Tafseer Ibn Kathir #14 Surah Al-Baqarah
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AI Generated Summary ©
The importance of staying for 40 days before praying is emphasized, as it is better to stay for a few seconds and not to focus on the other side. The heart is away from the person and the speaker emphasizes the importance of focusing on one thing and not being overly attentive to others. Prayerers are advised to pray to Allah Subhanahu Wa Ta'ala, fixing one's behavior and educating others. The distribution of property and the importance of knowing the deceased's death are discussed, as well as the importance of fixing one's behavior and educating others. Prayerers are encouraged to build fear and respect leaders, trust in Islam's values, and educate others.AI Generated Transcript ©
Aliyoon Come, Aliyoon. Khamzat Asher?
Khamzat Asher? Khamzat Asher Aminshari Shawwal
So if you remember last time we talked
about the hadith of,
Usiyat Iha ibn Zakaria.
And we talked about the first one, which
is,
the saying of Iha ibn Zakaria
and we started the second one, right?
Biz Salah.
So the second command Allah
commanded him
and he asked him to do it and
to command also Bani Israel.
Is his statement
That's why it's very wrong
for you to cross in front of a
Musali when he prays.
Yeah. Because it's like he's having a conversation
between him and Allah, and you come on,
become a barrier between him and Allah.
Rasulullah
said, it is better for you to stay
for 40.
Some scholars said 40 years.
You know, 40 years
or even 40 days is more than enough
to stay and wait for him to finish
than walking in front of him. That's how
bad
is crossing
the front of the mausali. And this is
also
information that is supposed to be to be
spread among
the people because we see that in our
massaging every day. Yeah. People are really impatient.
When they finish, they cannot be patient for
a few seconds.
Yeah. When those behind to finish their prayer,
but they will just walk in front in
front of them. Yeah. If a person is
in the state of necessity, he can walk
not in front but put the sutra first
and then walk in front of the sutra
or just ask him to make space. The
one who is praying, you know, make space
a bit and then just pass. But to
walk in front of him, this is impermissible.
So you see in the prayer, he says
right? He says,
you should understand that Allah's mother is facing
you. So when you pray, do not look
at the other
side.
Imagine when you're talking to somebody
and that person is facing
another direction. How do you feel?
Salaam. How do you feel if you're talking
to somebody
amongst the human beings and that person is
facing there? Offended?
Yeah.
Imagine this is Rambo Al Amin. You are
told by Rasool Sallallahu Alaihi Wasallam that he
is facing you.
And then,
you are looking at some other direction.
So
he says
this is the statement of
I promise you to get some of his
commentary concerning this matter. He said
Ismani.
A little fat. A little fat is to
look at the the other side when you
are when you are praying.
The one that is prohibited is of 2
types.
The first
one To have the heart
turning away from Allah
to something else.
Yeah. Because when you pray, you are supposed
to have the kushu. Right? What is
the heart to be very attentive. You know,
with Allah,
you know what you're reading. You know. Even
if you don't understand, but you know what
you're reading. You focus on that which you
read. Not necessarily
understanding what you're reading, but you're focusing on
what you're reading. This is Khushu.
Khushu doesn't mean crying. A person might cry,
but he doesn't have Khushu in the prayer.
Right? When the imam cry, we cry also.
Not because we reflect. Sometimes we don't even
know the meaning of what he is doing.
Yeah, but we cry. Yeah. Go to Makan,
see that in yeah. When the Imam cry,
every all the, everyone in the Mazidos is
crying.
Yeah. Because emotionally, when you see somebody in
your presence crying,
that emotional feeling also will be provoked.
Yeah. You might cry with him. And also
we believe that imam is crying because of
something very big. So we also emotionally will
be
provoked to cry with him. So,
Hudhurul Kalbuskul Jawarih this is what is used
to define Khushu
For the heart to be very attentive
and also the limbs to be firmly established
in one position.
Not moving here and there, moving here and
there. Okay? That's that's Khushu. So Ibn Al
Qaim says
the Prophet Sallallahu Alaihi Wasallam in that hadith
of
He
has said
said when you pray, you shouldn't look at
the side. You should focus.
You know, to the place where you are
making the sujood. So if Al Qaym says
we have 2 types of Iltifat that is
wrong.
Number 1, to have the heart turning away
from Allah Subhanahu Wa Ta'ala. This is worse,
right? The physical turning is not as bad
as when you have the heart is is
going to somewhere else. Number 2, Iltifatil
balsari.
You know the eyes turning. You know I'm
praying like this Right?
Yeah.
Or just maybe the face is like that,
but my eyes are going here and there.
Yeah. That's
And both of them both of them are
rejected Islamically.
Pay attention to you you know allah will
be with you as long as you're focusing
in your prayer
you get this one right please do remember
that allah is with you and that's
situation mentioned by the prophet will be maintaining
and remaining you know As long as you
don't
turn away from Allah Subhanahu wa
When a person turns
to the other direction, then Allah will
leave him.
Which means he is not serious. You're not
serious.
The prophet
was asked about
he says this is a snatch
theft. You know, the snatch theft that a
person pick up something from somebody and run
away with it. Right? So that's what chetan
does
to take some of your your reward.
Says there is a author that Allah
says in that author.
Allah
in that author according to that author he
says
Allah is telling you you turn into somebody
who is better than me.
Somebody who is better than me, you're going
to that person. You let your heart and
your eyes go to somebody better than me.
He said, if you want to see the
example of this person who is turning away
from his prayer,
The the little example of this person is
to say that
is to say that this is similar to
a person who is invited by by the
sultan, the King.
So he came to the sultan
and the sultan started
talking to him, you know, calling him,
know, talking to him. But unfortunately, the man
was
looking at somewhere else. The Imam or the
Sultan was talking to him.
Listen, but the man was looking at
the other directions.
So the heart is away from the sultan.
So what does this person thinks the sultan
is going to be doing with him? This
is sultan in the country
and he called you and he's talking to
you, but you don't pay attention to him.
Your heart is with somebody else. So what
do you think you will get from the
sultan as a result of this negligence,
Yeah, and disappointment and embarrassment at the same
time.
He says, isn't it the least you would
get from that Sultan
is to leave the territory of the sultan
at
the while at the same time the sultan
hate him?
Sultan doesn't like him. That's the least you
will get if he doesn't go to jail.
You know, for disrespecting the
the palace and the king.
That's the least you can get.
The King will disconnect himself from him. He's
not one of those people who the King's
lies.
So Ibn Al Qayim says,
he says, how is it possible for you
to equate the one who is very attentive
in his prayer with the who is
not. How can you even think that these
people are equal?
This person is with Allah. The heart is
with Allah
thinking about nothing except the greatness of Allah
in his prayer.
So his heart is full of the fear
of Allah and the prestige,
you know, of that mawqif
is dominating the heart. And his neck is
humble, you know, focusing in one in one
place. And he is shy of Allah
to see him
paying attention to somebody else other than Allah
SubhanAllah, this is how we are supposed to
be in, in our prayers.
