Hamzah Wald Maqbul – Riyd alSlihn Sincerity & Realities of Fornication Ribt 02042024
AI: Summary ©
The speakers discuss the loss of community and lack of respect for representatives, as well as the concept of "has" and how it can affect behavior. They emphasize the importance of practicing and training for behavior, building habits and patterns, and avoiding wasting time and money. They also discuss the use of "fitra" and the potential danger of "fitro himself" in the face of people's desire to love loved. The speakers stress the importance of avoiding thoughts that come back to one and not allowing them to achieve their goals. They also emphasize the need to enforce laws and values, avoid thoughts that come back to one, and shut off dysfunctional behavior. They also mention the potential danger of " pest ap credits" and the importance of shutting off dysfunctional behavior.
AI: Summary ©
We got this new space.
And, as the books on the Nasna indicate,
we have the in
Maliki Feth. We have the real real Salihim,
and, we have our,
hanging for the dhikr afterward.
But this is a very simple,
institution dedicated
to bringing to life those basics that
are what gave life to
the first part of this ummah
and that saw
the Ummah through periods of darkness,
some of which may not be all that
unlike the ones that we're going through right
now.
And we ask Allah
to give Baraka
and to
continue to facilitate
this gift that he gave us,
that we did nothing to earn,
and to, keep us
meeting for his sake.
Otherwise, it's a rough world out there and
it's trashed better people than us.
So the last chapter that we read last
week
was a chapter with regards to
showing off.
Some
things I wanted to mention that we didn't
have time because I feel like we've, like,
rushed through DARS last time.
It has to do with Ria with showing
off
being
the opposite of
or an opposite of Ikhlas
of sincerity
for the sake of Allah
There are a couple of remarks from Mawana
Ahmed Mawana,
Ahmed Ali
Lahori
that my Sheikh Rahimahullah,
mentioned that I thought are
good to mention in passing right now.
Was a convert,
to Islam
from Sikhism.
He used to sign his name
as ibn Islam,
because, his
actual father was not
a Muslim, so he didn't take
a lineage from him.
He,
was a an extremely,
pious and upright
man,
who carried a great howl with him wherever
he went.
He was at some point or another ejected
from
he was at one point or another ejected
from,
Delhi,
and sent as an exile to Lahore,
without any of his property,
but he ended up
becoming Ahmed Ali Lahori.
His Darcef Tafsir used to be attended by
thousands of people,
and he was known to be a great
that
his
physical presence and glance had
effect on people. People would come to him,
in full belligerence
with bad intentions.
And, he would he would just look at
them or talk to them and it would
change them.
He,
and the stories are numerous. They're difficult to
enumerate. But just so you know who he
is,
that he's a sheikh of our as well.
And,
his grave is next to the grave of
Mawlana Sayed Hamid Mihyah
and Mawlana Musa Rouhani Bazi
The 3 of them are buried in the
same,
in the same, like, small
section, the Mianisab,
graveyard in,
in Lahore.
In that graveyard also is one of the
Khulafa Mujaddad Alfani,
as
well as a number of
ulama
also in that graveyard,
albeit somewhat far from there. But in the
same graveyard also my,
Nana is buried
and my mother's father. May Allah have mercy
on both of them.
So from the from the time that
Muhammed Ali Lahore's grave was dug,
Perfume comes from that piece of part of
the a piece of land. And then it
was smelled again when Sheikh Musa was buried
as well.
And, these are these were great men of
Allah
Whether you believe in the perfume or not,
you can believe
the other things that they did.
This is one of the stories I've mentioned
in this Darsa as well, and it bears
repeating
that one of the things that the British
did to torture him in order to get
him to give Fatwa, recognizing the legitimacy of
their rule
was they tied him to a slab of
ice until he passed out,
from, like, hypothermia.
So when they took him off, the point
was not to kill him. The point was
to get the fatwa. Otherwise, they don't care
if someone's alive or dead. They want something
out of them. So they took him out,
and they said, once he came back to
consciousness, he said, how do you feel? He
said that the body is cold, but the
iman is as hot as it ever was.
So, basically, you know, like, it's
the it's the
the Adam feel way of flipping someone to
burn.
We have crude what methods to show the
same the same sentiments. Those people were people
of style as well as substance, but they
had, like, cool ways of saying, so they
see, so that the the the body is
cold, but the iman is as hot as
it's ever been.
So in his discourse with regards to Ikhlas,
he said that Ikhlas is to do something
for the sake of Allah Ta'ala,
based on
the shahadatein.
And people
miss
what that means.
So the
has that you
affirm that you worship Allah
so something should be for the sake of
Allah.
But the part that they miss is that
the the the shahada
has nafias in it as well, has negation
as well.
So your deeds have to have both of
them. If it doesn't have both of them,
then it's not a class.
So you have to do something for the
sake of Allah, and you have to negate
everything else other than the sake of Allah
ta'ala. This much was mentioned in the hadith,
that I'm the one who has if you
make me partners with with others, I'm the
one who has the least need of the
partnership.
