Hamzah Wald Maqbul – Riyd alSlihn The Prohibition of Backbiting II Ribt 09102023
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This is like, amazing. These are like
the I'm having, like, mishkatul Masabi flashbacks
from from from Madrasa, which by the way,
this young man's grandfather teaching online. I don't
know if it's too late to sign up
for it, but you should sign up. Amazing
class. I know a lot of people here
are,
you know,
you're somewhat on your way in your your,
study of ill.
And,
maybe you're here just, like, you know, for
some
on a Sunday afternoon
or,
because you like or for the or whatever.
But,
these are those things,
the hadith of the prophet
all of it is the pure light from
the heart of
and it's bound up in these books.
And so reading this hadith again after so
many years,
it reminds me of that
that that that pure
and pleasant
experience
that the messenger of Allah
sometimes in certain hadith
of his that are not all that long
binds up so much meaning, so much understanding,
and in particular, the meaning and understanding that
people are are missing, they're lacking.
Because the prophet is
to many people like a personal
do it yourself construction project that they make
up and they'll be in their mind and
then they they venerate that
or they say that's their Rasool Sallallahu Alaihi
Wasallam. Whereas the actual Rasool Sallallahu Alaihi Wasallam,
the things he used to do and say
are recorded in the books.
There's no person in the Muslim world,
unless they,
unless they are
extremely good at
being quiet and not saying a word
for their own safety.
There's nobody who doesn't love the prophet sallallahu
alaihi wasallam. There are many people who have
no idea who he is sallallahu alaihi wasallam.
There are people prophet sallallahu alaihi wa sallam,
they would say no. It's just because they're
what's in their mind, God knows what it
is, you know,
but it's not it doesn't resemble
somewhere.
At any rate, it bears some inaccuracies in
it.
And so what better way to know who
the actual is
but to read his hadith. So this is
a hadith, a relatively short hadith, but
it contains so much with regards to the
deen,
and such a comprehensive picture.
So Sayid al Mu'adh
who was a young man,
he was a personal he was he was
a young man from the Ansar. He was
one of the authorized Quran
teachers, from Khazraj,
and he was one of the
great of the companions of the.
And notice there was there was, like,
they're moving. They're moving.
There was a, you know,
a preference in political leadership for patrician nobility,
for people from high birth, from particular tribes,
things like that. Right? But for there isn't.
For it's meritocracy.
One of the reasons why why,
there is some preference for
for,
patrician nobility
to rule in politics is because
practically, they're the ones who have the means
to actually get things done,
oftentimes. And if there's, like, a case in
which that's you know, a person another person
can get it done, then it's not itself
a virtue to be of a particular family
or whatever,
or descent or lineage in order to be
a leader, but it's impractical sometimes for some
people not to. You'll
see this you'll see this that the prophet
would promote people,
of different tribal affiliations.
From
that's and there he wasn't even from Quresh.
They're like herders in Badu.
And here you see
who is definitely not a Qarashi.
But,
he reached a high.
What does the dean venerate more, political leadership
or knowledge?
Knowledge. Knowledge. Rather the or a check on
on the political
leaders.
So it says it says narrated from saying
the Mu'adh ibn Jabal radiAllahu and who said,
I said, oh, messenger of Allah,
inform me
of a deed that will enter me into
paradise and will
take me far away or distance me from
the fire.
He said,
you asked about something, an enormity, something very
enormous.
He said, but it's
easy for the person who Allah makes, Allah
most high makes it easy for them.
Worship Allah and don't
associate with him anything.
Establish the prayer and give zakat
and fast
and make Hajj of the sacred house if
you're able to find a way to
it.
Then he said, shall I not inform you
or shall not shall I not guide you
to
the doors of goodness?
He said that fasting is a shield.
It's a like a self defense mechanism. And
this is this is
I mean,
it's given that this is a,
a, a, a, this is a very practical
method that a person can use in order
to make the of of the nafs. You
know, if you find yourself, I don't know,
watching
kitty cat videos on TikTok
for more time than you should,
you know, then, you know,
fast
the next time you do it.