By now you start to
judge your prayer to see, are you like
this or
Allahu Mustaan.
That's why Hassan bin Aqiyyah says you might
find 2 people who are praying
the same prayer
in the same place.
But, subhanallah, the distance between
both 2 of them is like the distance
between the heavens and the earth in terms
of virtues.
He says, one of them
is focusing
and paying attention to Allah and the other
one is really negligent.
This is what I have just said. If
you are to talk to friends and you're
not paying attention or he's not paying attention
to you, you know, that's offence.
What do you think if you are in
front of Allah and Allah
told you that he will be focusing on
you? And then you are not paying attention
to to Allah subhanahu
wa ta'ala.
Okay. That's a virgin has a lot of
typing error.
So even Kaimi is talking about
he's talking about the one whose heart is
full of Wasawis and Shikook
And thought when he starts praying, he thinks
about nothing except
those Wasauis and Shikook.
So
says, how is
it possible for this person to have the
pusho in his prayer?
While he let the Wasawis to come and
dominate
his heart and take him to every other
place other than Allah subhanahu
wa ta'ala.
It's name of Allah whenever you start praying,
Shaitan will be jealous of you. Yeah, because
he is not doing what Allah commanded him
to do and you are doing.
It. What would you get from that? Reward
and blessing from Allah and he doesn't want
that.
Because this is the greatest position.
Yeah, there is no place, no position where
you are closer to Allah
than the time when you pray to
And the most hated position is the time
when you pray to Allah
because it's the most important time that is
position
that is bringing you closer to Allah. So
Shaitan doesn't like that.
Allah
So since this is the case, Shaitan will
do everything possible to make sure that you
don't value the prayer.
Yeah.
That's why
you don't value. That's why you have all
the thought. You let them come and distract
you in your prayer. You say Allahu
Akbar, every single thought comes and you do
the istirsal. It'stirsal means you continue to pay
attention to them. All of these are from
Shaitan
to make sure that you don't get something
from this prayer. That's why Rasulullah
said because of this ill tifat, Huna and
Huna. Rasulullah
said some of us will go
out of the prayer, we have nothing.
Some of us only little
amount of reward left. Because whenever you look
at the other side and your heart has
been taken from you, the reward will be
reduced.
So if you're not careful, you're going to
end up, praying to Allah Subhanahu Wa Ta'ala.
But the prayer doesn't have any any value.
So shaitan usually comes and will keep
I lost my thing. He said go pray
to rakkad because he he said because I
know shaitan will never let you relax into,
I mean, in that, in that prayer. So,
right after he start saying Allahu Akbar,
he remembered a place where he he lost
the thing.
So these are all from shaitan. You have
to understand. These are all from from shaitan.
So he's talking about the one who is
focusing
in his prayer.
Yeah. When he finished the prayer, how
what is his condition? When you finish the
prayer and you focus on that prayer,
you feel relief.
That's why
they mentioned that the Prophet
used to ask Bilal to
to give us
relief
through the prayer.
Not
let us get rid of it. Many of
us pray the prayer to get rid of
it.
In the past, they prayed to get some
comfort, some peace of mind.
Yeah, that's why the Prophet sallallahu alaihi wasallam
said,
said,
Allah
grant me satisfaction when I pray.
I
feel relieved when I pray, Rasulullah Otherwise,
what is the interpretation of what he does
in the prayer?
He recites
Surat Al Baqarah,
Surat Al Imran,
Surat Al Ma'ida,
Surat Al Nisa in 1 raka.
Yeah. He said, I really enjoy. He enjoys
the prayer. When he gets inside the prayer,
he forgot every everything.
So what translation you have? Nothing except this
one.
Allah
grant him satisfaction
in in the prayer.
So the question is, are we like that?
When you pray, you feel this satisfaction and
peace of mind. If you don't like that,
then
I guess we need to go back and
check the way we pray to Allah Subhanahu
Wa Ta'ala.
Says
okay, for those of you who are following
the book, I'm skipping a lot,
just to go into the most important points.
Ibn Al Qayim says there are 2 types
of 'Amal that Allah
accept.
2 types. Number 1,
The one that a person prays to Allah
Subhanahu Wa Ta'ala and does the rest of
the
righteous deed.
At the same time his heart is connected
to Allah Subhanahu Wa
Ta'ala.
Meaning, he is doing that with ikhlas, aladduwam,
until then. From the beginning until then.
He says this action is going to be
presented to Allah
and
Allah
will look at it and Allah will find
it something that was done for His sake
alone
without
associated partner with Allah in this regard. So
what happens after that?
Allah will accept it and He will love
it and accept it at the same time.
That's the first time. The type that a
person does it with Ikhlas
continuously until
the end of the salah or the amal
as salah.
Well,
I read it in the wrong way. He
says
The second type is a person who
does what Allah SWT wants him to do
but unfortunately
according to the culture.
Meaning
this is our custom to do this to
pray to Allah 5 times in a day.
So he goes to the masjid to pray.
So the body is making the movement but
the heart is not
with that movement.
Do you get it? So just doing it
as a ritual.
Exactly, insha'Allah. So the first one, when he
comes, he knows that he's in the badjid.
And he knows that this is the prayer
that Allah's partner wants him to perform correctly.
And he's doing that for the sake of
Allah
without associative partner with Allah in it. Until
then. And also, he focuses on the prayer
until then. The second category is somebody who
does it.
But, unfortunately,
his heart is not doing. The body is
making the movement.
And this is us, you know, unfortunately, because
sometimes
after the prayer, if you were to ask
yourself, what was the imam
reading in the prayer? You forgot.
K. What was the imam reading in the
prayer? You forgot. That means your heart is
not attentive in the prayer. Although the body
is just making the movement because you're used
to it.
You're used to it. That's why you don't
make mistake. You you rarely make mistakes.
Because the body is just doing it automatically
because he's used it.
So this is the second type of people.
So his intention is to please Allah.
And the limbs and the parts of the
body, they are busy doing that which Allah
asked him to do. But unfortunately, the heart
is not involved.
The heart is not is not involved.
And the same goes to whatever he does
to please Allah, not only the prayer, but
anything else.
So these are the people that when their
actions have been taken to Allah Subhanahu Wa
Ta'ala, Allah will not look at them.
This one, they will be placed in the
place of the the actions, you know. The
the place where Allah is asking the angels
to record whatever we're doing. So the the
salah and the activities will be kept in
that in that place.
It They will be kept until the day
of judgement
first. So the first one
got his praise and the reward right on
the spot. Right? But this one, his action
and his salah will be kept until the
day of judgment.
So, Ibn Al Qayim says the second type
is the person who the the limbs are
doing.
But unfortunately,
the heart is not busy with with the
actions. So these ones, Allah subhanahu wa ta'ala
will not reward
them. They will keep their actions in a
place where the record of the rest of
the activities are being being kept until the
time he meets Allah subhanahu wa ta'ala on
on the day of judgement.