So if you do something for the sake
of someone other than me, I just give
my share up to,
to the other partners, and I leave that
partnership.
And so he mentions that. He says that
you have to do it for the sake
of Allah, but it's not enough that you're
doing it for Allah. You also have to
negate everyone else other than Allah from
that act. It's very difficult. I don't think
anyone really or not many people talk about
that in our home anymore.
So, obviously, certain things have to be done
in public. Not everybody who does something in
front of the eyes of another are necessarily
doing it in order to show off, But,
you know, you have to practice and train
purging
the,
purging the
very normal human,
very normal human impulse to do things
for other than Allah to Allah as well
if you wish for that deed to be
accepted from Allah.
And it's difficult not to do it that
way. Why when you do something for another
person, if they don't know that you did
it if the makzah is to keep good
relations with that person,
then you're not gonna be able to keep
good relations with them if they don't know
that you did it.
But
the problem is is that with Allah, Ta'ala,
he already knows everything.
And if he's the one you're trying to
show, he's already seen it. You don't have
to show other people. Showing other people, though,
is a habit that we are that's entrenched
inside of us from the time we're children.
So what happens? A hifs kid goes to
do hifs in the Quran,
and then he says, I got a 100%.
I got 99%.
Right? Who's the one who gets a 100%
99%. The one who got a 50, who
got a who failed
in class, but he passes with Allah, he
got a 100%.
The one who got a 100% in this
dunya and Allah doesn't want it, then they
got 0.
But it's pervaded everything that we do.
And the point of that is not to
say, okay. Well, his kids shouldn't get scores
anymore. Right? Obviously, it's good to test to
make sure that the skills are passed along
or whatever. Right? But the point is is
this is that what is the
overwhelming preoccupation everyone should have? Just like nowadays,
the overwhelming preoccupation people have is with what
grades did you get,
how much money do you make,
what school did you go to,
what papers do you have,
what documents do you have, What passport do
you have? Which ZIP code are you in?
All of these things. There is a civilization
in which the pre pre overwhelming preoccupation is
what?
Is my rubbedabaraka ta'ala pleased with me or
not? Or am I doing the amal of
Islam?
But the reality in my heart is the
reality of nifaq.
And Nifaq is described in the hadith of
the prophet sallallahu alaihi wa sallam as being
of 2 types.
1 is the type of Abdullah bin Ubay,
which was the type that a person professes
openly Islam,
but the stone pillars that carry the load
of Kufr,
are still erect and upright inside of their
heart. And maybe ask Allah to Allah for
protection from such a
superlatively wretched state.
The other mifaka is what?
It's described as just this, that a person
should do something for the sake of Allah
ta'ala, but they don't do it for
sake.
And so part of it is what? That
you're doing the right thing in the right
way, but it's partial. It's not completely right.
Another is that you have certain other habits,
you know, that you sly,
that you betray people's trust, that you,
break your contracts, you break your word with
people, that you
allow your disputes with one another to,
get out of any sort of rational or
logical boundaries. These are all,
signs of nifaqamali
if they're if even if they're not accompanied
with nifaq I tibadi.
And nifaqamali, when it completely surrounds a person
or completely encompasses a person all of their
deeds, then the 2 of them actually become
the same thing.
The 2 of them actually become the same
thing.
And so,
you know, this is this is a little
discussion with regards to,
Riyadh and why it's such a an important
thing that a person should negate even if
nobody else negates it. In fact, the, Athar
riya is described as
showing off as described as what? The shirk
al Asrar,
the lesser the lesser shirk which also then,
conforms with this, this point that Milana brought
in his discourse with regards to sincerity
that,
that there there are 2 different
views of nifaq. When you talk about nifaq,
you can talk about the partial nifaq, which
is the operational
practical nifaq, practical hypocrisy,
or it can be the complete hypocrisy in
which a person is is
intentionally lampooning Islam. But neither of them are
a good thing. Neither of them are something
that a person should,
be
be okay with,
being described with.
So this is a chapter regarding those things.
Okay. Now that people are going to be
sincere,
what happens, there's an overkill with it as
well.
The overkill with sincerity is not overkill in
being sincere with a lot. That, the more
the better.
But what happens sometimes, the idea of sincerity
weighs on a person so much that they
no longer see anything else.
So imagine this, if a person was so
preoccupied with sincerity
that they couldn't see anything else, that no
one else no one bothered doing any deed
in public anymore.
No one bothered going to the masjid. Nobody
bothered leading the prayers. Nobody bothered teaching and
learning. Nobody bothered doing anything that anyone else
can see anymore.
This is overkill.
And so he,
he'll he'll talk about how a person can
easily
separate
separate these things. But it is possible. There's
a lot to be said. Even though there's
only one hadith in this chapter, there's a
lot to be said about about the overkill
as well. What happens, you become so this
is one of the reasons,
the believer is
the believer is,
gullible and generous.
The gullibility
has to do also with
with this thing about being sincere with everybody
because you make a habit out of being
sincere with Allah.