And it will deter you or, at least
it will slow you down
because war
sometimes cannot be 1 in one day.
It's a war of attrition. It's a slow
slug.
And so what did the messenger
said?
The fasting is like a shield. So people
should use it like that.
People should use it like that. Like, even
though it's not Ramadan and it's not Ashura
or whatever,
but you can fast other days as well
and use it as a shield to protect
yourself from all sorts of bad things like
kitty cat videos.
And you've this is the the fasting is
a shield. And,
giving charity extinguishes a sin like water extinguishes
fire.
This is one of the screwed up things
about,
our the way our life is modeled right
now. So we don't have anybody to give
to.
Or we do, but we
turn our noses up because of our Protestant
sensibilities.
But Martin Luther isn't the imam,
nor is John Calvin,
nor are any of the other,
cast of characters,
from
Kenneth Copeland,
who literally, if you watch videos of it,
looks like he's suffers from demon possessions. There
are moments in which you can literally see
the tajalli of shaitan coming through the man's
face
or, you know, whatever. There's all sorts of
options. You know? You're the bishop, like, honorable
bishop whatever whatever
from the Mount Zion Tabernacle of the
Holy, Jesus Christ of the Hebrew
National,
whatever,
church,
just up the street in Maywood.
All of it. None of them are imams.
In their deen, it's
poor people are like a blight, and giving
to them is not good. You should give
your money to rich people.
Shouldn't give your money to poor people because
rich people are virtuous
and poor people are the scum of the
earth.
Whereas in the Muslim world, that's like a
cool thing. Like, people you don't have to
give, like you don't have to write a
check for, like, $500 when it's, like, someone
asks you for something. Someone will take out,
like, whatever,
5 rupee or 10 rupee note. It
was I mean, like, I'm
the Pakistan in my mind is, like, before
significant amounts of inflation. So whatever the equivalent
of that is now. Right?
But, yeah,
is great. It's wonderful. A person should give
it. A person should give it. And the
thing is, like, everybody loves their money. Right?
So that means they're giving you a small
amount. It's not gonna, like, quote unquote, change
the world, but it does mean something with
Allah to Allah. So the messenger of Allah
is saying that the saddukha
extinguishes sin like water, extinguishes fire.
So that's that's good. That's great. If the
fasting isn't like a total,
a total solution to your problems or whatever,
then give money just like a military has,
like, you know, in the old days, they
used to have a cavalry, and
they had infantry, and they had artillery, and
they had archers and they had this and
that.
That these are all different methods a person
can employ upon the spiritual path giving salatized,
like, very heavy firepower.
And, the the weirdest thing weirdest thing, nobody
wants to give to another person. Everybody wants
to give to a building.
If Allah cared about the brick that your
mustard is made out of so much,
Why would he send floods that destroy even
the granite stone blocks that the Kaaba is
made of?
But more beloved to Allah is people, and
nobody wants to spend a dime on anybody
else.
And, you know, nobody wants to forget about
the imam, the Masjid Musking, he's gonna suffer
because he's going to Jannah. That's okay. We've,
like, written him off. Right? Your own relatives,
your own poor relatives,
your own relatives that are struggling. Salaka can
be that as well. Right?
Your own poor relatives ask for something,
even the ones that you don't like. In
fact, the less you like the relatives, it's
quite possible, the more we're gonna get forgetting
to them. Right?
So, like, you know, give money to people.
It's good. It's a really good thing. And
this is one of the things we don't
have beggars over here because, you know, prosperity
gospel has criminalized begging.
And begging is definitely not a good thing,
but if a person needs to,
the Sharia allows for it. So the fact
that, you know, you can't criminalize necessity, that's
just kind of part of life. So there
are some people in in in society that
need,
and so, you know, you should give to
them.
You should not hold back from them.
