Kamil Ahmad – 99 Concise and Comprehensive Hadiths – Hadiths 5053
AI: Summary ©
The importance of avoiding negative qualities and not overthinking behavior is emphasized in Islam. The speaker emphasizes the importance of learning and practicing to become a manager, weighing the benefits and harms of seeking a position, and following the Prophet's rules for better health. The importance of protecting against evil attacks and forgiveness is also emphasized. The speaker emphasizes the need for discipline and forgiveness in Islam, as it is a kind of nadir that is not meant to be used for killing.
AI: Summary ©
بسم الله الرحمن الرحيم الحمد لله رب العالمين
والصلاة والسلام على أتمان الأكملان على خير خلق
الله أجمعين وعلى آله وصحبه ومن اهتدى بهديه
واستنى بسنته إلى يوم الدين اللهم علمنا ما
ينفعنا وانفعنا بما علمتنا وزدنا علما وعملا وأرنا
الحق حقا وارزقنا اتباعه وأرنا الباطل باطلا وارزقنا
اجتنابه واجعلنا ممن يستمعون القول فيتبعون أحسنه وبعد
السلام عليكم ورحمة الله وبركاته We continue on
with the ahadith that we have been going
through and we've reached hadith number 50 so
today inshallah we're going to move on to
hadith number 50 out of 99 ahadith, so
we're halfway there hadith number 50 is the
hadith of Abu Hurairah رضي الله عنه and
this is in Sahih Muslim he says قال
رسول الله صلى الله عليه وسلم لا يفرق
مؤمن مؤمنة إن كره منها خلقا رضي منها
آخر the prophet صلى الله عليه وسلم says
here that a believer meaning a man does
not hate, does not dislike a believing woman
so a believing man does not dislike or
hate a believing woman and what's meant by
this is the husband does not hate or
dislike his wife إن كره منها خلقا رضي
منها آخر if he dislikes a certain trait
of hers, a certain quality of hers he
will be happy with another if he dislikes
something in her he'll be happy with something
else that he likes in her and so
basically what this hadith teaches us is how
a Muslim couple can survive in their marriage
many of the problems that lead to a
separation, that lead to a divorce and we
see this every now and then, it's happening
so much nowadays is because of small things,
small things that build up and the husband
he loses control of his anger and so
he ends up divorcing his wife over small
things or over things that he could have
ignored he could have ignored it and he
could have made their marriage to last and
so here the Prophet ﷺ is giving us
a beautiful guideline a beautiful principle that in
the end we're all human beings we have
good traits and we have bad traits and
that goes with all of us and when
you marry a woman you like certain things
in her otherwise you would not have married
her, right?
you saw certain positive good things in her
in fact, in fact you only looked at
the good traits and whatever bad traits she
had in your eyes was small and insignificant
and that's why you went ahead with the
marriage and so now when you live together
these traits are going to come out and
maybe some things that you didn't know before
but the point is that we need to
put things into perspective and look at the
bigger picture that's what the Prophet ﷺ is
telling us look at the bigger picture and
that is that you may see one or
two things that you don't like but then
when you look at her good aspects and
compare that to other women who don't have
those good qualities this is where you would
be grateful for what Allah has blessed you
with and the Shaykh says وَبِهَٰذَا تَدُومَ السُّحْبَةَ
he said this is what causes a marriage
to last the companionship to continue وَتُؤَدُّوا الْحُقُوقَ
الْوَاجِبَ وَالْمُسْتَحَبَّةَ وَرُبَّمَا أَنَّمَا كَرِهَ مِنْهَا تَسْحَبِ
تَعْدِيلِهِ أَوْ تَبْدِيلِهِ the man will also be
able to fulfill the rights of his wife
when he does this when he overlooks some
things he doesn't like otherwise if he keeps
on focusing on the negative he'll start neglecting
the rights that she deserves and he says
perhaps by doing this by overlooking the negative
qualities he will work to change those qualities
he'll work to change them in her and
he mentions here that when it comes to
this issue we have three different kinds of
men number one, and he says basically these
are the best of men those who look
at the good traits the good akhlaaq and
qualities of the woman and completely ignores the
traits that he doesn't like and such men
they're applying this hadith basically the second he
says are those who do the opposite the
complete opposite they only focus on the negative
qualities and they keep on picking out the
bad things in her and they completely ignore
the good traits they completely ignore the good
qualities and the third are those who look
at both they look at the good, they
look at the bad and then they basically
treat their wives accordingly they treat them accordingly
the shaykh says although this person is trying
