40 Hadith of Imam Nawawi – Episode 40

Bismillah R Rahman r Rahim al hamdu lillahi.

Wa now Villa Himanshu rhodian fusina woman Satya Medina.

Allah de la

ilaha illallah

wa shadow Ana Mohammed Abdullah Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira My bad, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.

So I read something very, very interesting in the newspaper today. And this is a story of a girl who's on her way to the hospital. And when she gets to the hospital, she has to pay for her parking ticket. But she's going through her purse, she has no money, she's going through her, you know, cards or Visa, MasterCard, she doesn't have any credit cards. And she's stuck at the hospital with, you know, no way to pay for a ticket. But her dad is in like a critical condition. So she's waiting by the port of the payment area. And she's hoping that someone will just come by and be like, you know, here's some money so that you can pay for your ticket. And one guy came, he was in a hurry to

leave the hospital. And he ended up giving her some money so that she could purchase her ticket, she didn't get a chance to say thank you, because by the time she took the money, and put got the ticket, he had run off already. So what she did was she put, you know, a piece in the classified section, where she said to the individual that gave me 20 Pence, this is an England design. That's all she took from the guys, to the individual that gave me 20 pence to purchase the ticket in the hospital, I would what I would like to say, you know, thank you from the bottom of my heart, because of you know, you've given me that 20 Pence, I was able to purchase the parking ticket. And I was

able to go and see my father one last time before he died, because he died on that afternoon. And I thought to myself, Subhanallah You know, when that guy gave that 20 pants is like, what's the big deal? You know, here's 20 pants I have to go off to get out of here. But for that girl, it was like a life changing moment that she got to see her father for the last time while he was alive. And it was because of that one man that did the small kind act of kindness, which was insignificant in the vast majority of our eyes, you know, giving 20 cents to someone. Is it really that big of a deal, but it meant the world to that girl and I think it fits in perfectly with our our topic of

discussion for today which is brotherhood, right? We are still on December 35. And in this section of the Hadith that will be beginning today. The Prophet sallallahu alayhi wa sallam he says will Kunal a BA de la Juana Muslim, Muslim Lady of Lima hula, hula, hula Yakubu toto a taco, a taco Hakuna, where you shoot a law suddenly suddenly he said Mr. Ratan B has to be embedded in ministry.

Muslim, Muslim Muslim haram demo.

So we are the Messenger of Allah sallallahu alayhi wa sallam is saying and be servants of Allah, brother in a Muslim is the brother of a Muslim, he does not want him he does not feel him when he needs him. He does not lie to him, and he does not show contempt for him. piety is here and he pointed to his chest three times. It is enough of evil for a person to hold his brother Muslim in contempt. All of a Muslim is inviolable to another, to another Muslim, his blood, his wealth and his honor, this hadith was recorded by a Muslim. So we covered the first part of the Hadith already and we're going to continue with the second part of the Hadees tonight. So starting off with and be Oh

servants of Allah burgeron. So the Messenger of Allah sallallahu alayhi wa sallam. In this statement over here, he's saying that all of the servants of Allah subhanho wa Taala are brothers, all the servants of Allah subhanho wa Taala, our brothers and sisters, and what makes us brothers and sisters, isn't our ethnicity is it our lineage isn't the color of our skin or language or culture or our preferences, but it is the fact that United We are the slaves of Allah subhanho wa Taala and this is a command from the Messenger of Allah sallallahu alayhi wa sallam. So when he tells us be brothers, this is something that is understood as an obligation. So just like we would treat our

physical Blood Brothers, that is the way we are meant to treat our fellow Muslims as well. This is also command from Allah subhanho wa Taala when he says in nama manana Aqua. Now if you look at this phrase, this phrase in the Arabic language, in the Ummah, is only used in cases of exclusivity. So here I was, I know Tyler didn't say a minute ago that the believers are brothers. But he said, the believers are nothing but brothers, right? So they're exclusively brothers. So this is to show that Allah subhanho wa Taala, has commanded this that the believers are to be treated and to treat one another as a brother, and then the Messenger of Allah sallallahu alayhi wa sallam, he repeats this

again, he says, a Muslim is the brother of a Muslim, the Muslim is the brother of a Muslim. Now, why would the Messenger of Allah sallallahu alayhi wa sallam repeat this twice? Who's going to tell me this the first time he says and be all believers brother in and the second time he says a Muslim is the brother of a Muslim. This change in words, what benefit can we derive from it? Who can tell me

you've been looking at you right away.

Bro, nothing tonight.

What can we get from Android?

Fantastic. Okay, so let me try to interpret what you're saying. And I believe it's if it's good if this is how I'm interpreting correctly, then inshallah that is the correct interpretation. So the first one is a command from the Messenger of Allah sallallahu alayhi wa sallam, he says, Well Kunal, a, by the law, he wanted that, you know, slaves of Allah be brothers. So this is a command from Allah subhanho wa Taala, Solomon, the messenger sallallahu alayhi wa sallam. And this is to indicate that, you know, there's a minimal requirement of brotherhood. And that is what you need to fulfill. That is what you need to fulfill. Because when an obligation is given, then you need to fulfill you

need to make sure you're fulfilling the minimal requirement of that obligation. And then the second statement, it's more of a factual statement, right? The Muslim is the brother of another Muslim. So this is the reality of the situation in the sense of that, whether you like it or not, anyone that submits to Allah subhanho wa Taala is your brother in faith is your brother and sister in faith? So that's how we interpret it. And that's what, you know, the the emphasis is actually for your good?

