Channel: Navaid Aziz
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Bismillah R Rahman r Rahim in Alhamdulillah hinomoto and steinhorn istockphoto when I was a villa human jewelry and fusina woman sejati Amina Maria de la dama De La da da da da wa Chateau de la la la hora de cada wa Chateau Ana Mohammed Abdullah Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira My bad, my dear brothers and sisters Mr. de la barakato
so we're going to continue our discussion on the amendment no is 40 Hadith and we have reached Hadith number 12 and Abu huraira Torah the Allahu anhu called cada Rasulullah sallallahu alayhi wa sallam main person in Islam in Mali Takuma Yanni Hassan, Hassan Allah who told me the wahoo Hakata on the authority of Abu huraira the Allahu anhu said the Messenger of Allah sallallahu alayhi wa sallam said, part of the perfection of one's Islam is leaving that which is of no concern to him has been Hadith recorded by a Timothy and others in that fashion.
Now starting off with this, Heidi from Amanda no yahama Hola. This Hadith was actually considered one of the foundations of manners. So when we talk about manners in Islam, scholars generally revolve the discussion of manners in Islam, around four Hadith. So there was a famous Maliki scholar by the name of Eben Abizaid, Eben Abizaid. He said, all of Islamic manners revolve around four Hadith revolve around four Hadith. And this was one of the Hadith that he stated that from the best of one's Islam or from the professional ones, Islam is leaving that which does not concern him. The other three Hadith that he added to the discussion where that none of you will truly believe to love
for your brother, what you love for yourself. And then the Hadith that whoever believes in Allah subhana wa tada and the last day, should speak good or remain silent. And then the last Hadith that he mentions, is the hadith of I will just have to look this up is the Hadith of the man who came to the Messenger of Allah sallallahu alayhi wa sallam, and he said, O Messenger of Allah advised me and the Messenger of Allah sallallahu alayhi wa sallam advised him Do not get angry, he asked him again advisement. He said, Do not get angry, he has no third time advise me, and he says, Do not get angry. So it will not be Zaid, he concludes from this Hadith, that this is a hadith that all the
manners of Islam revolve around other scholars, when they looked at this Hadith, they said that this hadith is half of Islam. And the way that they were looking at it from was that Islam is one of two things. It is either refraining from something or it is either proactively doing something. And here the Messenger of Allah sallallahu alayhi wa sallam is mentioning that refrain from everything that is of no benefit to you, that is absolutely useless to you. And then other scholars said that this hadith is actually Islam in its in its totality. And they continued from what the previous scholars they said that if you were to leave everything that is of no benefit, what does that leave you with?
Only things which are of benefit, and that is what Islam is chasing those things, and benefiting yourselves with those things that are of benefit. So this hadith was actually considered a very crucial Hadith, when it came to implementation of manners when it came to a way that a Muslim will conduct themselves. Now, while this introduction seems, you know, grand or one of the problems is that this hadith is actually a weak Hadith, this hadith is actually a weak Hadith. You know, notice that this had if it comes from two chains of narration that might be acceptable. One chain of narration is the one that is mentioned by Timothy and this is the one that Mr. Manohar mohalla uses
over here. But the problem with this chain of narration is that there's an individual by the name of quarter Robin Abdur Rahman, who was actually graded weak, he's actually graded weak and that's what makes the chain of narration weak. A second chain of narration from the other many chain of narration that might be considered acceptable as the narration that is found in the Moto vema medic from Ali, Abdullah Hussein Abner Ali, the great grandson of the Messenger of Allah sent him who narrates his Hadith, but he skips the Sahaba that narrated the Hadith, and that makes the Hadith Muslim. Now even though the Hadith morsel is one of the most authentic types of the weak Hadith, it
still makes the Hadith weak. So in actuality, this is a weak Hadith. Now, why are we going to be discussing this Hadith of the Hadith this week. Now, while this hadith may be weak in terms of its totality, meaning that it doesn't have a strong chain of narration, the meaning of the Hadith is actually true. So there is another attack authentic hadith where the Messenger of Allah sallallahu alayhi wa sallam, he tells us, it hurts other Mayan folk, that chase those things that which are beneficial for you. Meaning the exact opposite of what this hadith is mentioning, that this event is leaving off that which is of no benefit.
