usul of Deen.
And I think that there are a lot
of people actually there are a lot of
people that are held up and put up
on a pedestal
that I don't really have a whole lot
of respect for just because of the way
they treat people. I know if others treated
them the same way, they would not they
would not be happy with it.
They would not, they would not,
tolerate it from others. This is a really
bad sign in a person.
I think there are many people, even,
quote, unquote, you know, like, that people
have, this kind of,
there are some people that have this I
never had it. But they have this attraction
to people who are, like,
just like jerks and who are gonna treat
them badly. So someone one time, I remember,
someone's like, oh, so so and so big
Sheikh. You know, he died alive, mercy on
him or whatever. But, you know, it's so
big
Sheikh. It's a ban. It's a big
sheikh. Sheikh and this and that. Very spiritual.
Blah blah blah. So, yeah, let's go. I
was, like, so excited. Let's go. All he
did all he did, you people are horrible.
You do this and you do that, and
you're stupid, and you're you sin and you
this. He's just like talking crap to the
to the audience. They're like,
you know, like and there are some people
who love that. They like that. You know?
That's a
that's that's more, I feel, like, a Khalil
Sender issue than it is
a HanKai issue.
You know, some people have that, whatever. They
enjoy that or they have a need. That's
not as far as I can tell, that's
not the soul. That's not that's not,
that's not the sunnah. I don't recall, like,
any anything like hey. This is dumb, actually.
If you're a person who likes that,
then you need help.
And, if you find a shift that's like
and you guys have that relationship
expect that there's gonna be a lot of,
a lot of progress in that,
even though you do like, spiritually speaking, even
though you may enjoy that or that may
be, like, whatever. You have some deep seated
issues that you hate yourself, and so you
wanna self flagellate like that and it makes
you feel better. But that's not as far
as I can tell, that's not, that's not
anything helpful or beneficial.
And so at any rate, the Hadith
mentions what let him bring to other people
what they would like to have brought to
themselves.
This is again a problem. Some people learn
enough fift, and then they start They're like,
oh, this is we realize this. They figure
out something's a loophole or whatever, and then
they start doing that, you know, behaving in
a certain way with other people.
But that common sense tells you that you
wouldn't like somebody to behave like that with
you. You know, FIP isn't everything. It's a
floor,
that defines certain legal parameters which within which,
you know, things need to operate. It doesn't
mean that, like, you know, doing the bare
minimum,
everything in fact means that you're, like, a
really good person.
You can do the bare minimum in a
lot of things in fact and still be
a complete, like, scumbag
in human terms. This is why this is
why, you know, the shahada in court, to
be able to testify in court,
or to, be able to, you know, marry
a hadith.
A person's adala, their uprightness includes 2 things.
There's there's the adala of the of the
that a person like, obviously, you you can't
be a witness or you cannot be a
narrator if you don't, like, pray,
if you don't fast in Ramadan, if you,
like, eat pork or drink or whatever. Right?
These are issues. But then there's
as well.
If you're just a weirdo or, like, a
jerk or, like, something like that, still, like,
it's that person such a person shouldn't be
put forward as a imam.
In the masjid. Such a person should not
be,
you know
people have a right to be suspicious of
such a person. And there's a lot of
such shady
conduct that happens out there, and, it's good
to have hussmab bun. You know? Don't say,
like, every shave is like that. You know?
Have hussmab bun. But if, like, after, you
know, some time you see, okay, this kinda
you see a pattern emerging or whatever,
then you and your husband is like, okay,
like, just from afar, I'm gonna do something
else now. And, like, but, like,
that person is I don't know.
They'll figure it out themselves.
Don't just don't let people you know, there's
that personality type. Don't let yourself get sucked
into someone else making you into a into
a sucker,
by by making you feel like, yeah.
Like, oh, no. This is the so I
have to, like, go against my nuss while
a person just like is just a jerk
to me.
Having somebody treat you like crap for no
reason, this is not
righteousness. This is just, like,
just being a battered wife, which is bad
enough if you actually are a battered wife.
If you're a grown man, it's, like, even
worse.
So don't do it.
