Hamzah Wald Maqbul – Riyd alSlihn The Prohibition of Cutting Ties 12172023
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The speakers discuss the concept of reminding people of favors and harming them through the way they give, the use of words like "will" and "willpower" to describe past experiences, and the importance of avoiding confusion and misunderstandings with the concept of the mother of Islam. They also discuss the transmission of boasting and impression on individuals, and the misunderstanding of the statement that shows a sh pattern is not allowed to be pursued. The speakers advise people to be afraid of this happening and avoid the consequence of sh Shane.
AI: Summary ©
The chapter
regarding the prohibition
of
reminding people of the favors you've done for
them when you give them something.
He says, oh, you who believe,
don't,
invalidate
your, your charities
by,
reminding people,
what you gave to them or by annoying
them, harming them
through the way you give or what you
the way you behave with them after you
give.
Then Allah says, he
the believers as those who spend their
wealth
in the path of Allah and
do not there after follow that spending,
with,
reminding people of the the the what they
gave to them
and, and harming them through it. So what
does it mean to remind somebody? If you
gave someone for the sake of don't remind
that person. If it's a, don't don't remind
that person. If you did it as a
business decision. Right? It's one thing. Right? Like,
my name is Fat Tony.
Right? The mayor came, and he needed me
to, like, fix one of his problems. I'm
sure it's just normal problem. That's why it
came to me.
So I fixed this problem,
then I need one of my problems fixed
by the mayor.
So I'm like, do you remember that one
time I helped you out?
Exactly.
Now, Fat Tony
isn't like who we learn our dean from,
nor is he somebody that any normal minded
person would expect on the day of judgment
to be one of the oliya and salihin.
That's a very thing to do. If you
do that and that's your business, I don't
recommend it or not recommend. I'm just saying
this.
Don't expect that this is something that makes
your highest per if you wanna do for
the sake of Allah, you don't remind people
afterward.
And,
you don't harm people in the way you
give.
So there's a a hundred ways that you
can harm a person in the way you
give. If you're giving them food, you, like,
just
throw it or you make a face, you
make a gesture, you give people leftovers that
you yourself wouldn't wanna eat. You know, you
give you know, people are gonna have to
take it anyway. Right? Rather, if you give
for the sake of
the the standard is what? Like, say the,
it said that she used to perfume the
coins, the the silver coins that she would
give to the
beggars.
And people would ask her, why do you
do that? They're just gonna spend it on
something. I said, I'm not she said, I
didn't do it for them, but I do
it for the sake of Allah ta'ala, that
I want to give in the the most
beautiful way.
And, this is, of course, this has to
do with voluntary sadaqat.
As for the zakat itself, the zakat is
the
right of the poor.
You're restoring a right of theirs.
And so the adab with that is that
you put
the money in your hand and you allow
them to take it from you rather than
putting it in their hand as if to
imply that you're giving them something. They're taking
what's theirs.
You thank them for taking it and for
allowing you to get this responsibility
out of your neck that will strangle you
on the day of judgment.
If If a person gives zakat and then
tries to, like, work it and tries to,
like,
you know,
milk that for some sort of benefit,
then that's, like, way even
worse, like, a lot worse,
because,
that's then the,
on top of, what would otherwise
be a that's bad enough
that it invalidates. Right? The word is
that don't invalidate your your your sadaqaat. It's
bad enough if
you derive some benefit
or some sort of leverage over a person
because of
something that you claim to have done for
the sake of Allah,
then you invalidate the reward for it. And
then thereafter,
you you gain sin. And that sin is
even worse for,
for the zakat, which is wajib and istahak
of the poor in the first place.
That there are 3 people,
that Allah will not speak to them on
the day of judgment, and he will not
look at them nor will he purify them,
and
for them will be
a painful torment.
And then the messenger of Allah salallahu alayhi
wasalam repeated this three times, that there are
3 people Allah ta'ala on the day of
judgment will not look at them and will
not,
sorry, will not look at them and will
not purify them, and they will receive a
painful torment. So he repeated this,
three times in a row,
and then Abu Dharr al Ghifari
he said he said,
those are the people their hopes have been,
dashed, and they they they've suffered perdition.