mahoma Mahadeva the opposite of this hadith is chase those things that are of benefit to you. And that is why you'll notice that scholars spend time discussing this Hadith, that even though the Hadith will know itself with its chain of narration may not be acceptable, the meaning of the Hadith actually is acceptable, the meaning of this hadith actually is acceptable. Now, let us get into the wording of this hadith let us get into the wording of this hadith. From the wording of this hadith the Messenger of Allah sallallahu alayhi wa sallam talks about the perfection of one's faith, men personal Islam and mark that from the perfection of one's faith. Now, you'll notice that this term,
it reoccurs, quite a few times, and various other ahaadeeth and these other ahadith they draw to something very, very important that it is this concept of striving to perfect one's faith that actually multiplies one's rewards, and minimises one since, How so? So in other iterations, you'll find that the Messenger of Allah sallallahu alayhi wa sallam says, that whoever strives to perfect their faith, that Allah subhanho wa Taala will multiply their good deeds by 10. up to 700 times their good deeds will be multiplied. And as for their sins, they will only be written down as once until he meets Allah subhanho wa Taala. Similarly, the Messenger of Allah sallallahu alayhi wa
sallam talked about those individuals that converted into Islam, that the Messenger of Allah sallallahu alayhi wa sallam says that all of their previous deeds will be pardoned and forgiven, as long as we continue to strive to perfect their faith. And if they do not do so, then that is when Allah subhanho wa Taala will hold them accountable for their previous sins, as well as finally Santa will hold them accountable for the previous sins as well. So this is like a common misconception that people think that anyone that enters into the fold of Islam, they have a blank slate. This is not absolutely true. This statement only becomes absolutely true if this person strives to perfect
their faith. So if someone says the Shahada, and they make no effort in living off the sins that they were doing before, it's not going to erase all the sins that he did previously. However, when the person accepts Islam and he strives to perfect their faith, then that is when Allah subhanaw taala will not hold them accountable for the previous sins that they did. And the good deeds that he did prior to Islam. Allah subhanho wa Taala will count them as good deeds in Islam as well, Allah subhanho wa Taala will count them in good deeds in Islam as well. Now, this leads us into a tangent of a discussion. How about the individual that leaves Islam and comes back to Islam? Okay, so we
have a person x y, Zed. This person, you know, he was a good Muslim for a long time, was praying five times a day giving his sadaqa and doing all sorts of other good deeds. But then he had a crisis of faith. You know, he no longer cared about his Eman. He was hanging around in Bad Company, and his demand just plummeted to the degree that you know, it didn't exist anymore. Some time goes by again, he finds his faith again, he accepts Islam again. What happens to that person's good deeds? What do you guys think? Go ahead.
His his good deeds will be accepted. But how about the verse in the Quran where Allah subhana wa tada says that whoever commits shared with Allah subhanho wa Taala, then all of his deeds are nolin destroyed. What will you say about that verse?
