Kamil Ahmad – 99 Concise and Comprehensive Hadiths – Hadiths 1418
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AI: Transcript ©
This is found in surah tirnidhi and Ibn Naja, and there is some
difference of opinion among the mahadeul the scholars of Hadith
concerning its authenticity, nonetheless, the Prophet
sallallahu alayhi wa sallam says,
Whoever harms others,
Allah will harm him,
and whoever is difficult
and harsh on others.
Allah will be Allah will deal difficult. Allah will be difficult
with him.
And this hadith, it basically
teaches us two very important principles of our Sharia.
The first
is
an Al jazalam Al Jaza, I mean
Jin Salaman,
the recompense or a
you, whatever you receive
is as a result of what you did.
The jazz that you get is according to your Amen,
or as they say, you reap what you sow
as you behave is how or as you deal with people, is how you will
be dealt with. As you deal with others, is how you will be dealt
with.
And this goes both ways,
in good and evil.
And so if you deal with the people in a kind way, in a good way, with
Ihsan, with mercy,
and you're always striving to help people, and so on and so forth,
then Allah will deal with you in the same way.
And there are so many examples of this. The Prophet says, whoever
you know makes for his brother his affairs easy for him. Allah will
make his affairs easy for him. In the dunya
and whoever relieves a believer of a calamity, a burden, Allah will
relieve from him, one of the kurugat, one of the calamities of
the Day of Judgment.
And as long as you are constantly helping others, and Allah
subhanahu wa taala will constantly be helping you. Allahufi Hajj al
Abd Al abdufi * Akhi as a Prophet sallallahu alayhi wa
sallam says
so in good, but also in evil.
And so whoever
is always harming others, making things difficult for others, then
that is how Allah subhanahu wa taala will deal with him. It's
as a result of how he dealt with others. So this is the first
principle that we learn from this hadith. The second principle is
one of the
qawwad of the Sharia,
as the scholars have mentioned, that there are certain maxims,
certain principles of the Sharia,
and one of them that they include is this one, and that is
Lal Doro
in one Hadith The Prophet says loud,
there is no harm
that a person should do to himself, nor is there harm that
person should do to others. One should not harm himself, nor
should he harm others.
And this is across the board, and
that's why it's a maxim. It's a QA either of the Sharia, because it
could be used on so many different cases. And so
any harm in any transaction is haram.
If you cheat in a transaction, or you deceive others, or you conceal
a defect in something you're selling,
you're harming others, likewise,
your neighbors, you're not allowed to extend harm to.
Them. Nor are you even allowed
to do something on your own property that may harm your
neighbors,
right? Because
you're harming others,
likewise
harming
your ears,
those who are going to inherit from you once you die, if you
happen to have wealth that are going to be that's going to be
passed on to them, you're not allowed to harm them by giving
that money to others.
Right? You're
not allowed, and that's why the Prophet saw some said you're not
allowed
to make a will, a will, see ya.
That is more than a third meaning to others. For example, you say, I
want my wealth after, afterwards to go to building a masjid, but
all of the money is going to go to that. You're not allowed to do
that
because you're harming
those who are going to inherit from you. They have a right to
that wealth, whether it's your children or your spouse or whoever
is supposed to inherit from you. The Prophet limited it to a third,
and he said even a third is a lot,
also harming others by backbiting and spreading false rumors.
All of this is harm
that is prohibited in our Sharia, and as long as you are harming
others,
then that is how Allah subhanahu wa taala will deal with you.
And so this is what this hadith teaches us. And the Shaykh, he
says
at the end, he mentions how
this is what the Hadith proves
from its mantuq, from its direct words and from its mahfuh
Indirectly, what we learn from this hadith is that whoever
strives to remove our harm from his fellow Muslim brother or
sister, then Allah, Subhanahu wa Taala will remove our harm from
him.
So if you strive to harm others, you will be harmed by Allah. If
you strive to remove harm and hardship from others, then Allah
will remove harm and hardship from you.
The next hadith is a Hadith of Abu Dhar RadiAllahu an and
this is a great Hadith that Imam and nawawi includes in his 40
Hadith and Arba Aliyah.
Abu Dhar RadiAllahu narrates, he says, Kala rasulallahu, alayhi wa
sallam.
It be a
well you clean NASA
be holokin
Hassan. And
this hadith is narrated by Imam Ahmed in his Musnad and eti maybe
in his sunnah,
the Prophet salallahu alayhi wa sallam says,
giving three pieces of golden advice to Abu Dhar Radi Allahu,
anh,
he says, Fear Allah,
have The Taqwa of Allah wherever you may be.