You should give to them, and you don't
have to break the bank. Just give what
you have. Have. And, if they, like, roll
their eyes at you because what you gave
them is not, you know,
enough to make them happy or whatever,
then,
you know, you're not giving for them. You're
giving for Allah. They say they say the
used
to perfume the coins,
that you'd give to the beggars. And so
someone asked, like, why do you do that?
They're just gonna spend it on something. So
I'm not doing it for them.
Rather, this is this is the my my
way of showing love to Allah who I'm
giving it for.
And the prayer of, man in the belly
of the night,
thank God for desperation. If it wasn't for
desperation, a lot of people would never even
know what Tahajjud
is. And if you're desperate, then maybe you
should try it too.
Big things happen because
and it gets old after a while.
Like, you have problems in your life, and
you're like, oh, the sky is falling. And
then what happens the next day, your problems
get solved.
And then the next time you have a
problem, then you feel like the sky is
it gets old after a while. Allah takes
care of people.
And even even even when you die, you
only die once.
So, let a person,
go to
the salat in the middle of the night
and ask Allah for
for for his needs. Allah gives.
Then,
read the ayats from Surat Sajdah,
that that they're the people who separate their
sides from their beds,
to the end of the ayat.
Then he says, shall I not
inform you of
the head
of this entire affair and the pillars that
support it and the the pinnacle of it.
The is
what?
Is the,
the
the the part of the camel which is
the top of the hump, the highest part
of the camel, the apex.
Right? So the head is one thing and
the is the apex, the the highest part.
Although, I guess, theoretically,
like,
a camel could flex its neck and stick
its nose above its hump, maybe. I don't
know. But at any rate, the head is
one thing, and then the the hump is
the the apex, the highest part of it.
So
you wanna know what is deen? Right?
Well, some organizations
spend money, price the cop money
to put put, like, posters on the side
of the bus,
you know, talking about what is Islam to
me. Okay. The prophet now it's your turn
to share. What does Islam mean to you?
Right?
So you can judge which one is more
important to you than the other. He says,
does shall I not inform you what the
head of the affair is and what pillars,
what pillars it rests upon and what its
apex is.
And said,
indeed, oh messenger of Allah.
He said,
the head of the affairs, Islam, meaning what?
Meaning that a person should submit to Allah
Ta'ala,
and in particular, meaning that a person should
rigorously implement the dictates of the Sharia,
upon themselves outwardly.
And the pillars
upon which
it rests is the prayer itself.
Without the prayer, all the rest of it
is meaningless,
literally meaningless.
I don't know. I guess I feel like
a broken record because when I say it,
everyone's looking at me like, okay, of course.
But I grew up in a house where
the prayer was completely wasted, and that never
occurred to anybody that, like, somehow you're not
a Muslim, a proper Muslim for this.
So there are people like that out there.
So they should be reminded,
just as I was reminded at one time.
May Allah bless the ones who
reminded me and send salat and salams on
his prophet
says that the pillars upon which it rests
is the salat and
the
apex is jihad.
And so this is this is I mean,
this is also important. Although it's not the
Bible you have, you already passed that
from before.
But, this is one reason I feel like
it's like a real problem,
and it's a real,
problem in people's,
saluk
that they don't acknowledge what this is,
that they don't understand what this is. Tell
me something. Someone is a Sufi. Like, I
believe in, you know, being a good person
to everybody. Right? What better person is there
to everybody than the person who, like, leaves
his house,
and puts his own wealth and his own
life in danger
in order to make the
supreme and bring justice to those people who
have no justice
and to repel oppression from those people who
are yoked in slavery
and to,
make the world a better place.
If that's not spiritual,
then all the rest of your spiritual is
all like Walmart made in China.
Spirituality.
And it's gonna give you cancer, and it's
disgusting, and I don't want any of it.
Otherwise, there's no more Sufi than the
who with the who literally preach
pass pacifism,
as well as as well as, saying that
whoever opposes the rule of the British in
our homeland is the son of a horror
or whatever.
Verbatim words from a man.
So,
this is this is Islam. This is the
actual Islam that the prophet
was describing.