Okay, indirectly or directly, you're correct, and that's good. hamdulillah. So the point being that as long as a person doesn't die in that state, where they've committed disbelief with Allah subhanho wa Taala and denied Islam, then there's always hope for that individual, right? If a person dies in a state of disbelief, then that is a big, big problem. However, if in his lifetime, the person committed disbelief, and he came back to Allah subhanaw taala then Allah subhanho wa Taala will still forgive this individual and will still accept the good deeds that he committed prior to his disbelief. And this is one of the beautiful aspects of our relationship with Allah Spanos Allah,
that Allah subhanho wa Taala. He doesn't expect us to be perfect, right? Allah subhanaw taala knows that we're going to commit sins, Allah subhanaw taala knows that we're going to fall short. And as long as we're willing to admit our mistakes, as long as we're willing to try hard and rectify our ways, then the doors for Toba are always open from Allah subhanaw taala, the Messenger of Allah sallallahu alayhi wa sallam he tells us that Allah looks at the one at the center of the night. If he repents during the day, then Allah Subhana Allah will forgive him and he looks at the center of the day that if he seeks forgiveness at night, then Allah subhanaw taala will forgive him, the
Messenger of Allah so I sent him he tells us that if the slave of Allah subhana wa tada was to come with as many sins as there is form on top of the ocean, Allah subhana wa
Tyler will still be willing to forgive this person, as long as they didn't commit shift with Allah subhanho wa Taala and die in that state. Allah subhanho wa Taala each and every single night, he comes down to the lowest heavens. And he asks, Are any of my slaves asking for forgiveness, that I may forgive them. And this is the beginning part of this Hadith, the concept of perfecting one's faith. Meaning that this, this concept of pursuit of perfection is a lifelong mission, that you will never reach a state where a person has perfected their faith, there is no such thing where a person will have, you know, absolute complete, yes, and at all times, it's just not possible. But your
faith will be waver, and you need to keep pursuing that. And that is what this concept of perfection of faith is all about, then, as long as you're willing to struggle for your faith, as long as you're willing to hold on to it and go through all the trials and difficulties, then Allah subhanho wa Taala will be willing to forgive you for all the mistakes that you make along the way, we'll be willing to forgive you for all of the mistakes that you make along the way,
leaving that which is of no concern to him, leaving that which is of no concern to him. There's two elements to look at this from, number one, what is it mean leaving those matters that are of no concern to him? A lot of people think that this hadith is telling us that we need to mind our own business at all times. This is not true. But rather the Sharia is telling us and this hadith is telling us that we need to look at what the Sharia considers beneficial and doesn't consider beneficial. So what you may consider beneficial may not be considered beneficial by the [???]tier. And likewise, what the Cydia considers beneficial, you may consider insignificant. So when this
hadith is meant to be understood, it's meant to be understood in the under the guidelines of the Sharia. So let's take some practical examples. So an individual comes up to you. And he says, You know what, I'm having some problems with my wife, and I don't know what to do.
Your reaction may be you know what, brother, look, that's none of my business, just keep it to yourself. islamically, that's not correct. The Messenger of Allah Azza wa sallam, he tells us that when a brother comes asking you for advice, you have to give the best advice that you can offer. This is part of his right upon you. Or likewise, you see an individual on the street, he's Muslim, he's committing a sin, and you have a good relationship with him. So you think yourself, you know what, it's none of my business what he is doing, no, rather it is your business, this is a close friend of yours, he's going down the path of destruction, it is your responsibility to stop him if
you can, and at the very least, if not advise him, that is what you should be doing. So those are within the guidelines of the [???]tier than what the Sharia considers significant, you should be considering significant as well. And where the media tells you not to get involved, then you shouldn't be getting involved. So that is one element of it. Now, what are the elements that the shadow refers to, that we shouldn't get involved in? Now, there are three key elements that the Sharia recommends, that we should not get involved in. And I want to discuss this in a little bit of detail. Number one, in speech that does not concern us in speech that does not concern us. You'll
notice a lot of the times in an age where we're encouraged to express our thoughts. A lot of the times we'll end up saying things and typing things, and mentioning things which have absolutely no benefit whatsoever, right. So there's nothing wrong with partaking in sports in you know, keeping active in and following sports, but to make that you know, your life on Facebook and your life on Twitter that all you do is constantly hound these players and look up statistics and see who's winning and who's losing so much so that it becomes a distraction for you, then this is what the Shetty recommends that we leave behind that when you become a fanatic in any form that the Shelia