to be just and fair but he's being
deprived of what is better and that is
what the Prophet ﷺ advised that is what
the Prophet ﷺ advised that if you see
something you don't like you're going to be
pleased with many other things in her what
the Prophet ﷺ is basically saying here is
ignore what you don't like instead focus on
the good and the shaykh also mentions here
that this adab this etiquette that the Prophet
ﷺ is teaching us should also be applied
in all relationships that we have with people
whether it be with our neighbours whether it
be with our friends whether it be with
our other relatives and so on and so
forth the person who does this he's going
to be loved by everyone and he's going
to be out of problems and arguments and
fights etc but the one who focuses on
the negative he's always going to be getting
himself in trouble but obviously here we should
mention that what the shaykh is talking about
are those qualities and those traits that can
be overlooked and what he means by that
are personal traits of people every human being
has a different personality every human being has
a different taste here we're not talking about
overlooking things which go against the teachings of
Islam so someone who has bad manners that
go against the teachings of Islam or even
worse than manners we're talking about certain haram
things they're involved in you don't overlook that
our Prophet ﷺ he would never get angry
if someone transgressed his personal boundaries but he
would get angry if people would transgress the
boundaries of Allah that was his red line
for some of us when people anger us
we take revenge when they do something to
us with the Prophet ﷺ it was when
people would cross the boundaries of Allah that
for him was his red line so we're
not talking about haram things we're not saying
overlook if someone is doing something haram obviously
that is a different story but what this
hadith is talking about is personal traits everyone
has a different personality and what not and
that is what we're talking about here the
next hadith is the hadith of Abdurrahman Ibn
Samurah and this hadith is muttafaqun alayh it's
agreed upon in Bukhari and Muslim the hadith
of Abdurrahman Ibn Samurah he says لا
تسأل الإمارة فإنك إن أوتيتها عن مسألة أكلت
إليها وإن أوتيتها عن غير مسألة أعنت عليها
وإذا حلفت على يمين فرأيت غيرها خيرا منها
فأتي الذي هو خير وكفر عن يمينك this
hadith we can divide it into two parts
the Prophet ﷺ talks about two different things
here.
He is addressing this companion, Abdur Rahman Ibn
Samura directly.
He says, O Abdur Rahman Ibn Samura, do
not ask for a position of authority.
Do not ask to be the leader.
Don't seek it, don't ask for it.
Because if you ask for it, and then
you're given that position after you ask for
it, then it will be a burden on
you.
It will be a burden on your shoulders.
But if you are given it without seeking
it, without asking for it, then you will
be helped in it, meaning by Allah.
Allah will be there helping you, aiding you.
So this is the first part of the
hadith.
The second part of the hadith, then the
Prophet ﷺ says, and when you take an
oath, which is known as a yameen, an
oath.
And an oath, a yameen, is when you
take an oath to do something, a good
deed for example, and you take Allah's name,
that I'm gonna do this.
He says, if you make an oath, and
then later on you change your mind.
Why?
Because you see that there's something else that
is better than it.
You saw something else that was better than
taking this oath.
The Prophet ﷺ says then, what do you
do in this case?
Do what is better, and expiate your oath.
Expiate your oath, meaning, give the kaffarah of
breaking the oath.
And so we go through both of these
two sentences.
First of all, regarding regarding positions of authority.
The general rule in Islam is that we
should not seek these positions.
That is the general rule, because these are
high positions.
And those who seek these positions, generally speaking,
generally speaking, they're doing it for the sake
of the dunya.
They're doing it for their own ego, for
their own status, seeking status among the people,
leadership, etc.
And so since they're not doing it for
the sake of Allah, if they seek it,
and they ask for it, and then they're
given it, then Allah is out of the
picture.
He's not going to be there for them.
Right?
They are now left to themselves.
They are now left to themselves, because that's
what they sought it for, for themselves.
Whereas, if you are someone who is qualified
for that position, but you don't want it,
and you're not asking for it, then this
shows that you are the one who should
get it.
Why?
Because you're running away from it, and you
don't want it, but you're qualified for it.
This is the key here, that you're qualified
for it.
So now, Allah will help you in it.