Then he said, shall I not
inform you,
of how to how to control how to,
like, how to how to control all of
it, how to be, in control of all
of it. He said, indeed, oh, messenger of
Allah. Then the messenger of
Allah,
he physically took his
tongue
in his hand.
He said
afterward,
hold
this back,
from from against yourself.
I said, oh, messenger of Allah,
will we be taken into account about things
we say? Right? The question is, is this,
like, really a deed? Like, okay. I didn't
commit zina, and I didn't. But this is
just this is just talking. Is this really,
like, that big
of a deal? And the messenger
said, may your mother mourn you. Like I
said, if you're you're like that, so may
your mother mourn you.
And do you think people will be, dragged,
in the
fire,
on their faces,
except for because of the harvest
that is reaped by their tongues.
Like, everything your tongue says is a crop
that's planted, and then the harvest of it
is going to either take you to the
hellfire or it'll take you to Jannah. And
this is this last part of the hadith
is the of,
of why this hadith,
which otherwise has a number of different things
dealt with it,
dealt with in it, is brought here in
the
chapter regarding the prohibition
of backbiting.
But, you know, like, my sheikh,
like, Moana Saji, Moana Hassan, he always says,
he says that just, you know,
just like that, like, how many horrible things
can happen from the time. Right? Person go
to Jahannam for,
you know, saying dumb things. Just like that,
the tongue is like a machine of doing
good deeds as well. So engage it with
the recitation of Quran and saying and saying
nice things to people and good things to
people, giving them good advice, etcetera.
But, yeah, it can go really wrong if
a person is just
prattle,
gossip on to you about everything all the
time. It's not good.
Backbiting
is? They said, Allah and his messenger know
best, sallallahu alaihi wa sallam. He said, mentioning
your brother
with that thing that he dislikes.
It was
said, do you not see what you say
about,
if what I say about my brother is
true? It's actually a trait that's actually there
in him, present in him.
And he said,
if what you say about him is,
like you say, then you have backbitten him.
If what you say about
him isn't is not there, however,
you've slandered him. Another sin.
Mahtdan, you've you you've slandered him. It's a
different sin. It's also haram.
So just because something is true doesn't make
it not not backbiting.
And like we mentioned in the there's from
before as well, saying, well, I say it
to his face,
that's
that's,
that's lumps. That's a different
that's a different sin. All of them are
sins.
Again, there's, like, this whole, you know, fifti
rubric about legitimate reasons to backbite. Those are
the exception.
Someone's like, go I'm gonna go and take
a gun and shoot Hamza. Okay? Then you
can go tell me about it. It's no
longer
backbiting or whatever. But,
in the middle, there's a lot of stuff
that really people don't have a legitimate interest
in knowing there's no benefit in in knowing
it to just transmit it here and there.
It's not it's not good.
In that sense, even things you know, there
are some things that a person has a
legitimate interest in knowing about.
People send me all sorts of things.
This YouTube video in which someone airs all
their dirty laundry
against somebody,
and then the other person airs all their
dirty laundry against them as well. And so
what do you think about this sheikh? Like,
I don't know. Why should I think about
this? Why do I care?
So, like, no. It's a legitimate interest. These
people are like you know, they're imams, and
they're this and that. If I look,
I didn't learn fit from any of them.
I didn't tell anybody to learn fit from
any of them,
a and b, the Sharia is all documented
in books. So even if theoretically,
to this point, it's never happened, but even
if theoretically, the people I learned from, you
know, when we got down in a blaze
of scandal,
you know, that it's not it's not them
that I learned it from. It's the books
and the traditions
that's already documented.
We're not dependent on on personalities in that
sense.
And I say, on top of all of
that on top of all of that, there
may be somebody in the world that has
a legitimate interest of knowing some of these
things and they can make us laugh. They
can rectify something that's broken, whether it's breaking
broken people's relationships, making them
functional again, or whether it's returning,
a a a something that somebody took without
right from another person, or whether it's punishing
somebody
who has wronged another person in order to,
restore some semblance of justice. When the *
am I that
guy? It's not me and it's not you.