does not, you know recommend, then that is the these are the type of things that a person should stay away from. So that is the speech that is of no benefit whatsoever. So each and every single thing that we say that we type that we mentioned on Facebook, Twitter and any other form of social media, we want to think that you know, when the statement is presented to Allah subhana wa tada? Is it going to bring us the pleasure of Allah subhanho wa Taala? Or is it going to bring the anger of Allah subhana wa tada? Or is it just something useless? That it neither brings the pleasure nor does it bring the displeasure of Allah subhanaw taala pertaining to those things that amendment no your
human law says that there is no clear benefit, nor is there any clear harm in it is better to stay away from that type of speech. It is better to stay away from that type of speech. Why? Because he says that permissible speech is what leads to impermissible speech. And one of the you know, predecessors one of the ascetics of the past. He says one of the most problematic questions you can ever ask is How is so and so doing? So this is a very genuine question that you know, you haven't seen someone in a long time. So you ask someone you know, how is so and so doing? It seems
A very innocent question inherently permissible. But you'll notice that it is these sort of questions that instigate the backbiting of an individual, you know, you start talking about that individual's personal life, all the problems that they're having all the things that he doesn't want you to talk about, you end up talking about. So you will notice that even how a permissible question can lead to something so destructive, you know, dishonouring, your brother saying things at home that he doesn't like backbiting him, which becomes a major sin in Islam. So that is the element of speech, that is the element of speech. The second element that a Muslim should not concern himself
with his the things that he looks at the things that he looks at. Now, you'll notice that Allah subhanho, wa Taala. And so to know, he tells us in two separate verses, verses 30 and 31, that tell the believing men and tell the believing woman to lower their gaze to lower from their gaze, sorry, I know who do min decided that they should lower from their gaze. Now, what does this actually mean? Why should an individual lower from their gaze? So here, Allah subhanaw taala is telling us that you don't need to be lowering your gaze at all times, because he says lower from your gaze, he doesn't say absolutely lower your gaze, that's the first thing that needs to be understood. So there are
certain things that you should be conscious of, of what's going on in front of you, that you should be looking at those things that will bring you closer to Allah subhanho wa Taala, you should be doing right. So those are the things you should be engaged in, then what are those things that you shouldn't be engaged in everything else, that those things that aren't going to bring you closer to Allah subhanho wa Taala that is what you should close, you know, lower your gaze to. And this will fall under two types of categories. The first type of category is looking at the opposite gender, looking at the opposite gender, this creates a desire on the inside. And you'll notice that the
scholars of Islam actually differentiated on the ruling for this between men and women. They said that women only need to lower their gaze, if there is a desire involved. So if a woman sees someone that she's attracted to, then at that time, it becomes mandatory for her to lower her gaze. Whereas for the men, they said, the status quo the general case scenario, is that he should lower his gaze, until he is absolutely definitely sure that there is no possibility that he's going to feel any attraction to the opposite gender. So you have like an auntie who's like 85 years old, you know, no teeth, he's going like a mustache, you know, inshallah, it's pretty sure you're not going to be
feeling any form of attraction. And that's why you'll see that it has different guidelines, that if she, Pat's, you on the back, she wants to give you a hug, she wants to shake your hand, it's not like you're shaking the hand of a 20 year old girl, someone that you're attracted to, right, it's completely different scenario. So this is from the aspect of the opposite gender, that you will notice that when an individual does not fight off, lowering their gaze towards the opposite gender, this actually has a very adverse effect, particularly on the man's psyche, particularly on the man's psyche, that it will become such a distraction for him that she thought will use this against him,
even in his salon. So she thought is always looking for things to distract you within his salon. When you don't lower your gaze, you're automatically article automatically accepting the bait from shaitaan. Because when the very first things that she thought will come to you, hey, do you remember that girl that you looked at today? That's the very first thing that he'll come to you with. And then you'll notice that this process continues, then a person continues to stop lowering their gaze, until they consider trivial they're like, you know, what's the big deal? I can control myself, she thought deludes them even further. And then it eventually leads to look at things which are hard on