So when it is presented from Allah
that this is when the is supposed to
be
taken. It's going to be taken. So Allah
will reward him for the part of the
prayer
that he does for the sake of Allah
Whatever he did not do for the sake
of Allah
will return it back to him, and ask
him to go and get the reward from
who?
From those people who he was thinking. If
he was doing it for somebody else, he
goes and get the reward
for,
that part of the activity from those one,
and he will not get anything anything from
them.
This is the last,
quotation from.
He says
and this is the reason why actually I
wrote this commentary.
He said people when it comes to the
prayer,
you divide them into 5 categories.
Okay. So let's do this assignment and see
which category we fall into.
Okay. Everyone should just think within himself and
see where are you in your prayer? Whenever
you pray to Allah subhanahu wa ta'ala.
The first one,
he says.
This is the stage of a volley. Somebody
who oppressed them oppress himself.
In what sense?
Even in the wudu, he did not complete
it properly.
He he doesn't pray on time correctly.
And he also mess up some of the
dar khan.
Doesn't do them correctly that much.
That's the first category.
Even though Udo was just,
And the arkhan, also the way he's doing
it, tranquility is not there. The ruku, if
you do it, also not bending correctly. The
sujood also is not that much, you know.
It's somebody who is just doing it because
he knows he has to do it. No
test in the prayer. So this is the
first category. K?
The second one.
The second one, Alhamdulillah.
He was good in the prayer time. He
was good in the Udu. He was good
in the arkhan.
But unfortunately,
at the same time, he did not do
the jihad to stop the Waswasi shaitan from
reaching his heart.
At the first at the same time, he
refused to do the jihad to stop the
waswas of the shaitan
that is approaching his his heart.
This is the 2nd
category. Right? Don't forget. We are doing the
test. Right? To see which category we we
belong to. The first one is a language
person in everything.
The heart is not with Allah, and the
limbs also are not doing the correct thing.
This is the worst. And you have the
second type. These are the people who
they managed to keep the prayer time. They
managed to do the
and if you look at the, yeah, they
are doing the correct thing. But unfortunately,
the heart is not with Allah subhanahu wa
ta'ala.
Number 3.
The second the third category
is somebody who fulfill the conditions and the
Al Khan. And very good in terms of
the time of the prayer. However,
he is engaged in his prayer in a
very strong and fierce battle with the shayta.
So, Tura'un,
his his prey is in the battle
to make sure that these wassawa's
and thought
don't have a chance to dominate his heart.
So they come. He chased them away. They
come again. He chased them away. It's the
3rd category.
The 4th one, says,
The one who fulfills all the rights of
the prayer,
And
the, Rukun, Arkan of the prayer, the pillars.
And every single thing in the prayer, he
observed it correctly.
He said a hadud of the prayer. Every
single
to observe it correctly.
And every single action to observe it, observe
it correctly.
So the heart is dominated by
this, you know, focus,
in terms of paying attention
and preserving
every single thing that supposed to exist in
in the prayer.
So that he will not be negligent. He
will not miss any part of it.
So from the beginning of the prayer until
the end, he's thinking of nothing except how
to establish this prayer correctly in the way
Allah Subhanahu Wa Ta'ala wants.
So, he is also
engaging in blocking all the means. Focusing so
much in the in the prayer to make
sure that nothing is being
neglected.
Almost similar to
to that to the third category.
So let's see the last the last one
and who is in this last and final
category. May allah
help us to reach this
one day.
At least once in our life.
You know? He says,
Just like the previous
2. Number 3 and number 4.
He took his heart and put it in
front in front of Allah subhanahu
wa
ta'ala. And these are the people, you know,
subhanahu wa'ala, who, you know,
fought before,
you know, until the time Shaytan lost hope.
The first,
you know, once, shaitan is still having hope
in them. That's why the battle is there.
But this one
managed to reach the con a situation whereby
when he prays, his heart will be with
Allah Subhanahu
wa ta'ala.
Rasulullah
When he prays, Rassulullah
focus,
it's like he doesn't think about anything except
this one. It's like he's not with us
in this duniya.
And, subhanAllah, we have the predecessors who are
like that. Right? Otherwise,
what is the interpretation
of somebody who was shot by an arrow,
while he was praying? What did he do?
He said, I was and run away. No.
He did not. He removed the arrow and
threw it away.
And continue to pray. They shot him again.
And he removed it and threw it away.
When his friend
when he finished the prayer, he woke up
his friend his friend, and the friend found
him bleeding. He asked him, why didn't you
wake me up?
He said, because I was praying.
I
said, but why didn't you stop? You know.
He says, actually,
I was enjoying my recitation, you know. He
was reading Quran, he said the recitation was
so nice, you know. SubhanAllah, they're shooting him,
but he was just throwing away. He says,
he was enjoying his recitation.
Arrows, the pain
doesn't, you know,
manage to stop that enjoyment.
It's like he's living in another world. You
know, that somebody's pinching something is pinching him.
So just remove the scratch and throw it
away, and continue enjoying his prayer. He said
I was I just stop, and I make
it quickly so that I will avoid being
me being killed killed by them, and they
will come and reach you also and kill
me.
What kind of interpretation do you have except
this?
They mentioned about a person who was praying
to Allah subhanahu wa ta'ala.
And one part of the masjid
fall, you know, fell.
They said people in the market next to
the masjid, they run away.
They thought, you know, it's maybe earthquake. They
run away. And the man was in the
masjid prayer.
When they came and they found him in
the masjid praying, they they they told him,
why didn't you run? He said, why would
I run? They told him, didn't you see
what happened? He said, what happened? He told
them, Allah, he never feel it.
There's no interpretation except that these people, they
do the mujahadu to nafs before until they
reach this level. And we are told about
the person
who told his kid, he said, please,
whenever you see me praying,
he said, whenever you see me praying,
he said whenever you see me reading books,
please nobody should make noise. I need to
focus. He said when you see me reading
books,
nobody should make noise. I need to have
my full focus.
However,
it's okay for you. It's okay
and, with you to to play and shout
and scream and do whatever when you see
me pray.
You see, when I pray, no problem, you
can play.
But when I read books, please don't play
next to me. I need to have focus.
But when he prays, subhanAllah. Because his heart
is going to be submitted to Allah subhanahu
wa ta'ala. It's like he's out of this
life.
So somebody met him pray and the kids
are shouting here and there. After he finished
the prayer,
they asked him, aren't you disturbed by what
the kids are doing? He says,
I don't know what is going on around
me. You know, these things, you might think
these are jokes,
but these are facts that exist in our
history.
But because we are too much distracted and
occupied with the dunya,
that's why we are not able to enjoy
and have the taste in in the prayer.
How many of us learned the prayer of
the prophet and prayed according to the sun?
How many? Or like only a few. Even
amongst the student of knowledge.
Go to the student
of knowledge and ask
them to tell you
about the prayer they are praying to Allah,
Every single ruku and every single part of
the prayer, where did they get it?