You're not supposed to be sincere with the
creation like that because the creation is unlike
Allah
that you do something for someone and they
never find out. If you're commanded to love
a person or make them happy, then they
have to find out about, like, you know,
you're gonna please your mother by doing stuff
that she never knew about. Right? You don't
have to blast in her face everything she
did, but sometimes it's okay to do something
for your mother, for your father, for somebody
whose heart you're supposed to reconcile for the
sake of Allah
to let them know why because,
you know, if you're sincere with them, like,
Allah Allah sees the right, these people don't
see the right.
In that sense, theoretically, if there is a
way that you could do something even allowed
it in c, then what would the point
be if you're not pleasing him? But that's
a very silly point. It's not a point
at all to make. Why? Because Allah,
sees everything.
So,
in line with that,
who said that, it was said or was
asked of the messenger, what
do you say,
what what what do you say about a
man who
does a a good deed
and then people praise him afterward for his
good deed?
So is meaning, is the fact that people
praise you for your good deeds, is it
a sign that you're being insincere?
Just the question. And the messenger of Allah
sallallahu alaihi wasallam says, no. It's
rather, if anything, it's a
the
quickest part of the glad tidings that Allah
gives to a believer. So,
obviously, someone is sitting in a gathering of
good people, and he does something good. Then
the good people are gonna like the fact
that they did it because they're good, he's
good, the thing was good, everyone's gonna be
happy.
This is a good sign.
The issue is this is until you build
for yourself the habit of doing what's right
for the sake of Allah Ta'ala
without any conflict of interest,
then
you don't know how to do that. Once
you make a habit out of that, however,
then the other things you do when people
are looking as well, you'll be doing for
the sake of Allah because you trained yourself
that way.
I feel bad because many of my
examples I give are not universally relatable, but
here it goes.
When you're lifting weights, there's a proper technique
of doing things. Right? If you do squats
with, like, you, like,
arch your back and, like, you know,
you're stepping on your tippy toes or, like,
you know, if you, like, lift weight over
your head and your your your shoulders are,
like, way out of the socket and you're,
like, raking on your on your,
rotator cuff or, like, you know, something like
that. When you do it with lightweight, what
are you gonna do it with heavyweight? You're
gonna do the same thing. Even worse, you're
gonna kill yourself.
Right? Whereas if you correct your technique with
lightweight and then put in a bunch of
volume, then when you put heavyweight, you'll instinctively
revert to
tapping into that
tapping into that thing that's your habit.
So a person can have bad technique with
the lightweight,
and it's not gonna hurt them as much
right away. But when they they go to
something that's gonna be real, like, heavy, like,
serious weight, then what are they gonna do?
They'll kill themselves. Right? They'll
destroy their knees. They'll destroy their shoulders. They'll
destroy their back. They'll destroy basically everything. Everything
that can get destroyed, it will get destroyed.
So you have to build the you have
to
neurologically
build the the the the patterns of movement
that are healthy first, then you'll be able
to,
deal with the heavier weights in the proper
way later.
Spiritually speaking, you also have to build the
movement patterns inside of yourself that are correct
with simple things and make it a habit
so that when something dire comes in front
of you,
then you'll be able to revert to that
kind of that kind of, movement pattern spiritually
that you were accustomed to from before.
This is why.
For example, how many people here have
embezzled a $1,000,000,000?
Nobody. Why? Because nobody trusted you in a
$1,000,000,000
yet.
We can all mouth mouth off and thumb
our nose at, like, big world leaders who
will do stuff or, like, big businessmen that
will do stuff like embezzle a $1,000,000,000.
How is it that when you're in a
position to do that and get away with
it, that you're gonna be able to say
no if you don't even know how to
say no to
not embezzling.
A dollar,
not leaving a candy wrapper on the street
knowing that no one will ever catch you,
and that you will get away with it.
How will you be able and the temptation
is greater for what? For for, to to
not bend over and pick up a candy
wrapper or to get a $1,000,000,000?
The $1,000,000,000 temptation is gonna be much stronger.
If you wanna lift that heavier weight, you
have to first be a train yourself
in order to do those those those movement
patterns until they become a habit for you,
until they become natural for you. Because even
this idea of fitra and nature and things
like that, I think people overdo it a
little bit sometimes when talking about them.
People have different natures.
As many natures are as there are in
the animal kingdom.
That's how many natures there are amongst human
beings. And so the human nature has a
remarkable capacity for evil, which was pointed out
by the angels, but it also has a
remarkable capacity for good, which was pointed about
by Allah.
And Allah is on our side. Don't be
don't be,
you know, ungrateful.
And he stuck up for us at the
dawn of our creation.
Don't don't,
you know,
don't be somebody who,
lets down that
that,
praise that he gave to our, species.
So this is this is this is what
it is. Otherwise, stuff has to be done
in public. People have to do things that
other people see,
and, none of it will be right until
a person has the habit of being able
to do things right, on their own in
the first place.
This is the chapter regarding,
the prohibition
of looking
at a woman who is,
unmarriageable,
or who is a marriageable
non relation.
And in case people thought that, Islam is
only patriarchal see, look, Muslims
are also very
embracing of different
orientations and lifestyle.
