40 Ahadith of Imam An-Nawawi 34 – Encountering Evil
Channel: Hussain Kamani
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Bismillah al Rahman al Rahim Al Hamdulillah
Al Hamdulillah waka wa salam ala Nadine estafa. Susana Allah say Guido suitable Hatha Milam BIA. Wa early hilus Kia was hard to hear that
three we are starting with Hadith number 34.
On LBC didn't include the word the Allahu Taala and Allah semiotic Rasulullah sallallahu alayhi wa sallam your food. mundra, I mean c'mon Karan fell UVA year we'll be ready for in lamea Stotler February 75th in lemmya stata Febi apology. What are the other awful Iman raw Muslim?
This hadith is Narrated by Abu Saeed and the hoodie or the Allahu Allah.
He said that I heard the messenger of allah sallallahu alayhi wa sallam saying,
Whoever Have you sees an evil, let him change it with his hand. And if he's not able to do so, then let him change it with his tongue. And if he is not able to do so, then with his heart, and that is the weakest of faith. The hadith is narrated by Imam Muslim Rahmatullah Ali in a second.
We've previously discussed the biography of the narrator, I will say the holy Rhodiola one.
So we'll jump into the commentary on this hadith.
Now this particular hadith is Narrated by Abu Sade and Cody or the Allah Juan. There is a narration from him with this hadith with a little bit more detail on why he had to narrate this teaching of the Prophet sallallahu alayhi wa sallam.
It is narrated by thought of when she had
that the first person to start the ie the football before Salah was Marwan
in Juma salah, what we do is we deliver the hotspot first and then we pray the Salah, and then eat however, it's the other way around for both eats in the fitter and it will Allah
the Prophet sallallahu alayhi wa sallam would deliver the philosopher's the Sahaba would remain seated, and then the Prophet sallallahu alayhi wa sallam would deliver the hutzpah who was the first person to change this format, called al Maliki has some discussion. He narrates multiple opinions, but from this hadith Sahih Muslim we see that the first person to change this was Wailea or the extra sorry, Marwan it was Marwan. And the reason why he changed this was because when he would give the hutzpah he will talk so much about unnecessary things political affairs, trying to gain loyalty from the people and not engage in issues that actually related to the benefit of the Muslims and
their spirituality. That after each Salah was over, people would get up and leave.
And he had a big problem with people not staying behind for his football. So what he did was he said people are going to come for Salah anyway and they can't leave without praying or Salah. So when everyone gathers together and then masala is full. What I will then do is get up and deliver the hotbar and then I will deliver the Salah, and then people if they want to leave they can leave so he was causing this change. He was trying to swap it around
for calmodulin la for Tama la he Roger one person got up when Matawan was going to deliver the football for the for it before the salah he was on his way to deliver the football. One person got up and he said a Salah to public football. He recommended Martin
And He said to him, that this is not the way you don't deliver the hutzpah first and then set up for even fitter for you to love her the parts that Allah hottie with some pots that the prayer is before the sermon
photographer to the camera who Natick so Marwan said, that practice has been left. Now this is a new practice, and we will deliver the football first and then leave the salah. At this point, I will say the Hadith of the Allah one he said,
the Prophet sallallahu alayhi wa sallam said, and I heard the Prophet of Allah saying, mantra, I mean, c'mon, current value of a year will be whoever sees an evil. Let him change it with his hand. For LM Yes, Tatya for Billy Sani. And if he's not able to change it with his hand, let him use his tongue. for it. Let me stop there a phobia can be and if he's not able to, then at least let him dislike that deed that wrong with his heart? Well, that he could have offered Eman and this is the weakest place for you to be how weak must a person be that they can't even say what bothers them? What kind of censorship? What kind of disparity must a person be in that they can't even speak their
heart? They can't even say what's right. And they can't even say What's wrong without being abused in return.
Now there's a question that Imam No ravintola Here Ali presents. After narrating this hadith in his show, he says look, what do you call que Fatah and who an inquiry hudl mooncup. Hatha sobre como la he had a roger that why did I say that before the review Allah who can remain silent while he was there? And marijuana was doing this wrong thing until the point that a veteran another person had to get up and stop Marwan and then I will say he spoke up about the Allah who won. You understand the question? Because the Hadith mentions that a person got up and stopped number one, why did Apple say that before? Did he stop him? So I'm I'm no good. I'm with Ally ally. He proposed this this issue.
And then he provides multiple possibilities and answers. He says, But you call. Sorry, what's your wobbu I know who you are thermal anniversary then Lamia can have their own oh well, Mr. Shah Marwan Thea vs. Babita demon Hazza. For Ankara, Allah He Raju from other collabo Surya homophilic Allah he says that it's possible that when Marwan got up to deliver the hotbar at that time, I will say that holy you know, the Allah one had not arrived for the eight prayer himself yet. And this man saw him so he got up first and he started to reprimanding Matawan. They were in the middle of the they were in the middle of a back and forth and that's what I will say that holding on to the Allah one
arrived, and he saw this quarrel between the two. So he immediately stood up, and he spoke his mind and shared with them a Hadith from the Prophet sallallahu alayhi wa sallam.
And then Imam, Allahu Allah, He presents three four different possibilities. Another possibility he presents
where you have terminal omnibus or hidden, kind of how they run mill Oh, well. lacuna who half Allah NFC, he already he pursued a fitna in B sub inquiry for Sacaton Hill in car while I'm your family CoreLogic che. He says it's possible. The second possibility is I will say it and hold it he was there and Marwan was putting the show on and he was going to deliver the football before the salah. But I will say that who delivered the Allah Juan did not say anything, because he feared that had he said something, marijuana would either cause direct harm to him. Or this may cause a fitrah a divide between the people and it may bring a greater problem. So because he feared either for himself or
the fitna that could follow the divide that could follow after Him saying something. Therefore, the mandate of correcting has been lifted on him lifted off of him. And he did not say anything at that time, until the other person spoke. And then he raised his voice. As for the other person, he was someone that wasn't in a position of authority. I will say that further he was he was from the among he was from amongst scholars of the Sahaba he was someone that was followed in his voice meant a lot. This other person was someone that didn't have the same position of I will say that for the day and he had nothing to fear. What would Mattawan do to him? Say a few words to him, give a light
punishment. But at the end of the day, the Sunnah of the Prophet sallallahu alayhi wa sallam would prevail, and he had no fear in this. The third possibility he presents.
Well, your terminal an adversary didn't hummable in Cobb. Fairbrother, a horrible father who I will say you will love Allah. The third possibility my No way presents is that I will say that who deliver the Allah one also intended to correct him, but the other person brother who whether or who means he beat him to it. He got up before beside he reached Marwan first and he started the discussion, while either the whoever side and I will say that who did or the Allah one came in support. That person started the discussion, he beat him to it, that I will say that the other one came in and provided further proof for this man's claim was and made it very clear that it's our
responsibility as an ummah that we
We stand to correct one another when we see wrong.
And the last possibility that Imam no we don't have de la Holly presents. He says that it's possible that these are two separate incidents. Because there is a narration that tells us that it was Ambleside who held him by the hand. There's another narration that actually tells us that he held him by the hand that's why for your demo and Homer, Talia, tiny, malleable serene, well overall Rajan be habitable sorry wala who Allah that it's possible to sucker twice. On one occasion, it was Abu Saeed who corrected him and who stopped him. And on another occasion another man corrected him while he was there and I will say the leader the Allah one then came into support with a hadith you
heard from the prophet that Allahu Allah He was seven
there's a hadith narrated by Imam Timothy and also by Imam even imagine Abdullah hi from Abu Seidel who deliver the Allah one he narrates from the office that Allahu Allah He was certain that the messenger of allah sallallahu alayhi wa sallam said in a sermon, Allah Allah Yumna and Roger and haber to NASCI a afforda behalf in either alemayehu that a person should never be prevented from speaking the truth from the fear of other people, the fear of people should not stop a person from speaking the truth. Once the person knows the truth, if you know something, you should say something if you see it, say something while back I will say I will say the holier the Allah one after
narrating this narrating this hadith he started crying and why did he cry? He said that to Allah He or ina Asha for Hebner. He said by Allah, we have seen certain things that were wrong, but we remain silent out of fear. And he cried because this teaching of the Prophet sallallahu alayhi wa sallam was one that he wasn't fully able to practice. This doesn't mean that I will say the Lord God Allah one was weak by any by any stretch at all. I will say that who did it with the Allah one calculated the risks involved in correcting those that needed to be corrected, and weigh them, weigh them against the benefits. And ultimately, this is a very important thing that needs to be done when
giving Dawa. When you're inviting people towards any cause you have to figure out you have to weigh out the pros and the cons. And then accordingly, you take your stuff, you can't be brainless, you can't be some sort of a droid where you just walk around saying the same thing again and again, not taking into consideration what the pros and cons are, of what you're saying, when you're saying and how you're saying it. These are all things that need to be considered.