Many of them don't have the view of
this.
How is it possible for you to enjoy
something that you don't even know why are
you doing it?
Yeah. That's why as a student of knowledge,
when you learn,
you know, why are you making like this?
Why are you making sujood like this? Why
are you standing like this? Why is your
recitation of the Quran like this? You link
it to the prophet
then you will have a taste to that.
You will lie. You will do. Will never
be similar and equal to the one you
used to do
before you learn about the wudu of Rasulullah
salallahu alaihi wa sallam.
Now when you're doing it, you wash the
hand at the first part of the
You read Surat Al Fatihah. You learn what
Surat Al Fatihah is all about. Your recertification
of Surat Al Fatihah now, will never be
equal to your recertification of Surat Al Fatihah
yesterday before you learned.
So therefore, my dear brothers and sisters,
the first thing I remind myself,
and my brothers and sisters here and whoever
can hear us
is to make sure that you learn
about how Rasulullah
used to used to pray.
As in what to do
with this?
Is there anyone who joined?
Maybe you can join that or I'll just
join.
Tell them next time to come to the
class physically.
K.
Let's continue.
So as I said, the first thing I
will advise my brothers and sisters is to
have
the knowledge
of how to pray.
And don't be lazy. Go and learn. The
prophet
left us with the details of how to
pray and make Allah Subhanahu Wa Ta'ala happy
with your prayer.
Nobody has excuse in this regard.
You cannot tell Allah Subhanahu Wa Ta'ala, this
is what my sheikh used to do, or
this is what my sheikh said. What Allah
accept and recognize is the prayer of Rasulullah
only.
If you don't pray like Rasulullah sallallahu alaihi
sallam, your prayer is is bauthin.
Okay? If you don't pray like Rasulullah sallallahu
alaihi sallam,
your prayer will be
will be about it. You know? Rasulullah sallallahu
alaihiamunah.
Whoever does an act
of worship,
which the prophet
did not ask you to do it in
the way you are doing it, that act
of worship will be will be rejected.
So the first thing in our journey to
enjoy our prayer is to pray like, Rasulullah
salallahu alaihi wa sallam, and this necessitate
knowledge
about how Rasulullah salallahu alaihi wa sallam used
to used to pray. You get it? Don't
care and don't worry about what somebody is
doing and what somebody is saying. Worry about
what Rasulullah salallahu alaihi salallahu alaihi salallahu alaihi
salallahu alaihi salallahu alaihi salallahu alaihi salallahu alaihi
salallahu alaihi salallahu alaihi salallahu alaihi salallahu alaihi
salallahu alaihi salallahu alaihi salallahu alaihi salallahu alaihi
salallahu alaihi salallahu alaihi salallahu alaihi salallahu alaihi
salallahu alaihi salallam
As long as you are doing it in
the way Rasool Allah
prescribed, then you are okay in the eyes
of Allah subhanahu,
And also, be mukhlis in your prayer.
And also, try to remove anything that can
cause distraction in your prayer.
That's why
in the sunnah of the prophet sallallahu alaihi
wa sallam, we are not supposed to to
pray when we are doing the mudafah at
al Akbatein.
What are the Akbatein?
Those 2 things you do in the in
the bathroom. Passing the urine
or the other one. When you are in
trouble with with them, you go and relieve
yourself first, and then come to the salah.
Otherwise, the whole prayer you will be trying
to stop them from from coming. Yeah. The
same goes to the gas. When you know
that, yes, you have this problem, you know,
relieve yourself first, and then join the prayer.
Rasulullah
wants you to focus and enjoy the prayer,
and your prayer will have meaning in the
eyes of Allah subhanahu
wa ta'ala. And that's why when there is
a food,
your wife presented food,
and the Mu'add then says, Allahu Akbar, Allahu
Akbar.
What comes first?
Salah
or? Food. But the man then says,
How can you say food? You know?
Your children might tell you you're favoring food
over the salah.
Yeah. They would never. But
you get it. But which one should I
go for? Food or salah? Food.
Food? If you're hungry.
If you're hungry, you go for food. What
What if you're not hungry? What do you
like that food?
Yeah.
You go to the prayer. Right? Mhmm. What
happen if you love that food so much,
and your wife finished, and she brought it?
Masha'Allah.
Even the smell is
more than enough to make you full.
And then Ramalani gave you fatwaab go to
the masjid.
Take 2 bites.
Take 2 bites. Right? Yeah. So you will
be more distracted. Because now now, you know
that yes, the food is is tasty. Right?
So what do I do in this case?
I eat first.
And how much should I take? Is fatwa,
I ate only 2 bites.
And then go
and remember food in the prayer. And if
you have kids at home also,
thinking maybe they'll finish theirs and go to
yours also.
You will never focus in your prayer. That's
why Rasool Allah subhanahu wa sama said,
You eat what you need.
Even if the prayer begins.
They make the comment, they start the prayer.
Eat until you are satisfied, then go. Don't
eat a bit, and then go and pray.
You might be distracted.
There might be worse than when you don't
eat at all.
Do you get it? So when there is
food,
it is not part of righteousness for you
to neglect the food that goes to the
masjid.
If you need that food, sit down
and eat first. But of course, eat very
quickly. Don't relax and chat with the family.
No. Just eat very quickly, Eat what you
need and then go to the masjid. All
of these, Rasulullah
is advising you to do them
to avoid you being distracted in your prayer.
To get that, you know, good relationship with
Allah, subhanahu wa ta'ala, not to lose a
single part of it.
Is that clear? And therefore, when you go
to pray also, you have to stay away
from
praying in places where there are distractions in
those places. So if there are pictures in
a place,
are you supposed to pray in that place?
No.
You go to a place where the pictures
don't exist.
That's why in a masjid,
we're supposed to make a masjid,
decorated,
or a very plain masjid.
Plain.
Yeah.
You put the paint, but then put so
many colors.
Rasool Sallallahu alaihi wasallam doesn't like this. And
he made it one of the signs of
the day of judgement.
Decorating them. They're masajid. Zakhar Afati masajid.
Right? So, it's
not something, you know, good in Islam for
you to make a masjid and make it
so, you know, beautiful.
No, we don't do that. We make it
clean,
plain musket, and even the carpet doesn't bring
the colorful ones.
Otherwise, when somebody makes lukkoo,
he will start
focusing on on the colors, making his own
analysis. Definitely, this is a very good in
quality design.
For god that he is praying, right? So
you pray in the place where there are
no
distractions, right? Place where you will not be
distracted.
And that's the reason why also it's good
for you to focus on
the place of your sujood because if you
look straight,
whatever path across in front of you, you
will be able to to see and get
distracted.
If you look at the teaching of the
Prophet, sallallahu, sallaba, is all aiming for this.
How to make you focus in your prayer
so that you will get the best of
your prayer.