Allah subhanahu wa ta'ala will be there
for you, because you are not seeking it
for yourself, for your own personal fame or
status, and so on and so forth.
And so that's why the Prophet ﷺ mentioned
this the way he did.
And we find that generally this is true.
This is generally true.
Throughout our history, you see that those who
sought these positions of leadership, and then they
happened to get it.
Right?
They were on their own, and they made
a lot of mistakes on the way, and
blunders, and they ended up abusing their power,
and so on and so forth.
But those who would not seek it, they
stayed away from seeking it.
But they were qualified obviously, and then they
were forced to take it.
They were the right people for it, because
these people are not in it for the
money, for the status, for the fame.
So now they will try their best to
do it for the sake of Allah.
They understand this responsibility, and so on and
so forth.
And so that is the general rule, that
we shouldn't seek such a position.
Now, the question comes, how about Yusuf ﷺ?
In the story of Yusuf, in Surah Yusuf,
we have an example of where someone is
seeking that position, and it was Yusuf ﷺ
in this case.
So after he comes out of prison, and
the king apologized to him for whatever happened,
right away Yusuf ﷺ, he said, I want
you to make me the minister.
اجعلني على خزائن القرآن Give me that position.
So how do we answer this?
He's doing it for the sake of Allah.
Okay, so because he's a prophet, Allah told
him to do it.
Otherwise he wouldn't do it on his own.
So you're saying, he felt he was, he
weighed out the benefits versus the harms.
Okay.
Now there are different explanations given by the
scholars.
The Shaykh comments on this, and he says,
basically Yusuf ﷺ saw that he was fit
for this position, and for the interest of
the people, he should be given this position.
Right?
And he mentions it.
He says, اجعلني على خزائن الارض إني حفيظ
عليهم He said, I have those qualities to
be in this position.
I safeguard, I'm trustworthy, and I'm knowledgeable as
well.
And so there was a major drought that
was coming in the coming years.
Right?
And Yusuf ﷺ had explained, interpreted the dream
of the king.
So now, who is going to properly plan
and allow us to survive through that drought
when it comes?
It's going to be Yusuf ﷺ.
So he was doing it for the benefit
of the people, not for his own personal
benefit.
And that's why, you know, the people lasted,
and they survived that drought because of the
way he planned everything out.
Alright.
So this is the first part of the
hadith.
The second part of the hadith talks about
what is known as?
One question about the first part.
So for example, No,
no.
When it comes to this hadith, it's talking
about specifically positions related
to government and Islamic leadership.
As for dunya-related matters, that's a different
issue.
So we don't tell you, for example, you
studied business management.
You could easily become a manager.
So are we saying, don't apply for that
job?
No, right?
When it comes to dunya-related matters, it's
a different story.
And the same with university and school, imam
for salah.
The same thing.
Here, you basically weigh out, you know.
So for example, let's say you're among people
who, you know that among us brothers, or
whether it's a small gathering or a bigger
gathering, you know there are people who are
huffaf of the Quran or people who are
knowledgeable.
So even if you may have memorized the
Quran, you know, you stay behind.
You don't ask, okay, I want to lead
the salah, right?
But where you feel that, you know, the
people around you, they don't know the Quran,
or they haven't memorized the Quran, etc.
You feel that, you know, you are qualified
to lead.
Then you, you know, put yourself forward.
This, you know, you have to basically weigh
it out for yourself and look at, you
know, are you fit for that among all
the people there or not?
So the second part of the hadith is
about al-yameen.
Al-yameen.
As we mentioned, al-yameen is an oath
that one takes to do something, like a
good deed for example.
And so whenever we take an oath to
do something by Allah's name, we're supposed to
fulfill that oath.
We're supposed to fulfill that oath.
For example, you say that I'm gonna fast
for three days, right?
You've taken that oath upon yourself to do
it, so now do it, right?
But here the Prophet ﷺ says, if you
make an oath and then you see that,
you know, there's something better, right?
Then expiate, break your oath, and pay the
kaffir.
An example of this, in case of fasting
for example, an example is you said that
I take an oath, I'm gonna fast on
this particular day, whatever day it is, right?
You planned it out from before, right?
This particular day I'm gonna be home and,
you know, I don't have any work or
school, I'm gonna fast this day, and you
make an oath by Allah, I'm gonna do
it.
So it so happens that day comes and
then your friend invites you to lunch, or
forget about that, let's say a waleema, you're
invited to a waleema.