Not only is it haram to look at
a
unrelated woman, but also haram to look at
a a a a beautiful man who has
no beard.
Beard. He actually mentioned that,
explicitly,
in case people think like being gay was
something they invented in 1994.
For you know? And then he mentioned the
exception unless there's exceptional
need, that is sanctioned by the Sharia, which
we'll talk about. And so he quotes the
book of Allah to Allah. It says, say
to the believers
to lower their gaze their gazes.
And he says, most high,
indeed, the hearing and the vision
and,
the heart, all of those things are going
to be asked about one day.
And, Allah
says that he knows
the one who's treacherous of the eyes,
and the secret that is,
hidden by the heart.
And, Allah most high says, indeed, your lord
is waiting in ambush.
This is a problem.
The eyes are
I mean, all of the senses are, but
the eyes are in particular
a,
an open window into the heart.
So looking at Haram
is really problematic.
It's one of those things. I don't know
what to say. I was just talking to,
you know, Muhammad Al Hassan, his older brother.
I read fit from him. He told me
he says, even Mauritania, the way it is
nowadays, don't think that it was always like
that. He says, I remember when I was
a kid
when,
if you were walking down a a pathway
and and there was a woman who was
walking, if she saw a man from far
away, she would go off the path and,
cover herself and turn away until the man
passed. She wouldn't even pass by by by
him directly.
People used to have some more Haya than
they do nowadays.
What are we gonna pick on Mauritania? For
Mauritania is still people have so much more
common sense than,
people do in the cities, in the cosmopolitan
places of the Muslims, and those people still
have so much more sense than the nonsense,
the Yahoo nonsense that we're running over here
nowadays.
And, it's really just gross.
The the fleshy grossness that people have to
expose their nakedness all the time, It's dehumanizing
for them, but it's also dehumanizing for us.
I as far as I can tell, it's
a form of sexual abuse.
We're the ones being abused
as well as them abusing themselves. It's an
abuse to us as well,
and we should not accept this. And then
look. There's a
dynamic you have to balance when it comes
to
when it comes to dealing with people that
you should have some sympathy.
Right? Oh, look. Compassionate
imam. Right? You have to have some some
some some empathy for people.
You know? They are where they are right
away. Not everybody is, like, strong enough spiritually
or mentally or
in other ways to be able to do
what's right because it's right. Some people are
crippled with fear.
They have phobias of of of, like, the
disapproval of other people. The dean is meant
for them as well.
They're probably not good people to model your
life on. They're not people to aspire to
wanna be like, and they're not people to
put in positions of leadership,
people who are cowards or weak.
But at that, at the same time, someone
who is weak person or someone who is
coward who admits, look. I'm weak, I'm afraid,
and doesn't try to justify or doesn't try
to, like, make everybody else into a coward
or into
an afraid person or a weak person. You
know, you gotta cut those people some slack.
So there's a fine line. Right? So Saydna,
Hassan
he was the poet laureate of the Rasulullah
Sallallahu Alaihi Wasallam, and he could not he
could not
stand the idea of fighting
violence, fear, physical violence. It was too much
for him, overwhelmed him to the point where
he would stay with the women when
the companions
on whom would go out in the path
of Allah
Say the Sauda,
the Umul Mumineen
Radiallahu
Wa Alaihi Salam.
Once when the companions were out out of
Madinah,
in Jihad,
She saw there's a spy
wandering the streets of Madinah.
She told him, go go go do something
about it. He said, are you kidding? If
I had enough
courage to, like,
face him off, do you think I would
have, like, held myself back from going out
with the army?
And, so she herself
snuck up on on the spy and cracked
him in the head with a with a
pen.
The point is is that we don't say
all accuse him.
He's a companion of the prophet
and he also was not only was he
a companion,
in his own way.
His
that he wrote spread the fame of the
messenger of Allah
through the corners.
Anyone who would lampoon or write asha'ar, lampooning
the prophet sallallahu alaihi wa sallam, Sidna Hassan
al Tabith would write such asha'ar lampooning those
people, they would shut up and they wish
that they never opened their mouth against the
messenger of Allah sallallahu alaihi wa sallam. He
wrote so many beautiful nats of the prophet
sallallahu alaihi wa sallam. They made people love
him before even having seen him before.
So it's not like he was a useless
person.
But this one thing was a weakness, but
he didn't, like, try to, like, be like,
oh, look. You're all militaristic and violent and
whatever, and I you know, Islam should be
more artistic and
whatever and, you know, everyone
should be like me. No. It's just that,
you know, you have to peep meet people
where they where they are. With regards to
this issue,
fine.
Don't
go to individuals and browbeat them.
Like, a lot of people
in particular, like, a man is usually not
under so much pressure to take a shirt
off in this society,
in most cases, hopefully.
If you if you ever are, keep your
shirt on, please. But,
usually, women, the pressure is more on them
to, like, take take off their hijab or
this, that, and the other thing. And there
are many situations you can use your common
sense. If you don't have common sense, then
probably sit this one out. But for those
of you who do, you can use your
common sense. There are many situations in which
a woman is more cognizant of the fact
that she does not hijab on than you
are when you're about to tell her. You
know? But at the same time at the
same time,
we should enforce certain norms in our gatherings.
