Channel: Navaid Aziz
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When I will be learning in Sudan fusina woman citm Medina, Maria de la Fernando de la la la de la la la ilaha illallah
wa shawanda Mohammed Abdullah Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira Amma God, my dear brothers and sisters Salaam Alaykum warahmatullahi wabarakatuh.
wants to hear a jinn story. Anyone want to hear a jinn story tonight? You have a couple of people that want to hear Jim's story. Okay, so this is
a very interesting situation. And this goes back to the principle of truly Allah Subhana Allah guides whom He wills, you know, this is something as Muslims, we have to believe that guidance is not in our hands, it is purely and and only in the hands of Allah subhanho wa Taala alone. So this goes back to Halloween night, where there is this individual who is going out partying like crazy. And he gets drunk, and he gets so drunk that he's unable to drive home. So what he ends up doing is he ends up calling his boss to take him home. And he calls his boss to take him home. And while they're in the car, this boss of his was a Muslim.
The boss who is a Muslim, he puts on Koran. And when he puts the Koran on this individual that was drunk, he just completely flips out. I mean, goes absolutely bonkers, starts hitting his head against the window, starts banging his head, and just completely flipping out. He turns off the Koran. And then it goes back to normal as if nothing happened. This individual was staying at a hotel with some of his friends. And they take him to the hotel. And Subhanallah It was so interesting, like the group of people that was there, you had the boss that was Muslim, then this drunk guy, then you had another friend who was like, the son of like a Christian pastor, and then
you had like a whole bunch of suck, you know, people who were just like, into like this thing, music. And then when they saw was that what happened in the car, they're like, let's start playing around with this guy. So when the the son of the Christian pastor, he starts reciting the gospel, nothing's happening to the guy, you know, the the facade, they start playing their music, nothing's happening to this guy. And then all of a sudden, they start playing called on and all of a sudden, the guy starts flipping out again, starts going crazy. Till eventually we play the Koran for a couple of hours. And the scenarios, you know, it stops like that. morning time comes. The guys like
what happened to me last night? You know, I just remember hearing some voices. But I don't remember what happened. And they're like, you know, what, why don't we show you what happened? Because they were recording everything. And they showed it to him. And he couldn't believe what was happening. So this led him to, you know, ask more questions and find out more about Islam, find out more about the Quran. And then handle on Friday, the person who was drunk and was possessed by a jinn he actually took his Shahada and hamdulillah. Now, hold on
drastic news, but it's not the end of the story. So now this person accepts Islam. And they're trying to learn, you know what to do, how to pray, how to make widowhood, amigos, and so on and so forth. And they start noticing that every night, they're having dreams. And it's the same dream every night. Now, here's like one of the rules of dream interpretation. If you're having a dream that reoccurs Allah subhana wa tada is trying to teach you a lesson through that dream. That's the general rule of it. And in this dream, what's happening is he's brushing his teeth. And he's looking in the mirror while he's in the bathroom. Till all of a sudden, his reflection in the mirror stops
brushing his teeth, even though he's brushing his teeth, the reflection, its eyes turned red. And then both the the reflection and him, they look up, and they realize that there's no roof or ceiling in the bathroom. And then all of a sudden, they start floating. And he starts floating up. And he describes it as if there's a volcano that is just erupted. And there's fire everywhere. And you see people being punished, you see people being burned alive. You see people screaming people being tortured. And this is you know, what he's seeing, and it's in terms of what he's hearing. He keeps hearing the statement in Arabic, but he doesn't know what it means. He doesn't know what it means.
And eventually he keeps floating and floating till he gets very, very close to the source of the fire, and he starts feeling hot. And that's when he wakes up when it's in a in a perspiring state. And this happens for like five nights in a row.
Till this is like last night, you know, he started paying more attention to his dream. And he started realizing that in his dream, there was something written in Arabic on the wall. And since he had been, you know, hearing this dream so often, he started learning some of the words of it
And then today, he was attending a class live with Chicago is a logical progression. And this was happening in Edmonton. And one of the classes going on, he starts seeing the Arabic writing all over the place, you see it on the walls, seeing it on the ceiling, just seeing it in the air sometimes. And after the class is over, he speaks to shake up, Larissa, and he's like, Look, you know, this is what's happening. And you know, I don't know what to what to do or what this means. So she probably says, like, Look, do you remember what the sounds you were hearing words? What does it sound like? And in transliteration, he wrote it down. But the transliteration to be honest with you didn't make
sense. And then he's like, do you remember any of the symbols that are that you saw? And he's like, I can see them right now. They're still there. So he starts writing it down, while Oppo he says they're in Arabic for a person that has never been exposed to Arabic in his life. And then I don't remember how the the Arabic started off, but the ending it ends off phenol injure him in the fire of hell. And then, you know, as I was speaking to the police, I'm like, what was the first part, and he's like the first part, it was saying that your soul belongs to us in the fire of hell. And that's what his dream has been for the last couple of nights. The jinn are basically saying that, look,
we're taking your soul to the Hellfire, you know, get ready for it. And how scary was story is that's.