The chapter regarding the prohibition
against,
a mutual hatred of one another and cutting
one another off and turning your back against
one another.
This is a chapter regarding the prohibition again
of
mutual hatred of one another, of cutting one
another off, and turning your back against one
another. Allah most high
said that the believers are nothing except for
brothers.
And, Allah most high said, describing,
describing those he loves, that they are
humble with the believers,
and they show their their might and dignity
against the,
disbelievers.
And Allah most high
said, Muhammad sallallahu alaihi wasallam is the messenger
of Allah. And those who are with him
are harsh with the,
their disbelieving antagonists,
and they are merciful with,
one another.
Said, do not hate one another,
and do not be jealous of one another,
and do not, turn your backs, to one
another, and do not cut one another off,
and be,
be slaves of, Allah
as brothers.
And it is not permissible for a Muslim
to
completely
cut off his, brother for more than 3
days.
And it's hadith both a Bukhari and Muslim.
So here, this
the the the the the Hajar that's being
described is what completely cutting the person off,
like radio silence, silent treatment.
It's sufficient for a person to not be
in that state that when a person says
that you say.
You don't just ignore that they're they're you
don't ignore that they're there.
And it's obviously
just be like that, like because it's the
bare minimum and then,
you know, throw up the deuces and bounce.
How are you? I'm well. How's the kids?
Okay. Much more than that. There are some
people that are
you know, it's
you know that you're not gonna really get
a whole lot of benefit. They're
interacting with them. You don't have to be,
like, best friends with everybody.
There are a lot of people you probably
shouldn't be best friends with. Learning who those
people are is a skill and a craft
in life. Some people learn the easy way,
and some people learn the hard way.
But the point is is if you get
to that point where you're like, hey. Look.
I really tried my best with this person,
and just every time it just turns out
badly. Okay. That's probably a sign that you
should keep your relationship with them a little
bit on the lighter side. But the point
is is what? You don't go to the
point that you hate someone so bad that
you don't return their salaams. There are exceptions
to this rule, by the way. A person
who's a Fasiq
who's you know, shameless,
open drunk, open
liar, cheater, open something or not. They do
something shamelessly without any remorse,
and they may not even I mean, if
they consider that sin to be permissible, then
they're not a Muslim anymore. But if they're
like, yeah. I know it's a sin, but
I don't care. That person, you know to
me, hijra of that person is a sunnah.
And, you know,
what is an exception to that rule? Exception
is if you think talking to them will
somehow bring them back, then feel free to
go ahead and talk to them.
But, in general in general, the general rule
of such people is that they should not
be,
that they're exempted from this. What's another what's
another exemption?
A person of bidda'a reprehensible innovation.
There are people who say the dumbest and
craziest things about Dean. And really, they should
be blacklisted, especially from,
platforms,
that have to do with our community
with regards to leadership or prominence or whatnot.
So if somebody comes to you and, hey.
You know, like, you know, I think
the companions were wrong about this, and I
just you know, whatever did my there are
all kind of people like there are people
like that. There are people like a 100
different
that you can
name, whatever, whoever they are. There are exemptions
to this. You know, you don't you don't
not only do you not have to keep
relations, you're actually kind of not supposed to
keep relations with such people. And the exception
to that rule is what? Is if you
somehow think keeping relationship with them is going
to bring them back,
or talk them out of their deviance or
out of their sin, then go right ahead.
But there's a yardstick for that. Like, is
it actually working, or have you been taking
the guy out to lunch for, like, the
last 20 years and he's just eating free
lunch and nothing has changed and nothing's gonna
change?
That's that's again, that's less of a science
and more of an art. And I'll leave
that to the people who know, you know,
what they're doing with regards to that and
just explain the the kind of parameters
of how it's supposed to be. But the
point is that Muslims should have
a good,
good relationship with one another.
That they shouldn't be they shouldn't kinda hate
one another. So if you find inside of
your heart, like, hatred, especially for large groups
of Muslims, a particular nationality, a particular Malheb,
a particular
these are this is it's a problem. This
is gonna be a very large obstacle in
your
spiritual
progress.