They've suffered loss.
You know what perdition is?
It's loss. Anyone here take Spanish before or
speak Spanish?
Right? What is the what is the,
the verb to lose in Spanish?
To lose something.
Oh, yeah. Yeah. So
so the,
so so they the the the the they.
Their their hopes have been dashed, and they've
they've they've been they they're they they've lost.
They've been people of perdition.
And so the the he says that, who
are those people, oh, messenger of Allah? He
said the person who
drags
and the person who reminds people of the
good that he's done for them and the
person who,
sells,
merchandise,
based upon a
a treacherous or an untrue oath.
That so and then in the different narration,
the words are used that the person who
drags, meaning the person who the person who
drags his lower garment.
Meaning what drags his lower garment or his,
any of his garments lower than his ankles,
for the sake of,
of showing off or for the sake of
vanity?
Because that was a a thing that the
wealthy Arabs would do because clothing was expensive.
Not everyone could afford clothing.
One of the signs of poverty was that
a person would be naked. They were not
clothed properly because they couldn't find clothes.
This is one of the descriptions of
that
that Jannah will be such a place that
you will never be hungry over there nor
will you ever be unclothed.
And so and so
the
wealthy patrician,
chieftains of the mushrikeen of Quraysh Yushsu
dragged their their their
clothing
under their,
under their feet,
and make long clothes in order to show,
like, their wealth and to boast and to
brag.
And so the messenger of
Allah really disliked this practice,
and he would tell people to make sure
that their lower garment is above their ankle.
And,
he said that this is cleaner,
and it is more
pleasant to your Lord because it's closer to
a person
being humble.
And part of the humility is what is
using the gift of Allah
wisely, not wasting.
And then also, it's also it's an issue
of tahara on top of that as well.
How many times have I seen a'udabilah? Like,
the bathrooms over here are disgusting anyway.
People stand and urinate, and you can see
the drips of urine on the floor. And
you see someone wearing a a suit and
has really nice suit and tie and shirt,
craft, dress,
boots, and nice shoes and all of that.
And you see their the hem of their
pants dry, and you literally see it pick
up a drop of urine on the way
out, and you're like, this is 100% disgusting
and gross.
That it's something that's cleaner. It's more it's
more clean for your clothing, and it's something
that shows more fear, It's more taqwa in
front of your lord. So at any rate,
so the prophet sallallahu alaihi wa sallam, he
mentioned the first one is who? Someone who
drags the hem of his garment under his
ankles. This is, by the way, for the
males. For the females, it's okay as long
as it's not something that's done to show
off, but it's something that's done because the,
the feet of a a woman according to
at least the Maliki school are also part
of her aura, so she should cover them
as well. She can do that by wearing
socks or or stockings, or she can do
that by wearing,
the a garment that touches the ground when
she's standing barely touches the ground when she's
standing so that it covers her feet.
And, and so so
but for the males, it's something it's a
big deal. Like, people will go to Jahannam
for it. Now there is a difference of
opinion amongst the fokaha. Where is the haram?
Where is the makru and where is the
haram? The, you know, the the the the
fokaha, some of them say that it's makru
unless unless you do it intentionally in order
to
or do it intentionally because of your arrogance.
But I think that when a person knows
how much the prophet disliked it and how
what he mentioned in terms of the with
regards to it, because this is not a
Darzafik right now. This is a Darzaf,
of of of of of Tasawwuf and of
Tazkiyah
talking about the spiritual path toward Allah
It's sufficient that a person should know that
the prophet disliked it.
And when a person is confronted with that
fact, if they're like, yeah. No. But I'm
still gonna do it. That's enough to prove
that you're doing it out of arrogance.
And, not everybody like, for example, nowadays, we
don't, you know, wear clothes like they did
in the past. We don't get them tailored
and cut. You know? They're oftentimes machine made.
So sometimes the only clothes that you get
are actually long, and you only buy them
because you can't afford to buy the ones
that are fitted for you or that are
the the right size or something like that,
still let a person, like, you know, roll
the cuffs of their pants or whatever.