There are similar narrations with a similar message from the Prophet sallallahu it was sent them from other Sahaba if it was further the Allah Juan narrates a hadith as narrated by Muslim Rahmatullahi Ali, the Prophet sallallahu alayhi wa sallam said, Ma'am in Nubian Vath of Allah who Fionn mutton cubberly Illa cannula whom in Almighty he however Yun was hard on yet Hulu and IV Suniti. While you're doing that be Emery the Prophet sallallahu alayhi wa sallam said there was not a prophet that was sent before me to a people. But with that Prophet, Allah subhanahu wa taala sent their supporters, their companions who follow the teaching of that prophet, and who imitated that
And the Prophet sallallahu alayhi wa sallam said soon people will come after us, your own Amala falloon They will say what they don't do. Well, if I don't I'm Allah, you Maroun and they will do and they don't they won't tell other people to join them. They will live selfish lives from Angela hadda, whom via the he for one moment. So whoever sees something wrong, and then creates a struggle raises their voice raised mangia Don't be Eddie raises their hand against that wrong for one moment that person is a believer, woman Jehovah, whom Billy Sonny, for whom movement, and whoever calls them out, argues against them, you know, challenges them, struggles against them with his tongue,
for whom movement that person is a believer. Well, I'm on Jaha humble can be four who are movement, and whoever engages against them with their heart. That person is also a believer, Lisa Valley communal Imani have but to have that in. If a person can't even dislike the wrong, then there's no amount left in that person's heart. There's not even a little amount not even the amount of a mustard seed of Eman left in that person's heart if you can't even dislike the wrong while it's being done.
Similarly from Allah, the Allah one as narrated by email, you don't have to learn ally. The Prophet said a lot he heard the Prophet Allah when he said I'm saying, say a Kulu by the Phaeton lies to me no FIFA and UEFA Euro VAD whatever it is, and perhaps it Allahu alayhi wa sallam said after me, trials will come and the believer or not have the ability to cause change with his hand or with his tongue.
Pulled to Yara Sula, okay for that.
They said, he said O Messenger of Allah then then what? The Prophet sallallahu alayhi wa sallam said you
Kiruna hope you couldn't see him here how he will have a responsibility to show his dissent, his dislike his disagreement with his heart. He won't agree with his heart. Go to ya rasool Allah will help you increase medallic Imam Sheikh or messenger of Allah, because they will be in a place where they won't be able to say anything or do anything. And the only thing they can do is dislike what their heart does that mean that their Iman is any less? Does that mean that their Eman is decreased? That they can't do something about someone being hurt somewhere in the world, someone that's oppressed because they can't do something about it? Does that mean that their Imam is any less the
purpose that Allahu alayhi wa sallam said law? Absolutely not.
Law not at all. Their Eman will be complete. Every person will do according to their ability.
The prophets that Allahu Allah He was certain parts of the Avila Jihad Kalama to adilyn or Kalama to happen in the Sultan and Jaya that the greatest form of a struggle or a jihad is to speak the word of truth in front of and oppressing leader or in front of an oppressing king. You know, a salon, someone who has authority over people to speak a word of truth. There will be a lot of people who will be yes men who will say yes, yes, yes. But it takes a heart and it takes courage and wisdom for a person to rise against the tide and say no, this is wrong. Kadima to hawk I will speak the truth. And the nature of the truth is put her help when Okada more that the truth very frequently is
actually bitter. Not everyone likes it. But you have to say it because if everyone says what needs to what wants to be heard, and doesn't say what needs to be said, then society will fall apart and I'll address that up ahead.
Scholars have a discussion on what is Mancha and what is Maru because these are two words using the Hadith manana Amin commune current value of a UbD whoever sees an evil he should stop it with his head. So there is a discussion of because this, this whole discussion is actually titled, in the books of Hadith in the books of faith in the books of the seed in the books of Islam in tusky, as a matter of building a roof Bonnechere Lankan
to encourage people
to good and to prevent people from evil. So what is the definition of maruf? And what is the definition of monka?
Mullah Ali Accardi Rahmatullah hiya Ali, the famous commentator of Hadith, he writes, Alma Ruffo, Eastman Jamya, on liquid Lima river Minato, Minta. Atilla, hey, Darla, what's the cover of LA? Well, certainly in a nurse, or khulumani, nada, LA has shut up.
He says that maruf actually, before I go into his definition, let me break the word maruf down. The word maruf comes from the trial, the literal Arabic word out of out of it. And out of our means to recognize to know something. So my roof, culturally, or linguistically, refers to something that is culturally accepted and known. So what is known by people? So for example,
you were to take a friend who was visiting America for the first time, to a diner
and you order yourself a milkshake and fries and take your fries and dip them in the milkshake and then eat it, that person when they see you dipping your fries and a milkshake well they say
Ill What are you doing, but your response will be this is my roof. This is no one here. dipping your fries in your milkshake. And America is as American as it gets. This is one of the staples and signs of being American that you dip your fries in your
in your milkshake. For those of you that are not from America must think this is a very weird thing, and a very weird symbol. But it is what it is. It's maruf. So there are some things culturally that are maruf in one place, but in another place there Mancha. Another example of this is and again, I'm not I'm not speaking from a technical legal Islamic definition. I haven't come to that yet. That's modalities definition, I'll come to that in a moment. And for speaking about it culturally and linguistically. For example.
I visited many Muslim countries, and in many of these Muslim countries, be it Africa that I visited or be at the Middle East or via Asia, you'll see, even if it's not Muslim, in many of these parts of the world, it's actually considered a sign of friendship that when two men walk or two women walked to hold hands,
there's nothing wrong with it at all. There is no sexual connotation. It isn't a symbol of their sexuality, their preference in marriage. It has nothing to do with that. Two friends or two people holding hands and walking is just two people walking and that's all it is. It's nothing more than that at all. And
That very same thing that's my roof in one part of the world, in another part of the world of two men are holding hands culturally, what does that assume? People assume that that's a sign of their sexuality. So what's considered my roof in one place is Mancha and another place. What's considered Moon cut in one place is considered my roof. In another place, a lot of it boils down to what the social norms are. One last example.
This is a very profound example Brioni
for those of you who are aware of Brioni It's a
dish of pride from the subcontinent. I'm not sure if it originates from the subcontinent but in the subcontinent, we definitely eat it more than we should be.
There are two schools of thoughts on how making biryani and these two schools of thoughts are very like you know they're they stand against one another. There's one school of thought that says that when you make pretty yummy you will put potato in there. That's model of
another school of thought says putting potato in biryani is an atrocity to the biryani that's Moncada their model here, you guys follow this? Now in Islam, there is more of a definition, a more strict religious definition to what we consider to be evil and what we consider to be good.
this is something we've discussed already in the past in this class, but I'll bring it again in the words of the great of Azadi scholar Mullah Ali Al Qadir Huhtala, Allah He writes, Alma roof is one Jami on liquid Lima refer Minta. Atilla,
that maruf is a very concise and precise word, which consists in its meaning every single thing that results in the obedience of Allah subhanho wa taala. Anything that is known. Note here the word no one is being used out of formulas to know anything that is known to be from the obedience of Allah, anything that is known to take you close to Allah, what the color of LA, anything that is known what they said in a nurse, as an act of righteousness of excellence to people, a kind of act of people. Anything that is good, it all falls under this broad word model. As for monka, Malala, according to law, he really gives it a very simple word he says, well, Mukuru Vic to daddy catch me that monka is
the opposite of model. So anything that takes you away from the obedience of Allah will be considered as monka anything that is harmful to other people that will cause harm to another person, it's considered to be mooncup. Anything that takes spirituality away from you, and rather than rather than going close to Allah, it's taking you away from Allah, this will fall in the definition of Mancha.