This is why
we try to have the the the separation,
the barrier. This is why we try to
have the sisters dress in a particular way.
This is why we try to,
you know, separate between men and women even
though it's not a norm. Because
this abuse that we suffer from one another
again and again,
where,
men and women mix and where
men and women normalize,
abnormal
interactions with one another, it's not a good
thing.
And, it's something that is a part of
your.
And if you don't,
address it,
then you can tell yourself you're a spiritual
person, but you're really not.
So it's like the people who's like, well,
you can't judge me. Only Allah can judge
me. This is a matter of fact, but,
you know, he's telling you he's already, like,
telling you openly that the judgment isn't a
good judgment,
for you at least.
So this is something that people have to
take seriously as part of their saluk, and
don't take it seriously
to your own detriment
because it destroys it destroys a lot of,
a lot of the capacity that a person
has to benefit
looking at bad things, all the time. And
I'm not, like, locked up in a house
that, you know, I don't see the things
that other people see as well.
But it's important to keep, asking Allah if
anything and nothing else. It's important to keep
asking Allah for his,
for his help because, otherwise, it leads to
bad places.
And, it's one of those things. It's like,
it, like, escalates.
So if a person is dealing with it
at a particular level, it's you know, keep
dealing with it. Don't just let it go
because it will escalate into weird and strange
places,
many of which,
you know,
many of which are, you know, past the
point of having any sort of humanity left
in a person, yet people are engaging in
them. Yet people are engaging in them.
And we'll continue this discussion after reading the
next hadith,
which which is a very important hadith.
It has a number of in terms of
as well.
So there this is a hadith. There's a
number of different
there are a number of different, narrations of
it.
We can talk about them as well. But
who narrates from the prophet that
Allah has decreed
on the son of
Adam, his fixed share, from that he will,
that he will he will apprehend,
and there's no way of getting around it.
So everyone will commit some degree of,
and this is decreed by Allah, and no
one will be able to escape from it.
Now it's important it's important to understand that
there is now in the terminology of the
hadith of the prophet
that there is a a a difference between,
two things. 1 is zina the legal definition
of zina,
which is
the entrance of the male member into the
female private part,
illicit in in illicit
way,
in a in a in a in a
in a illicit way
or sorry, outside of the context of,
of slavery or
of a valid slave contract of concubinage
and,
or a,
a marriage or an invalid one of either
of them. So this happens.
Right? Right now, Pakistani politics is everyone's talking
about, you know, invalid nikka. Or are you
calling so and so who's you said it's
valid their nikka wasn't valid. Are you saying
the committee is no.
Contracting invalid nikka is not considered zuma legally.
It's bad.
It's really bad, but it's still not the
accusation of that is not considered an accusation
of Zina. Zina is like, there's no
there's no legal contract, valid or invalid. The
form of it was not even observed.
And
even an invalid marriage contract is still considered
if it's clear that the people trying to
affect the form of it were aware that
it's invalid. But if it happens according to
some sort of
deception or misunderstanding or whatever, then the marriage
is is dissolved. And if it's somewhere in
between where the judge can't tell, it seems
like it could have been either of them.
The judge has the right to impose a
discretionary punishment, but they won't give the actual
had of Zina until unless it's clear that
that the people were just
they knew that it wasn't valid, and they
did it anyway.
But at any rate, coming back,
coming back to the discussion, that's a legal
definition of zina. This is a spiritual definition
of zina.
The 2 of them, there's there should be
it should be common sense why there's some
overlap over them,
But,
he's making it clear that everyone will commit
some sort of he's talking about in the
spiritual sense. Otherwise, there are many companions on
whom the prophet
never punished them for for zina.
So if the 2 of them meant the
exact same thing, then
then you, you know, then all of them
would have had to be punished because it
had, but that's not what it is. So
there's a Allah decreed a fixed portion of
zina
for and this is the spiritual definition,
for every,
for every son every
one of the progenies said, Adam, alayhis salam,
and there's no there's no,
way that they're gonna be able to escape
from it.
And he defines that what that spiritual zinaab
that no one will be able to escape
from is what? Is that the the 2
eyes, the of the 2 eyes is
to look at what's haram.
And the zina of the two ears is
to listen to what is haram.
So that thing that thing that,
illicit,
pleasure of the eyes
to look at it is.
The illicit pleasure of the ears to listen
to it is.
So, you know, whether it's something that comes
up, in front of you at work or
at
school or on your phone or you're listening
to something.
And, you know, this is something,
that
Zena has become
monetized
at some point or another. They realized that,
like,
basically they literally say that. What do they
say? * sells.
Right? And it's not the * that's within
your lawfully
married household. Right?
And it sells. That's why that's why, basically,
sexualized stuff, is
sexualized people are used to market all kinds
of weird,
things that they ostensibly have nothing to do
with.