The said that the messenger of Allah Sallallahu
Alaihi Wasallam said that
the gates
of paradise are flung wide open
on Mondays
and on,
Thursdays,
which are also the days that the prophet
used to fast. Right?
That there's what does that mean? Like, someone's
like,
someone opened the door of Jannah
in, like, whatever dimension
that that's all in.
What benefit is it to you or to
me?
The point is is that the barakah that
reaches us. So the Rasulullah
alaihi wasalam this is one of the reasons
that he used fast because things happen in
the unseen,
and things happen in,
other places in the grave that are sources
of great barakah.
Right? So why is it that a person,
for example, will go to the masjid and
or, like, stay the whole night awake in
in Laylatul Qadr?
For the same reason that the barakat are
there,
in order to receive some part of it,
you should also be in a state of
Ibadah.
That's one of the points of having a
word that a person says every day. You
remember what that is? Or is that only
in Ramadan or only when, like, get yelled
at? That's the point of having it. Right?
If you're
if there's a bunch of fish in the
sea and you have a small net, are
you gonna catch a lot of fish or
a small number of fish?
Small number of fish. Okay. If your net
is bigger, will you catch less fish or
more fish?
More fish. If you have no net, are
you gonna catch how and there's, like, the
fish is boiling the sea is boiling with
fish. If you have no net at all,
are you gonna catch anything?
Maybe.
Maybe?
How? Explain to me. This is very this
is new,
horizon.
Dimension of physics and zoology and, everything. You
explained to me how how maybe with no
net, you're gonna catch
maybe some fish. Explain that to me.
It's like a lot of fish. Okay. Have
1. Okay. Yeah. So your grab your hand
is your net then. Right? Mhmm. But you
have no means of grabbing anything. How are
you gonna how are you gonna maybe if
it is it going to like, are they
gonna transport it like Star Trek or whatever?
You know?
Right? Take us someone
stick. That's your net then. Right? That's your
means to catch it. It has some means
to catch it. Right? That's the point. That's
the point of having the weird is if
these things happen. You wanna benefit from them.
You have to have some
medium for which that benefit,
occurs.
And so the and, yes, there's no maybe
if you have no you're not even catching
anything. Okay? Just
just to be clear.
So that's that's that's what that is. That
this is Mondays Thursdays. This is one of
the reasons out there. One of the reasons
that the
Rasul used to fast on these days.
He says that and because of the barakah
of this event, every slave that doesn't
associate partners
with Allah,
is forgiven,
which is wonderful. That's great news, ladies and
gentlemen.
It's a good news. Right? Tomorrow is Monday.
It's a good news.
The kafar, they cursed the rain, and it's
barakah. The Kufar, they cursed Monday, and that's
the day we're forgiven.
Bad day for them, good day for us,
alhamdulillah.
Right? That's the day Rasulullah
was born. That was the day that the
Rasool, sallallahu alaihi wa sallam arrived in Madinah
Munawara,
and that's the day that he passed from
this world well. Right? Monday is a good
day.
Mondays Thursdays, this thing happens. And the only
exception is what,
a person who has, like, a grudge
then acts to grind against another per another
his brother.
And so, the angels say, like,
leave these 2,
unforgiven until they
until they bury the hatchet.
Now,
again, this just bearing the hatchet means what?
It doesn't mean that until you become best
friends
and, like, feed each other, like, you know,
like, dinner, like bite by bite or whatever.
Right? This just means bury the hatchet. Some
people are annoying. You have known that Allah
has not created any good for you with
them
and any good for them with you. But
bury the hatchet means what?
The
that you the the the you know, this
the this,
enmity that that a person carries that weighs
them down. It's that you, like, want bad
for them.
That you shouldn't want bad for them. It's
sufficient to be like, look. This person, you
Allah, you created them. You sustain them.
You know what the point of this person
is. I have no idea. You know?
You know, that's between you and them and,
like, you're the best that you're the.
You're the most beautiful and perfect of creators.
You know all what why and all that
stuff. So I you know, whatever good that
you destined for that person, increase that person
in that good. And, you know, I'm gonna
try to stay away so as to not
like harm any of that. That's fine. There's
nothing wrong with that at all.