The next discussion, what is the ruling of America in the roof, but not here in America? What is the ruling of enjoying good and preventing evil?
This scholars have differed in their language when addressing this issue. I'll share their opinions and then I'll summarize it at the end.
The first opinion is shared by Malala and Cadila. Hula Haley, he says, thought about whether or not you know that some of our scholars say I am RU l o wallula. O'Meara that this direct of calling people towards good and preventing them from evil. This responsibility first and foremost lies on the shoulders of the leaders and Unruh? I'll overruling Amara, first and foremost it falls under responsibility falls on the shoulders of the leaders, what thymi Lemma and secondarily, it falls on the shoulders of the scholars. So secondly, it falls on the shoulders of the scholars were thoroughly thoroughly armed. Millia I'm Martin mumineen. And then on a third level, thirdly then it
falls on the shoulders of the common believer, everyone has a responsibility to call on good and prevent from evil.
some scholars I see
for the lead How the hell a hadith Kulu ha Allah would you be encouraged monka B has been put it at the alley. That a person the legal ruling of whether it's mandatory, necessary prohibited, encouraged to stop someone when you see something wrong happening are to prevent evil when you see it happening, or encourage good when there is an opportunity to encourage good. This is in accordance to your personal ability. So for example, there is the ability of a friend then there is an ability, the relationship of a foreigner. Then there's a relationship between a child and parent. Now a parent if they see their child doing something wrong. It's not just encouraged for them to
stop them. It is mandated it's necessary that you need to stop them
because you are a parent to that child. On the other hand, according to this position, he has when you see a person who is your friend, they listen to you, and they don't listen to you, you know, they might listen to you, and they may not listen to you. So the ruling is such, it's not absolutely mandated on you, unless you know that you'll you'll be able to cause some change. And the third is, you know, that by you speaking, you're gonna, you won't be able to change anything. And if anything that will cause harm, then in some scenarios, it's actually better for you not to say anything at all. And go back to the point where you avoid speaking and you remain silent with your heart. You
just dislike it with your heart. The third opinion, some scholars are saying, it is fun of it fire, which means a group of people need to do it. If from a million people, there are a few people from 100 people, there are a few people from 1000 people if there are three people who make it their responsibility that they will help fix society. You know, they're not the police keep that in mind. We're not talking about the police here, we're not talking about imprisoning people, punishing people. We're not talking about that. We're just talking about being sincere, where the Hadith books started off from I'm not going to lie here, Ali, one of the first Hadith he narrated a Dino nussey
Ha, religion is sincerity. being sincere to people, you know, calling them towards Allah. If everyone worries about themselves and stops worrying about the next person, society will fall apart. Each person needs to be there to call towards good. That's how, you know, if you think of it, that's how elections work. There is a call there's a message that every individual that reaches out to their friends and family and conveys that message of the of the party that they're voting for. And then like that you develop a party that creates loyalty to an idea or to a set of ideas. So there's the Quran and Sunnah which is the principle in life, the teaching of the Prophet sallallahu alayhi
wa sallam the word of Allah, that is a principle of life. However, now it's the responsibility of every believer not to convey that message out to their family to convey that message out to their friends, I always tell
my friends and those who are close to me,
everyone wants the Imam the Mufti, the chef to give Dawa, and they don't want to do it themselves. But you have to realize that your community leader, as a human being has limited ability. And there's only so many people, one human being can interact with. This is just the limitation of physics. You know, there's only so many places you can be in, there's only so many places you can visit. It's just your limitation as a creation of Allah as a human being. So naturally, there will always be a group of people that only you are connected to people that I will never see in my life, people that may never interact with another person in their life when it comes to their religion,
whether it comes to Islam, or whether it comes to just learning what's right and what's wrong within Islam, they'll never have an introduction other than you. So for you to consider. And to think that I need to outsource this to a third party is piano, it's cheating. Because you are the one that has that ability. You're the one that has that voice. You're the one that has that platform and access to that audience. So you have to take the podium and stand up and speak
for about a keyfile. However, the ruling for alpha is that as long as a group of people are doing it.
No one in the community is sinful. But if no one is doing it, if everyone stops doing it, then what happens? Everyone is sinful. So there needs to be someone that's that continues to call people towards good and prevents them from evil.
Melania Khalid Abdullah Haley then also says in his metaplot ya know who either Colonel either Colonel Moon Kuru Harmon wajib a surgical and why that kind of MK Rohan Nutiva while I'm Robin Murphy Aiden tuber only magma Ruby Rima, Ruby, fine, why Java for logical we're in Nutiva from and do the summary of this issue is he says that when it comes to hon maroof and Nahan Wonka, depending on what the action is, will be the ruling for you to to get to get into it. So for example,
a person is doing something that's lightly disliked. That's not something that's hideous or not something grave or major of a sin. It's a smaller thing that a person is doing. For example, a person is drinking with their left hand. We know the Prophet sallallahu alayhi wa sallam his personal practice was that when he would drink he would drink with which hand the right hand. So that's something we Muslims practice that when we drink, we try to drink with the right hand imitating the Prophet sallallahu alayhi wasallam it's something we desire to imitate Him in every action of ours. Now you know someone that's drinking with their left hand, technically, are they
doing anything prohibited?
Yes or No? No. Is there any sin on them drinking with the right hand with the left hand? There's no sin there. This point
Lesson is doing something that's not preferable. In that scenario, you now have an option no diva, that it's permissible for you to say something. You don't have to say something. On the other hand, you see someone doing something that's absolutely haram. Meaning it's not permitted in the deen. It's, it's mandatory upon you to stop that person. Unless there is an excuse and what are those excuses all come to a head. That's, that's a discussion that's coming ahead. Okay.
So what's an example of this? Someone is carrying a gun and they say I'm gonna go shoot someone. killing an innocent human being is absolutely haram. You are aware of this. You need to play your role in talking that person down. Someone makes it very clear that I'm going to do something haram. You need to step in. Haram means prohibited you need to step in and talk that person down and get them away from doing that action.
The importance of ama do not have any other munkar there is a lot of virtue. And it is something that's absolutely necessary for the existence and maintenance of a healthy community in society. Imam Al Ghazali Rahmatullah hiya Ali, the grid, Abu Hamid Al faisaliah, Allahu Allah, he writes, that I'm under my roof, and now here on monka, is the pillar in Islam. Without it, there's nothing. The prophets of the past always taught their people. One Prophet came, another prophet followed, another prophet followed, another prophet followed. However, the Prophet Muhammad sallallahu alayhi wa sallam was the final and last Prophet, just to the children of Israel, how many prophets were
sent 1000s of Prophets were sent to Bucha. Right? When it came to the prophets of Allah, who it was selling, he was a final and last prophet, and therefore the prophets of Allah, why they were sent them commanded, the scholars, that you are the heirs of the prophets, there will be no prophet after me, you will continue my mission, you will continue to do what I do, you will continue to teach the way I teach. So that's a very high academic scholarly level. As for the implementing implementation of the religion, when it comes to Judicial Affairs, there's a court for that, like we discussed in our last class, when it comes to arresting someone or a punishment. There's there are police
departments for that. We discussed that already. But when it comes to this moral engagement, encouraging people to do good on a day to day basis, helping to improve the quality of life, the quality of society, everyone should take responsibility. Everyone should be a concerned citizen. If you see someone littering, you should call them out. And we'll talk about how to call them up. But you need to call them out that this is wrong. Islamically I can't accept this. I was in a Muslim country, in a cab. Real Story, Muslim country in a cab, I was drinking water was really hot. I just finished off my drink. I said to the cab driver, do you mind if I put this bottle on the ground?
He looked at me as if you know, he just had a sour grape.
He wasn't happy. He then took the bottle from my hand and guess what he did?
that's exactly what he did. He threw it out the window. He took the bottle and he tossed it out the window. And I looked at him and I said that's not that's that's a really bad thing to do. He and he looked at me like I was some sort of like, just insane person, like I was crazy. And I tried to explain to him, that that's not healthy. It's not good. You just littered. You're not someone else to just clean up clean up after your mess. That could hurt someone you know, maybe can get caught into something, how many times does it happen that you're driving and someone's litter gets caught in your car. And before you know it, it's damaged you it's caused harm to your property, it's put
your life at at risk. If you're driving and you see someone at risk, it's your responsibility to go and help them. It's your responsibility to be there for them, be it something small, be it something great, it doesn't matter. If you see someone as a believer, we're supposed to contribute towards fixing society, helping people. You know, the other day I was driving in the evening.