Is that clear, Insha'Allah? So learn the sunnah
of the Prophet
Be sincere in your prayer and stay away
from from distraction
and try your best to do the mujahah
al din nafs. Shaytan doesn't have time to
waste with you alone. He has so many
other jobs. So if you resist so much,
you know, it might take
years sometimes.
Somebody says he was doing the jihad
between him and himself to make sure that
he fights, he fights shaitan.
You know,
to be able to pray in the correct
way. He said I did that for 20
years.
20 years in jihad. But after that, Khalas.
Shaytan most likely lost hope.
He will come to him
in some other activities, but not this one.
Right? So we need to have this good
intention and to remember also that the best
time
in this dunya is when you pray to
Allah Subhanahu Wa Ta'ala.
Ew Allah. The best moment in this dunya
is when you're praying to Allah
because this is the closest moment when you
are with with Allah
So please
try your best from now onward to make
sure that when you pray, you focus in
your prayer. No Iltifat.
And you fight the shaitan not to let
the thoughts come into your your brain.
That's why it's good to come to the
masjid
early,
right? It's good to come to the masjid
early.
What are you going to do in the
masjid? You'll pray sunnah prayers, you'll read Quran.
So you are giving
the
heart, comfort and it will be calm.
Most of these thoughts from the shaitan will
be gone. So you will be ready
for the main prayer when the Mu'adwins start
making making them calm.
Exactly inshallah. So these are the Marathi
of the Musalim
mentioned by by Ebnu. Ebnu Alkayim.
So he says
When you pray, you shouldn't look at the
other direction other than the place of of
your lawsuit.
So this is the last thing inshallah we
will say today.
I decided to make this class very short.
In the next class, I will compensate you
inshallah. So if you have any question, please
come up with it. If not, then we
close the we close the session.
You have some questions?
So fast. I thought when I closed the
class, people would not have chance to ask.
Okay. Sheikh, I hear a lot of people
having the excuse of being tired, sleepy,
to not pray in the masjid. Is that,
is that excusable or no? It depends.
If a person is like Sakran,
too sleepy,
very sleepy,
you don't go to the masjid, sleep first.
Get rest and wake up and pray correctly.
You go to the masjid,
you don't focus in the prayer, and you
give job to the one next
you. Because you're gonna lean on him.
They ask to keep on hitting you from
time to time to wake you up. Yeah.
So if you are too sleepy, and this
is a relationship between a person and Allah,
so he has to be honest. He knows
that he is too sleepy. He cannot focus
in his prayer. The best is to sleep
first.
Yeah. Wake up and then pray. But he
just have to make sure that he wakes
up on time before the end of that,
the
the the time for that prayer.
Sheikh,
can we close our eyes while praying
even though there are no distractions only because
we feel that we have more control? No.
He shouldn't. You know what I mean? When
he was asked, he said the person shouldn't.
He should train himself not to close his
eyes.
It's all about training.
And also we look like others.
The Christian have today when they pray, they'll
close their eyes. No. We're gonna look like
others. We don't have this. We open our
eyes,
you know, to train ourselves to focus even
when our eyes are open.
That's the best.
If you close sometimes and open sometimes, inshallah's
okay. But the best is not to.
Just remain
as usual, as a normal person.
In Haramain, we are allowed to cross in
front of mausoleum. No. You we're not.
In Haramain? No. You're not.
Thes might be bigger than crossing the mausali
in front of mausali in Al Masjid here,
because that's haram. You shouldn't violate the rules
of Sharia in haram.
Rasool Allah I'll make it easy for you.
You will understand. You will understand. Abdullah Rasool
Allah, when he says we shouldn't cross in
front of the Musali, where was he?
Most likely in his masjid.
And then somebody come and tells you, no,
in the masjid of Rasulullah,
it's fine.
Rasulullah
doesn't know any other in his time, there
is only 1 masjid, right?
Yeah. Okay. There's only one masjid, his masjid.
So when he says don't walk in front
of the musali.
So
Kaaba,
his brain next to Kaaba, Mazirah Rasul Asa
Asumada, how come the ruling is the same?
If somebody cross, he gets it.
Of crossing.
You know? And Zakkal Akash. Yeah.
But it is bad.
You will be punished,
you know.
Because whatever is part of the culture must
follow the Sharia.
Contrary to what we do nowadays,
we want the Sharia to follow the culture.
But according to
the Sharia of Allah,
culture
has to follow the Sharia.
That's why Rasulullah sallallahu sallamah never compromise
any culture that goes against the Sharia.
I wanted to ask you that how do
we define,
and how do we know that, okay, when
I have this thing
Hamad. I think we define Khushu. Right?
Yeah. Where
were you?
Those who are sleeping in the class.
We said,
Khusho
is.
Means your heart is very attentive. You know
what you're doing. You focus so much. The
heart is focusing
and the limbs are not all over the
place. You don't move in your prayer. Focus
on your prayers.
I remember one of the those righteous predecessors
when he died,
one of the children in
the neighbor neighborhood
told his mother. He said, mom,
what happened to the tree that was on
top of the house of our neighbors?
Because he used to come at night and
pray
on top of his house. That's the only
place he can go and run away because
nobody's this is night. Also, he does not
have light. But unfortunately, the neighbors are watching.
So they know who is that.
So since he's not raising off his voice,
so they don't hear the reception, but they
see somebody there up
there. So the son was asking,
what happened to that tree that used to
exist,
the stick on top of the
the neighbor's house? So she told him, no.
This is so and so. It wasn't a
stick. It was so and so and so.
He prays at night in that place.
So they brought this example to show to
us how much those ones are focused on
not moving here and there when they pray
to our last prophet.
In our prayer in in our time when
you pray sometimes next to some people,
you have to make some gap, some distance,
because they move a lot.
That's why we have to train ourselves when
we pray, just focusing.
So this is kushu.
Means your heart is there and your limbs
are in one position.
If the limbs are
stable,
standing still, they don't move here and there
but the heart is not there, you are
not harsher.
If your heart is there but the limbs
are moving here and there, you are not
having the complete khusu.
You know. So both have to submit to
Allah subhanahu wa ta'ala. The heart and the
body.
Okay, sir. One question. Yes.
Assalamu Alaikum wa lakat shaykh. Assalamu Alaikum wa
lakha.
The question is regarding inheritance.
If the deceased
mother had a What brought the inheritance here?
Had a son,
if the deceased mother had a son and
few other children,
then the son passed away after her,
mother
leaves behind an estate, a property which the
heirs agreed to maintain,
together and the monthly income
is distributed according to the Farahid.
The son of the deceased,
also deceased now,
leave behind a widow,
a son
hasn't reached
maturity,
and a daughter reached maturity,
so the portion of the deceased father
be continuously distributed to the widow and the
two children? Yeah.
No. This is
what is known as Munasakhat in, Farai.
Mhmm. Here in Munasakhat.
This is, one of the most critical matters
of Farai.
And this is one of the evil consequences
of delaying the inheritance.
Mhmm. Yeah. It's not good today inheritance. So
sometimes they delay it for years.
And what happened is, from the s, some
people die.