So don't let people use this hadith and
guilt tripping you into, like,
you know, whatever.
Are wasting even more of your time or
more of your remaining,
quickly evaporating mental health
meter that you have.
Just don't
just don't hate each other. That's
that's that's a good start.
Now
I'm a relatively pessimistic person.
Oftentimes, a person's mindset becomes a self fulfilling
prophecy. There are some optimistic people that may
you may think somebody is complete write off,
but there may actually be good in them.
So you feel free to, like, you know,
hang out with such people and to take
benefit from their optimism. And who knows, maybe
you can still yet be friends or whatever.
But, if you come and ask me, I'll
probably tell you yes versus complete time. Just,
like, leave them alone. We go off with
them from afar and, like,
from That's enough. You don't have to you
don't have to, like, you know, get you
have to learn the same lesson the hard
way, like, 70 times, only to be like,
oh, look at the hadith.
To learn 71 times. No. The hadith is
not saying that. What it is saying, just
don't wish bad for a person.
Just don't wish bad for a person.
Says a snippet of that,
do they,
are they are they envious of of the
people,
for that which, Allah
gave,
from his,
from his from his grace.
And this is I believe the context of
this is
their
toward the
Abu Hurrah
who said that the prophet
said,
I warn you with regards to jealousy
because indeed jealousy eats good deeds
like a fire eats wood,
or a fire will eat up brush,
and fire eats up brush very quickly.
So don't don't be a hater.
And,
what is the the the definition of jealousy
is to wish for another person to lose
a blessing that they have,
whether that blessing is a religious blessing or
whether it's a, a worldly blessing.
It's fine if someone else has something. You're
like, oh, that's wonderful. I wish I had
that. That's fine. Just make duh for them
that
and what they have and then ask for
it for yourself. Allah can give everybody.
But to, like, actually, like, want someone to
lose their blessing,
that's that's not cool.
That's not cool at all.
And, we don't we don't do that.
The chapter regarding the
prohibition of spying
and to, like, try to listen in to,
other people,
their conversations or their what they're doing,
even though such a, you know, a person
would dislike,
being listened to in those situations or in
those conversations.
Allah,
he says in Surah Al Hujarat,
that don't spy on one other another.
And Allah most high said that those who,
harm the believers, believing men and women,
for something that they didn't they didn't earn,
that they don't deserve,
such people have carried a great false have
carried a falsehood and a clear,
sin.
The words of the Rasul Sallallahu Alaihi Wasallam
are Nur,
And there's so much Baraka and there's so
much in them.
And, you know, who says these things?
Afterward, you know, people say them because they
heard the prophet
say them, but
who says these things,
except for somebody who's beloved to Allah to
Allah.
Said
the messenger of Allah
said, I warn you with regards
to suspicion,
of others.
Here, the one that's mentioned is what? It's
based on suspicion. And suddenly you have no
but you have a suspicion. You know?
Maybe
you're Israeli spy. Maybe you're here to rob
me. Maybe you're here because,
you know, you, I don't know. Like, you're
gonna steal the carpet one day. Maybe you're
here because, you know, whatever. I mean, you're
here for this reason, and you're here for
that reason, and I'm here to do show
off to everybody, and you're here for this.
We're all just everybody had a people. People
have this, like, kind of thing in their
head, and they actually think about it as
some sort of wisdom or some sort of
smartness. It's just stupidity.
And it it it you you ruin your
own self, and you ruin other people as
will be
explained
further on again, within,
this in subsequent
is the most,
the the the the most untrue,
speech, the speech that's most well
spy
on
one
another.
Here,
right,
means
spy on one another.
Here, right? Means, like, your senses. Right? Don't
deploy your senses in order to try to
trap people.
Don't spy on one another.
Don't compete with one another. Here, compete means,
like, that type of competition where you try
to, like, force, like, you know, like,
going toe to toe with another car to
try to, like, cut them off so that
they can't merge onto the highway, like, level
of Tena Fos. This is what's meant.