And when I was on the way home, I saw there was a car pulled over and there was something wrong. Personally, I have a policy that if I'm not in a hurry, and I see someone on the side of the road pulled over, I offer my assistance because I would like to be offered assistance to if I was stuck. So I got there and there was this young, young lady and young man. They, they were young, maybe in college, maybe in college, and they had a flat tire and they didn't know how to change a tire. So I said to them, okay, guys, I got this. And I changed the tire for them. And after I change the tire, they were amazed. That guy looked at me and he said to me at the end of it, I didn't expect you to
stop for me. And I said I don't know what that means. And that's a really passive aggressive comment and I'm just gonna let it slide. But have a good drive. That's a doughnut, don't go over 30 miles an hour and get to a mechanic and get it changed. You know, I'm out. We're supposed to be there to help people here. You're just throwing stuff out. We shouldn't allow that. You know, as Muslims, we need to take the lead when it comes to Ahmed reroof and yarmulke and it's a very broad thing like Imam Imam. Melania Akari Rahmatullah Hiya, Alison. Amaru Eastman, Jana. It's a very broad term. It's it's
cuz it's concise, it's full of meaning, but it can be pulled in so many ways. When you see something wrong, you call it
So Imam Hassan Allahu Allah says if we stop calling one another towards good, if we live selfish lives, and we don't contribute back to the greater society, the message of Nagoya will be lost.
The message of the Prophet sallallahu alayhi wa sallam will be lost, the message of the Quran will be lost, the essence of our deen will be lost. If someone is correcting you. Without doubt I have no, I have no hesitation to believe that it touches your ego and it hurts your ego, because it hurts my ego. When someone comes to me and corrects me, we're all human beings. We all have egos for a second, you get a little confrontational. But you have to allow it. Because if you don't allow it, you are actively stopping people from speaking up and speaking their minds and ultimately, it will hurt you, it will hurt the Muslim ummah at large, and people will stop speaking, let people speak
their minds, what they may say, could be right. And what they might say could be wrong. If it's wrong. If you need to offer some counter advice, do it with the advocate that we'll discuss ahead. And if what they said is right, and your heart doesn't like it, accept it. You know, sometimes someone may say something to you. In our own machine. I recall, some months back, my brother came to me and he said something to me.
When he said it at the time, what he said made zero sense. And what was interesting was my mind created logical proofs of why his argument and his statement, his claim was faulty.
I actually created in my mind, you know, an argument that this point that he mentioned is faulty because of XY and Z premise.
Believe it, two months passed by, I was lying in my bed. And I told myself, you remember what that person said to you should really think it again. Maybe there was some wisdom yet two months later, I was lying in my bed and I started reflecting over what that person said. And what I realized was what he said was absolutely right. And me denying it initially and creating that premise of refuting him was my ego. So the next time I met him, I went to that brother in the machine. And I said to him, brother, I just wanted to say to you to sokola hater. I really appreciate you sharing that advice. What you said that day, he had no idea what I was talking about. He forgot. I said what you
said that day to me was absolutely right. And I'm proud that I'm in a community where there are people who are willing to advise me, like yourself, the seniors in our community, the young in our community, we need you to advise us and if we don't have your advice and if we view ourselves to be you know, perfect. Then there goes you know, there goes the the sincerity that a Muslim should have for another Muslim. There goes our checks and balances then welcome a society where you know the the community leaders are untouchable, where they can get away with any crime they want. In Muslim communities we have the checks and balance system. There is a premise there is a criteria, the Quran
and the Sunnah, the teachings of the Prophet the word of Allah, and whatever is right will measure up against it right and whatever is wrong will measure up against it wrong. And that's the end of the fair that's the end of the issue.
There is a narration by Khalifa Vineya Manor the Allahu Allah the Prophet sallallahu alayhi wa sallam said, Well Levine fcbd by the one in whose hand is my soul, by Allah, you will surely command good and prevent evil or Allah subhanahu wa Tada will send a punishment upon you. And then you will call it Allah. For I used to jab and Allah subhanaw taala will not accept your to us. So what are the causes of the was not being accepted? It's constantly staying silent, not being active when it comes to Mr. Madoff and the yarmulke.
Now, what is the ruling of someone
who sees something
but cannot say anything?
Those scenarios do. They do present themselves. Sometimes you see something wrong happening? And you can't say anything because of a greater cause something greater is happening.
So regarding this there's a narration a narrative aw dunya he narrates from Abu Huraira the Allah one, the Prophet sallallahu alayhi wa sallam said Madhava Rama sia 10 Acharya *a Anna who Habana the one who witnesses an evil and dislikes it with their heart. They're not able to say anything or do anything. They dislike it with their heart. *a hoo ha ha. It's as if he wasn't even present. He will not be accountable for that. Well, Manitoba have the half who had Aha. And as for the person who wasn't there, let's say for example, someone's doing something wrong. And you heard about it. And it made you happy. You weren't there to start with. But when you heard of this, that bad evil
will think it made you happy you heard that someone TP and another person's house. Okay. Now should you feel good about that? Absolutely not. You should be sad that someone dressed another person's house or toilet paper. That's not a good thing to do that's vandalism, but it creates excitement in you. So it's as if you were involved in that action and you will also be a part of the the sin and responsibility.
There is another Hadith. The Prophet sallallahu alayhi wa sallam says that on the Day of Judgment, Allah subhana wa Tada will say to a person who saw wrong happening and did not prevent it, What stopped you? He will see ya Allah has she told us, I fear people. That's why I didn't. So Allah subhanaw mourtada set will say to him, Yaya, Quinta, hubco and Tasha that if there's anyone you should have feared he shouldn't have fear people you shouldn't have feared me. Knowing that by you remaining silent. You were complicit. You had your hand in there, even though you could have stopped it and you didn't. And you would have to answer to me, it was me that you should have been afraid
Now, there's the issue. There's a question that what if you fear your life by raising your voice?
There are scenarios like this, that if you are to say what you believe your life could be at risk, your your family's life could be at risk. It can cause a greater harm by you saying a few words. So what's the ruling at that time? I'm living my roof and my yarmulke. So in relation to this, there's an aeration, sir, even Jubail Rahimullah, the great Mufasa
pata. He said, well, to live near bass, I said to Abraham Basler, the Allahu anima. I'm also terrible maruf 101 Mancha, should I should I go to the leader
and tell him to do good and prevent him from doing evil?
So even I busted the Allahu unresponded in the 50s a young fella. If you fear your life, then the answer is no. Somato he said, I repeated the same question again. Should I go to the leaders and call them towards good and prevent them from evil? Even our boss of your loved one said if you fear a life that no and then he repeated this question a third time and I busted the Allah one that said to him, If you must put in Kuntala Buddha file and if you must say something for FEMA Boehner Covino, then do it privately. Sit him down privately. Share your words, maybe he will listen to it. And this is one of the etiquettes of advising that you do it privately. Similarly, there's a
narration from a movie that in a genre the hola one so from the narration of omnibus, we learn that if you fear your life, you don't have to, if you fear harm to yourself, then you don't need to be involved in I'm going to nod my head and Monica, if your personal inclination takes you to saying something, then do it privately. That's what we deduce from that narration. Now the second narration is from
the Allah one, which is the exact opposite. And in this narration, we learn he said, I said Yeah, to sort of La Are you shahada Hakuna Matata Allah, who is the greatest martyr? The Prophet sallallahu alayhi wa sallam said, Roger karma Illa imam in Jah Eden for Amara Habima. Roofing Wen Hua Hua mancha for Katara. The greatest martyr is one who stands in front of an oppressive leader, and to his face, he calls him to good and prevents him from evil. And as a result of that he has killed this person is the greatest martyr.
So, in the first narration, we learned if not possibly Allah, one saying it's not necessary. And the second NARRATION The Prophet sallallahu alayhi wa sallam is praising it, even if your life is at risk. This is the greatest form of of martyr of martyrdom to give your life while speaking the truth. A third narration I want to share from Abdullah bin Ahmed and also the Allahu Allah as narrated by Imam Abu Dhabi dropped into Lucha Ali.