If it is you,
Allah help you.
But until it is,
why do you care? It happens once. It'll
happen twice. How many times does it happen
until you you realize that you really can't
do anything about any of it?
If you do something about it useful, please,
by all means, go ahead and do it.
But there's a lot of I feel like,
there's a lot of this kind of, like,
fantasizing about being able to do stuff about
things that you're not really gonna do anything
about. So if you've already written it off,
like, this is one of the problems of
having too much information, which we talked about
yesterday. It's
not good. You you just it just numbs
a person to whatever is,
you know, whatever is a benefit in their
life. You can't do everything all the time.
Who's the only one who can do everything
all the
time? You know? So you just gotta, like,
own up to that. That's part of your
is not to not to fantasize about, like,
you know, being some sort of omnipotent control
of the world or whatever. And don't listen
to things that you can't do anything about.
Yes?
Oh,
so I heard you're mentioning about, like, a
fair to kind of stay for getting involved
in these problems. But if you're in a
position where you could do something, like, and
you
can be helpful, but you chose to abstain.
Is that is there is there any Look.
If you're in a position you're saying you're
in a position that you can and you
cannot. These things are issues of authority.
If you're and you're like, oh, I don't
wanna get involved in people's problems, you're gonna
go to Jahannam. That's your that's your responsibility
at that point.
If someone asks you a question, you're the
Mufti,
and you don't answer their question, that's your
problem.
The question arises, why in the world would
somebody wanna be an authority if they didn't
have to? It's just a bunch of liability,
and the the benefit is hardly worth it.
But by necessity, we have to have, as
human society, some people and some types of
authority.
So the question is what? If you're an
authority, can you ignore it? No. If you're
not an authority,
then should you probably ignore it? Yes.
If no authority exists, should it be made?
Yes. It has to. It's Fardh Kifai all
of these things. There needs to be a
sultan to make sure people are not, like,
mugging each other on the street. There needs
to be a a sultan to make sure
that, like, you know, like, the whatever Fentanyl
dealing gang doesn't, like, you know, get elected
to the board of the Masjid,
which sometimes it does. Right?
If there's
authority, then it's
the authority's problem.
If there's you're not the authority, it's not
your problem. If there's no authority, what is
the proper way of going about doing something
about that?
You watching somebody else's, like, drama and trauma
and problems
in the same way that, like, a *
addict watches *?
Or
working towards some sort of
systemic authority that's not ad hoc based on
just this one freak out that happened?
Which do you think is a better solution?
You have some sort of centralized authority. You
have someone who's trained in order to be
able to dispense it. You have you gather
enough political clout to put it, And then
cases can go through and flow, like, on
a system without bias toward one thing or
another. But to let the cycle of foolery
of human beings,
incite you to do this and then the
next day it incites you to do that.
So today it makes you face north and
go north and then tomorrow it makes you
face east and go east and then the
next day it makes you go west.
This is stupid. You're just gonna walk in
circles for the whole rest of your life.
It's not a way of dealing with things.
I think this is more the
the the the the issue I'm trying to
say. Of course, there's a necessity for people
to be in, but this there's nobody that
you're not nobody is gonna be in the
situation where, like,
you know, if I really cared, I could
be the Qadi, but I'm not going to.
That's not how any of that works. Right?
If there is no, then that's that's the
problem that you should be worried about. Not
that, like,
you know, they caught so and so, like,
famous, like, die, curb stomping a puppy or
whatever. Like, that's not
that's not that's not the that's not this
that that issue, that's not what's gonna
help anyone
with that or things like that.
So,
yeah.
This is a small snippet of what the
messenger of Allah
said,
at what was possibly one of the, if
not the largest gatherings
that was assembled before him during his Mubarak
life
that he said on his khutba on the
day of Eid in Mina,
in his farewell Hajj, which was the only
time he went on Hajj in Islam
after and this a snippet of it. Otherwise,
the whole hadith is after after asking what
what day is this, what month is this,
what land is this, knowing it's the most
sacred day of the most sacred month of
the
most sacred land.