Number two,
follow up a bad deed with a good deed, and it will erase the bad
deed. And number three, behave with the people
in the best way, with the best akhlaq
and so
the sheik. He starts by mentioning how,
look at how the Prophet starts with the right of Allah
before anything else. He was giving this companion golden
advice. He was advising him,
and he started with the right of Allah.
And that's what we should always do. Whenever we are advising
others,
right, people come to us. They seek our advice,
instead of telling them, Do this, do that. This is why I advise you
to do. Start with the hat of Allah.
If you if, if this, if this person wants the best advice, then give
him the best advice, and that is to rectify his relationship with
Allah, first and foremost, and then everything after that follows
fear Allah, wherever you may be.
And this is the wasiya, the advice of.
All the prophets, every prophet and messenger who came to his
people, he told them, worship Allah alone and fear Allah. Have
the Taqwa of Allah,
or Abu DHA what Taku
fear have worship Allah alone without committing shirk And fear
Allah have the Taqwa of Allah.
What is the Taqwa of Allah? Exactly,
it's commonly translated as the fear of Allah.
But in reality,
the fear of Allah is the result of Taqwa.
And so taqwa, it actually means placing a barrier between you and
the punishment of Allah,
because that's the
meaning of or
to place a barrier or a protection between you and something that you
fear.
So here it means placing a barrier, a shield, between you and
the punishment of Allah. So you fear the punishment of Allah. As a
result,
you put this barrier between you and the punishment of Allah.
And so why don't you commit a certain sin?
Because you fear Allah. You've placed this barrier between you
and the punishment of Allah. You know that if I do this, I'm going
to be punished by Allah, so I'm not going to do it.
And so one needs to always be conscious of that.
And that's why, you know some they translate Taqwa to be caught God
consciousness,
right? Every time you're conscious of Allah, therefore you don't
perpetrate
sins. You don't commit sins, because you're always conscious of
Allah. You know Allah is watching you. He's going to hold you
accountable for this.
And Allah subhanahu wa has mentioned, throughout the Quran
the reward of the people of Taqwa
in so many different places in the Quran, Allah has mentioned that
Jannah is for the mutakun,
for the people of Taqwa.
Many times we think that you know, just being a Muslim will land you
in Jannah.
Yes, if you're a Muslim
and you abide by what Allah has commanded and stay away from what
he's forbidden. Then, yes,
but when you are slacking off on that,
then the only thing that's going to land you in Jannah is
the Taqwa of Allah. What does
Allah, Subhanahu, Walu?
Albir righteousness, piety is not turning your faces to the east or
the west, meaning in sawah,
but true beer, true piety and righteousness. Well, I can
walakin, al Birra, man Amana, Billy and then Allah mentions a
list of things, which includes belief
in Allah is messenger in the last day. So it's beliefs inwardly and
also outward actions.
Okay, in
the end, what does Allah conclude the ayah with? And this is in
Suratul Baqarah. In the end, Allah concludes by saying, what ULA ika
Hu mun Taku?
What ULA ika humul mutakun? Those who observe all of these things,
they do all of these things. They are the people of Taqwa.
They are the cool
and Allah. Subhanahu wa Taala says in Surat Ali Iran
was a ru Ilam al firati mir Rabbi Kumu agenda,
compete race with one another
for the forgiveness of your Lord, and a Jannah
which is as wide as the heavens and the earth,
for who? For who I that who? Who has it been prepared for that
little mutaki, it
has been prepared for the people of Taqwa.
And then after that, Allah lists a whole
descriptions of these people,
eladina, Yun, fikun of his Sara iwabda ra those who spend
and those who restrain their anger
and those who pardon other.
Us.
And so all of these things, they require Taqwa. They require Taqwa.
And as a result of these people having the Taqwa of Allah,
refraining from things that would, you know, result in the punishment
of Allah. As a result, Allah rewards them with Jannah. As a
result, Allah rewards them with Jannah.
And
notice how here the Prophet saw them, tells Abu Dharr Ravi Allah.
He didn't say, just fear Allah. He didn't just say, have the Taqwa of
Allah, but he said, have the Taqwa of Allah wherever you may be.
Have the Taqwa of Allah
wherever you are.
And so what that proves
is that we require Taqwa at all times, in all instances,
every time, every moment of our lives,
whether we are around our family or whether we are in the public,
whether we're at home or whether we're at work,
whether we are alone or whether we are in front of People, we require
the Taqwa of Allah wherever you are.