And there are some people who also think
that this is somehow,
like, a good thing. It's not a good
thing. I guess if it's necessary, like, it's,
you know, you die or they die or
whatever, that's one thing. But there are some
people who go too far and stuff, like,
all the time. It's okay. Like, you let
somebody else have something, you know, every now
and
again if you're not gonna die or whatever.
Right?
So that's the type of kanafas that the
prophet
is,
forbidding, that you just don't let anyone get
any any any anything in edgewise.
You know? It's one of those things. Like,
you you're you know, you have a soccer
match against, like,
the bad team.
Right? It's like,
you know, like, there's, like, Blaine is a
small enough school. Right? But there are some
schools completely crazy, like sultan or whatever, like,
weird, like, out of the middle of nowhere,
like, a bunch of schools where, like,
you know, they barely have half a team
on the soccer field or whatever. Right? So
the culture after you, you're, like, 7 to
0 or whatever. Right? The coach is usually
a decent enough person. Call the team and
be like, look. Let them have a goal.
I'm gonna be just be a complete jerk.
You know? Like, that's good. That's good o'clock.
And don't blow the match. You know? You
still win. Right? There's no skin off of
your back. But don't be, like, so
so competitive about everything that you just kinda,
you push, you push a person,
toward, like, suffocation.
Don't don't don't be jealous of one another.
Don't hate one another. Don't turn your backs
on one another, and be the
slaves and worshipers of Allah as brothers,
and just as he had commanded you. The
Muslim is the brother of the Muslim.
He does not transgress him,
or oppress him. He doesn't fail to show
show up, in his defense.
This is 100%
a fail that the Ummah is currently doing
right now.
I get the fact that nobody in Riyadh
as salihindars today commands, like, a sovereign
polity.
But
on an international level, 100%,
this is chitlan, that our brothers are and
sisters are being killed in the most horrible
way possible, and nobody is coming to their
aid.
You're not able to affect those things. That's
fine.
But it doesn't mean that you should make
of one another.
One thing is, Palestinians was like, okay. I'm
gonna go download, like, whatever Twitter and Facebook
and Insta and, like, just post, like, 7
no. I mean, that's okay. Do that. Go
ahead. I'm not saying not to, but I'm
just saying that this is something that starts
locally as well. Right? It's not that okay.
You can be a big, like, guy that's,
like, on Palestine on Instagram or whatever, but,
like, your neighbors, you're
you know, got cancer and you, like, never
went over to, like, ask how they're doing
or offer to cook dinner, like, 1 night
a week or something like that. You know?
That you don't do this to one another.
You don't just, like, leave people high and
dry in their time of need.
This is really bad.
And
I don't think
according to our, like, whatever American sensibility,
it's considered to be bad because is like,
you're not doing something. Right? It's not like
you're not doing something. It's no. You're expected
to render basic aid and basic assistance to
your,
Muslim brother
to not show up, to fail the help
when a person needs help, this is a
really bad thing.
The prophet forbid it, and to do it
is a bad thing. And the fun thing
is we can all get away with a
lie because it's kinda harder to fight. It's
something only Allah will know whether you're doing
it or not because everybody's able to have,
you know, an excuse about something. And just
like
just like you are expected to accept other
people's excuses, other people are
expected to accept your excuses, and sometimes your
excuses are genuine.
But sometimes you also drink your own Kool
Aid. We make up fake excuses, and then
you start to believe they're genuine. You know,
they're really not.
So, you know, let a person be very
cognizant of this. Don't fail to come to
the aid of another person,
another person,
of another Muslim.
Since the Muslim is the brother of the
Muslim, he does not transgress him nor does
he fail to come to his basic assistance
nor does he hate him.
Here I hate
does not hate it's nor that nor nor
does he detest him. That you think of
another person as detestable.
This is something that's really bad in the
Muslim world.
And it's we have that racism amongst us
as well.
There's a kind of, like, a caste hierarchy
that people have. Everybody thinks that they're themselves
at the top.
That's the
dumbest, like, the dumb cherry on top of
the
dumb cake.
But,
you know,
that's completely stupid,
that you don't you don't detest another Muslim,
and the hadith itself will explain,
explain this,
better than than than what I can and
what I want to.