They no matter how a lot of Salah is accurate fitna for kala either or at Manasa Maharaja who referred Amana to whom what kind of Hakka worship Baca sabia who for coming to LA he for Coachella who gave following the Delica Jelani Allah FADEC. So he said the boxer Allahu alayhi wa sallam said, when people
when people lose their trust, and their their, their their hood, which means there's confusion in their covenants and their promises and their affairs become like this. What that means is, I'm just going to briefly explain what this statement is saying that when matters are no longer clear and people cannot accept right for right and except wrong for wrong and everything that comes like this. Everything becomes like you know hodgepodge it's all just mixed up. So this
It's just catering. everything's cooked together. There's no there's no distinction anymore. It's everything is hodgepodge is put together. When that happens, the province that Allahu Allah He was selling, he was saying this to the companions that a time will come where this will happen that people will lose their ability to distinct distinguish between right and wrong. So so this hobby of the Abdullah Ahmed and also the hola Juan he says, I said, O Messenger of Allah. If I live to see that day, what should I do? If I live to see that day? What should I do? So the Prophet sallallahu alayhi wa sallam said to him, it is a beta, stay at home. Firstly, don't engage in a society that
loses their ability to distinguish between moral and immoral. One lick Alec and listen, UK. However, don't speak bad about them. You know, speak bad about the action, but hold your tongue back. Don't lose control over your tongue.
The whole be methodical. As for what you know to be good, do it without my thinking, and what you know to be wrong avoided. Well, Alika be Omri ha set enough sick at a time like that. It's most important that you preserve yourself WADA and camera llama. And as for the people leave their affair, because speaking to people who don't, who aren't willing to engage, who aren't willing to speak, who aren't willing to understand, who aren't willing to have a dialogue, you're wasting your time, then it's best for you to conserve to keep yourself busy with yourself. So a summary of this issue is the scholars they say, if a person fears their life, by speaking the truth, then the ruling
will be dependent on that person's ability to endure difficulty. If that is a person with thick skin, and they know they can pull through and they don't care about the consequences. They are much more passionate about the cause, then let death let that let their cause loop into death. And we have an example of this in the life of Paseo de la Juan, who believed in a cause he was the grandson of the Prophet salAllahu alayhi wasallam. And he walked towards that cause he continued to offer that cause. And ultimately, he lost his life in that process. But he was patient. He didn't he didn't step down from his cause. Similarly, the story of of the loving Hadassah Asami, the famous
companion, who was captured by one of the
a Roman emperor, a Roman king, Roman king captured him, and him and his companions were all bought to the palace as prisoners. The king said to him, you must defect from your religion, adopt my religion. And then and only then will we let you live.
This king had heard that this group of companions of the Prophet sallallahu alayhi, wa sallam were fearless, and did not fear death. As long as what they stood for was moral incorrect, they would say what had to be said and they didn't fear death. So I'd love to holla Sam, or the Allah Juan, he said to him, that I refuse your proposal, I won't abandon my religion for you. I'm going to continue to be who I am. And you know, you can't do anything about that. So as a result of this, he took a pot and he commanded that oil be poured in there and they they made the boil the oil boil, he took one of his companions, and he tossed him inside. And the narrator says that we saw him instantly boiling
the pieces, the key was gone. His body's limbs broke apart, and he was just boiling in the pot, this massive pot. Then they, the king commanded that throw him in next. So Abdullah bin Khalifa Sahami. He was brought forth. And right when they're about to throw him in, he started crying. So the king smirked and smiled, he said, Look, I broke him. He fears death now. So he said to him, he told a soldier stop this man. He called him he said, Now you fear death, don't you I see you crying. So Abdullah bin Khalifa Sami says that don't let my fears fool you. This has nothing to do with fear of death. This is actually, if I was given 100 lives if I was given live equivalent equivalent to the
strands of hair on my body to die for a good cause I would be willing to do it.
I'd be willing to do it, you know, 1000 times if that's what if that's what was required for me. And when the king saw this, his resolve, and his, you know, he didn't waver. He said to him, that I am willing to let you go on a condition. And that condition is that you will honor Me, you will honor me by kissing me on my forehead. If you honor me, humble yourself and kiss me on my forehead. I will let you go.
So I'm just going to hold off Asami. Now the other one said
there's a condition. The condition is not only will you let me go, you will let everyone go. The rest of the prisoners everyone walks. The king agreed to this and he leaned forward and kissed that King on the forehead.
They returned back from Athena Malala. The Khalifa at the time was Ahmed Musa.
biography on the one he shared the story with Almighty Allah one on one of the Allahu and then set it as a hawk on every believer that they kiss the forehead on Abdullah Khalifa Sammy, look at this man. He was fearless for his life, but he compromised for the life of others.
according to a person's ability, if a person has the ability to walk right to the end, and is unwilling to compromise when it comes to what they believe and what they stand for, don't let them walk to the end. Let them be persecuted, but they will speak the Prophet sallallahu alayhi wa sallam arrows were fired at him and he said Allah hemophilia called me phenom Diana, mon. His, you know, he knew that he will be persecuted by speaking for speaking the truth. But he continued to speak the truth, hubbub and ultimately Allah Juan was tortured because he believed in Allah, one of the earliest companions, but he continued to believe in Allah. He refused. He made us a kebab.
Ultimately, Allah one was a pain. He was a blacksmith.
And he would forge source and spirits. I'm gonna go to us, sorry, his father, Osman Wilde, who was one of the leaders of Mecca. And he was also known for
usurping people's wealth. He would take things from people and he wouldn't pay them. He was the one who if you've read Sita, you've heard of the incident of healthful food. healthful food was instigated by him because he refused to pay a Yemeni person for something that he purchased. And I won't discuss that more you can read that there. So Osman why he purchased a sword from
hubback Even an adulterer the Allahu Han kebab without demanding the payment. He said to him, I won't pay you until you believe until you disbelieve in Muhammad.
And until you worship nothing Aza a kebab kebab will ultimately Allah one made it very clear that there is no chance that's ever going to happen. You pay me or you don't pay me that we'll deal with. But for you to think that I'm going to compromise my belief for a few dollars, that's not going to happen at all. And if a person doesn't have that resolve doesn't have that ability, and every person is individual individually made and every person has their own weakness in their own strength, then they can
decide accordingly, whether they wish to or not speak on the issue.
The scholars they mentioned that dollar should be given
Tao I should be given people should be invited towards good as long as there is benefit in speaking. If there is no benefit in speaking, then it may be better not to speak, because you're just wasting your time there.
The scholars AC Minalima Anahola youth balloon who lamea Jubilee, the one who knows that his word will not mean anything. It is not mandated upon him to say something, it doesn't mean you can't you still can't. Even if you know your words won't be heard, you can still send your petition to the White House, you can still say it. Even if you feel no one's going to hear you. But it isn't mandatory upon you for you to go out of your way and find a way to make it work if you know that your words are not going to count. It was ironic Allahu Allah said more mantra and Jakob Alemannic that talk to a person or call a person and work on a person who you know will accept from you.
This leads to a discussion. What is the ruling of participating in a gathering where you know haram will occur?
What is the ruling of participating in a gathering where you know,
the teachings of Allah and the Messenger of Allah will be violated. Should you be a part of that gathering or not? So the scholars in particular half of the bill cardiovascular renal medulla Haley,
he first of all starts off by saying, Well, how's he to who in Ghana who Naka Maha Rahman?