Have the Taqwa of Allah wherever you are.
And so Taqwa is something we require at all times until our
last breath.
And it is through the Taqwa of Allah that we attain the pleasure
of Allah and His reward in the akhira.
And then the sheik, he says, After the Prophet Sallam
mentioned the right of Allah.
And
naturally,
what happens is we have our shortcomings with that right of
Allah
then
he followed that up by mentioning
one of the ways that we can make up for that shortcoming.
So what was the second piece of advice? What to be I say, at Al
has,
if you end up committing a sin
as a result of not having the Taqwa of Allah,
then follow that sin up with a good deed,
follow up a bad deed with a good deed.
Why? Tamu ha?
Because it will erase it
good deeds erase bad deeds.
As a wasahan says in the Quran, in Al has
indeed
good deeds. They cause bad deeds to go away.
And he mentions here that the number one
good deed that a person should do after committing a sin is
to turn to Allah and seek his forgiveness, Al istil, far and at
tawbah
and repentance is a good deed. That's the very first thing that
one should do when he commits a sin.
But besides that, there are a lot of other good deeds that we can do
that will cause our sins to be forgiven.
And that's why certain things in the Sharia, if you violate certain
things, Allah has made good deeds to be the kafara,
right?
So, you know, in those who go for Hajj or humra and they violate
their Ihram, then they have to slaughter an animal,
and that will obviously go to sadaqah,
someone who has intimate relations in Ramadan
the kafara is to do a good deed, and that is to fast 60 consecutive
days. If you can't,
then you know,
there is freeing a slave, et cetera. The point is we find that
for violating
the commandments of Allah,
Allah has made the kafara, or the recompense, to be a good deed
because of the same you know idea of good deeds, erasing.
Bad deeds.
Also, there are certain good deeds that we should strive to do to
erase the bad deeds, because they have been mentioned specifically.
For example, sadaqah, the Prophet sallallahu, alas, says about it
was sadaqah to
totally
that sadhaka extinguishes
the sin, like water extinguishes fire,
and also striving to help people, son and being good to people and
relieving their hardships and so on and so forth. All of these are
means of having our sins forgiven.
And the sheik, he mentions
that also
the Prophet salallahu alayhi wa sallam mentioned
that
doing certain good deeds or continuously
doing certain ahiba ADAT continuously, it erases the sins
from one to the next. So the Prophet saw him says, as follow a
toms, well, jumu Eli Juma, what? Ramadan IRA, Ramadan mukafira to
Lima Bena Huna mentioned a bit
el cabaret,
that the five daily prayers and one jumuat to the next and one
Ramadan to the next.
All of this is
expiation of the sins that are done in between them.
So the meaning that you do these ibadahs continuously. So you
fasted this Ramadan, you fast. Next Ramadan, you prayed salatul.
After that, you prayed salatul. Azur, you prayed jumara. Next
week, you prayed jumara,
Ramadan to Ramadan, etc, all the sins that occur between each of
these. Ariba, ADAT,
Your sins are forgiven, right again,
it's as a result of an Ibadah or a good deed that expiates and
extinguishes the sins.
And then finally,
after mentioning the right of Allah
and how we can make up for that right when there's deficiency and
shortcoming on our part, then the Prophet SAW reminded Abu Dharr
about the rights of the Idaho ibad, the rights of the servants
and the people. Wahhali Hassan,
and behave with the people
in the best manner, with the best of luck.
And so, as the sheik mentions,
the very first thing that comes
at the top of this list
of you know, having the best lot with with our fellow you know,
human beings
is
to make sure that we don't allow any any harm to reach them from
our side.
We don't want any harm to reach them from us. As we mentioned in
the previous Hadith,
and so making sure we don't harm others with our actions or with
our words,
and also pardoning others and behaving with the people in the
best of ways, both in in actions and in words.
And you know, this is what Islam teaches us.
There is no Deen on the face of this earth that has combined
between the rights of Allah and the rights of human beings like
Islam,
some religions,
they talk about worship,
but they don't talk about how to behave with others and others.
They neglect the Oneness of Allah and worshiping Allah alone, and
all they focus on is being kind to others and how to behave with
others, whereas Islam teaches us to balance and give them priority
to the right of Allah over the rights of His creation, but not
neglecting either right, not neglecting the rights of human
beings in.
And it is only because of the IQ
of Muslims that many times people have accepted Islam.