This is my advice to you,
and to myself with regards to the spiritual
path. This is something that
protect us from it. I see people do
it in the Muslim world. They literally people
get their clothes tailored.
They know that this is the prophet
disliked it, and still they get their clothes
tailored to hang underneath the,
the their ankles, it's not a good thing.
I guess the point is not necessarily to
go after other people. But just for ourselves,
don't be that guy.
Don't don't be that guy. Just say this
is what made the prophet happy. This is
one of the things, Masha one of the
many things I loved about our brothers in
Mauritania,
that they reminded me in many things of,
the the in their disposition of stories about
the companions
Abu Huar
had said that he was when he was
made the governor of Bahrain, the notables had
a big feast for everybody.
And, he he told he told the the
he,
his advisers told them that these people, they
belong to the Persian court culture, the imperial
Persian court culture. The Persians had a great
empire. They're very wealthy people.
So with them, their custom was what? That
they don't finish the food on their plate.
Why? Because if you finish it, it makes
you, like, look poor and hungry. You know?
So you wanna show how you're tough guy,
big guy, rich guy? Say, yeah. I don't
need it. I can buy more food somewhere
else. Right? So they never finish the food
on their plate. Whereas the sunnah is what?
You should finish your food. Right? Don't waste
any of it. And so what happened? They're
like They're like, listen. Don't eat all of
your food. Otherwise, you look broke in front
of the Persians. And so they're, like, kinda
trying to keep it on deal, give him
some advice, some political advice because he's new
in town. You know? And so he just
turns and says to me, he said,
do you want me to leave the sunnah
of my beloved
for these idiots?
So that's how she you know? Like, you
know, you don't have to pick on other
people, but at the same time, you know,
for you yourself, when you get the your
clothes made or whatever, do you wanna leave
the sunnah of the prophet for, like like,
dumb people? Like, why would you wanna do
that? It's a sunnah of Rasoolallah sallallahu alaihi
wa sallam. It's beautiful. It looks good. Anyway,
so that's the first person is the person
who drags the hem of their pants underneath
their, ankles,
out of arrogance.
The second person is the manan, the person
who gives to people, but then reminds everybody
of what they gave to them and, like,
just reminds them and, like, bothers
them and, like, is annoying about it with
them. And then the 3rd person is the
person who sells,
who sells his merchandise through, like, deception.
And that's, that's that's really bad. And what
is the standard, by the way, for what
is considered deception when selling merchandise?
The standard is what? If there's something if
you were buying it, you would have wanted
to know before selling it, that's a when
you have that thought, that's a sign that
you it's wodge and for you to tell
the other
person. What's the worst thing that's gonna happen?
They won't buy it. Allat, Ahab made riz
mukaddah for everybody.
Can you imagine?
All kinds of things. Like, some idiot came
on a ship, you know, the
Nina and Pinta and Santa Maria, and, like,
they thought they were gonna fall off the
end of the earth. And what happened? They
ended up becoming, like, wealthy millionaires, multimillionaires.
Right? They have, like, islands named after them
and things like that. Imagine, so many pea
the the Raul
made his dawah. So many people were broke
and were literally that poor that they didn't
even have clothes to cover them. And,
one day, a a day came and, like,
they ruled the entire world. It kept Allah
gives risk to,
good people. He gives risk to bad people.
He gives risk to hardworking people. He gives
risk to lazy people. He gives the risk
to smart people. And Snoop Dogg also has
a lot of money too. It's there's no
rhyme or reason to it. It's just the
choice of Allah subhanahu wa ta'ala. Can you
imagine how the risk of Allah ta'ala works?
There was I'll tell you a story of
a small animal many 1000000 years ago.
Lived in Pakistan. Where?
Small mammal lived where? Pakistan. In Pakistan.
So it didn't do very well competing with
the other animals on land. So it's like,
I'm gonna go, like, look in the water
and get some fish.
So many 1000000 years later, the largest living
thing on the earth is a blue whale.
The most dangerous predator is a killer whale.
The smartest animal after human beings is a
dolphin.