Wakaba. Allah is Allah to he for as Allah Who filibus? Were LM Dr. Felicia, that one possibility is that you've been invited to a particular gathering and you know, something Haram is going to happen. You attend the gathering, you tell people to stop, and they stop for now less than there's nothing wrong with that. That's a very simple equation. You know, the second possibility is that you go to the gathering, you tell them to stop and they won't stop. Then he says it's better for you not to attend Sahiba and usually, I don't quote him in these Hadith classes because he's not necessarily a,
a commentator of Hadith. He is more of a jurist and he talks a lot on jurisprudence. However, he writes on the issue of Lavazza yet or other way Aquila, either lemmya Kenyatta Darby in Ghana while I'm young there are many I him failure for the mafia him and Shana Dean. He says that we need to see
We need to see whether the person who was attending yourself is someone who is a follow up person, meaning is that person, an Imam, a community leader, or if it's an average common person, he says, if it's an average common person, it is permitted for you to attend that gathering, sit with them eat, don't engage in what's wrong, and leave. It's permanent. However, if you are someone who is looked up to as a leader, and someone who holds a position, then you should only go if you can stop them. And if they refuse to stop, then you should leave. Because this will, this will lower the regard of religion in the eyes of people. Right, this is another position some scholars have taken a
very practical solution to this issue is if you know that there is something happening in a gathering that is not in line with what you believe in, it violates your morals, what you what you stand for,
then try to advise them if you are someone whose word counts. And if you still cannot attend, then one thing I advise is be honest. Just tell them why you can't attend. I would love to attend the gathering. I'm very honored by you extending your invitation to me, it means the world to me, you know, I would, you know, this is something I was looking forward to. But however, there's XY and Z thing happening. And I feel passionate, that these things are not correct. These things shouldn't happen. If you wish to do them. That's your personal choice. But I won't be able to attend this gathering. Please accept this gift from me and my warmest wishes and send a gift to them. That way
you've shown kindness and you've also shared your voice, you've raised your voice instead of what's wrong. And that way what's wrong is clear. And you can still maintain a bond by sending a gift or sending some sort of a you know a box or present to them. That'll bring joy to them as well.
Now the Hadith says men are men come whoever sees raw throw Yeah. To see
the Hadith right? mantra Om in Cameroon Cara? Your doula Allah Allah in Cara muda muda Allah con, the roja the scholar is there right, that this ruling of stopping people from evil
will be enacted if you see the wrong. Now the question comes? What if you didn't see it? What if you heard it? You didn't see it? What did you do?
You heard the wrong, not what?
So many of the scholars they say that if you did not see it directly, someone told you of it. That in that scenario, it's better for you not to do anything. And the reason is, because it's possible that person may have misread it. It's possible, there may be another interpretation of it. You can seek clarification on the issue, you can reach out to that person and say, Hey, I heard this, is this true? And then speak accordingly. But don't come to a judgment unless you saw it yourself. Now comes an issue. If you heard something to the grapevine, can you go and spy on that person?
You heard that your child is speaking to someone at high school, from the opposite gender in an inappropriate way. Someone just fed that thought into your mind. Can you hack in to their email and start turning everything in the room upside down and steal their phone and start going through all their messages and emails and
Facebook Messenger messages in there? Can you do that? So the simple answer to this is no, you're not allowed to Allah subhanho wa Taala clearly prohibits what that just says, If you want clarification, confront the person ask them someone has made a claim against your daughter or your son. You confront them and you ask him point blank. Is this the case or not? See, spying doesn't bring good.
And that's why it's haram. You know, just recently there was
it's become common now in the Muslim community, where people are, you know, hiring private investigators. It's become more and more common, and I never thought this would happen. I thought this was something that we had a we had a mock on, but we didn't do spying. And guess what it's becoming very common now within the Muslim community to if you have a question about someone, go point blank and ask them don't beat around the bush and gain partial information and then jump to a conclusion, because that will harm your relationship without any data at all.
The scholars who say it's not permitted Well, I'm not the soul, the soul guru Jubran Ala Moana Halima HD ma Houma La Mancha *a Ankara hola ima Mithra Sofia and authority will at him the scholars and say as for climbing a wall to see what's happening on the other side because it's possible a group of people have gathered together for some evil act to automate have prohibited this this is considered spike in Soufiane authority is listed and other scholars that are mo Mala have said well who adopt you don't just
Is as money on, it is prohibited.
Someone asked him in Missoula, the Allahu wa inna Falana to lift lift here to hold a camera
that someone saw person, his beard reeks of alcohol and wine. So should we investigate this issue more?
For color? The Hello? Who? The hell Allah, I need to justice. Allah subhanaw taala has prohibited us from spining from spine.
Now, Allah Mama, why did I come to La Jolla LA? Who was a great scholar. He adds a little caveat and a little condition here. He says there are some scenarios where spying will be permitted. For you to find out further about this issue will become permitted. Let's say for example, through the grapevine you've heard that someone's saying that so and so person on so and so they is going to murder someone some person.
Now you've heard of it. You can either let it go, or you can look into it. By looking into it. You could potentially stop a crime and a murder. Therefore Allama what are the Rahmatullah here it says Illa Yamuna Houma yesterday, probably someone tells you something and you trust that person, that person is upright, solid source, they're telling you and Roger and Hala Bureau generally after that our person is going to kill the person. Oh, Emirati and yesterday we had a person who was going to rape a lady, you know, and you've, you've come to hear of this. So if you have the ability, you should get involved. If you need to pull a few strings or get someone involved to find out more
about this. Ask them point blank, then you should follow it through.
Now, one thing that I'll make very clear when it comes to amateur MMA roof and nahiri Mancha Wellmune Karela de Ijebu in Cairo who Makana Majumdar nanny for Amana, Matera for FY feminists Hominem and con la Jezebel in Cairo, who Alam and follow who much the hidden fee omocha. Laden image the hidden turtle Eden, sir isn't that you're only supposed to stop someone from doing an evil that is agreed upon to be an evil. If the scholars internally differ in opinion on whether something is permitted or not, then you shouldn't do anything. Because it's possible, they may have an opinion, if it's a scholar themselves, they may have an opinion that differs from you. Now, I'm going to be
honest here, you might be someone who holds a position that listening to music is haram. And that's a common position within the Muslim community in Muslim communities. The Muslim scholars have generally disliked listening, listening to music. Now you see a scholar who's listening to music? Should you build an opinion on that person? No, because at the end of the day, even though there are few scholars, even though there are few scholars who say listening to music is permitted, at the end of the day, that is an opinion. Are you guys following? There are a few scholars who will this position. But however, that is a position, and it's possible that person is following that position.
ask that person, do you view this to be permitted? If they say yes, then the so you should not get involved in something that is different upon legitimately. And there are proofs on both sides. You know, when it comes to this music issue, again, books have been written on the permissibility. And in permissibility of it from the earliest times, this is not something new. You know, scholars have not recently started writing on the permissibility of music, their scholars from the earliest times, it hasn't Avahi and others who were from the earliest times on the permissibility of it. I'm not saying I'm not saying that I view it to be permissible. I'm just saying it's a must to have the most
benefit issue. It's an issue that's different upon and if someone follows a scholar on this issue, on an issue where if the life is permitted and he had is okay, then in that scenario, there is no proof and there is no national income.
just because the scholars differ in opinion, doesn't mean that people should do it and doesn't mean that you should allow it to happen. Right? What that means is
literally, everything has a difference of opinion.
You guys follow that? But as I say right now,
almost everything in our deen has a difference of opinion. If we hold that standard, and that means what?
Zip it, you can't see anything anymore because everything has a difference of opinion. So the scholars they say, this difference of opinion that we're talking about is a legitimate difference of opinion. Firstly, and it's not a weak one. It's something that actually has premise to it. It has some sort of
substance to it.
Mother Alpha mother alpha sorry, Mother Alpha fee Hill falafel. Wakana. Very often Ilan muhabura and Mustafa Ali, that ask for something in which the the difference of opinion is weak, meaning it's not something substantial. It's not something strong.
snot, there are no proofs on the other side. Anyone can come up with it with with an opinion. But if you're going to come up with an opinion, you have to have proper proof. If someone comes up with an opinion that doesn't have proper proof, then that will be disregarded, or they're advocating for doing something which will ultimately lead to another haram thing. And that other haram thing is agreed upon, then you will stop this person because you don't want them to lead to something even though this first thing is different. But the second thing the first thing will lead to is different upon. And the example he gives is candy, but not deep enough. There's also known as the double
I'll say Lassa fever if
that. Okay, so there are two types of Riba. There are two types of interests. One is quite agreeable for them. And the other is called ribbon. Mercia, right. So rebel father means
this is very technical and as detailed, so I'm just gonna give a simple explanation, okay. Nibble father means if you have the exact same commodity on two sides of a single trade, the trade needs to occur equally.