looking at things which are hard on. So you'll notice that when the Shinya gives these guidelines of lowering the gaze towards the opposite gender, it's towards protecting ourselves in Allah subhanho wa Taala doesn't get anything out of us lowering our gaze, but rather Allah subhanho wa Taala, knowing us blessed, he knows that we should lower our gaze in order to protect ourselves in order to protect ourselves, because this is what is pure for our eyes, and pure for our minds, particularly as a man, whatever you expose your eyes to, is what is constantly going to be on your mind. So if you don't expose your mind your eyes to those things, then those things won't enter your mind, nor
will they enter your heart and you will be protected by the Allahu taala. So that is from the aspect of dealing with the opposite gender. Then the second aspect of lowering from the gaze, is those things that a person will naturally covet. So each and every one of us will have something that will naturally cover it. So for one person, he wants a really nice, fancy car, another one wants a fancy house. Another one wants a fancy technological gadget, and everyone wants a fancy watch, each one of us will have our weaknesses. So from those things, the Messenger of Allah sentiment Allah subhanaw taala did tell us even to lower our gaze from those sorts of things, that a person becomes
distracted and chasing those things fairly to realize what a distraction they are. Because let us just say, you were to get the object that you covered and that you desire, more will that lead to that
Will an object benefit you in front of Allah subhanho wa Taala will protect you in the grave? No, it won't. But rather it becomes a distraction and actually becomes a source of sorts of misery in most cases, because once you get it, you'll want the next best thing you'll never be sufficed. With that which you desired. And you got, right, you always keep desiring those things that you can't have. So that is the second element, which is the lowering of the gaze, one towards the opposite gender, and two towards those things that you covet and desire from this world. And then the third source of the third sort of things that you should not busy yourself with, is the business of other people, the
information about other people. And you'll notice that in our day and age, this has become like a multi billion dollar industry, that you look at tabloid magazines. It's all about, you know, what's happening in the lives of pop stars, who's doing drugs, who got arrested, who got divorced, you know, what did they name their child, like, I still remember, this is like one of the funniest things when they had,
you know, Kim Kardashian and Kanye West, when they were naming their child, it was like this big fiasco, you know, they're naming their child Northwest, you know, that was the Commedia prank. That's like the stupidest thing that you could ever think of, you know, they've like destroyed their child's life, by naming him Northwest right now. But that was like on the cover of like, every single tablet, you're standing in line at the grocery store, you're looking at the headlines. And that's like, on the cover of everything. And this shows us that, you know, shaytan, he uses that culture that Allah subhanho wa Taala doesn't want us to have of just minding your own business. So
here you have other people's business being propagated to you that you should be interested in it, you know, you're not going to be trendy if you don't know what's going on, in this person in these people's lives. But here unless I know what Dan is, and His Messenger, so I saw them were they're telling us the exact opposite. That if you want to have a high status with Allah subhanho wa Taala, then be someone that minds their own business. You know, if someone else is talking about a personal matter, try not to become inquisitive about it, you know, it's very difficult that you hear two people whispering you want to know what they're talking about. But if it doesn't concern, you, let
it be for the sake of Allah subhanho wa Taala. When other people are talking about other people's business, if you have the ability to tell them to stop, do so if you don't have the ability to do so leave that gathering, leave that gathering all together, that is going to be pure for you, that is going to be better for you. And this is a part of a person striving to perfect his faith. Realizing that in Islam, you will have three types of opportunities, you will have three types of opportunities, you'll have that which is live that which is logical. And that which is natvia. Okay, you'll find these three terms inside of the core and inside of the center. What exactly do they
mean? Live? Is that which has absolutely no benefit in it whatsoever? Absolutely no benefit in it whatsoever. So there are very few things that you will come across that you know what, that have absolutely no benefit in them whatsoever. And something that I was thinking of was a game like you know, Grand Theft Auto, the whole game is about you know, robbing and killing people and living your heart on life through a video game. So I thought to myself, this is like one of those examples that is purely like there is no benefit in this whatsoever. No benefit in this whatsoever. Can you guys think of something else that would be considered live mean that there's no benefit in it whatsoever?
without it being explicitly sinful? Obviously, what else would be? Go ahead?
A toy doll.