He said what? He says that indeed your
blood
and your honor
he says, indeed your blood and your property
and your honor are haram. They're inviolable.
They're sacred boundary. You can't touch another man's,
blood or his
property or his honor.
Their haram for you just like this day
is sacred and just like this month is
sacred and just like this land is sacred.
And then this is
addressed to who? To Allah
Have I not conveyed the message?
So the thing is this. Right?
All these three things, sadly, the Ummah is,
Ummah is has disregard for all of them.
And,
you know,
as a a a very novice student of,
I feel like this is actually one of
the biggest problems in right now.
More than more than what people think are
the problems is what? Is that Allah ta'ala
who
said
The fact that we treat each other like
garbage, it's like really problematic. It's spiritually, we're
basically sabotaging ourselves that
Allah said whoever is,
makes an enemy of a friend of mine.
I declare war on them. What does that
mean about everybody whose enemies are all Muslims?
And the fun thing is, right, the wali
is not not the wali the person that
a person thinks of as some sort of,
like, super. Right?
No. No. By by no one can be
like that. The definition of a according to
the
Islam or what.
Whoever is from the. So it could even
be. It could even be like a deviant
innovator
as long as that you don't have the
proof that they're a hacker. You treat them
like a of Allah. That's it.
And, this is, like, really problematic. The fact
that we
sometimes find ourselves, especially people who do work
in the community, find ourselves,
cherishing the enmity of our own brothers and
sisters more than we more than we see
evil amongst others.
We see evil within the ummah more than
we see it outside.
And, that's problematic.
That's problem. Most masjids sadly like this. Right?
If someone walks off the street,
then people are going to be like, oh,
you know, Islam means peace. Have a seat.
Here's your, like, little bag with, like, a
and a and a translation of the Quran
and and, you know,
whatever. And then, like, a Muslim
walks off the street
in a bad situation or a bad state
and stuff like that. Don't you know any
better? Don't do this. Don't do that. Didn't
your parents raise you? Didn't this. Didn't that.
You know, it's a problem. And if someone
walks off the street in a bad state,
that's bad. But,
like, their Islam should mean something to you,
should have some objective difference. It should result
in some objective difference in how you treat
them. It should have some worth to you.
Right?
So that's that's problematic.
And so, Rasuulullah Sallallahu Alaihi Wasallam, I mean,
if he's gonna take this
opportunity to say what? That your
blood is haram. Most people in America, we
don't like kill each other because the cops
have radios.
Otherwise, we would have done it.
People do it.
Most of the acts of violence against one
another. But in general, most people, they don't
wanna go to prison
because Pakistanis don't, like,
usually bench press more than
a £115.
So they're like, why am I gonna go
to jail? Right?
Brothers,
you guys can do, like, you know, whatever,
500 push ups or something like that.
But, you know, people don't wanna go there
anyway.
If it wasn't for that, people, you'd see
them. They'd punch each other, hit each other,
kick each other, kill each other. What's the
proof? Go to the Muslim
world. People treat treat each other like people
kill each other. They literally bleed each other
in the streets.
If that's not profanity
and blasphemy, then I don't know what is.
Otherwise, the killing of another Muslim, the spilling
of the blood of another Muslim
is,
you know, it's the
and even the Quran itself it
it describes it as kufr.
And the
they said that this is metaphorical. This is
not literal
But it talks about it as if it's,
which is like a really big deal.
Who
gifted the small
that's hanging on the
on the on the hook.
I remember hearing in a of his that
he quoted an author that whenever the blood
of a of a Muslim is spilled without
haqq in a place, for 40 days, the
land of Allah reigns in that in that
place. Allah's curse reigns in that place for
40 days because of how
enormous what happened is in in the eyes
of Allah ta'ala. But look at it, man.
Every single Muslim country, people are killing each
other.