And so,
you know, even before we talk about any other Muslims, we look
at the Prophet salallahu alayhi wa sallam to begin with.
You know how many people accepted Islam through him, just from his
manners
and his Ihsan to others, doing good to others.
And look at how he SallAllahu, alayhi wa sallam. You
I would give, you know, to others.
Would be generous to others, to non Muslims, at the expense of
Muslims,
you know, not giving to Muslims
who deserve to be given, ignoring them
and giving to non Muslims who he had hoped that they would accept
Islam as a result.
And it worked,
right?
And so in the Battle of Hunan, when
the Muslims won that battle, this was right after the conquest of
Mecca.
With the conquest of Mecca, there were many people in Mecca who
embraced Islam
who would not have otherwise.
So it was only because of the pressure that they embraced Islam.
They were not going to come on their own, because if they wanted
to, they would have done that before,
right but now with the conquest of Mecca, you know, they had no
choice but to accept Islam. So now their Imaan was very weak, these
people, the people of Mecca. So now, right after the conquest of
Mecca, the prophet saws and goes to battle. Just a few days later
he goes to Hunan, and he
amasses a lot of spoils of war.
And in that battle, these same people of Mecca joined him,
and in the thick of the battle, they ran away,
and those who stood with the Prophet Sallam were who were his
closest companions, some of the muhajirun and the Ansar, the
Ansar.
So after the battle, when it came time to divide and distribute
these spoils of work,
the prophet Sallam distributed them and gave to some of the
leaders of Mecca,
who had just embraced Islam,
and some of the leaders of other tribes.
And he didn't give the Ansar anything. You
didn't give them anything, even though they were the ones who
stood by him
later on.
You know it was something that saddened them, and they started
speaking among themselves that, you know, look at the Prophet
sallam. He gave to these people who didn't deserve it, and even
though we were the ones who fought, you know, he ignored us.
So then this news reached the Prophet Salla Salam, and he
gathered the Ansar, and he gave them such a beautiful reminder.
Afterwards, they were crying,
because what did he tell them? He said, I give these people
because of their weak Iman,
and perhaps this will strengthen their Iman
and others. He gave,
like Safwan Ibn umayyah,
even until now, he was not, he didn't accept Islam. So finally,
bin umayyah, one of the leaders of Quraysh,
even after the conquest of Mecca, he did not embrace Islam. But he
went out with the Muslims in the Battle of Hunan,
and the
Prophet saw some gave him.
He gave him, and he kept on giving him.
Sophia says, and this is in Sahih Muslim. He says,
The Prophet sallallahu alayhi wa sallam, gave me at a time
when he was the most hated of people to me,
and he kept on giving me, kept on giving me, until he became the
most beloved of people to me,
and he ended up accepting Islam because of that. So anyways, going
back to the Ansar, the Prophet said, I give some people because
of their low Iman,
whereas you the Ansar, I trust your iman, I have left you to your
iman and your taqwa.
I don't need to give you in order for you to increase your iman
and then he SallAllahu, alayhi wa sallam said,
Aren't you happy? I.
That the people today are going back home with their wealth that I
have given to them, while you O Ansar are going home with the
Messenger of Allah.
And so the point of all of this is to show how the Prophet salallahu,
alayhi wa sallam, through his akhlaq and generosity is an
example of akhlaq, he attracted the hearts of the people.
After that, we move on to the last Hadith that we will
cover today,
and this is the hadith of Abdullah ibn Umar RadiAllahu anhuma.
And it is found in Bukhari and Muslim
QAR al sulayhi, salallahu alayhi wa sallam
Al Mulk Yama Abu quyama
of vulmu Qiyamah,
and in another wording of the Hadith, it Taku VUL innumat, the
Prophet
sallallahu says
of VUL or injustice, oppression
is going to be ulumat. It
is going to be darknesses, one atop of the other on the Day of
Judgment.
So here, the prophet uses
two different words which mean two different things. So VUL is
injustice.
Lulu mat means darkness. The Prophet Sallam uses both because
they share the common root word.
And so his Sala Ali wasallam
warns us of the danger of injustice
and oppression
and tyranny.
And that is because
Allah,
He has created this dunya upon the opposite of UL which is Al
justice,
and Allah subhanahu wa has made justice binding upon himself,
and he doesn't Want us to act unjustly,
unjustly with one another,
as Allah subhanahu wa says in Allah murubilah Ali, Allah
commands Justice.