And then the prophet
said the taqwa is in here. The fear
of God is in here. And he said
it twice, and then he
he pointed toward his Mubarak
to his Mubarak chest,
that it's inside of your heart.
It's not something like that you show outwardly.
I'd rather it's a it's a state that
that you carry with you inside of your
heart. He said it's sufficient
evil for a person,
to detest his Muslim.
Every Muslim is sacred and inviolable
for another Muslim
in his blood and in his
honor and in his property. You can't take
stuff from people,
and you cannot,
spill their blood. You cannot,
you cannot
violate their honor, and you cannot,
take their stuff.
And then this is this is the explanation.
Right? You're not supposed to detest another Muslim.
He said, what? He says, indeed, Allah doesn't
look at your body.
Who's tall? Who's short? Who's fat? Who's skinny?
Who's, you know, ripped? And who's jacked? And
who's put on the gains? And who's, you
know, not whatever, done any of that? They
care of those things don't impress a person.
There's a
I've I believe Azar Sheikh, he writes that
in the
the,
that he said that one of the worst
things that a person can do is look
at themselves physically and, like, be pleased with
themselves or impressed with themselves.
You should take care of yourself physically. You
should be in good health and all of
that other stuff. You know? If you want,
after, I'll give you, like, an hour long
lecture about kettlebells or something something like that.
Right? That's fine. That's different. The point is
is this is what is that there's a
difference between that and there's a difference between
thinking that you're something because of the the
the body Allah gave you,
or thinking that, you know, be impressed with
yourself or something
like that. He says that he said that
Allah doesn't care about any of that. He
doesn't look at those things.
He doesn't look at your body, and he
doesn't look at your your your your image
like how you look. Like, do you look
nice? Do you look bad? You know, by
human standard, none of that that has all
that much meaning to
him, or all that much value to him.
Rather, he looks at your hearts.
That's what that that's what means something to
him. And so a person should be really
careful about that. A person should be very
careful about that, very particular about that. That's
why you don't look down on another Muslim.
And, again, there's all kind of weird stratified
cast hierarchies that we have amongst our each
other. It's completely,
completely bogus.
K. If you go into the Masjid,
the Arabs wanna have Arab imam, the Desis
wanna have this imam, although often, sometimes they
want the Arab imam because they hate themselves
as well. But that's still a fast stratification
as well. Right?
The Bengali Association never calls the Bengali guy
to speak.
Why? It's the same thing.
Right? It's still wrong.
It's the same thing. It's still wrong.
All of this stuff is all satanic. It's
all shephonic. It shouldn't be in the Mas'id
even.
The fact that we look at it and
we take these things into account
for anything other than a sheer Machiavellian
political
calculation
is very wrong.
It's not right.
But at the door of the Hanukkah, it
has no place. If it has a place
here, then wrap all of this up. It's
just a complete waste of time.
This is one of the reasons I actually
have a lot of respect for MSA even
though many obviously,
oftentimes will roll their eyes and clown on
MSA. But like, this is one thing that
most MSAs and most MSAs that I've
at least interacted with have been and have
been able to mitigate or stem, if not
completely, get get, you know, rid of these,
types of issues. The point is that you
don't look down on your brother, Muslim.
I guess I'm talking about in particular
about about race. People, I guess, look at
down on each other for other stuff as
well. But, don't don't look down on another
Muslim for anything. This is why the has,
like, all these different, like, know, things about
defining who a Muslim is and
that that person is
a and
that you have to treat them this way
and that way and etcetera. And it talks
about the importance of having iman. This is
the issue. And it's the issue nobody thinks
about or talks about because it's not something
that you can, push a lot
of YouTube videos about being nice to one
another. Nobody cares. If
you get up and you say, oh, so
and so was wrong, then you're gonna famous.
You're not gonna go viral by telling people
to be nice to each other. But guess
what? It's the deen of Allah
so we're gonna do it anyway. And we're
gonna be successful, and we're gonna
be happy, because we did it. And so
this is what the prophet
is saying. So that Allah
doesn't look at your
body or your appearance,
rather he looks at your heart. And in
a different in a different narration, he says,
don't be jealous of one another and don't
hate one another and don't spy on one
another
and don't, you know, deploy your senses in
order to
in order to catch one another.