And they let children. And from their children
also die. So you have a series of
death. Yeah. That's why if you look at
the way they solve this Munasakhat,
it's very long. It fills sometimes 2 pages.
I still remember one of our scholars in
Madinah, when he was teaching us Farai, he
wrote as an example of the real,
what do you call it? Case of Munasekha.
You know this Manila page? The big ones.
Very big ones. They connect many of them
to each other.
And 2 people have to hold. 1 here,
1 there. You know?
All this is one case because you have
a series of death. Because they delay so
much, so many people die in the middle.
Very critical, you know, way of,
estate distribution.
So we want to do it now and
we come to do the distribution at
together once.
Yeah. That's why where the complication lies. So
a lot of calculations, a lot of here
and there. And if you make a mistake
in one stage,
it will affect all of the rest. You
have to go back from
the scratch.
Yeah. So in short, you know,
the question that should come to my class
we're just doing far right these days. Although
this is just a basic of far right.
But, in short,
the portion that belonged to the son who
deserves the inheritance
after the death of the mother
will be given to
his immediate family. That's his wife. Right? The
widow and the 2
children he left. Yeah. It doesn't matter. Even
if those children are one day old,
they're still inheriting. So they don't have to
reach the age of maturity? No. No. No.
Inheritance is given to everyone.
That's why I said the son
in inheritance is
the the gangster.
Yeah. I called son the gangster.
The strongest person in inheritance is this gangster.
When he exists, we have how many people
inherit?
25 people inherit
in total. 15 from the brothers and 10
from
the sisters.
If
a son exists, or son of the deceased,
almost 2 thirds of those people, those 25,
they will be kicked out.
Completely from inheritance.
And those who remain with him,
none of them will be saved.
He will cut him to the lowest level.
Yeah. That's why I call him gangster.
And if this even if this baby is
just one day old,
he has this power to kick all the
all the what do you call? Ancles,
siblings of the deceased. Any other person. The
only one that cannot be kicked by him
is
the one of the 2 spouses,
either the husband or the or the wife,
depending on who died. Because you cannot have
the 2 spouses in existence then. Who is
who is dead
then? But in our time I think this
time of
When people started taking the the animal life,
you know, we can have this. You know,
in the past scholars will tell you there
is no way for you to have a
case where 2 spouses are both in existence,
husband and wife. Then who is the deceased
then?
But in our time, because you have
others, right?
Or
prefer not to say, right? This is how
they may write in some of the forms,
right? You might have this this case. Otherwise,
in is I mean, although in Islam,
it remains in the way it is. They
change their name. They change their agenda. It
doesn't matter. Islam look at them as the
original
person.
Man or woman, that's it. Yeah. He called
himself somebody else. He acts like a woman.
Whatever he does, these are all useless.
And shows how much deficient is the mental,
you know,
I mean, is this person mentally.
Anyway, so,
this the son, even if he's one day
old, he will kick them out. The only
one who will inherit with him is
one of the 2 spouses.
And the mother.
She can stay.
And the father also can stay. Grandfather also
can can stay. And and who else? And
the daughter.
Does it? Yeah.
Daughter can inherit.
He will cut her from getting the half
of the estate
to
1 third of the balance, whatever he he
get. The mother, he will cut her from
getting 1 third to 1 over 6.
The the
wife.
The wife of the deceased. Okay? The mother
means the mother of the deceased. So the
wife of the deceased rather than instead of
getting a quarter, she will get one over
8.
Because of him. You know, the father rather
than getting the balance because the father can
get also the whole thing. But now the
son brought him to the Hazhab al Farud
and cut him to the lowest level, one
over 6.
Yeah. That's why I call the son against
us'. So it doesn't matter how old is
the child.
Yeah?
That's
why when the woman is pregnant and the
husband died,
what must we do in this case?
We tell him,
Shifu Kalakheir,
we don't know you. No.
And what do we do? We wait for
him to be to be to be born?
No. We don't.
We distribute the estate in a way the
shahvees call us and almost all the madaim
also have their own way of distribution. But
I enjoy this shahvee way of doing it.
They distribute it in the way At the
end of the day, they will keep something
called mawuf.
Mawuf means a detained portion.
This portion is going to be kept.
In the distribution itself, they have so many
assumptions. They assume first this baby is
dead
and then they distribute.
They have another column. They they assume that
he is alive.
And alive?
One single male. And they do the distribution.
And then they they they have another column
also. They assume that he is alive, but
a female. They distribute.
And they have another column also. They assume
that he's alive
but 2 males. They distribute. He's alive but
2 females. They distribute. He's alive but a
male and a female, they distribute.
And then after all, then they come and
do the calculation between all of these, what
do you call? All of these bases and
they could, I mean conclude with something they
call Jamiya. I know I'm speaking Chinese to
you but just pretend you know what I'm
saying.
You get it? So at the end of
the day, they will keep a portion
aside.
This portion will be kept until
the time when the child is being born.
Then we will understand who he is.
Then we will go to those people.
And
either we add for them,
they do it in a way they will
never go to them and ask them to
bring back what they took. Because that would
be very risky.
But there is a possibility for them to
get
additional
portions. In case he comes,
a dead person.
So that portion which
was detailed, we're going to take it back
to them according to the nature of each
and every
one of them. You get it? So even
the fetus in the womb has has a
right. But we just have to wait for
him to come out alive first. Right? He
must come out alive. So how do we
know that he's alive?
He comes out
and then dies. We realize that he's dead.
How can we verify?
He produced a sound
and then that.
It's like a.
K. He produces
sound. Would that be enough?
Yeah.
Yeah. Because a dead person doesn't
somebody dead and he talks to you might
say, what?
So that that would be enough. How about
when he's he moves?
The limbs are moving.
Is that would that be enough? No.
Yeah? No.
Yeah. Because in the womb, is he doing
all the stretches
and exercises?
No. He's compressed in the womb. Right? He
doesn't have the balance to do everything. So
when when he is coming also through the
place where he is coming, he's compressed so
much.
Right? So when he comes out, the scholar
said
that the bones are going back to their
positions by themselves. So you might hear a
sound and see the movement, you think
this is, the movement of a living person,
but in reality, it's not.
It's the movement of the dead person. That's
why we need to involve
doctors, right, if we want to be sure.
But when he
he produced a sound, because this one, there
is a hadith that says,
When the maulood produces a sound, then
he has a portion of inheritance. So, the
condition of
what you call the pregnant, or the fetus
in the womb to inherit, is to come
out alive.
To come out alive after the death
of the deceased. So when he is alive,
even for a second, then he deserves the
inheritance.
Although,
we're not going to give him, but we
distribute it according to his ass also. His
ass. Who inherits him if he's to live?
Then we give them that that portion.
K. Thank you for always, taking our time.
I love Farai so much. Yeah. Yeah.
Will we be asked on the day of
judgment
if a Fardal kafaya is unfulfilled because of
the Anyone who has the capacity to be
involved in fulfilling the form of the kafaya
will be questioned by Allah. But what if
this specific Fardal Kifa'a requires an Islamic state?