Completely, like, colonized the entire ocean. Why? Because
Allah wrote its rigs somewhere no one would
have thought, and now it's like swimming around
in the depths of the sea eating, like,
giant squid and god knows what. You know?
Like, it's that's the way the risk of
allata'ala works.
And if if it's destined for you, it's
gonna come to you. I, myself, I used
to work sales. I used to sell computers
when I was in high school. And so,
I remember there was computers when I was
in high school.
And so, I remember there was a, a
gentleman,
who was the father of
a classmate of mine at community college. I
was in high school, but I used to
go to community college instead. And so I'm
like, look.
The computer is on sale,
and it's a good price. The monitor is
a good monitor, but you'll find it cheaper
at such and such place.
And,
the guy was so happy. He came back
and bought so much stuff from me afterward.
And this is considered to be a stupidity.
It's not a stupidity, though. Actually, it makes
a lot of sense even for business, because
nobody wants to do business with somebody who's,
you know, somebody that they cannot trust. And,
you know, tomorrow will come eventually. If
the Yom Okiyama comes tomorrow, then the truth
you told is better than the sale. If
it's not Yom Okiyama, you're still alive, you're
still gonna do business. You know, those people
are gonna trust you. They're going to come
to you versus other people who, cheat one
another,
and, then people hate them. And we don't
wanna be those people, and,
those are not not good people to
be.
Allah most high. He
said, don't
don't,
don't vouch for how good you are,
for yourselves. Don't vouch for yourselves about talk
about how good you are. Allah knows best
who fears him.
And Allah, most high, said,
indeed,
the the the
the only person that he he will
take to task, are those who
transgress other people,
and they,
they cross limits,
with people in the earth without any right.
Those are the people who,
those are for those people, there is a
painful,
torment.
And so this is a chapter regarding
the prohibition of boasting, like, thinking you're better
than other people
and,
and transgressing limits with them.
Said that,
Allah
revealed to me
that
to me that you should all
humble yourselves,
meaning he's included in it too. Right? That
he was he's that all of you should
humble yourselves and no one should transgress. 1
person should not transgress another, nor should one
person boast
upon another
at all. Like, boast as, like, think that
they're they're better than one another. Because the
tafakhr of Jahiliya,
that's one of the,
I still remember from the Kitab al Jameh.
It's one of the, hadith of the prophet
that's mentioned in the Rasalah.
That indeed Allah
has taken away from you the burden of
of the age of ignorance and the boasting
that people had about their forefathers, that my
father's forefathers were greater than yours, my forefathers
were greater than yours.
And there are only 2 types of people,
a dutiful
person who fears god
and
a
open propagate sinner,
who's a person of wretchedness.
And all of you come from Adam alayhis
salam. You wanna know your lineage. All of
you come from Adam alayhis salam, and Adam
his,
lineages from, from from dust and,
from the earth.
And so,
Imam Nawi,
he said that
that the meaning of bagi
is,
enmity and aggression
and
and oppressing one another
beyond beyond limits.
And
So Abu Hurair
Kharena who narrates at the Messenger of Allah
said,
when a person says
the people are, destroyed
or the people are dead,
then he's the most destroyed or he's the
deadest of them.
And
Nawi says that the the most well known
transmission of this
is,
that the word
it should be with the, with the,
in
the Marfouar case, in the nominative case, but
it's also narrated in the
accusative case and the Mansoor case. And he
says that, this prohibition is for the person
who says this,
like, impresses himself like everyone sucks. Like,
oh, look. Everybody's like
everybody is, like,
horrible.
Meaning, they're saying it as if to
to to indicate that they themselves are good
and everybody else is, is horrible.
And to indicate how small people are in
his eyes compared to himself
and how raised he is, above their station.
This is this is completely haram. This is
a sin. As for the person who says
it, when he looks at people and he
sees some sort of deficiency in their deen,
and he says it with a a a
sort of sadness,
and grief for their state,
and grief for the sake of the deen,
This there's no, there's no harm in it.
This is the explanation by,
the ulama,
and from the imams, the great imams who
said it is Imam Malik bin Anas,
And
Al Khattabi
Khattabi
was one of the first
from the Hadithun, he was one of the
first commentators on Abu Dawood.