So this is a real story that's actually going on currently. And it was just such a reminder for myself, and that's why I'm sharing it with you. It's such a reminder in terms of the importance of making our car in the morning in the evening, and seeking refuge in Allah subhanho wa Taala, from shaytaan. And making sure that our houses have certain Dakota played in and have Quran played in it, and that our houses are protected, that we try to stay in the state of the heart at all times as possible, right? These are the ways that we protect ourselves from shaitaan. And this is like a, you know, a challenge that the brother is going through, but it couldn't have happened to any of us. So
the positive aspect of Al Hamdulillah. You look at one of the miraculous ways Allah subhanho wa Taala guides people. And on the other hand, it shows you that how when the person accepts Islam, they're tested right away, and part of your submission to Allah subhanaw taala is that you will be tested. So I pray that Allah subhanaw taala grants us and that brother steadfastness in our tests, I mean, would that having been said, Let us go back to our topic of discussion. So we're continuing with Hadeeth number 34. On Friday, we took the fork of the Hadeeth, a major chunk of the of the discussion of when should a person enjoin, good and forbid evil? Do you need to begin with your hand
or not? Can you just go with your tongue,
you know, so on and so forth. And just to summarize some of those points, we said that the main goal behind
enjoying the good and forbidding evil is the eradication of the evil itself, it doesn't matter, you know, which way you actually do it in terms of you start with their tongue or with your hand, the main goal is the eradication of the evil. And it's not too important, which one that you start off with. The second thing we said, is that a person needs to be conscious and knowledgeable of the levels of evil. And anytime there's an evil that is greater than the evil that is being eradicated, then evil should not be attempted to be eradicated at that time. And then we took a different scenarios in terms of what should you eradicate evil at that time or not? And then we concluded, so
now we're going to continue on with the last portion of the Hadith, where the Messenger of Allah sallallahu alayhi wa sallam says, and if he's not able to do so, then he must change it with his heart, then he must change it with his heart. And at that time, you mentioned the famous statement of Minnesota de la Hondo. He said, soon, those who live amongst you will see evil and he will not be able to do anything other than have Allah knows that he hates it, he will not be able to do anything other than let alone know that he hates it. Now, what we want to discuss over here is what did the Messenger of Allah sallallahu alayhi wa sallam mean by changing it with your heart by changing it
with your heart, and hear the interpreters of the Hadith he said, when the last messenger sallallahu alayhi wa sallam said, he should change it with his heart. This means that in his heart, he is telling himself that if I had the capability to change it with my hand on my tongue, I would have done so. But the fact that I don't have the ability to do this, then at the very least, I'm going to remain with this feeling that if I was able to do so, then I would have done so if I was able to do so then I would have done so.
Now, this leads us to another aspect of it is that how does one keep that feeling alive in the heart that when someone says is exposed to so much evil and evil on a constant basis, we talked about how an individual can become desensitized to that evil, right? So an individual that becomes desensitized that evil, he's not going to want to change that evil anymore. And I believe this is like one of the major trials of our times, that we're exposed to so much evil, that we no longer have that will and desire to change it any more. So how does a person go about
From protecting their hearts from being desensitized, the first step is that a person actually has to make an effort, you know, one of the whispers that she thought comes with, he's like, you see so much evil in your life, that there's no point in trying to stop the small in trying to, you know, avoid the small evils. So you see a kissing scene on TV, there's no point, you know, turning your head away at that time, because you see so much greater evil. You know, there's something there's a woman walking down the street that isn't dressed appropriately, you know, what's the big deal if you look at her or not, because you're exposed to so much other evil, you see people drinking and
gambling, and Dumanis doing all sorts of other things, you know, what's the big deal, you're already exposed to other amounts of evil. So one actually has to make that effort to to change, right. So even the smallest things, you tell yourself, you warn yourself that you know what, I have to make that effort to turn my head away, and to look away. And that is the only way the heart will remain sensitive. Whereas if you constantly expose yourself without making that effort, then your heart is doomed at that time, then your heart is doomed that time at that time, and it will only stay away by making that effort. Number two, by making conscious decisions as to where you go, and where you
stay, making conscious decisions as to where you go, and where you stay. So give you an example. You know, it's in the middle of the summer, Calgary Stampede is going on, and you're with the guys and you're like, we can go and eat in downtown. Or we can go and eat, you know, in like the Northwest, right? And you think to yourself, you know what, all the good restaurants are in downtown. Let's Let's all go to downtown at that time, then you come to downtown during the Calgary Stampede time. And what do you see, people are partying, they've turned into zombies, they're like laying on the streets, there's like, vomit everywhere. People are, you know, walking as if they don't know what