So here you're supposed to answer that, you're
supposed to, you know, you're not supposed to
reject that invitation.
So here the Prophet ﷺ says, if you
see something better, then do that which is
better.
Do that which is better, and cancel your
yameen, your oath.
How do we do that?
kaffirAAan yameenik How do we do kaffarah of
yameen?
Allah ﷻ has mentioned in the Qur'an
what the kaffarah of a yameen is.
Which surah?
In surah Al-Ma'idah.
In surah Al-Ma'idah.
And basically what's mentioned is in a particular
order.
So the first thing is that you have
to free a slave.
That is the kaffarah of a yameen, kaffarah
al-yameen.
To free a slave.
And that's very expensive.
In the days when there were slaves, it
was very expensive.
If you're unable to do that, or basically,
this is where the scholars differ.
Do we have to go in that order?
Or do we have the choice of choosing?
And so the correct opinion is that we
have the choice.
Because Allah says aw, or.
So after that you have feeding 10 people.
Feeding 10 poor people.
اطعام عشرة مساكين.
To feed 10 poor people.
And then the third, or to feed 10
people, or to give them clothes.
او كسوتهم.
Or to give them clothes.
10 poor people.
Clothes of work.
And then the third is to fast 3
days.
To fast 3 days.
No, you should estimate it.
So, you know, estimate it basically.
No, basically, the expiation here that we're talking
about, this basically gets you out of, it's
like a penalty basically.
Right?
So you broke your oath, this is the
penalty for that.
That's all it is.
No, it's not, it's not like a separate
reward.
So for example, you fasted 3 days, the
expiation.
Those 3 days doesn't count as fasting 3
Nafl days.
Right?
It counts as expiation of the oath.
Alright.
So that's what the Prophet ﷺ mentions here.
The next hadith is similar to this on
the topic of oaths.
It's the hadith of Aisha رضي الله عنها
in Sahih al-Bukhari.
قَالَتْ قَالَ رَسُولَ اللَّهِ ﷺ مَنْ نَذَرَ أَن
يُطِيعَ اللَّهَ فَلْيُطِحْنِ وَمَنْ نَذَرَ أَن يَعْصِيَ اللَّهَ
فَلَا يَعْصِيهِ Whoever makes an oath to obey
Allah, then let him obey Allah.
And whoever makes an oath to disobey Allah,
let him not to disobey Allah.
And so once again, we're talking about oaths
here.
And here the kind of oath is called
النذر.
So النذر is basically where you make something
binding upon yourself to do, which Allah did
not make mandatory upon you.
Whether it's due to a reason or without
a reason.
So just like that you say, I'm gonna
do it.
Or you say, If for example, this happens
a lot.
If Allah cures me of this sickness, I'm
gonna fast this many days, for example.
This happens a lot.
Or I'm gonna give صدقة.
If Allah saves me from such and such,
I'm gonna give this much صدقة.
If I pass the exam, I'm gonna give
this much or I'm gonna do this or
that of good deeds.
We're talking about good deeds here.
So the Prophet ﷺ says, whoever makes another
an oath to do an act of obedience,
then let him do it.
Meaning, he should carry it out.
He should carry it out.
As Allah ﷻ praises these people.
Allah mentions from the qualities of the people
of Jannah.
And this is in Surah Al-Insan.
He mentioned several of their qualities.
And among their qualities, Allah says, يوفون بالنذر
They were a people who would fulfill their
oaths.
They were a people who would fulfill their
oaths.
Now, when it comes to such oaths, the
Prophet ﷺ actually discouraged us from making such
oaths.
He said, إنه لا يأتي بخير وإنما يستخرج
به من البخير Another, this kind of oath
doesn't bring about any good.
But rather, it is basically extracting something from
someone who is stingy and greedy.
What this means is, usually this is based
on the kind of oath where if Allah
fulfills something for you.
So, such a person, he would never have
given sadaqah or he would never have fasted.
Right?
But now because Allah did something for him,
he's now doing a good deed.
Right?
So, it shows how stingy this person is.
It shows you how greedy he is.
How about all the other blessings of Allah?
Doesn't that require some gratitude by doing good
deeds for the sake of Allah?
So, the Prophet ﷺ discouraged it.
And that's why the scholars say that this
kind of nadr is actually makrooh.
And we shouldn't do it.
It's not haram, but it's makrooh.