He was a from,
what's nowadays the city of,
Lashkar Gah in
in in Afghanistan.
So before the Mongol desolation,
the,
Afghanistan was a great center of the Shafi'i
school. Parts of it and parts of it
were great centers of the Hanbali school.
Shash, which is now Tashkent, was a center
of the Shafi'i school as well. After the
Mongols destroyed all of that, and that that
kind of, like, mad hub variety ended and
basically everything. Everyone became Hanafi.
But, but, so Hatabi was from
modern day, Afghanistan,
and,
he was a,
he was a great scholar
in Hadith
and,
Hamedi
and others.
And Imam Nawi says that I explained it
and and and clarified what it means also
in the Kitab al Avkhar,
so you can, look for it over there.
The chapter regarding the prohibition
of abandoning,
the abandoning of one another between,
the Muslims, like, leaving one another, like, no
longer meeting, talking, just cutting off from one
another,
for more than 3 days,
giving one another the silent treatment for more
than 3 days. And Imam
says, except for for a person who has
taken up a reprehensible innovation in the deen,
in the person who's being abandoned,
or in a person who starts openly sinning,
open profligacy,
without trying to hide their sins.
And Allah, most high, said he says that
the believers are nothing except for a fraternity,
nothing but brothers and siblings with one another.
So rectify the relationship between your 2 brothers.
And Allah most high said,
do not
collaborate with one another on
sin or on enmity.
So that's what when 2 people cut each
other off,
that's a collaboration and enmity that you're both
working to be enemies of one another,
which is,
ironically, a type of collaboration, isn't it?
Said that the messenger of Allah sallallahu alaihi
wa sallam said, 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. Haters to the jealousy
that you wish each other to lose your
lose their,
blessings.
And, b, the the the worshipers of Allah
as brothers.
And it is not permissible for a Muslim
to abandon his brother,
for more than 3 days.
And it's
for a Muslim to abandon his brother for
more than 3 nights,
in such a way that even when they
come across one another, they turn away.
This one turns away from that one, and
that one turns away from this one.
And the best of them is the one
who is the first one to say so
onto
the other, which is wonderful. It's great news,
because sometimes we have sincere beef with others.
You know?
That's halal beef.
This is sincere beef. You really hate the
person. You really do from the inside of
your heart. So you can take,
solace,
and you can take comfort in the fact
that
it's a Muslim at the end of the
day,
and you were the first one to say
salaam,
that you're the better of them. I
heard of Bayan in Lahore one time.
He mentioned this, that he mentioned that once
there was a,
some contention between Sayid Al Hassan
and Sayid Al Mohammed ibn Hanafiya,
who's his half brother. They say ibn al
Haysa is Sayna Ali's son, but ibn Hanafia
indicate that he was the son of not
the son of Sayna Fatima
So it's his half brother from his father's
side.
And so,
he came to him and he said, I
wanted to come and apologize to you, but
I heard that the messenger
said that the look at the tawadur, the
humility that they had. That he said, I
heard that he said the best the the
better one is the one who's the first
to apologize. And so I thought that it
would
be, inappropriate
and, arrogant of me to apologize the son
of Hanafi to apologize first to the son
of Fatima.
But, like, you know, they forgave one another
for the sake of Allah,
so we should do it as well.
Said Abu Hurair
who said that the messenger of Allah said
that the deeds are are are arrayed and
shown,
on every Monday and every Friday. And Allah,
when the deeds are shown to him, Allah,
this is an occasion of his forgiveness,
that he forgives every person who doesn't associate
partners with him, except for,
except for,
2 people,
or or except for a man who has
between him and between his brother,
carries a grudge against him.
And so he says, leave these 2 until
they,
until they they they rectify,
their broken relationship,
the broken relationship between one another.
So this is also then to hate one
another is a reason that you're not given
forgiveness by
Allah This is something I don't know. I
feel like when we when we, like, read
the,
assuming that at least some of you have
either read it with me in person or
listened to it online. This is one of
the reasons why there's so much emphasis in
the the about what the right in the
maqam of another Muslim is.