One person cannot take more than the other person. So what that means is this, if one person has six dates on one side, and another person also has dates, their trading dates for dates and the exact same type of dates, okay, let's say they're both Artois, one person has as well, another person has module and they're trading dates. If this person gives this person one pound, this person must also give this person one pound. It can't be a pound and a half, because that's what we call ribbon. Ribbon knocked or they call it ribbon for them, right? That it's a sort of an interest. The other ribbon necie is on the CEA is where you're charging solely based on a delayed payment. And this is
what conventional mortgages are like. So he says that Kadi been knocked on philosophy, ribbon, NAFTA, ribelle Favell, the first one where it's where you're bartering anytime equal on both sides. There is an opinion that it's permitted. There is an opinion that it's permitted. But what does he say regarding that opinion that it's, it's weak. It doesn't have a strong base. It contradicts the clear a Hadith of the Prophet sallallahu alayhi wa sallam and then he says, Well, whoever Iatan Illa ribbon this year and it also leads to the second type of Riba.
Right it leads to the second type. The second type of Riba is Majumdar Ali Mustafa Caray haram it is agreed upon to be haram. So in this scenario, if you see someone engaging in river river knocked, you should say something. Another an example of I'll give you one example then we'll move forward to the next discussion. An example of someone doing something that the scholars have different opinion on. Okay. You see someone eating camel meat,
okay, someone eats bread I say camel meat and then they get up and they lead Salah without doing weevil.
Can you face the law behind them or not?
So in order to understand this issue, there are some scholars who have different opinion that
does eating camel meat break your window or not? Somehow the position that it doesn't break the window while majority held the position that eating camel meat does not break the will. So if you see someone who does eat camel meat and they're going to lead salah they haven't started yet. They're going to lead Salah should you stop them? Because it's much that fee more than a fee. This is something that's different in opinion. It's a legitimate difference of opinion. You should not stop them. You do not have the right to stop someone for following their mother, right for following a legitimate school of thought. If a lady wishes to pray Salah according to the Hanafi madhhab let
her praise Allah according to the Hanafi madhhab if a man wishes to pray Salah according to the Maliki madhhab let him pray Salam according to thematic Hema hub, if someone wishes to, you know perform their Hajj according to the chef a school of thought, let them perform Hajj according to the Shafi school of thought, let people follow legitimate schools of thought. Don't be the mafia or the mob, where you decide to throw out a tradition that has lasted longer than you and 10 generations of your forefathers.
But the philosophy has to be the difference of opinion that you tolerate or that you allow this to be one that is legitimate when a student of philosophy Jah, matava
Illa falafel, hola who have them in another as they say
there's a there's a another discussion. Can you stop someone from doing evil if you do that evil yourself?
Let's say for example, there's someone what's a good example of this?
Can you tell someone to do something that you're not doing yourself? Can you stop someone from doing something that you're not doing yourself? Okay, I'll give you an example.
As Muslims, we're supposed to tell other people to do good. We should encourage other people to do good. Now, you go to someone and say, Brother, please pray the 100 Salah
What are you say to that person?
You need to step your game up. And you need to include the 100 Salah, the late night, early morning prayer in the middle of as a part of your prayer routine. Now on a personal level, you know, do you pray at the 100? Salah?
Probably not. That you're not praying to hydrate yourself and you're telling someone else to pray the 100 Is that okay? Does it fall under the verse of the Quran? limita Kowloon? mulata falloon. The Why do you say that what you don't do yourself? So the answer to this is based on one point.
So the question actually the question, let me just repeat the question again. Can you tell someone to do something that you don't do yourself? That's the question. And the answer is quite simple.
It depends on your intention.
It depends on your intention.
If you are someone who desires to pray tahajjud,
however, has not developed the habit as of yet. You did as you desire it, though, but you haven't developed the habit yet. You can tell other people to pray that you can encourage them. But it's your in your mind. You think the 100 is for suckers. 200 is for losers. That's what you're thinking in your mind. Right.
Now, can you go tell other people to pray? 200? Absolutely not. Because that's hypocrisy. If we held the standard that only that person can speak on an issue who practices it themselves? Then the dean would fall apart? Because there is there any one person who acts upon the full Dean?
There isn't kind of person who's not married, give advice on marriage? Absolutely. Can a person who doesn't have children give advice on parenting? Absolutely. You know, these are all fake. As long as they're speaking what they're saying is right, they can do it. Now, without any doubt. When you practice something, there's a new there's a special light. Your Words won't just fall on ears to fall on someone's heart. Develop that practice in yourself. Show that practice to others. Let them learn not through your words rather through your actions is a famous narration, a story? The grandson of the Prophet sallallahu alayhi wa sallam saw an old man doing Lulu
and he wasn't doing boo boo. Right? The old man wasn't doing well do correctly. So now he had to tell this person to do will do correctly. How does he do it? He approaches the man and says to him, uncle. I'm young. I'm still learning. Would you mind observing me doing Moodle? And correct me if I make any mistakes?
So that man said shore
started watching him and the grandson of the Prophet of allah sallallahu alayhi wa sallam performed the most complete model,
very careful with focus, covering every limb very carefully.
At the end of it, that the man the old man standing there fell into tears.
And he said, may Allah bless everyone with a teacher like you.
I don't know you. But I know you carry the character of the messenger of allah sallallahu Ani, he was sitting. And according to one narration, he said, You don't need to introduce yourself, you can only be his grandson because you carry his character. Right? You teach through example. Right? So this is another thing as long as your intention is there to practice it. You can.
Now when you are, there's two more quick points that we need to cover them up close. The first thing is
when you do correct, others learn to be soft.
Learn to be soft, don't be harsh. Don't be rough.
Guide us hobble everyone was rude. Either Maru gekomen ya know what I mean? Who Maya Cara Hoon yeah Kowloon Milan Rahima Kamala Milan Rahima. Kamala, the students of Abdullah bin Masuda the Allah one when they would see someone doing something wrong. They wouldn't say wrong. They wouldn't say haram. What would they say? Marlon, what does that mean? Slow down. May Allah's mercy be upon you? Like be be a little considerate. May Allah have mercy upon you Marlin Rahima Kamala ma Helen Rahima Kamala, you need to consider what you're doing now. Allah's mercy be with you give a nice dua with a two that's the etiquette here. Give a nice dua as you're advising Omada or the Allahu Ana she said
Madawaska A ha who Sivan. *a designer who woman one other who Allah and yet and forgot the Shah know who, whoever has advised his brother or his sister secretly. Whoever has advised his brother or his sister or her sister or her brother, either way, okay, secretly *a designer who then they have increased that person in beauty and when you advise someone publicly Melania Trump
Talk about the shadow who then you have humiliated and you've created a avo shadow who a eyeball you've created. You've created a fault in that person. You've, you've highlighted a defect in that person, you've humiliated that person. And that's why there's a statement attributed to filleted banana. Yeah, he said,
let me know. Yes, true. I am saw while vi Judo yeah Tiku if the believer conceals and advises, while the transgressor when he sees something wrong, he exposes and humiliates that person, or shift what always say, if you ever need to correct someone, reprimand someone advise someone, there are some etiquettes that need to be followed. If you can follow those advocates, then continue doing what you're doing.
Continue with advisor. But if you cannot follow those advocates, then it's better for you not to do it. And the reason why it's better for you not to do it. Because at that moment when you're encouraging someone to do something good, you are speaking as an advocate and proxy of Allah and the results of Allah. Hi, my name is Adam. And if you can't do it, right, you will cause you will create misrepresentation. And you can ultimately cause that person to create a dissent or dislike for Allah Allah rasool Allah name Islam because of you, your impatience, your anger issues, your ego, your arrogance, your bad words, because of your wrong approach. You've just heard a person if the intent
was behind her omitted model from the Hanuman character, create good, you've done the exact opposite. So we as a Muslim Ummah, I plead to you, if you cannot follow these advocates for the sake of Allah, for the sake of that person, for the sake of his Deen, and for your own sake, it's better for you go home, read the DUA go to sleep. There's plenty for you in that inshallah. But don't engage in this great responsibility of amoeba models and Limca. Now, what are some of those advocates? So there are three advocates are shift with share, I'll share them with you first. And then there are some other advocates that I also encourage, which I will list as well. The first
thing our shift would say, if you ever want to reprimand someone, never reprimand someone while you are angry. If you see something wrong happening, and it creates rage in you, you need to deal with your problem first, before you deal with another person's problem.