None. Which one is that? The obvious one.
Which one? The defensive Muslim lands.
Defending? The defensive Muslim lands, specifically. Why does
it require Islamic state?
Because
if it's done for nationalist purposes,
as it often is, it has issues, isn't
it?
No.
Because the point in Fardukifa Adam,
the
what Allah is
looking at is the action. Is it being
done or not?
If the action is done
by those who qualify to do it, case
closed.
So we don't say we wait. If let's
say there is something
which cannot be done except if somebody comes.
Nobody will be seen it because it's not
our fault.
You get it? Unless
if providing that prerequisite is our job,
then we will be seen by not providing
the prerequisite.
You get it? But I believe this example
that you have made is the responsibility
of everyone to contribute to that.
Yeah. We become righteous people. We do the
right thing. We educate people. And we understand
the value of, you know, our religion properly
and the brotherhood, and also don't compromise any
part of our land. If this has been
done, even if you don't have the Khalifa,
it's okay in the eyes of Allah Subhanahu
Wa'am. Then how come some people defer the
enforcement of Islam on the state level to
the leaders? Like when the state and the
society is not Islamic, they say, that's not
my problem. That's the leader's problem?
No. It's not. It's our problem, all of
us.
What did I do to fix the situation?
In my business, I cheat.
I do haram things.
I oppress people in them. My family are
suffering,
you know. And my friends, nobody is enjoying
life with me.
And then tomorrow when you ask me, what
is the problem of this society? I tell
you, the leader.
Come on. That's not being honest.
That's why this is our responsibility. All of
us.
This caller said
Your leaders are none other than the reflection
of your behavior.
We behave good. Allah will replace
them with the good ones. We'll make them
good. If they don't want to be good,
Allah will replace them with the good ones.
That's why in some countries they don't want
people to be good.
Yeah. They want the government is behind the
evil that is taking place in some places.
Right? Because as long as that evil exists,
they will be able to continue ruling those
people.
If people become good, there is no way
for the bad people to lead them.
So we have to fix ourselves first, then
Allah will
take action. In terms of Umar bin Abdulaziz,
when people agreed to fix themselves, you know,
SubhanAllah, life was excellent. Everyone was enjoying.
You have a time almost similar to the
time of Kholef ar Rashidin,
which nobody ever expected this to come to
the Muslim territories.
But he came. Why was that? Because Muslims
agreed to change.
And they have a very strong, dedicated leader.
And he was leading the Muslim territory with
only 3 or 4 people with him. Nobody
else is supporting.
But they managed to do it correctly and
brought back the Muslim
to the right consciousness.
So I believe, Adam, this is our responsibility.
The first thing we do is to fix
ourselves.
I become
good, righteous person
in the community. My friend also is like
that. And we spread the good in the
community. Trust me. Leaders are going to be
like that
also. 1 of the leaders of Banu Umayyad,
he gathered
the members of the community and the leaders,
and he told them, people,
do you like us to be like Abu
Bakr and Umar with you?
To you, they said, yes. Of course.
He said, okay. You also should be like
those who are with Abu Bakr Alunwa.
Then we will be like Abu Bakr Alunwa.
They mentioned that somebody asked, Alibnawi,
why is it possible that your time
is all about conflict, you know? You're inviting
each other. You know, Muslims are conflicting with
each other. So many carriers, you know? In
the time of Alib and Alib Talib, I
guess there is no land that was expanded.
We remain in the way we are. Busy
with ourselves.
So Alibih Talib gave him a good reply.
He said because Abu Bakr and Uma,
they were leading people like me.
And, unfortunately, I'm leading people like you.
And that's why the case is like this.
In my time, Aboubakar and Omar, they were
surrounded by people like me.
In my time, unfortunately, I'm surrounded by people
like like you.
That's why the situation is not going to
to change. So pointing against the leaders
is wrong
Is wrong. I am against this.
Yeah. I know some people call, the one
who is against, but
but I'm against this. I'm against anyone who
is pointing against the leaders without pointing against
himself first.
Yes. They might be doing something wrong, and
this is wrong.
Wrong is wrong. Whether you say it's wrong
or you don't say it's wrong, it's wrong,
and it will remain wrong. And somebody has
to advise them to fix it.
But at the same time, what do I
benefit if I go to the YouTube or
media and talk talk talk? What do I
benefit from this?
Start with myself first and with the community.
Do the dua correctly. Strike the education correctly.
Let everyone understand. And, subhanAllah, even if this
leader is not willing to change, he's not
going to survive and live with us forever.
He will be gone, and the community is
good. The next one who will come will
be somebody who will do the fixing. That's
what happened in the time of Umar bin
Abdulaziz. The leaders previously were not like that.
But alhamdulillah,
he was ready at that moment.
When Raja bin Haywa told Omar bin Abdul
Aziz, I'm sorry, Abdullah Suleiman bin Abdul Malik,
when he was about to die, he said,
who do I
appoint?
He said, none of your children is qualified.
They're very young. Or somebody who is absent.
We can't trust any one of them.
And it's not even good for them to
be the leader. They will be killed by
others.
So he said, but who do you think
qualifies this responsibility?
He says, 'Umar bin Abdul Aziz.'
He was shocked
Because, Omar, although he is also part of
the royal family, but not the family of
Abdul Malik. And you know that
the leader died, his children, right?
Or his brothers. The same chain will come.
But Omar
is not. Omar bin Abdul Aziz.
So he told him,
Omar, he said, no.
I know he qualifies, but he's going to
face a lot of problems with with the
rest of the family members.
And they will not
agree. And I'm afraid of what they will
be saying.
SubhanAllah,
that good personal advisor.
That's why it's always good to have people
who are honest with you to tell you
the truth.
That one, he looked at him and he
said, sir,
actually, this thought shouldn't come from somebody like
you.
You are about to meet Allah
Why would you care about what people will
say after you go?
He said, worry about what Allah Subhanahu Wa
Ta'ala will be asking you when you meet
him. Who did you leave
to the people?
He said, just don't care about people. Just
appoint him and write
that he is write to everyone that he
is the next ruler.
And, Tawamullah, this is what happened.
You know, he plays a game with them,
and they came, and he gave them,
the the the letter, and they agreed. When
they opened, they see Omar Ibn Ablazid. They
were shocked.
But they have nothing to do. They have
to accept.
Yeah. They don't want. And, subhanallah, it was
a threat for them because Omar did not
let them take a single cent from the
Bayt ul Ma'ar.
That's why they were very annoyed with him.
And that's the reason why they killed him
at the end of the day. SubhanAllah, he
managed to leave with us an example of
what change is all about or what change
brings. And if you are
willing to change, Allah Subhanahu Wa Ta'ala will
bring the change in your life. You get
the idea. So we should
think about this a lot. Focus on ourselves
and fix ourselves first.