I mean, children need to be amused. So I think if there's, you know, this software ever gives a function of amusement, that could be something which is beneficial. And I say that, particularly because you will know that I shadowed your loved one who had a doll as well. Go ahead.
So yeah, I mean, that goes into the aspect of since that, you know, speaking about other people's business, there's no benefit in it whatsoever. So that's in the realm of since, but I'm thinking about things that, you know, may be permissible, but there's no benefit in them whatsoever. Can you think of anything else? Go ahead?
Go to a house party.
What is the house party mean? Like, maybe we might be thinking of different things.
You're thinking of that?
Yeah, so the I would say like most movies in our day and age, they'll fall under this. So things like you know, Harry Potter and Twilight. They have no concept of reality whatsoever. No, like tangible benefits that you can derive from it, at least to what I know, that would be considered something which is live. Then the second category that Islam recognizes is that which is Lahu, that which is low. So this category, there is something beneficial in it.
But it is distracting you from that which is more beneficial. So there is benefit in it, but it is distracting you from that which is more beneficial. And this is what Allah subhana wa tada uses in Surah to the castle, he says, and harpoon at the castle. So this concept of law who it is distracted you buy through a castle and at the castle is always wanting more, wanting more wealth, wanting a bigger house, wanting the bigger car and a better car. So this concept of the castle and competing with other people in the in the in the life of this world, then this is something that has benefit in it, you need a house, you need a car, you know you you need these things to survive, but be
distracted by it from that which is more beneficial than this is a concept of love. And then the third element to this is that which is NAFTA is that which is NAFTA, meaning that which is beneficial within of itself. So all of the acts of a birder, they'll fall under this category, they fall under this category. And the way to, you know, look or compare all of these things, is that a person plays too many video games, and you'll feel regret after that, right? A person watches too many movies, he spends too much time chasing the dunya and worrying for the sake of this dunya when he's about to die, he's going to feel regret. But now when you look at the acts of worship, and this
is something to ponder and to think about. Did you ever hear anyone ever say that? You know what, I regret doing this activity Baba, I regret waking up for fudger today, I regret doing anything beneficial. No, you don't do that. So you will notice that Allah subhanaw taala is affiliated regret with the former too. But the concept of self fulfillment. It's found in the acts of worship. So self fulfillment will be found. And those acts which are nothing those acts which are beneficial those acts which are beneficial. And I'll conclude with this statement of allisonville Bosley, it has an adversity Rahim Allah. He said when Allah subhanho wa Taala wishes evil for a person, he busies him
with those things that are of no concern to him. When Allah subhanho wa Taala wishes evil for a person, then he busies him with those things that are of no benefit to him whatsoever. And this is something that we should ponder and reflect on in our lives, that you know, what are we busy with most of the times? Is it those things that are bringing us closer to Allah subhanho wa Taala? Or is it those things that are going to be a distraction between us and Allah subhanaw taala is it those things that are increasing our reward are those things that aren't increasing it But brother may be increasing our sense. And there's something to constantly ponder that on this journey to Allah
subhanho wa Taala, Allah subhanho wa Taala sense, you know, different distractions are always part of as a part of our test. So we need to see how you react to those distractions, and everyone will be distracted by different things. So you notice those things in your life, which are a distraction for you, then that is your test right there that you need to try to control it. You know, for some people, it's going to be the act of constantly following football, they need to know what the score is at all times. They need to know who's scoring the goal, who had the cyst, what happened on the play this constant need of knowing what happened, what is happening in football, or another
individual is keeping up with the lives of you know, the pop stars, each and every window we do, you will have their test. So it is our responsibility to identify that test and try to minimize the consumption of it, minimize the consumption of it. If it's haram cut it off altogether, but if it is permissible, then you want to minimize it to the degree that your knifes is satisfied, but it's not distracting you from things which are more beneficial. And you'll notice that you know, if you look at the exact opposite of this, you know the same level of hustle and bustle he says that if Allah subhanaw taala was bad for a person, he busies him with those things that are of no benefits to him.