And when we talk about
justice and the opposite of it, there are different kinds.
What comes at the top of the list
is justice with Allah, and
this is something that a lot of people neglect when they talk
about justice and injustice.
In fact, look at the movements that you have today,
the social justice movement.
All it is
about,
you know, justice between human beings. But how about the justice
with Allah subhanahu wa and
so Allah subhanahu wa taala says in shirk, alaul Muna, we
shirk is a great injustice.
How so
it was explained up by the Prophet sallallahu In another Hadith. In
Hadith, the
Prophet salallahu alayhi wa sallam was asked, What is the greatest
crime that a person can commit, the greatest sin?
And so he Sallallahu alaiu Salam said,
and Taja alali lahini wahu halaqaq
to set up a rival, a partner with Allah when He is the One who
created you.
How unjust is it
for Allah to create you,
to provide for you,
to give you everything you have,
and then you go and worship others besides him,
or you go and
associate a partner with him.
Can there be a greater injustice in that?
So that's why Allah Azzawajal refers to shirk as a great
injustice in navulma, in nashirka, lavul munawi.
Team.
And then after that you have,
you know justice with,
you know between human beings.
And so
we have, first and foremost for among the human beings is justice
with Rasulullah,
and that is by believing in him, by loving him, by preferring his
words and his statements over the statements of others. If you don't
do any of that, then you're doing him injustice. A and then after
that, the rights of others, beginning with our parents. If you
don't give them their due right, then you're doing them injustice.
Likewise, your relatives and their right of you know,
keeping ties with them. If you don't do that, then you're doing
them injustice
and so on and so forth. And the Prophet salallahu alayhi wa sallam
clarifies
different kinds of injustice, and this was in his last khutbah, in
his farewell Hajj, the Prophet sallallahu alayhi wa sallam said,
in nadima, akumwa awala Kumar Alikum, haramun kahul, METI Yomi
Kum haada fisha harikum had a viability the Prophet
salallahu alayhi wa sallam says, Indeed, your Blood,
meaning, he was addressing who the believers. So between us,
believers, as an ummah,
we have rights upon one another,
and if you transgress against those rights, then you're doing
injustice to your fellow brothers and sisters. The Prophet says
indeed, your blood
and your wealth
and your honor,
it is haram to violate any of that meaning from one Muslim, to
violate the life of another Muslim, or to transgress against
his wealth, or to transgress against his honor.
The Prophet Sallam says It is haram and sacred, like the
sacredness of this place or of this day
and the sacredness of this month and the sacredness of this land,
Mecca.
And we all know the Hadith of the Prophet, sallAllahu alayhi wa
sallam.
And explaining this hadith, the Prophet says
that lum injustice will be darknesses on the day of judgment,
because on that day
only the believers and the righteous will have light.
And
any oppression, any injustice that you did to others, is going to
come and haunt you on that day,
how the Prophet sallallahu alayhi wa sallam mentions those who you
did injustice to
and oppression.
They will come
and
their good deed, or your good deeds.
Your good deeds will be taken from you and given to them.
And then,
if it's not one person, but two people and a list of people,
and now you are left with no balance of good deeds. It's all
finished.
What will happen then
their sins will be taken and thrown unto you.
So this is only one example
of how a vuln
and injustice and oppression is going to come to haunt you on the
Day of Judgment, and that's why the Prophet refers to it as
darknesses on the day of judgment.
And that's because, as we mentioned, Allah loves justice,
and He has commanded justice,
and he deals with us, with his servants, in the most just way, he
does not oppress a single soul.
As Allah Azzawajal has mentioned in more than one place in the
Quran,
Allah has negated a lum from himself.
Why? Because there are people out there who think that Allah is
oppressive and.
He's unjust. So Allah clarified in more than one place in the Quran
that he does not do injustice to anyone.
Wala yawali, murab, Bucha,
your Lord, does not do injustice to anyone.
So even if Allah punishes certain people in the akhirah, don't think
that he is doing so unjustly.
In fact, the Prophet sallallahu alayhi wa sallam says
that if Allah was to punish us for our sins,
He would do so, and he would not be doing any injustice in doing
so,
meaning that we deserve to be punished.
If he doesn't punish us, then he's actually doing us a favor.
And that's why we say don't think that you're going to get to Jannah
because of what you did, because of all your efforts, because of
your good deeds. No,
no, no, we shouldn't have that mentality. But rather, the
mentality that we have to have is that if we end up in Jannah, we
say, Alhamdulillah, it's because of the favor of Allah. It's
because of the bounty of Allah. Allah did us a favor. Otherwise we
deserve to be punished.