Every people kill each other. They harm each
other. They hit each other. They make threats
against each other, and all the way to
the point where people kill one another.
And,
the even more disgusting gross thing about it
is that many of them then claim that
we're the ones that are
bringing the hookah of Allah and His Rasool
and
we're the ones who are establishing the caliphate.
We're the ones who are the righteous people.
We're the ones who are this and that.
And they actually parade and flag around
what what
what they see as the righteousness of their
cause as a justification for doing all of
those things. Whereas if your cause was actually
righteous, you wouldn't do that.
And someone's like, oh, this is impractical.
Man, that's why
being a righteous like
a That's why the maqam is so high.
It's not easy to do. What do we
do? We do the opposite.
We do the opposite.
I remember, you know, after 9:11, people started
saying the craziest thing. Jihad is only defensive
war.
Haven't you read the seerah of the prophet
sallallahu alaihi wa sallam? The same person, you'll
never hear them speak out about the killing
of another Muslim.
It's a complete, like,
it's a complete
refusal to, like, cope with how the real
world works.
And to put the burden on or to
put the burden to put the,
the the the the burden and the
the lack of
value
to put the value on
Kufrin, to put the burden and lack of
value upon the people of Islam somehow as,
you know, your recompense in the hereafter being
a justification for treating each other like garbage.
The recompense in the hereafter is because you're
not garbage.
You say you have some worth with Allah
So the point of saying all of this
is not to say that, you know, oh,
you know, it's okay to, like,
harm or kill, non Muslims. That's not the
point at all. But the point is is
that when you treat another person with a
different standard, that's because of a sickness inside
of your own heart. It's a cheapness inside
of your own heart.
And not to be too self helpy about
it, but that's the thing. Right? If a
person doesn't love themself, how are they gonna
love their brother?
Loving yourself,
you know,
after a certain point, it becomes arrogance.
But
the fine line,
of what differentiates between those things is that
you
you love this thing Allah gave the fadul
that he gave to everybody who said,
You can acknowledge that this is not something
I did anything to deserve, nor is it
something I can ever do anything to repay,
nor is it something that I gave. But
you have to recognize also that this has
some value with Allah. It's a valuable thing.
That's not arrogance. That's, having that's having faith.
And so this is a really scary and
dangerous thing.
One of the most beautiful
things about many of the even political movements
that Muslims find like heroic.
Who are they?
They're the people who decided to give up
fighting their own brothers
and exerted their energy into,
into taking Islam to the places that it
wasn't there from before.
That's one of the reasons people are fascinated
by places like Sicily and like Andalus. That's
why people are fascinated by the Morabeton,
who instead of, like, fighting one another in
Africa, they took the army across and they
saved,
Andalusia
from being eaten up by the.
They're fascinated by the Ottoman Empire. The Ottoman
Empire took the Deen to lands that it
had hitherto never been.
Otherwise, much of what was Rumelia in fact,
none of what was Rumelia was under the
European side of the Ottoman Empire was under
the hookahum of Islam from before except for
maybe parts of Crimea or or or parts
of the other side of the Black Sea
that they ruled for some time.
That's why p you know, like, all the
most, in fact, successful and culturally vibrant empires.
There was what? Babur. Right? He conquered the
the Indian subcontinent.
He was like Uzbek warlord, a rough tough
like Turkic warlord who enjoyed,
you know,
who enjoyed the narcotics.
Interesting guy.
Not gonna win the award
anytime soon, but he was a good man.
He loved a lot of his Rasool and
he had his quirks in hang ups and
used to acknowledge it's not good.
At some point or another, he just got
sick of fighting other Muslims. And he said,
after this day, I'm not gonna I'm not
gonna fight I'm not gonna fight Muslims anymore.
That's why he conquered he conquered the Indian
subcontinent.
Not even, like, the BJP guys, they're like,
these Muslim moms, like, murdered, like, 900,000,000,000 people
or whatever or, like, whatever weird, like,
logic or reason proof, like, accusations they made.