That that not understanding that
how important that is, is,
is like an aqidah problem.
And,
it has a lot of really
detrimental ramifications
for a person's saluk and for a person
receiving the
mother of Allah
And both in the hadith of the prophet
and
a number of types of madad from Allah
are taken away from a person because of
this. And also in the Quran itself,
Right? That don't don't don't, like,
have, like, hard contentions with one another,
such that you you get to the point
of failure
and the the wind that that blows you,
that propels you, which is what? It's the
method of Allah,
it goes away.
And so a person, you know, should remember
that we should sometimes other people are wrong.
They don't admit they're right. They don't even
know what their problem is. They're never gonna
learn.
Sometimes, still, we have to, like, forgive them.
And forgiveness doesn't mean you have to be
best friends and,
like, you know, spend, like, 3 hours a
day with them, like, and let them annoy
the smack out of you. What is the
the the hajuran that that's talked about in
this chapter? It's like you don't say salaam
to one another.
You know? Some relative died, You know?
I heard that your so and so, your
relative died. I heard that you were sick.
I heard that this may Allah give you.
May Allah forgive your loved one. May Allah,
you know, get find you a job. That's
it. It's very simple. Like, you know, you
just very small. And then after that, you
go about your business.
You don't have to, like, carry the person
around on your head all the time. Some
people are annoying. Even if you try to
be friends with them, it's not gonna work
out because it's better not to. But you
don't cut a person off so much to
the point where that where you imagine this
person as your enemy.
Another Muslim is not your enemy. Another Muslim
is annoying sometimes can be really annoying sometimes,
but they're not your enemy.
Your enemy is what? Your enemy is shaitan.
Your enemy is your nafs that your enemy
is the dunya. Your enemy is Hawa. Your
enemy is is is the people who are
killing children and, like,
you know, like, whatever daydreaming,
about another holocaust and, like, all this other
nonsense. Those people are your enemies. Your enemies
are not they're liars and cheaters and,
you know, those people are your enemies. They're
not another Muslim is not your enemy. They
could be annoying, but they're not your enemy.
Once you start to imagine, like, you in
your imagination,
the space that's occupied by your antagonist and
by the person you hate as another Muslim,
you know you lost the plot.
You know you lost the plot.
Said I
heard the messenger
say, indeed, Shaitan has given up hope,
that the people who pray
in the Arabian Peninsula, the people keep the
salaf, they'll ever worship him.
But
he keeps his hope in Taharish between you.
And what is Taharish? Taharish is to ruin,
to cause mischief,
in your hearts toward one another,
to the point that you cut one another
off.
This is a really interesting and very it's
a very insightful hadith.
One of the things that it also helps
us understand is what that some people have
this
OCD, this
all the time that everything is shirk.
And
we can now say that, generally speaking, that's,
like, overblown.
Why? Because the messenger of Allah
himself said,
it's a narration of Muslim. The messenger of
Allah said that Shaitan has given up hope
that the people who pray,
in the jazir of tarab that they'll ever
that they'll ever,
worship him.
So, so so, yeah, he says he says
that but but the thing you should be
afraid of this happened. I was in one
time. 1 year, I went went for Hajjar.
I remember I like, I've met more of
Ras from,
Minneapolis. And then after I talked to them,
I saw I saw, like, one of the,
the
the the soldiers in the keeping keeping the
peace in
in, in the,
and he he seemed like a pious man.
I could see in his face he seemed
like a pious man. He had a not
just he had a beard as well, but
he seemed like a nice guy.
And so, I went and said, salaam, I
said,
you're serving the Muslims, and you're, like, you
know, keeping the peace over here. You know,
on behalf of the prophet.
He had a very big baton that looked
like it really hurt if you got hit.
And so I go, but why do you
have to carry this baton? Nobody comes to
Medina except for Muslim. Like, why do you
carry this baton around with you? He goes,
you don't know. People come. They do shirk.
They do shirk. They do shirk. They do
shirk. They do shirk. They do shirk. They
do shirk. And I told them, I'm like,
look, my my brother,
I love you for the sake of Allah.