The point here is
that Allah, Subhanahu wa taala,
he does not tolerate injustice,
and he will not tolerate injustice.
And the Shaykh, he concludes by mentioning that all is three
kinds. Number one, the kind that Allah will never forgive,
and that is
injustice, with respect to himself, as we mentioned, a shirk,
a shirk, someone who dies upon kufr and shirk, that's it. There's
no chance for this person to be forgiven, to be entered into
Jannah. Why? Because of how great the crime is, and we already spoke
about that
number two,
the kind that Allah will not leave anything from it.
Allah will make sure that justice is served.
And that is
the injustices between human beings. And we mentioned an
example of that
right. Your good deeds will be taken and thrown and given to them
until your good deeds are finished and their sins will be given to
you.
And also Allah subhanahu wa will not allow us to enter Jannah.
This here is talking about those who now have passed all the tests
of the Day of Judgment, and they have crossed the Sirat,
the bridge that goes over the hellfire.
After all that, the believers now are at the gates of Jannah. They
will not enter Jannah until
whatever disputes they had between one another are resolved.
Any ill feelings in their hearts must
be washed away,
because Allah will not allow anyone to enter Jannah with ill
feelings in their hearts.
So what will happen
is that,
you know, they'll be brought forward and
their their disputes will be resolved
by each one getting back from the other,
and then after that, they'll be able to enter gender. The point
here is that when it comes to the rights of human beings,
Allah does not tolerate any injustice. He will make sure that
justice is served. Number three, the third kind of UL is the one
that is under
the will of Allah,
if He wills, if he wishes,
he will serve justice and he will punish you for your crime.
And if he wishes he will forgive you. This is only for the
believers, and this is for those acts of disobedience, those sins
between you and Allah,
besides shirk and kufr,
so even major sins that you have not repented from and you happen
to die upon that the correct position, because there are
deviant sects in the past who said, Anyone who commits a major
sin and He does not repent from it, he is bound to enter the
hellfire. There's no chance for him. You.
Even if he happened to be a believer and he never committed
Sheik.
And this was the view of the khawarij and the Murat azila of
the past. The position of Ahlu sunna Wal Jana is very clear, and
that is
the people who commit major sins, and they do not repent from them.
They are under the Mashiach of Allah, the will of Allah. Allah
will deal with them accordingly. We do not say, for example,
someone who used to drink, he used to commit Zina, and he dies like
that. It's not for us to say that he is in the Hellfire if he dies
as a believer.
We say he's under the will of Allah. If Allah wills, he'll
punish him. If Allah wills, he'll forgive him.
So these are
the sins,
besides a shirk, right? So these are the three kinds of UL. And so
the point here is that we need to beware of UL and
we need to take it seriously.
Otherwise, if we continue oppressing others and doing
injustice to others that will come to haunt us on the Day of
Judgment, we ask Allah subhanahu wa to protect us and to save us
from His punishment. Also Allah Nabila, Muhammad wa Allah Ali,
also marine
Subhan, Allah behela, and still feel what Salaam Alaikum, wahi wa
barakatuh. If there are any questions we can take, maybe one
or two before we pray Inshallah, when there's a natural disaster
or some type of issue that happens
amongst people, people
might say, this is a
punishment Because the sins
are
deviating from the straight path, what's the opinion on
this flood or something like
that? So the question was,
natural disasters and calamities that befall us
that they are as a result of the question was, some people say it's
a punishment. Punishment, a punishment
from Allah subhanahu wa,
and so it is one of two things. Either it is a punishment, and
there's no doubt about that,
Allah subhanahu wa, tada punished previous nations with such kinds
of natural disasters as we know it's mentioned throughout the
Quran
and the Prophet salallahu, alayhi wa sallam, when there was a change
in the climate,
whether it was the Eclipse or whether it's an earthquake, the
Prophet saw some would rush to Salah and istil far
because he was afraid that this is a punishment from Allah. So
without a doubt, for some people, it is a punishment,
but for others it's a purification for them, and a purification of
their of their sins. And these are for the believers. This is for the
believers, and that's why I shall be Allah. And I was asked about
this. She said, some people are punished with these natural
disasters, but some among them are innocent, whether children or, you
know, righteous servants of Allah. She said, Yes, it's a punishment
for the people, but it is rahma, a mercy for these innocent people.
Will Allahu Akbar.