And that's why their voices are used in
singing, and that's why their figures are used
in pictures and on videos.
And,
the of
the ears is to listen and the
tongue is speech. So that also includes singing
as well, by the way.
And so that's why for the sisters in
particular,
you should keep your voice low. That's why
that's why we say that, during the
the zikr, the sisters should
only,
say the zikr loud enough for themselves to
hear and nobody else.
That there's a hajjah. There's a necessity for
men to speak in public. And for that
reason, the sisters then will yield, that space
to them.
But if you use your speech in such
a way that, is you know that it
has an effect on a person,
then,
that then that's considered the of the tongue.
The of the
hand
is to touch the thing you're not supposed
to touch,
And this includes shaking hands with the opposite
gender.
This includes copying a cheap feel or or
a hug or whatever.
These things are not okay. They're not alright.
They're a form of abuse.
If you enforce it on someone else, you're
abusing them. If you accept it from them,
then you're allowing them to abuse you.
It's haram to abuse another person, and it's
haram to allow yourself to be abused as
well.
The,
and the zinna of the feet is to
walk toward
those places and those people and those experiences
and those meetings
that are, are haram.
And the heart
will desire,
will long. It will fall in love and
it will long, for others. In another narration
of this hadith,
this
is right? What is
means
a hope of something that's like a long
shot.
Obviously, don't make eye contact with each other
right now.
But
people have all sorts of bizarre thoughts and
desires that of things that they wish would
happen, which thankfully
are not gonna happen. But, you know,
even then, that's still the of the heart.
Is that those things those things just the
desire for them. This is a test. Allah
tested everybody with it. Okay? And if you
do it on purpose, if you sit there
and just think about it, like, you know,
like, somebody is like, I don't know,
has a perverted attraction to, like, squirrels. And
so they sit there and think about squirrels
all day, like, on on purpose. That's haram
and the sin gross, and you're totally liable
for that. And
Allah protect the squirrels from you, you sick
bastard.
But,
that's the haram part. But what if someone
has these thoughts involuntarily?
Then
also, that's going to happen as well. That's
also part of your
that's part of your test,
and so that's gonna happen. It's part of
the part that's decreed for you. You can't
escape from it.
It's also a thing. It happens. So there's
a line between one is like you're sitting
there thinking about it. Right?
This is another thing that, Ustazhi Molina Hassan
is very,
fond of saying, and it's a good
affirmation for us. For those of you who
cannot afford therapy and your insurance doesn't cover
it, I'm not a licensed therapist. But, you
know, much like the Musalman version of Stuart
Smalley, here goes.
That the
the sheitan is, like, described aptly as the
the thief that enters into your heart and
steals iman from you.
If you're
afflicted
with thoughts that come back to you again
and again. Like, you pray 5 times a
gay day, you give sadaqa,
you eat 100%
7 degree black belt, hand slaughter halal,
and all the things you're doing right. And
still somehow or another that you keep thinking
about squirrels, you know, and you can't get
squirrels out of your mind. Right?
Know that the thing that is involuntary,
the thing that comes to you involuntarily,
it is,
it is something that,
Shaitan will not rob a house that has
nothing of value in it.
Shaitan afflicts people. Why? Because there's something to
be afflicted.
If you're already, like, out there, like, you
know,
transacting in riba and eating haram and drinking
haram and worshiping idols and,
you know,
you have your, like, whatever, your Ukraine flag
and your, Israel flag, you know, bumper stickers
up on your car and all. You're already
so why does he have to afflict you
with anything?
He doesn't have to mess with you. You're
doing his work for him and not the
other way around. Right? So shaitan is only
gonna steal try to try to rob a
house that has something of value inside of
it.
So don't be completely out of it. Don't
be completely like, I'm ready to give up
because this is so difficult.
No. Just keep keep every time the thought
comes to your head, keep negating it, and
you keep racking up good deeds more and
more and more. This happened even to the
companions
Someone's like, oh, look at these Sufis. They
talk about their shayls said, but they leave
the hadith of the prophet sallallahu alaihi wa
sallam. Actually, the point is that this is
exactly what the messenger of Allah
said.
That the the companion came to
and said, we have some thoughts
that if we were to
put put them into words and share them
with other people, the people would, like, kill
us.
And we don't know what, like or sorry.
Not not that that they would kill us,
that we wanna kill ourselves for having such
thoughts.
Right? That the people have an involuntary of
terrible things.
And what did the messenger of Allah
say what? He says that he he said
that the fact that you come to me
in this state, that you come and you
don't like it, and you're telling me these
things happen, but you still don't like it.
This is exactly the proof that you're a
believer.
Meaning what? Shaitan is you have something that's
thief doesn't go and rob the house that
has no goods in it. The thief goes
and robs the house that is has valuables
inside of it. That's the one that the
thief is gonna target, not the not the
one that's completely, like,
busted out windows and, like, even the meth
heads took all the copper already and there's
not, you know, even even they have better
houses to, like, go and, like, you know,
whatever, shoot up and smoke out in and
whatever. Right? No one wants to. No. Chetan
doesn't come to that person. They're already done.