But the fact of the matter is nobody
wants to visit the monkey temple. Everyone wants
to visit the Taj Mahal,
the Red Fort.
Everybody wants to visit Agra and Delhi.
They didn't build those cities. We built them.
The fact of the matter is that none
of them even understand,
you know, the the language that they that
they deployed
in. But everyone understands Indian movies. Indian movies
are not in Hindi. They're in Urdu,
which is not something I'm boasting about. I'm
just saying that the language like, it's inextricable
from that land what they gave what they
gave to the people.
And so, you know, what's his name? Ravi
Shankar.
He's
he's he's Bengali. You know that? The Siddhar
Maestro. He had a fake conversion to Islam
in order to learn how to play the
Siddhar.
Because all of the best
sitar tabla masters were all Muslims.
And then he later on made the jali
of his kufir later on.
But he learned adab from the Muslims. He
said, I came to Woodstock,
and I saw Jimmy Hendrix play. I said,
this man is really talented. This is amazing.
Like, he's like, I was just listening
to him. Then he said that he because
the guy was up, like, on some drugs.
So at the end of it, he took
his guitar and smashed it into the amp.
He said, I was so disgusted by this,
like, reach of Adab. Because imagine, playing musical
instruments is what? It's haram. Right?
But if you were, like, a pious Muslim
man who played a musical instrument,
would you smash your instrument into the into
the it does that sound like a the
day, like, we made a katham of and
I would have been lots of, but it's
like, you know, like,
people would be horrified. They go, what is
this? You know?
So he was like, he was he was
horrified. I didn't come back to America for
decades after that. He said, this thing I
just saw, I couldn't deal with. Where did
who did you learn edib from?
Right?
And so, you know, that's a decision to
make, inshallah. If you ever get hemmed into
a corner where all of your
bandwidth is taken up in, like,
negative negativity toward other Muslims, Maybe you should,
like,
shoot for a change of venue and try
to change things up. There's a big world
out there. If all you can do is
be a hater, go find some more evil
people to hate on, Insha'Allah. And then Allah
will reward you for being a hater. Right?
Allah give
give us all toafeed, I guess.
So,
Said Aisha
has narrated that
she said to the prophet once,
Enough.
He
said he said she said to him,
the wife of the prophet
and she described her
as such and such. Some of the narrators
say it meaning that she was indicating that
she's short.
And the messenger of Allah
said that you said such a you said
such a thing right now, such an utterance
that if it was mixed with the water
of all of the sea,
it would have
made its water stink.
And she says, but I I was just
saying, like, how she really is.
And,
he said
I wouldn't I wouldn't
be induced not to, not to,
not
to,
not to, not not just talk like that
about other people. Insinuating something about her, which
is
that she would not like her in a
way that she would not like even if
it is true. And
make sure to bring the hadith of the
prophet the ayah of the the ayah of
the Quran that he doesn't speak from his
own vain desire rather than when he speaks
it's,
revelation that's revealed to him.
So he said that,
said
that the messenger of Allah sallallahu alaihi wa
sallam when he was raised up into Jannah
during the
said I passed by some people who had,
nails made out of,
is like copper. Right?
No. Is copper.
Is I think brass,
but,
some metal, basically.
And so they're scratching themselves, they're scratching their
faces, and they're scratching their chest. They're cocky.
They're wounding themselves when they scratch themselves with
it. They itch so much, and their nails
are made out of this, like, really hard
material, and it's causing them to be wounded
and bleed.
And, this is one of the punishments of
the hellfire.
And so,
I he's he he said, I asked, who
are who are they, oh Jibril?
He said, and said that Jibril
responded that they're the people who
eat the,
the dead flesh of others
by
by, falling into
by falling into
ripping down their honor by their speech.
And so this is, again, a repetition of
this thing that all the all the jinns
of Muslim,
all of them are
sacred or inviolable to every other Muslim
in their,
in their blood and in their honor and
in their wealth that you can't you you're
not allowed to violate the honor of any
of these things.