they're doing, you know, everyone's stumbling. And that's what you're being exposed to. Right? So you we made a conscious decision at that time, that's what we're going to expose ourselves to. So we need to think ahead a couple of steps that the situation that I'm going to, what am I going to be exposing myself to. And if you avoid those circumstances and situations, for the sake of Allah subhanho, wa Taala, then you're actually rewarded for that you're actually rewarded for that. And that's something as a group of Muslims, when you get together, you need to be, you know, conscious of the conscious of that fact that the situations that you expose yourself to and the places that
you go, they will have an impact on you, you will, they will have an impact on you. Number three, the people that you actually hang around with the people that you actually hang around with. And I don't know if you've ever been in one of those situations, but you're like with an individual who you think is good. But then all of a sudden, like a hot girl is walking by. And he's like, hey, check her out. And you're like, you know, what type of friend are you at that time, right? So you have to be very conscious of, you know, the people that you're hanging around with, that you want to tell someone you want the type of friend that if they see you looking at something around, they'll
tell you like, Look lower your gaze, you shouldn't be looking at that not the type of person that that is like, you know what, look at that haraam. So you can get that one minute or one second of pleasure for you know, an internal amount of pain and torment after right? This is very, very important that we choose the type of people that we hang around with, and people that bring about shyness and modesty. And this is something that you know, we've discussed in the previous Hadith, but I cannot emphasize enough you know, how many lessons can be drawn from the Hadith of the Messenger of Allah sallallahu alayhi wa sallam where the bottom part of his thigh is exposed.
And when Abu Bakr radi Allahu anhu came in, he didn't move. When the Allahu anhu came in, he didn't move. But when the Allahu anhu came in, that's when the Prophet sallallahu alayhi wa sallam fixed himself and made sure that the bottom part of his of his thigh was covered. And then I showed the other one and she asked him on messenger of Allah, you know, you didn't do this when my father came in and when the AMA came in, but when the man came in, you did this. And the Prophet sallallahu alayhi wa sallam, he says something very, very profound at that time, he says, should I not be shy of someone who the angels are shy of meaning that people have shyness and modesty, they actually
bring that habit with them, and they instill it in you while they're present amongst you. And these are the type of people that you want to surround yourselves with. These are the type of people that you want to surround yourselves with. Number four, making 200 to Allah subhanho wa Taala, that Allah subhanho wa Taala always protects you from seeing evil, making dua to Allah subhanho wa Taala, that he protects you from seeing evil. And this is a huge thing that when you notice the Hadith, of where Allah subhanho wa Taala describes his Alia, he mentioned in that Hadith that they come closer to the novel prayers, till what happens till they become till Allah subhanaw taala becomes the site where
they see the hearing with which he hears, and the scholars interpreted that Hadith to mean that when a person reaches that level of righteousness, that Allah subhana wa Taala will protect the individual from the the evil that he could be exposed to, through seeing and through hearing. So make it large Allah subhanho wa Taala that he protects us from those situations make us want to Allah subhanaw taala that he protects us from those situations.
Next point we want to discuss is one of the most dangerous aspects of a dead heart, is the fact that the heart will actually become pleased with the evil or wish for that evil, that heart will become pleased with that evil, or wish for that evil. And this happens a lot of the times where it's just a natural reaction, where you see some sort of harm going on. But you see that they're having an amazing time. They're having like a blast of a time, whether it be in real life or in TV, and then your heart starts to say, you know, what, why aren't you having that type of fun? Why aren't you having that type of fun, where your heart starts to wish for it right? Now, this is an indication of
a dead heart, this is an indication of a sorry, not a dead or of a dying heart. It's not completely dead. It's the sign of a dying heart. And this is something that again, it goes back to, if your heart is longing for evil, and it's pleased with evil, then there's something seriously wrong, right? That if a colleague of yours is drinking alcohol on the table, and you don't feel anything at your heart at that time, or in fact, your heart even starts to wish that, you know, why are you just drinking Diet Coke today? You know, why aren't you having something else, something more exotic, there's something wrong at that time. And that situation needs to be reassessed. And you need to
pull yourself out from that situation and try to fix it, you need to pull yourself out from that situation and try to fix it.
Now, the Messenger of Allah sallallahu alayhi wa sallam he goes on to say, and that is the slightest of faith, that is the lowest amount of faith. What do we understand from the statement, if you were to take the statement, literally, it means that the highest of faith is if a person has to change something with their hand. The second level of faith is that if you don't change it with your hand, at least you speak about it. And then the third level of faith is that you should hate it with your heart. And then that is the lowest of faith. This is a literal interpretation that some of the scholars have presented. But this interpretation is actually incorrect. This interpretation is
actually incorrect. Who can tell me why? Why is this interpretation incorrect?