They're finished. They're already on his team.
So,
coming back to this hadith, that the
That it that it that it turns with
all of these long shot hopes and desires.
If you do it on purpose, that's your
bad. If it happens anyway because you're, like,
whatever,
like, nonhomosexual
or homosexual for that matter with but you
have a proper hemoglobin count and, like, you
get enough calories in the day or whatever
that you still have some desire in you
for something.
If it's involuntary,
then
keep negating it. Keep negating it. It's gonna
happen. There's no one who's free of these
things. Keep negating it unless they suffer again
from nutrient deficiencies or whatever. But so keep
negating it.
And if you're doing it on purpose, that's
your own stupidity. Stop doing that. Stop sustaining
it on purpose. Stop focusing on it. But
it's gonna happen.
And then afterward, what's the last line of
the hadith?
That the last thing after all of the
eyes have done their, the ears have done
their, the hand has done it,
the the tongue has done it,
the the heart has done it,
the last thing that's left is the private
parts. Either they say we're gonna either obey
the
the of the eyes and the of the
ears and the of the, the tongue and
the of the feet and the of the
hands and the of the heart, or we're
gonna obey Allah
So this is an important hadith. One of
the reasons this hadith is it's, toward the,
you know, it's it's
considered so important is it's also a proof
of predestination.
Right? That,
because this is a major heresy,
within the history of the Ummah, the heresy
of the the Qadaris,
the the greatest group of whom were the.
Greatest in terms of, like, the most famous,
of which were in the most intellectually influential
were the.
They believe that a person creates their own
actions
and that you have free will. Doesn't have
any choice in the things that you do.
Sadly, the text of the Quran doesn't bear
the
It's very clear that you don't desire anything.
Sefer Allah desired you to desire that thing.
So we have this idea in creed, which
is a very unique contribution to
the philosophy of the world because this is
something that not only Muslims talk about. Does
a person have free will or are they
predestined?
Right? If they have free will in things,
then,
you know
you know, how do you
account for the fact that everything in the
physical world,
functions according to a particular
norm?
Even for materialists. Right? There are deterministic material
materialists as well. Let's say if every electron
acts a particular way, if every neutron acts
a particular way, if all the forces
are, you know, act a particular way, then
isn't what seems like free will to you
just a very complex set of fixed occurrences.
Whereas, on the other hand, it's intuitive to
every human being in their own experience
that you wanna do stuff and your desires
are very connected
to your to those actions,
which is not all human beings find them
intuitive, but, you know, even animals find them
intuitive. That's why if you throw a rock
at a dog, the dog is more angry
at you than it is at the rock.
And,
you know, that's the same thing. You know?
He
mentions this stuff. What kind of a person?
Imagine Allah gave you everything you have.
If he give you a beautiful wife,
it's not a ihsan of her parents. It's
a ihsan of what? Of Allah.
It's not the favor, the beautiful favor of
her parents that they allowed her to marry
you. It's a beautiful favor of Allah.
It says to thank her parents for it.
Ultimately,
it's like somebody sends you a gift,
and you thank the postman, but you don't
thank the one who sent the gift.
This is
right? It's the understanding anyway, coming back to
this,
you know, this idea of predestination being established
by the hadith that Allah tells us. Everybody's
gonna there's a certain amount of zina no
one will be able to escape from.
1 of these things, in some quantum or
another, a person is going to be afflicted
by them. Someone's gonna see something they didn't
wanna see or that they wanted to see.
Someone's gonna hear something they didn't wanna hear
or they wanted to hear, or someone's gonna,
etcetera, throughout all of them. But there's a
certain quantum, everybody's gonna be afflicted by it.
And then afterward, they have a choice that
they can either let their private parts
follow the path chalked out by those things,
or they can follow
Allah to Allah's commandment and not,
succumb to this,
to not succumb to this evil,
and to this sin.
And, there's a lot more that can be,
said, with regards to it, but this is
a very important hadith,
and it explains a lot. And it helps
the person also understand how they're gonna tackle
and get through these things. That if you
want to not commit the zina of deep
private parts,
Then close those avenues.
Close the avenues of the eyes. Close the
avenues of the ears. Close the avenues of
the the the speech,
of the, close the avenues of the hands
touching and the feet walking. Just close those
avenues,
and, the rest of it, there's something in
the heart if, a person feels it as
long as the avenues are closed. As long
as even the heart, you constrict it, that
you want something, but you don't you you
negate it or you try not to dwell
on it, you don't conscientiously
keep that,
that fire alive inside of your heart, then,
it's very little chance that you're going to
end up committing.
You're gonna end up committing, Zina. You have
a far greater chance that you'll
get through free from this,
stain and tarnish,
on your body and on your mind and
on your, spirit
on, in this world or on the day
of judgment. Because there are a lot of
ramifications
of this,
and it doesn't just stop there. It goes
a lot worse than you have different levels
of,
you know, there's
different levels of depth and descent within that.