And insha'Allah, last month, Allah will fix everything
for us. I'm not justifying what the leaders
are doing. If it is wrong, wrong is
wrong.
It cannot be right. And somebody has to
go and advise them. In the way the
sunnah prescribed.
Advising the leader shouldn't be in public.
We always do it in public. And how
much change we we receive?
Almost
0.
Almost 0.
Have an appointment
to meet him in his office.
It might delay 1 year. But one day,
you have the appointment. Go and sit with
him.
Respect him so much and talk to him
in a very, you know, respectable way.
And see what will happen. Trust me. Even
if he doesn't change,
he will have in his mind that something
is going on, not in the right direction,
and not everyone is happy in the community
with what he does.
We're gonna see some change being right to
Allah. But unfortunately, the kind of life we're
living,
we don't we don't agree with this. A
person would rather go out and curse and
say whatever he wants to do. So giving
advice to the authority has to be in
integrate. And we are not supposed to share
with others what we do.
Let's say if you're a leader, may Allah
protect you from being a leader. But let's
say if you're a leader, if I go
and advise you, I cannot come in public
and say, yeah, last time I was with
him and I told him not to do.
No. That's wrong.
That's wrong. I shouldn't tell the community that
I was with him, and I told him
what to do. That would that should remain
as a secret. You know.
So Sheikh, is the corruption
in the society, like taking bribes and stuff
like this,
specifically the financial corruption, is this a direct
result of poor morality
on the low level? Yes.
But then why do countries that are worse
than us in terms of morals, they take
very far away? Adam, let me just put
this. Otherwise, in every office
where you go, they write, no bribe, no
gift.
According to the system, you will be fired
if you are to be detected taking a
gift from somebody
or bribe.
But still, people
do.
I go and give
it.
Right? I have my license which finished 1986.
I'm just giving random example. And then the
police
catch
me. What next?
When the police get me?
Negotiation.
If the police is corrupt, he asks me
for? For the settlement of
that thing right on the spot. Or he
will write the ticket for.
Me. Which one I I choose? Playing on
the spot. Playing on the spot.
So what am I doing? Bribing.
Did he put gun on my and he
says he doesn't. He just say I will
write.
Islamically, you have to accept that ticket. You
must.
You get it? You must. But we don't.
And then tomorrow, we will say the leaders
are corrupt.
You get it? I'm also when the time
I go to the office, I became like
them also.
When the bribe come, I take. I have
my own justification for that. I do taweed,
you know? And then tomorrow, I say the
leader is corrupt.
Yeah. So what I'm trying to say, Adam,
is if we try to look at
the situation correctly, we are involved. Wallahi, we
are involved. Yeah, we fix it and we
advise our leaders. This is the best way
to make it. My question is that there
are countries that are far worse than us
in terms of morality, but they have far
less corruption in this type of stereotype. So
why is this seen as a problem of
morality in our society and not a problem
of poor administration, and we don't solve it
in an administrative way? They don't bribe.
It's not on the same level as it
happens in the slip Yeah. They do bribe.
But they have strong monitoring system, which we
don't have.
That's the only interpretation I have. They have
strong monitoring system, which we don't have.
It's not easy to to bribe in that
place without being detected.
In our place, it's less lesser than what
they have.
It's not about top war over last winter.
That's why their society is zipped.
It's gone. When it comes to morality, they
don't have this at all. They're gone. And
that's why when you have the leniency, just
let the government be lenient for a second
and you will see the true picture of
everyone who's living there.
Which, in our place, the negligence is there.
And even if you reduce the negligence, people
remain the way they are.
Yeah. So this is how I see, you
know,
the issue. They're not better than us in
any way. It's just like they have more
cameras, they have more supervision, they have more
things which we don't have.
For us, it's okay not to have those
ones, but we have to do something which
will replace that strong supervision,
which is to build
the fear of Allah Subhanahu in the heart
of the people. So whether I'm in public
or I'm in secret, I don't bribe. I
don't cooperate with the people who are bribing.
I don't do haram
just because I am in in a hidden
place. I don't do. This is the difference
between Islam and and them. We focus more
on spirituality.
To make a person convinced and believe that
this is not the right thing to be,
to be done.
Have them keep asking.
Yeah. What is the last question?
So if most of the leader Keep asking.
This is my territory. You know, this is
our president. But in this case, I'm the
president. Right? So if a Muslim leader
was to enact mass surveillance So if a
Muslim leader was to enact mass surveillance to
bring the society
into
the vision he had Shouldn't.
Instead of, like, encouraging
Takwa to help him. No. Shouldn't.
She'd go to the the second one. Active
share. Like, would he be taking
no. No. To take up cameras over? No.
No. No. No. We just we just we
just say that he is not doing the
right thing.
He's doing something which will affect the iman
of the people.
Yeah? I live in a place
which Taha'at al Amr al Maroof, okay, long
ago when they say in Saudi is very
strong,
people,
you know, 5 minutes, 10 minutes before the
the prayer, you have to close the shop.
But what did he do? He get inside
the shop and close and stay there. He
will he will not go to the Masjid.
After Hijia, assalamualaikum wa rahmatullah, open the shop
and keep selling.
You get it? So in secret, we disobey.
In public, because we have the police, we
have everyone willing to. Islam doesn't want this.
Islam wants the opposite.
The one that you make people responsible.
Whether you are there or you're not there,
everyone is doing the right thing.
You know? Like that sister, she says, if
Umar is not around,
but the the owner and the creator of
Umar is always around with us.
That's the kind of Muslim you are supposed
to produce.
And even in the low level, when I'm
giving terbia to my family,
if I want to succeed, it's not to
shout and yell and fight and hit and
beat, you know.
The best way is to let them get
convinced and believe in what I'm saying to
be correct so that they would do it
between them and Allah, not between them and
But we're not doing that. We do the
opposite. My son is afraid of me. My
daughter is afraid of me. When they see
me, they don't do.
But that's wrong. That's why if I'm not
around,
what are they doing? They did the wrong
thing.
Yeah. So you have to make sure that
you come closer to them. And when you
talk to them, talk to them friendly. Speak
it, you know, as a friend, you know.
Introduce whatever you believe to be the correct
way and talk to their heart. Make sure
they get convinced.
And this will help them even if you
are not around. They would do it in
the correct way.
You get it, Adam? So this is what
the leaders are supposed to be focusing. Empower
the scholarship,
the scholars,
and the student of knowledge to go into
society and make sure that they educate people
to live
a life which Allah wants. Trust me, the
leaders, they will have a very
low, you know, job. Their love will be
at the minimum.
They said in the 1st year of the
time of Omar,
he was asking, what happened to the people?
Did they become angels or what?
Nobody has no cases in the court.
It's like no one is fighting anyone.
Yeah? Because we have a strong
government,
and also most of the people are companions
of the prophet, and nobody is afraid of
Umar. They do the right thing.
Okay. So thank you very much, Adam. These
are good questions. I I appreciate and I
May Allah grant you good.
May Allah grant you good.