Situations demand not to go through the ABC
Fantastic, good. So there are certain situations where you need to assess what is going to be more beneficial for you, right, certain situation is more beneficial for you to speak than to use your hand write certain situations is better just for you to remain quiet and hated in your heart than trying to do any of the other two. Right? So this is not, you know, a blueprint in terms of how evil should be eradicated. So that's point number one who can give me a second point over here.
Depends on what your position is.
If you're able to do something physically, then you have to do it physically. And then if you're not in the position to do
that, that's something that I would disagree with. Just because you're able to do something physical doesn't mean you have to do it physically.
According to your position, like, for example, law enforcement,
you're able to take certain steps that are normal, right? Of course. So
I agree with you 110%, your normal civilian should not beat up other people.
So how does that affect one's face? So that's what I'm saying. So does that mean that the police officer naturally has more man than the person who's just speaking out against it?
No, not at all. So how do we understand this last statement, though?
No idea. We're gonna attempt though that was a very impressive attempt. Anyone else want to give it a shot? How do you understand this last statement? And that is the weakest of faith? What is the Messenger of Allah sallallahu alayhi wa sallam referring to?
I hope Go ahead.
So what is the general situation who is general situation?
Good, very good. So there was a famous scholar of the past, by the name of Mullah Ali Al according to famous scholar, Hadith from the Hanafi madhhab. And that was actually his interpretation, that when the Messenger of Allah sallallahu alayhi wa sallam says, that is the weakest of faith, it means that when the people, as a general group have reached that level, that they're only hating it with their hearts, and they're not doing anything about it with their tongues or with their hands. They know that is a time when that is the weakest of faith. Now, when you understand that statement, what does that mean about people that don't even hate it with their hearts anymore? That there's no faith
left in that community anymore. There's no faith left in that community. You have something else that go ahead.
But he doesn't do
the only piece of advice
Fantastic. So now speaking at an individual level, where a person does have the capability to change it, and he knows that the most effective way to change that evil is with his hand, but he passes up on that opportunity. And he goes straight to level two, or level three, even though level one changing the hand would be more effective. So in that situation, we're loved, we already know for a fact or probable doubt that way, number one is more effective, and you have the ability to do so you don't choose it, then that is a weakness in faith at that time, that is a weakness in faith at that time. And this goes back to our point from last week, when we were talking about who are the two
main people that are referred to in terms of authority in Islam. They are the rulers and the scholars, that the scholars, all the scholars and the rulers always have the greatest amount of accountability due to them having the greatest amount of authority. And based upon that, if the scholars and the rulers are being very passive in their attempts to eradicating evil, while they have the ability to do more than that, then that is a sign of weakness in their face that is a sign of weakness in their faith. Now I want to share with you a statement from Mohammed Cindy Mohammed Cindy is one of the famous scholars of Hadith. He's written a commentary on the student of AP major
and the student of an essay, and I want to share with you what he says about the relationship between evil and radical evil. He says, No one is going to reject monken in the way it should be rejected, except for the one who knows Allah in the proper way, knows his rights, and loves him from the depths of his heart. He is also only the one who sees that everything is in Allah's hand, and no one other than Allah is of any concern to him. This is the person who if he sees his beloved, disobeyed, or his ruling contradicted, will stand out of jealousy and honor for the sake of Allah and to get closer to him. He will rebuke the evildoer no matter who he may be, and we'll strive his
utmost to remove that evil. No one who truly and sincerely loves Allah will not take disobedience to his beloved lightly, and he will not have the patience to witness it. And furthermore, he will not love those people who commit such evil. That stance is not achieved except by those people who love Allah and whom he loves, and who do not fear for the sake of Allah, the reproach of anyone amongst those people are almost no hottub. during our time, the jealousy or rage for the sake of Allah has been lost from the hearts of the servants. The Evil has become accepted and what is good, has become rejected. The one who cries should cry over that disaster, the one that cries should cry over that
disaster. Now Sheikh Mohammed is sending him Allah, he's bringing about a very important concept that isn't talked about enough, which is really for the deen of Allah subhanho wa Taala where you know how a man feels protective over his woman folk, whether it be his daughter, whether it be his wife, whether it be his mother, that if anyone was to even look at them the wrong way, then something is hard to transpires where he because he where he has a state of rage. Now what he does with it, that's a completely separate point. But what we're talking about is that rage that he feels due to being protective over his woman folk. Now this is a similar, I guess, comparison, that the