That, you know, one thing is 2 consenting
adults do something in a responsible
at least a medically responsible way. Right? Then
people give each other diseases, then you have
people abusing one another, then you have people
harming physically one another, and their their desires
become more and more demented,
and more and more deviant and more and
more, destructive.
And it ends in weird places where, like,
I don't know. I remember when I was
studying the Risala,
I read in the BBC,
like,
a a German dude put up an ad
saying I'm a cannibal and I wanna eat
somebody. Anyone wanna be eaten? And another guy
is like, yeah. Another German dude was like,
yeah. Sure. And so they set a time.
And then when they met and had jive
before, like, eating 1 eat eat the other,
they both didn't realize that they were homosexuals
and they you know? So that level of
depravity, I'm hoping that the people come to
rebott on a Sunday night, no matter how
much
you've
done in your life,
You've not ever naturally desired anything like that
before. Right?
But the issue is this. You say, those
are human being.
You get to that point through this predictable
set of,
of gate gates that you cross.
You hear a story about somebody abusing children,
people get caught with gigabytes of child *
on their,
phones and on their computers. People get caught
with bizarre animals, and
God knows what other weird things that they
bizarre diseases that
people didn't know about from before that our
forefathers didn't know about and this and that
and all of these types of deviance
and all of these types of weird outcomes
that happen. This is the gateway to all
of it. If you can shut it down
here, you shut all of that down. If
you're lax here, you're taking a step in
that direction.
It's not a good direction to be in.
Sometimes you should also, like, take it easy
on yourself as well.
Some people,
you know, the guys who, like, insist on
sitting on the floor even if there's a
seat on the couch? They're like, oh, I
looked at a girl, and now I'm never
going to Jannah. I'm like, well, that's not
how that works, actually.
And, b, on the day of judgment, the
people who looked at girls
and the girls who looked at guys, they're
gonna see how low the the depravity went.
They're gonna be like, thank Alata.
I'm not like, I didn't ever, like,
do it with another dude and then eat
them or whatever. You know what I mean?
Like,
it goes a lot. It's tough for a
lot. This is something this is you won't
find this someone's like, look at this guy.
He's being so vulgar. You won't find this
in the Kalam, the old.
They were a civilization that was innocent from,
like, even
entertaining the idea people would do stuff like
this because
the the the the fortifications
of iman were so strong inwardly and outwardly.
Between people's habits, customs, the same culture, I
was like, that's not Islam. That's culture.
Why the culture is there because of the
Islamic work. People are not doing it right
right now, but the culture was there. Like,
you know,
what is cultural practice? Somebody will, like, have
a mandy and, like like, sing weird songs
with a dole or whatever. We don't have,
like, a mandate for, like, 2 guys getting
married, do we? Right? There's something in the
there's some protection in even in the culture,
even when people ignorantly do them in ways
that violate the Sharia
and betray and ignorance of what the point
of that thing was in the first place.
Still still,
there was some protection people had from these
things that these things didn't use to cross
people's minds that this is gonna be something
that they're gonna do. And so one time
someone told me, you know what, Moana? There's
something called Minder. I'm like, shut up. And
they're like, no. Really? You know what it
is? I'm like, I already understood that that
you're lying. There's no such thing. If yes,
there is. And then they pulled it up
on their phone and they showed me, and
I'm like,
and now we're in a time right now.
We're in a place right now where the
people, Bichari and Mindar, are like the still
the biased ones.
Why? Because when the defenses are gone,
then the enemy overruns 1 building by building,
they'll go and overrun the entire city.
Someone's like, what's wrong with that? I found
my okay. Good. Fine. Like, I'm not saying
that you're, like, you're not yet at
duty's other dude
gay dude, like, level yet.
You understand?
You're far from that still, Insha Allah.
But I remember when even this wasn't a
thing.
The point is it's fine. You know? These
things, these are tides. They're they're like a
tsunami. You're not gonna stand outside with a
bucket and be like, you know, like, whatever.
Right? Some things you have no choice about,
you have no choice about.
Within the four walls of your house, within
the way you raise your children, within the
the spiritual four four walls of your heart,
those places nobody can force you to do
anything you don't want to.
So just remember that these are these are
these these are the teachings of Rasulullah
and,
this is how a person will survive the
tidal wave of, of of wickedness that has
affected people. So all the other hadith of
this,
chapter, they have to do with,
precisely,
precisely this issue and issues that are tangentially
related with it. So we will leave off
for,
here, today because,
between moving and between time, we we're short.
But this is an an introduction to this
this issue. Please take it seriously. Other people
don't take it seriously to their detriment. So
we have Masjid events within the Masjid where
people are free mixing with genders
and, men and women are
behaving in ways that are not proper.
And the solution to the problem people say,
well, how else are young people gonna get
married? Or make a solution.
The solution is not to,
not to, like, open one of the gates,
to your enemy.
Make other solutions better solutions. If you're in
a situation where that's the only way where
you can get married or whatever,
that's fine. Sometimes it's
you have to just take the l,
like young people say,
and, do the thing that you need to
in order to get married and protect yourself.
But then also know inside of your heart
that there's a better way of doing all
of these
things.