So, this is what is known as nadr
al-taa'ah.
The kind of oath where you tell yourself,
I'm going to do a particular act of
obedience.
Then there is nadr al-maasiyah.
To make an oath that you're going to
do a particular sin.
So, you know, if,
for example, you make an oath that if
my wife leaves the house, I'm going to
hit her, for example.
Right?
Or whatever.
The point is, you make an oath to
commit a sin.
Basically, to commit a sin.
So, here the Prophet ﷺ says, whoever makes
an oath to disobey Allah, let him not
disobey Allah.
Meaning, what he has to do in this
case is he has to break that oath.
Which is kaffarah.
The same as kaffarah.
He has to give a kaffarah for that.
Because it's an oath that he has to
fulfill.
But because it's a sin, he's not allowed
to fulfill it.
And that's what the Prophet ﷺ is telling
us here.
No, no.
He uses Allah's name.
Either verbally or intention.
If the intention is there.
He's doing it for the sake of Allah.
I mean, that is the difference, basically.
I mean, the scholars mentioned different differences between
an-nadr and al-yameen.
Basically, one difference is that al-yameen is
when it comes to al-yameen, there is
no yameen which is ta'a and ma'siha.
Like there is for an-nadr.
Also, with regards to yameen, it's not based
on a condition or a sabab, basically.
But when it comes to men, many of
the rulings pertaining to what you do in
the end, they're similar between yameen and an
-nadr.
Alright.
The next hadith that we have is the
hadith of Ali ibn Abi Talib r.a
and Abdullah ibn Abbas.
And this is narrated by Abu Dawood wa
n-Nasai and Ibn Majah.
لَا يُقْتَلُ مُسْلِمٌ بِكَافِرٍ وَنَادُ عَهْدٍ فِي عَهْدِهِ
The Prophet ﷺ says, and here we have
several parts of the hadith, several sentences.
Number one, he says, that the Muslims are
all equal.
The lives of the Muslims are all equal.
The blood of the Muslims is all equal.
Meaning that if there's a particular Muslim who
committed a certain crime, we don't say, well,
if he comes from the elite or the
higher class, upper class, we let him go.
In the case of murder for example, we
apply the punishment.
This is the meaning of the hadith.
The Prophet ﷺ is telling us that the
lives of the Muslims are all equal.
If someone from a lower class gets killed,
we don't say, oh, he was a nobody,
therefore we don't apply the punishment here.
As the Prophet ﷺ, in the conquest of
Mecca, when he entered Mecca, and in those
days when he was there, there was a
woman who committed the crime of theft.
She stole something.
And this woman happened to be from the
noble of Quraysh.
So they caught her stealing, but now she
was from the upper class.
So they went to, they looked for someone
who could mediate and intercede on her behalf.
So they ended up reaching Usama ibn Zayd.
And they knew how much the Prophet ﷺ
loved Usama ibn Zayd.
So they told Usama ibn Zayd, asked the
Prophet ﷺ to just forgive her.
So Usama ibn Zayd r.a went, and
the Prophet ﷺ got very, very angry.
He got very, very angry.
He said, you are asking me to intercede
and drop a punishment.
حَدِّ مِنْ حُدُودِ اللَّهِ A punishment from the
punishments of Allah.
And then he said, by Allah, if Fatima
bint Muhammad was to steal, I would have
cut her hand off.
Even if my daughter was to have done
this, I would have cut her hand off.
So this shows us that the Muslims are
all equal.
There is no class system in Islam.
وَيَسْعَ بِذِمَّتِهِمْ أَدْنَاهُمْ And the lowest of them
can guarantee their protection.
Meaning, if any Muslim gave protection to a
non-Muslim, and this is known as Al
-Aman.
Where you have a Kafir, who comes to
a Muslim country.
No one is allowed to transgress against this
non-Muslim just because he is a Kafir,
if he has been given protection.
So let's say there was a certain Muslim
who gave him protection.
So the Prophet ﷺ is saying here, even
the lowest in society have to protect him.
Everyone.
This protection that was given by one Muslim,
it is binding on all of the Muslims.
And then he says, وَيَرُدُّ عَلَيْهِمْ أَقْصَاهُمْ وَيَرُدُّ
عَلَيْهِمْ أَقْصَاهُمْ That basically, if there was
a war, and there was jihad, and there
was spoils of war that come in, everyone
shares in those spoils of war.