Sharia gives to a man over his woman folk to mankind over the deen of Allah subhanho wa Taala where mankind needs to have this protective jealousy over the deen of Allah subhanho wa Taala when someone is doing evil, even though you may have a personal relationship with them, your love of Allah subhanho wa Taala is greater than a personal relationship. You seeing someone disobey Allah subhanho wa Taala is greater in your sight than keeping ties with that person and keeping ties with that person. Now this needs to be understood in its proper context. Meaning that just because someone does evil, that doesn't mean that you cut off ties with them. And you know, say that there are x
community excommunicated from the community and you know, they're destined for the hellfire. That's not what's being said. what's being said is that feeling that is meant to transpire in the hearts that is the hero for the deen of Allah subhanho wa Taala and that is one of the key characteristics that was found in the likes of Nakata bloody alojado. to such a degree that, you know, shaytan saw him, he's walking in the other direction, he doesn't want to meet someone they come with him because he knows that any thing that he tries to inspire the people with
the lohana will be one of the first people to stop it. So that was the first element the hero for the deen of Allah subhanho wa Taala number two is what the love of Allah subhanho wa Taala truly means that you love what Allah subhana wa tada loves, and you hate what Allah subhanho wa Taala hates. Whereas when you hear about the love of Allah subhanho wa Taala in our times, it's as if it's some spiritual trends, right where you don't see anything you don't hear anything and you're just lost. You know in the love of Allah subhanho wa Taala that is stupidity and foolishness. It is not love of Allah subhanaw taala but love of Allah Subhana
Allah is that when there is good going on your heart naturally wants to increase that good by partaking in it. And when there's evil going about your heart naturally feels disturbed that how can I let this evil take place when I know that my beloved Allah subhanho wa Taala is being disobeyed in such a gathering. So I thought that was a very important quote to share with you. Now we move on to one of the last portions for tonight, which is what are the negative results of not eradicating evil? What are the negative results of not eradicating evil? Number one, is that those people that do not eradicate evil while they have the ability to do so, they earned the curses of the prophets,
they earned the curses of the prophets. And certainly my ADA, Allah subhanho wa Taala says, Those among the tribal, Salafi, who believed were cursed by the tongue of David, and Jesus, the son of Mary. That was because they disobeyed and were transgressing beyond bounds. They used to not forbid one another from wrong, which they committed violate, indeed, was what they used to do. So one of the reasons why by the use of it was cursed Allah subhanaw taala mentions in the surah by the prophets, was the fact that they used to see each other doing evil, but they wouldn't stop with another from doing that evil. And this is a big reminder for ourselves, that, you know, how many
times do we see our family members doing something wrong, our close friends doing something wrong, but because of that relationship that we have with them, we're very hesitant, we're very shy, we're very timid, to do anything about it. Whereas the deen of Allah subhanaw taala should take precedence. And even if you're unable to change it with your hand in that time, at the very least speak out about it, right? speak out about it. That's the absolute minimum that you can do. And this is a point that was mentioned last week. One of the case scenarios that we took is that what if you know that if you were to try to attempt to eradicate evil with your tongue, but you would be
verbally abused at that time? Should you still eradicate evil? And we said, 100% Yes, at that time, because the Sharia does not recognize verbal abuse, as a form of harm that you know,
that harms you that should prevent you from eradicating evil. So even if people are going to verbally abuse you, it shouldn't prevent you from eradicating that evil with your tongue. Number two, is that the one that does not eradicate evil will be exposed to trials will be exposed to trials, in short tail and fall verse number 25. Allah subhanho wa Taala says, and fear the affliction and trial, which affects not in particular, those of you who do wrong, and know that Allah is Severe in punishment. So this verse, let me repeat it and fear not the affliction and trial, which affects not in particular, only those of you who do wrong. So meaning that this trial
is not just going to affect those people that are going to do wrong, but it's going to affect more people than that. The Sahaba you know, some of the Sahaba from them were Eben Abbas said that this is referring to those people that saw evil, but didn't bother changing it. This is referring to those people that saw evil, but didn't bother changing it. So unless you kind of want to either send them a trial number three, in sort of hellenbrand versus 104, and 105104 and 105.
Let their arise out of you a party of people inviting to our to all that is good, enforcing what is right and eradicating what is evil. And it is they who that are successful, and be not as those who divided and default amongst themselves, after clear proofs that come to them. shake up no theming or hang hola when he commented on this verse. He said, not eradicating evil will have two punishments to it. Number one is that person will never be successful. And that's like the letter of this ayah. Right, he says, those who enjoy going forward evil, they will be successful, then the exact opposite those that don't do so they will be failures, right? But he brings a very valid point about the
continuation of the verse. And he says do not be of those people that differed and created fractions amongst themselves. He said that one of the punishments of not eradicating evil is that Allah subhanho wa Taala was spread this unity amongst that people. Allah subhanaw taala was spread this unity amongst that people.