Without don't
don't artificially outbid one another.
Is to be like a faker at auction
because, you know, somebody else you have a
suspicion that they may pay a higher price,
so you put in another
bid, not because you wanna buy it, but
because you wanna push that person to a
higher higher price a higher and higher price.
Don't artificially inflate prices to 1 for one
another. And be
the the worshipers of Allah as as brothers.
And in the narration, the prophet
says, don't cut one another off and don't
turn your backs on one another, and don't
hate one another, and don't be jealous of
one another, and be the
worshipers of Allah ta'ala as brothers. And then
another narration says, don't abandon one another,
and don't,
sell some of you over others. Meaning, don't
artificially pump up prices. Somebody is buying something,
and the deal is more or less done.
Don't just cut and be like, oh, I'll
pay more for it. Like, just let let
them have that and, like, you know, find
your deal, somewhere else.
And it's narrated by Muslim. All of these
different narrations are narrated by Muslim, and some
of them are most of them are also
found with in in Bukhari.
Who narrates that, he said, I heard the
messenger of Allah sallallahu alaihi wa sallam say,
if you,
go and, like, poke through to try to
find the, the
embarrassing private
matters of the believers, you will
destroy them or or you not destroy them,
you will,
spoil spoil them. Spoil them not in like
as in, like, giving a child candy, but
as in they'll ruin them. I guess that's
probably a better word to use. You'll ruin
them or you'll push them to the brink
of
ruin.
So don't don't don't, like, poke into people's
private matters. Why? Because the more you find
out,
the more
those things that a person would be embarrassed
to have other people know come out front.
Now their embarrassment no longer serves any purpose.
Right? What are you gonna do? Kill
yourself? You have to go on. So then
that embarrassment gets exchanged for shamelessness.
When people then become shameless about their deeds,
there's a type of brazenness
in there in that misconduct.
That brazenness will then spill over into them
going into further and further misconduct.
Whereas if you let a person if a
person has something, like, weird, like, you know,
you follow whatever. You followed me after the
arson. You find out that every Sunday after
I go, like, smoke a hook at the
shisha bar or whatever. Right? I kinda, like,
make sure to go to the other side
of town so no one sees it or
okay. So now, like, you've outed me all
over so what would you like this place
to become a shisha bar so that, like,
okay. That's a bad thing that a person
does.
Right? If I did, it would be a
really bad thing. Would you like now just
that we just turned this place into shit?
So the one, like, good thing that we
we said read the hadith of the prophet,
sallallahu alaihi wa sallam. We sit and make
a zakkur of Allah, that even that gets,
like, wasted in it. That's the point of
this. Don't like, you know if someone is
doing something openly and brazenly, that's different.
But the point is is that the thing
that people are hiding, don't, like, just go
out and try to
out everybody,
be a be a muckraker,
for things that are not in the part
of the public interest because you'll just end
up ruining everybody.
See
So this
is an elegant summary of
how a person deals with 2 competing interests.
Said Abdullah bin Masood who
a man was,
he was told about a man,
who said that this man was his beard
was dripping with wine.
He says that, we were he replies
to this accusation. He says, we were forbidden
from
spying on one another. But if something then
also comes
oh, like,
comes apparent becomes apparent to us,
then,
we're obliged to then
act on that, to take that and accept
it and act on it. So the point
is not that you go around looking for
people.
What are they doing? This is a guy
getting drunk inside the house. But if you
walk outside and everybody knows and sees that
it's happened, then it's happened. There's no you
don't say, oh, look. We're
supposed to, like, not spy on one another
and, like, the person is just getting drunk
on their porch, every weekend, and nobody does
or says anything about it.
And so this is
a very common sense
balance, in which there's mercy for the believers
and taking those people to task that do
sin openly,
whereas,
leaving people to struggle with their with themselves
when they sit in private. Allah
help us against our, sins and our vices,
and Allah
make us such that we see the good
in one another and are blinded to,
one another's faults. And Allah protect us from
those people who are blinded to the good
that we have inside of us and only
see our faults.