We don't say that, those who were on
the front lines, and did all the fighting,
that they are the ones who go home
with all of these spoils of war.
And those who were in the back end,
they don't get nothing.
وَيَرُدُّ عَلَيْهِمْ أَقْصَاهُمْ So even those who were
in the back end, they share in the
booty.
And so everyone shares in the spoils of
war, everyone who participated in the battle, basically.
Everyone who participated in the battle.
And that's because, the army is one unit.
And if it was not for everyone, they
would not have been successful.
And then he ﷺ says, وَهُمْ يَدٌ عَلَى
مَنْ سِوَاهُمْ And they, the Muslims, are one
hand against others.
Meaning, we Muslims are united, against our enemy.
We are one hand against our enemy.
As the Prophet ﷺ has mentioned in many
other hadith, that the Muslims, in their mutual
love and affection, and mercy towards one another,
they are like one body.
If part of it falls ill, then the
rest of it feels the pain.
And also the hadith in which the Prophet
ﷺ says, that the Muslims are like one
structure, like one building.
Each part of the building supports the other.
And so, irrespective of who the Muslim is,
irrespective of where they are, we are united
with them, whenever someone transgresses against them.
And then the last part of the hadith,
أَلَا لَا يُقْتَلُ مُسْلِمٌ بِكَافِرٍ وَلَا ذُوَاهِدٍ فِي
عَهْدِهِ The Prophet ﷺ says that, he
says that, no Muslim is killed for a
kafir.
No Muslim is killed for a kafir.
What does that mean?
What it means is, that if a Muslim
kills a kafir, we don't apply the capital
punishment on him, due to the blood of
a non-Muslim being spilled.
But rather that is the case if one
Muslim kills another.
If one Muslim kills another.
And that's because there could be many reasons
for why a Muslim ends up killing a
non-Muslim.
And also, وَلَا ذُوَاهِدٍ بِعَهْدِهِ Meaning, someone who
is given protection, or a non-Muslim who
comes and lives among Muslims, he has a
ʿahd, he has a covenant with the Muslims.
The same thing if he's killed, he is
not to be killed, the Muslim is not
to be killed for him.
We don't apply the capital punishment on him.
Now, this does not mean that non-Muslims
are to be killed, but we're only talking
here about the rulings in Islam.
We're talking about the rulings in Islam.
Alright, we'll stop with that insha'Allah ta
'ala.
And we'll continue next week, onto the next
ḥadīth, ḥadīth number 54.
Are there any questions?
No.
No, because the person who was killed, he
was a non-Muslim.
And Allah ﷻ mentions in the Qur'an
that, you know, he is his brother.
In Surah al-Baqarah, in the ayat of
Qisas, So, whoever
forgives his brother.
And whenever brotherhood is mentioned in Islam, it
refers to the brotherhood of Islam, not blood
brothers.
In the case of stealing, if before the
ḥadīth is placed on the person, if before
the punishment is applied, the person whom from
was stolen, like someone stole my car or
that one.
Before the ḥadīth is done, if I forgive
him, will he still be punished or will
he be...
No, with regards to forgiving, this is specifically
for murder.
Not for any other crimes.
This is only for murder.
Because here we're talking about the capital punishment,
killing the person, the perpetrator.
Whereas all other crimes, all other crimes, you
know, theft, it's the hand.
Other crimes, it's, you know, being lashed, whipped.
These are punishments that have to be carried
out even if the victim forgives.
But with murder, it's different.
Because we have a specific ayah in the
Qur'an mentioning that.
So basically, the question is, what would the
punishment be for a Muslim who kills a
non-Muslim?
That goes back to the qāḍī, the judge
in a Muslim state.
Basically, he could give ta'zīr, what is
known as ta'zīr, which is discipline, or
he could ask him to pay the diyyah,
the diyyah, which is the blood money.
Yeah, go ahead.
No, when it comes to these kinds of
nadir, we shouldn't make this kind of nadir.
And this is common as well, to make
an oath that if I fall into a
particular sin, I'm going to do such and
such of a good deed.
We shouldn't make such a nadir.
And basically, you just seek tawbah, you just
seek forgiveness from Allah, and that's it.
Because this is a kind of nadir that
we're not supposed to be making to begin
with.
We will stop here insha'Allah.
Wa rahmatullahi wa barakatuh.