The Hadith of the Prophet sallallahu alayhi wa sallam This is reported in the student of Abu Saud. And this is a very important Hadith as well, with the Messenger of Allah sallallahu alayhi wa sallam he says, the similar tude of the one who fulfills a less command by eradicating evil. And the one who falls into what Allah forbids, is like a people who drew lots for places on the boat. Some of them got the upper level of the boat, while others were on the lower level. Whenever the people on the lower level wanted water, they had to go to the people on the upper level. Therefore, they said if we were to make a hole in our portion, we would not have to bother the people above us to get
water. If they if they the people on the upper level, leave them to what they want to do. All of them would be destroyed. If instead they take them by their hand.
stop them from what they plan on doing, they will be saved, and they will save all of them, they will be saved, and they will save all of them. As final that's such a powerful example, that you have a boat that has two levels of people on it. People on the top people at the bottom, people on the bottom, they constantly have to go to the people on the top to ask for water. And you know, at a certain level, you start to feel Why do I keep bothering the people on top? Well, you get so overwhelmed by your own problem, that you start losing focus of the greater picture, you start losing focus of the greater picture. So what is this people at the bottom say, they're like, let us
put a hole in the bottom of the ship, so that we can get this water and we want to have the people you know on top. But they fail to realize what's going to happen if we put a hole in the ship, everyone is going to drowned. Now the people on the top take the approach. And they say, you know what, that's their problem. We don't have anything to do with them. They're not our people, they're not on the other level, let them do what they want to do. What ends up happening in that situation, both the upper level and the bottom level, start drowning. What does this teach us, we as an oma are not just responsible for our own selves. But we are responsible for our brothers, for our sisters,
for our communities. And if we see our brothers, sisters, communities, trying to drown themselves, we have a responsibility, because when they're drowning, we're drowning as well. And if we help save them, this will help save us as well. And this is like the proper understanding of the Hadith of the Messenger of Allah sallallahu alayhi wa sallam, that the brother is the mirror of his brother, that if he sees something, you know, in him, in his brother, that is wrong. It's the part of him that's wrong as well, and he needs to help fix it. So we have a communal obligation to fix those things. We have a cumulate obligation to fix those things. Another had the Canaries in the sun in the Barbados,
there is no people amongst which he was committed. And they have the ability to change that. But they do not change it except that Allah subhanho wa Taala will soon afflict them with a punishment that will affect all of them. So here the punishment of Allah subhanho wa Taala, will not just come to those people that are committing the evil, but also those people that remain silent, also those people that remained silent. And I'll share one last Hadith with you, and then that's pretty much the conclusion. Actually, there's one section left. And that's the conclusion. The last Hadeeth I'll share with you is certainly Allah subhanho wa Taala will ask the servant on the Day of Resurrection,
he will even ask him, What kept you from repelling an evil when you saw it? When Allah prompts the slave to understand his argument, he says, oh, Lord, I put my hope in you, that your forgiveness, and I had a fear of the people and it had a fear of the people. And I believe this is what eventually comes down to is that we delude ourselves into thinking that Allah subhanho wa Taala is All Merciful. And unless I know what Allah will pardon people, right? That statement is absolutely true. Unless I know it's Allah can forgive whoever he wills. But why do we hold that, that, that feeling in our hearts, this is what the Hadees puts into perspective, that we have a fear of a
people at the end of the day, and I believe this afflicts all of us, right? That we always have this fear of the people, whereas the true fear should be the fear of Allah subhanaw taala. Now, I want you to think about this for a second. What is the difference between the fear of Allah subhanho wa Taala and the fear of the people, there are many, many differences. But one of the key differences that is always mentioned by the scholars, is that fear of Allah subhanho wa Taala It enables a person was fear of a loss of fear of the people. It paralyzes a person, fear of Allah subhanaw taala is supposed to give you the ability to do more, right? That's what the fear that is what is unique
about the fear of Allah subhanaw taala it doesn't paralyze you, the fear of Allah, it enables you to do more, because you were afraid of his punishment, right? Whereas fear of the people, there's nothing to actually be afraid of. And that is why it actually paralyzes you, it prevents you from taking action. And this is why Allah subhanho wa Taala he tells us time and time in the Koran again, that don't be afraid of the people but be afraid of Allah subhanho wa Taala because at the end of the day, it is only Allah subhanho wa Taala that can truly benefit you or cause harm. It is only Allah subhanho wa Taala they can truly benefit you or cause harm. And now let's just cover this last
portion and open up the floor for questions. Ordering good and eradicating evil is one of the more most important aspects of brotherhood in Islam. A reordering good and eradicating evil is one of the most important aspects of brotherhood in Islam. And this is based upon the verse instead of the Toba, verse number 71, sort of the Toba verse number 71 were less apana with Allah He says the believing men, the believers, men and women are helpers and supporters of one another, the order what is good and forbid what is evil. So here Allah subhanaw taala. The very first description that he gives the believers is that there are helpers and supporters of one another, right? And then the
second description he gives
That collectively they enjoy what is good, and they forbid what is evil. This is their second description that is given. Now, this puts things into perspective over here, that a lot of the times when we see one of our own brothers doing something wrong, in the name of retaining brotherhood, we actually will not say anything, or prevent them from doing evil, right in the name of brotherhood, we will choose to remain silent, was our here Allah subhanho wa Taala is telling us in this verse, that if you truly were brothers, then you would aid your brother, against his own self, you would age your brother against his own self, and you would enjoin good and forbid evil amongst yourselves.