When you're angry, if you correct someone, you will say certain things that are unnecessary, you will say them in a way that is unnecessary. And you will end up regretting what you say. That's the nature of anger, anything done or said while you're angry. Most of the times you'll end up regretting. That's why it's better for you to stay Hush, stay silent. This is very important advice as parents very important advice as husband wife, as friends as teachers. Never reprimand someone when you're angry. The second thing I would say
don't reprimand people publicly. Because at that point, you're humiliating them.
And anything you say to them, rather than listening and absorbing what you're saying. All they'll be thinking of is a rebuttal to what you're saying they'll be in defensive mode. Okay? Don't humiliate people. And the third thing, rather than saying you try to say we, instead of saying you pray Salah wrong, say we need to work on fixing ourselves, like the example of the grandson of the Prophet allah how to set up rather than saying you're wrong, but we take a look, we'll go together, you know, we need to be a little bit more careful. When you say we that a person can focus because the spotlight isn't on them. As soon as you say you, the spotlights on them, people get intimidated. And
at that point, they start feeling uncomfortable, and they may no longer give you the ear that they need to give you in order for them to benefit from what you're saying. Similarly, some of the other advices Be humble. Don't be arrogant. Purify your intentions. Ask yourself, why am I doing this? Before you correct someone? Ask yourself why? What's the reason? Is it because I'm showing off of my knowledge? Do I do I want to prove to this person that I have more seniority, that I can raise my voice louder than theirs?
Is that what I want to do? Many Muslims correct other people with the wrong when they're doing well not being sincere, and the only reason why they're even referencing the religion because they know this point, they're right, and that person is wrong. And they use it like a baseball bat and they beat them. I know so many parents who do this, who keep quoting religion in front of their children, just to prove a point. And they keep hitting that baseball bat on their head repeatedly. Husband and wife, they keep putting the religion to hit, you know, they don't call the religion and everything, just a few things. Because if they know these things, their spouse is wrong. And they know that when
they go to a counselor and they say to the counselor that my spouse isn't doing X, Y and Z and Islamically they should be doing those things it will humiliate them. So they carry that religion like a bet and they better than before you correct someone. Ask yourself, why am I doing what I'm doing? If your intentions are sincere, if you're doing it for the sake of Allah for that person, then continue
But if you're insincere, and if you're doing it to hurt someone you want to humiliate them, then hold yourself back. When you are correcting someone, be humble. Don't be arrogant. Don't stand in front of that person as if you're preaching to them. Stand next to that person and study the issue together. Look at the issue together, criticize your own practice, call for room, notify that person that there is room for improvement in myself.
The next thing that scholars they say, Be soft in your speech, as the Prophet sallallahu alayhi wa sallam was with the Bedouin, who urinated in his mosque, the Sahaba got up to lay one on him, they got really angry. This better one was your name, the Prophet said, Let him be. He's an old man. He's already started, what he's doing what he's doing is wrong. We all know that you're not supposed to urinate in the mosque. But he's an old man, let it be. After he was done urinating. The prophet called him and told him don't do this. Again, this is a bad thing to do. Then he told the young companions go and clean it. Note here, the Prophet didn't tell that old man to clean after himself
because he was old. He was excused. The Prophet told the younger companions, you guys are young, you have energy, you have him, he hardly has control over his urine. And now you're going to tell him to clean that to you guys going to clean it. Okay, so be soft when you're when you're when you're advising. The next thing is have empathy.
Feel what people are going through, don't just judge them. When there's a sister who lives in small town, Kentucky, or small town, Tennessee, or whatever town you want, and isn't able to practice the deen the way you as a sister living in a predominantly Muslim community practices the deen, don't go judge her, you have to appreciate that her struggle is very different from yours. You know, the environment she lives in is very different. That's why I have a big problem with people who don't live in Western cultures who don't live in America, who don't live in our communities coming from outside and advising Muslims on how to live here.
In principle, it's a good thing. You know, you can always tell people follow the Sunnah. And you know, follow the Quran, these are all good advices. But if we're going to talk about the particulars, you need to be aware of the culture, you need to have empathy. Because if you can't have that empathy, and if you can't understand that culture, you're gonna hurt people.
You know, how many times does it happen? That an Imam, there was one Imam, I saw myself he was visiting great Island, by the way, what I say great Island, I mean, someone, Allah razza line above me, you know, I mean, I'd be lucky if I can even catch the duel, the dust on his feet. Right?
He came to the community and someone came to shake his hand. And he said to that person, that you don't have a beard, you're not following the seminar, I'm not going to shake the hand. And
he kept asking, what kind of silliness is this? You know, you just, you'd Skip 10 steps there. Did you ask that person? What's your name? How are you doing? What do you do? How are things tell me about your life, you know, you talk with that person. That person may tell you 10 things before you decide to pull out the fatwa and drop it on them. So you need to show some empathy with people create a relationship. And that which leads to the next thing, build a bond with the person that you're going to give Dawa to, if your dollar is meaningful to you know that it'll only have an impact. If there's a bug in existing bond. If you want to, for example, correct someone, I'll be
honest with you, you want to correct the Imam says something and the husband you want to correct him, walk with Him to outside the Masjid. If someone's selling some dessert, buy a piece of that dessert, give it to the Imam as a gift and then say Imam, there's one thing I'm going to share with you. No one wants to do that. By the way, I'm telling you find that person who's willing to buy the Imam, a small little water bottle even and present it to him before correcting him, no one will do it.
Why is that? Because we like to talk and no actions. You know, you build a relationship heavier. And it's not just with Imams with anyone you want to you want to correct someone on an issue, invite them over to your house, having dinner with them, sit with them, and then tell them these are two three things that I think that you need to be brought to your attention. I'm only saying them as a Muslim because I have a responsibility to you a responsibility of being sincere a responsibility of being honest with you. That's why I'm sharing this with you. Same to you guys follow. So build a bond with someone before you drop it on them. And once you build that bond, you say it, there are
friends of mine who are close to me. And they will say certain things that are not correct. And they know that I am going to call them out on it. You know, so then they are very careful when they text message me. One friend of mine, he said I read my text message three times before I send it to you. Because he's one of those people that I built a relationship and it's a very close relationship. It's a very close bond, that if he says something or does something that's not correct, I say it in a respectful manner, but I'll tell them and the reason why I'm able to be so blunt with him is because I have an existing bond. I have a relationship. Our families have been to each other's
homes. We've sat together had meals multiple times. You know, when you have a bond like that you can be open. So that's the point I want to make build a bond with people before you decide to recommend them. The next thing
is choose the right time, the right place and the right words. If you can script it, ask yourself if you're going to correct the Imam after after football. I keep referring back to that example. But it could be any example you want to correct your child, literally or scripted that how am I going to handle this issue? You know, just the other day one of my sons, he was causing some trouble. My wife is telling me he's causing trouble. So you said you're gonna need to reprimand him. They always dump it on the father, by the way.
So so take it, no problem, I'll recommend it. And I kid you not I literally scripted. What I was going to say to him for the next 24 hours, extra more like, next 18 hours. I thought about it carefully. I ran the pastor, I was kind of open with this, then I'll say this, then I'll say this, then I'll get really angry, then I'll get soft, then I'll give him a hug. Then we'll get some ice cream, please buy some ice cream. And then we'll go to sleep. You know, it's like the whole thing is scripted. And because you script it now you can carefully tweak it. So the reprimanding is not just a shouting session or a Shouting Contest, where the child feels intimidated. It's full of love. It's
full of concern. But yet at the same time, it's firm. It's firm, that there are principles that we need to abide to
the next thing, avoid
the session turning into a heated debate.
Because once it turns into a debate, the baraka leaves, the baraka leaves, your job is nnessee Ha not for the HA. It's about to humiliate disgrace, people prove that you know more than they do. Your job is to advise them sincerely. And the last thing that our chef would say that if you're going to advise someone and you can't act upon this one thing, this one thing, then you're definitely not cut for this. Don't do it. What's that, make dua for that person before and after? Before you go make dua. After you're done you should also
bargain. When you make dua for that person. Allah will make the affair easy. Allah will make the issue easy.
just as we talked about advising others, don't be offended.
Or don't be afraid
of being advised yourself. We can only advise others if we're willing to listen to ourselves. If we can't listen, we are in no position to speak. Our sincerity shouldn't just be for others. It should be