And the Messenger of Allah salallahu alayhi wa sallam he tells us that when Allah subhanho wa Taala wants good for an individual, what does he do? He grants him understanding of this religion, he makes him of that of an individual that strives to continue to grow in his faith and seek knowledge. So this is something that you will see that an individual that is distracted, will not be able to seek knowledge. And likewise, an individual who is seeking knowledge will not have time to be distracted. So one of the best ways to eliminate distractions from your life is to pursue the path of knowledge is to pursue the path of knowledge. And you'll notice that through the path of
knowledge, not only do you get closer to Allah subhanho wa Taala not only are you more confident in the way that you worship Allah subhana wa tada but Allah subhanho wa Taala makes you more beneficial and makes you more productive, makes you more proactive through the knowledge that you seek. So I pray that Allah subhanho wa Taala mixes of those individuals that are given beneficial, especially beneficial knowledge and stay away from those things that do not concern us or law husana Adam was a lot more cinematical in the Vienna Muhammad
While not only he was tough, but he was solemn. We'll open up the floor for questions and answers inshallah. All right.
Fantastic. So the difference between live and live, we say something that has no benefit in it whatsoever. And Lahu, we said it has something that is beneficial, it has benefit in it. But it's keeping you from something which is more beneficial, it is keeping you from something which is more beneficial. Generally, I found, if you remember examples, they'll help you remember the definition as well. So we said for live, that's a praying playing Grand Theft Auto, right. And then for level, we said, that's something like, you know, someone who chases the dunya. So you need to earn wealth, but chasing it all the time, that's when it will become, you know, a form of low right, escaping
from something which is more beneficial.
Okay, fantastic. So in terms of talking about history, I think talking about history can be very, very beneficial. If it can prevent you from repeating the mistakes that have been made in history, he can help you derive lessons from history, that's something great and is very productive. But if it's just about, you know, cursing history and blaming history, and, you know, for the sake of not deriving benefit, then so that should be stayed away from as you're talking about politics, you know, it's just something that's in our blood, you know, uncle's, you will become one one day, is this in our blood, we would like to talk about politics, what is it called politics of our
countries, the politics of our massage, the politics of our workplace, is just something we like to do. So I did put the same thing over here that we're discussing these issues to bring about change and to bring about benefit, it's perfectly fine. If we were trying to expand our horizons, that's perfectly fine. But it was purely about condemning about, you know, how evil our rulers are, and you know, how treacherous they've been to us, and, you know, and things like that, that really doesn't bring about too much benefit. So it's all about what is the intention behind it and where you're trying to go with that discussion? On the whole Tanana. Right?
to what we should do. Fantastic. So I mean, let's talk about a currently relevant issue. So that's like the beneficial side trying to see, you know, what can we do to bring about change, right? Create a social media campaign about it, do something about it, you're trying to take some sort of action, the negative aspect of this or the the non productive aspect would be, you know, what, these people are terrible. And you know, what the Muslims do, we have no good leaders. So we deserve this corruption that, you know, we're facing in our community, that sort of, you know, mentality brings about no benefit whatsoever. So that would be like the difference between the two. So if you can
find scenarios where you can bring about benefits that will lead to tangible action, then that's something good. If it just stays theoretical, and this leads to everyone being pessimistic and feeling down about the situation, then that's something that isn't good. Allahu Tanana. We have
no other questions. Fantastic. So next week's halaqa again, we'll be at 815 business lights Allah and we'll be moving on to Hadith number 13 which is the Hadith of the Messenger of Allah sallallahu alayhi wa sallam where he says la you know hadoken Hata you have barely a Hema you're humble enough see that none of you will truly believe until you love for your brother. What you love for yourself. So how far do you go in implementing this? Hadeeth No, your brother sees your car Mashallah, you just got a brand new car and it says you know what, I love your car. Does this mean you have to give it to him? We'll find out next week within lights Allah Subhana cologne we'll be having a shadow
Laila Helen Stokes hirokawa to Vedic wa Salaam Alaikum warahmatullahi wabarakatuh