And this is why the Messenger of Allah sallallahu alayhi wa sallam, he says, help your brother aid your brother, whether he is being oppressed, or he is the oppressor, whether he's being oppressed, or is being the oppressor. So they said, O Messenger of Allah sallallahu alayhi wa sallam, we understand that if he's being oppressed, we understand how to help him. But how do we help someone when he is the oppressor, and the Messenger of Allah sallallahu alayhi wa sallam he said at that time, by advising them by what they're doing is wrong by advising them about what they're doing is wrong. So this is the responsibility that we have. And she thought again, you will come to delude us
into thinking that the name of brotherhood remain quiet. No, don't say anything. Now we discussed last week in terms of the etiquettes of giving Dawa on you know, eradicating that evil their tongue that Be gentle, be wise, gentleness is the is the source, there very few limited cases where harshness is justified. We talked about making sure that the evil is actually there, we made sure we said make sure it's not just a one time mistake, but something that is prevalent, and so on and so forth. And this shows us over here, that this is part of our responsibility that we encourage one another with good and the best of manners and I'll leave you with the statement of Imam Shafi Rahim
Allah. He says, The brother that advises his brother in private, then he has truly helped him and has been sincere, he has truly helped him and been sincere. But the one that advise him, advises him in public, he has just shamed him, and made the situation worse, he has just shamed him and made the situation worse. So if you truly do care about your brothers and sisters, and this is something we all should then take the opportunity and ability to advise them in private, with gentleness, with you know, the best of manners at a time which is appropriate, right? Take the opportunity to do so. Because this is part of, you know, our role of brotherhood in this religion, this part of enjoying
the good and forbidding evil. And as we learned today from that verse, that Allah subhanho wa Taala will test the people with disunity. Once he once they stop enjoying the good and forbidding evil amongst themselves. And I pray that Allah subhanho wa Taala blesses us with true brotherhood and mix of those that enjoin good and forbid evil, and mix of those that allow us to live up to this hadith. Allahu taala Allah sallallahu Sallam roboticle in Vienna, Muhammad Ali, he was so happy he was sent them. I'll open up the floor for questions inshallah Dinesh was first
about the collective punishment of a people Yeah.
Like, how do you reconcile with that
we would no longer be a
It could be a wide variety of things, when, first of all, let's discuss the Hadith of the Prophet Solomon, he said that this oma will not be killed or devour the whole or have such a punishment that the whole nation is destroyed. That's what the Hadith is referring to, is not referring to things like tornadoes, and hurricanes and earthquakes and stuff like that, where portions of the people will be, you know, afflicted by that. So that's one element to it. Number two, is even on a personal level, the trials that our community will face, whether it is like just unity in the community, whether it is you know, other types of trials, those trials will be the community will be afflicted
by because of that, as well. So it doesn't even have to be a tangible trial, it could be like a spiritual or emotional trial as well, along with many
other situations in which people can be advised public, for sure, for sure. So
the rule in terms of advising people in public is when a people have seen a harm take place, and they assume from it, that this is something mentioned to be emulated. Right. So for example, you have a chef, you know, he is smoking in public, so that people start to think you know, what the shakes, smoking in public smoking must be a good thing. Let us start smoking as well. So this form of harm, you know, is meant to be rebuked in public because the people are taking him as an example at that time. So the general rule is that anytime there is a greater clear benefit in speaking about it publicly, that's when it should be done. But if that greater benefit cannot
presumed then it goes back to the normal role, which is where the advice is given in private.
As you mentioned,
that the people didn't differ.
But logically it doesn't fit. Because when the
Okay, so you know how that statement goes, ignorance is bliss. This is what that statement is referring to that up until people get knowledge. They don't know what is right and wrong, right. But once the bayonet comes, people now know what is right and wrong. And you truly know what people are like at that time. Those people that follow the bayonet that are upon the Huck, they have separated themselves from those people up on the bottom. And those people who were ignorant, their ignorance became further exposed when they choose to reject the truth. And that is why when the bayonets come, the people who are on the truth or see people who want to guess the truth, they're the ones that
split off and were destroyed thereafter. Allahu taala. Adam, any other questions?