If you ask me, I don't think anybody
comes to nobody comes to Medina to do
Shirk.
So I don't think anybody come to Medina
to do Shirk. I am pretty sure that
that's like the the shirk crew doesn't come
to Madinah. You have to go other
places. But,
I'll tell you one thing. There are some
crooked people who come to zaba'iyah, and they
curse the sahaba,
I go, if you beat them for the
sake of Allah, my duas are for you.
He became very happy then. Yeah. I think
he accepted my advice. You know? So, yeah.
So that that was
I that that's very important. That's that's a
very, like, insightful hadith. I mean, every hadith
is insightful, but it gives
a particular insight about a
particularly
widespread misunderstanding
that that that has,
crept up amongst people.
Muslim. It's a very scary,
warning from the messenger of Allah
from Sayedna Abu Huireh radiAllahu anhu. He said
that the messenger of Allah
said that it is not permissible for a
Muslim to abandon his brother for more than
3 days. Whoever abandons,
for more than 3 days and then dies,
he he'll go to the fire.
And it's narrated by Abu Dawood with a
chain of narration,
which is,
of the same of of of of the
same quality of Bukhari and Muslim.
And so you're hamakumullah.
And so, you know,
that's
that's not good. Going to Jahannam is not
good. You again, you don't have to be
best friends.
Just work up the courage. Don't think about
the person. If you think about them, you'll
never
you'll you might actually go and, like like
like, break their window or whatever, which is
it makes it it'll make it worse. It'll
make it harder to, you know, undo it.
Just think of Allah.
Think of, yeah, Allah. You know how much
I hate that person so bad.
And they know that this just even thinking
about them, it annoys every hair in my
in my nose
level
of, I just don't like the person. But
for your sake, I'm gonna go and say
to them. And and if they like
you don't need to worry. If they don't
respond, then that's then it's their problem.
And you don't have to keep a long
conversation.
You don't have to be best friends. Just
go say Islam to them.
Say, I hope you're well,
And just, you know, that's it.
You can do that. You everyone can do
that for the sake of Allah. Right?
Again, there's exceptions.
You know, the you know, the person who's
messed up, like, innovator in the deen, the
person who's publicly drunk. No. People you know,
those people you don't have to in fact,
you're not supposed to mend your relationship with
them until unless there's some sort of scope
for it
mending their relationship with Allah
But someone who's not at that point, don't
entertain this this idea and fantasy and this
imagination in your head that they're enemy. They're
not your enemy. They may be annoying as
*, but they're not your enemy.
That the,
the the,
Abu, Farash,
Hardud ibn Abi Hardud al Aslami.
He is a companion, and he said that
he heard the prophet
say
that whoever abandons his brother for an entire
year, it's as if he, like, has spilled
their blood.
The sad thing is, like, this is,
you know, this is now we live in
a age where people do this with their
family members and things like that too.
Wow.
That's rough.
That's not good.
We should, like, stop doing that stuff for
a while.
It's hard, though, because sometimes they're really annoying.
But
then, like, you however much you're annoyed, then
that's how much more reward you'll get when
you say.
So, yeah, so there's a person who does
that for an entire year.
It's as if they it's it's as if
they spilled their blood. It's as if they
they killed him.
Said that the messenger of Allah
said, it is not permissible for a believer
to abandon
a a a a a a a a
believer,
for more than 3 days. If 3 days
pass,
let him meet him and let him, say
salaam to him.
If that person then
returns the salaam, then the both of them
are partners. They both share in the reward.
And if he doesn't,
return salaams,
then he himself will abide with the sin,
and the person who said salaam,
is no longer considered to be,
have to have abandoned his brother.
It's narrated by Abu Dawood with a
good chain, and Abu Dawood said, give added
added the comment, if the hijrah if the
abandoning of the person was for the sake
of Allah,
meaning
the person who is abandoned and you don't
say slander them anymore,
is
a a a person of deviant innovation or
of
or of
open sin, profligate, shameless open sin without even
trying to hide it or feeling ashamed about
it,
then that's not what this is talking about
at all.
That's not what what this is talking about
at all.