Come on, man, you have to say Samaniego while it goes,
work causes fear of the people.
And there's so many things that can again, it can instigate that, but dimension some of them. One is lack of demand, or like a lack of demand will magnify fear of the people. Number two, the upbringing of a child that has a huge effect on it. So for example, if the the parents, all they do is instill fear into the child, like I'm going to beat you today, I'm going to do this to you, I'm going to do to do that to you. When this child grows up, he's going to be afraid of everyone, right? So that can increase, you know, fear of the people. Number three, a third thing that can increase the fear of the people another question?
Fantastic. A third thing that can increase the fear of the people, and I just lost my train of thought.
There it comes back to me, I'll share it with you. But I just completely forgot what the third thing was. So those are the two things that hadn't had the third one as well. But if it comes back to my shirt with you,
That is the reality of the times that we live in, you know, the Prophet sallallahu alayhi wa sallam, and this is not to make us feel hopeless. But this is to put things into perspective. He said, that no time comes, except that the time after it is worse than the time before it, right. And this is with every generation from the time of the Sahaba, that you saw this that the time of the Sahaba was amazing. The sorry, the time of the pasta, Selim was the best than the time of the Sahaba was amazing than the time of the tabulation, you start seeing things break down and things get worse. And from that time on till our time today, every generation is going to be worse, that
technologically you know, we want to advance health wise, we're living much longer, wealth wise, we have a lot more wealth than we've ever had. But even then our situation is so much worse. And I believe a lot of that comes down to the level of taqwa that is always the distinguishing factor. That you have a generation that is has taqwa of Allah subhanaw taala. Even if they don't have technology, out their wealth, they will be successful, because they know what their true goals and ambitions are in life. But with each generation, as you know, it fades away that it's a time of trial. The exact opposite of this side of this is that the Messenger of Allah sallallahu alayhi wa
sallam he says that towards the end of time, there will be people who have the reward 50 times of the Sahaba 50 times of the road of what the Sahaba had. Why was that? Because they believed in the Messenger of Allah sallallahu alayhi wa sallam, even though he they didn't see him, and they hold on to their Deen, even though these are such trying times. So yes, we live in very trying times, we are probably part of, you know, one of the worst generations mankind has ever seen. But at the same time, the opportunity for award because we hold on to our faith is so much greater as well. So that balance should be there. And the third thing that I was thinking of was the whispers of Satan, the
whispers of Satan. So for example, you're at work, and you're like, you know, there's this evil that's going on, she thought comes in whispers to you. He's like, Look, don't be different from your co workers stay, you know, the norm Don't break the norm. Because if you do, you might get fired, someone might say something like that. So she thought he inspires the fear of the people as well. That was a third thing I was thinking of. Well, Donna,
anything else? So let me answer this question and we'll call it a night. Assalamu alaikum. I know people who believe in the horoscope they believe there's scientific reasons behind it. They believe the placement of the planets has an effect on a person's personal
ality when they are born, they believe they believe this is it shift or just ignorance. This we will call john motor club We will call this ignorance and you don't even know how ignorant you are to assume that the alignment of planets the alignment of stars can change a person's destiny is absolute foolishness in that sense that why are we worshiping Allah subhanho wa Taala when it is the planets that control our faith, our fate, right? So obviously this is a clear aspect of shirk, without a shadow of a doubt that the Messenger of Allah sallallahu alayhi wa sallam, he speaks about the soothsayer and he is the the fortune teller. And he gives in to separate Hadith that the one
that goes to a fortune teller and doesn't believe what they have said, then his Salah will not be valid for 40 days, just the fact that they attempted this, his Salah is invalid for 40 days. Now what if they go to a fortune teller, and they actually believe this, then the Messenger of Allah sallallahu alayhi wa sallam has said that they have decided they have disbelieved and what is sent down to Muhammad sallallahu alayhi wa sallam they have disbelieved and what was sent down to Mohammed sallallahu alayhi wasallam. So this is clearly an act of comfort and should and should be avoided. And poor people should take this very, very seriously. A lot of the times there's a
horoscope on the newspaper or a magazine, they're like, you know what, I'm just reading this in jest or in fun. And when it comes to our faith, you know, there are certain things that we don't hold in jest and we don't hold just in fine. At that time, just tear it up, keep it away, you know, just stay away from it. altogether. This applies even to it to most fortune cookies as well, right people like hey, you know, let's see what my fortune is for today. And not you know, having the intention to do anything evil. But over here, it's the intention is insignificant because of the greatness of the crime because of the greatness of the crime. satanic alone will become the shadow the
Highlanders, the critical to Bulik