Yeah.

Do they really?

No, I understand what you're saying. So if we're treating this as a factual statement, then the second one, you know, how do we understand those statements? So now, that's a very good question. We're going to be coming up to that inshallah, we're going to be coming up to that. But that is the interpretation that you know, whether you like it or not, you know, whatever disagreements you have anyone that submits to Allah subhanho wa Taala. He is your brother or sister in Islam, he is your brother or sister in Islam. Now the Messenger of Allah sallallahu alayhi wa sallam he goes on to give a description as to what you shouldn't do to your brothers, what you shouldn't do to your

brothers. And here the Messenger of Allah sallallahu alayhi wa sallam, when he gives this as a factual statement, the understood syntax of that statement is the true Muslim would not oppress them, the true Muslim would not feel him, right. So he's giving us these factual statements, so that we can strive to be at that level. It's not to show that, you know, if you do any of these actions, you're outside the fold of Islam, or you're no longer brothers in faith. So the first thing the Messenger of Allah sallallahu alayhi wa sallam he mentioned is that he does not wronged him, he does not do evil towards them. And when you covered Hadith number 25, we talked about sorry, Hadith

number 24. We talked about those in detail. But we want to look at the overall you know, reason behind these prohibitions are the reasons behind why the Messenger of Allah sallallahu Sallam is mentioning these things. So if you tied into the first part of the Hadith, the first part of the Hadith, it talks about things that destroy a community and the Messenger of Allah sallallahu alayhi wa sallam is just continuing on from there, that anyone that does these things, it's as if he's trying to destroy humanity as if he's trying to destroy a brotherhood, right? And that is why the Messenger of Allah sallallahu Sallam mentions these things. So the first things he mentions is that

he does not do those to him. And we've covered that in detail in previous Hadith. So I'm not going to spend time there. But what I do want to move on to is the next one, where he says, He does not fail him, when he needs him, he does not fail him when he needs him. This concept of being there in the time of need for your brothers and sisters, I believe is a very, very important one. You know, we live in a time where it is we're encouraged to be very selfish, were encouraged to look out for ourselves look out for number one only. But in Islam, that's not the way our faith works, right, we always give priority to others over ourselves. And we've seen this in many, many situations when the

Sahaba from Makkah moved to Medina, how generous the Sahaba and Medina worked towards the Sahaba and Makkah, we've seen this in other situations where you know, in simple things as drinking water, it's a situation of life and death, even in situations of death. You know, economic may not be John's preferred his own brother gave him water to drink, and even though he ended up dying in that situation, so there's always this concept of preferring others over ourselves and the Messenger of Allah sallallahu alayhi wa sallam, he put it very perfectly when he said that a person will not have complete faith until he loves where his brother what he loves for himself. Now I want to take and

discuss various scenarios of this. So number one is having allegiance towards your Muslim brothers and sisters having allegiance towards your brothers and sisters. What does this actually mean the Messenger of Allah sallallahu alayhi wa sallam, he says on sort of haka volume and on Muslim, kala rasulillah. He had an answer to whom was lumen forgave an unsuitable Voluma called a Tohoku FOCA, D. So the Messenger of Allah sallallahu alayhi wa sallam, he said, help your brother, whether he is the one doing wrong or the one being wronged and the Messenger of Allah sallallahu alayhi wa sallam was told, we know how to help him if he's being wronged

But how do we help him if he is the one doing wrong? He said, You take him by his hand, you take him by his hand. And this is reported by Al Bukhari. So this concept of allegiance, meaning that we were always there for our brothers and sisters, whether they're doing wrong, or whether they were, they're the ones that are being wronged, too. So obviously someone that needs your help, you're obviously there to help him. But the second part that you're there to help him even when he's doing wrong, this is a very important part. Because a lot of the times we will see our brothers and sisters, they're doing things that are wrong. They're doing things that we know they're not right,

and they shouldn't be doing. But that is the time that we abandon them, that is the time that we abandon them. Whereas the Messenger of Allah sallallahu alayhi wa sallam, he tells us the exact opposite. There it is, during that time that you need to grab them by the hand, and advise them gently and guide them to the best of your ability to make dua for them, and help them to the best that you are able to, and help them to the best that you're able to. So this concept of allegiance, I believe, is very, very important. And this is something that you know, we need to bring back that the fact that you there is another Muslim, you need to help him at all times, if you see a Muslim

doing something wrong, it is not someone else's responsibility to help them and to guide them and to make dua for them. And to wish them well. It is our responsibility each and every one of us each and every one of us. Now, when are Muslims actually desperately in need, when are Muslims actually desperately in need? So the first thing all Muslims are in need of are is guidance, right? All Muslims need guidance. And this is why Allah subhana wa tada and SoTL Fatiha, that Duan for guidance is in the plural, even if you're playing praying by yourself, you will say dinner Serato Mr. Cave that Oh Allah Guide us to the straight path. And this is a very important reflection that even when

you're paying yourself, Why do you make this dua because guidance is not something that you want for yourself exclusively, whether it is something that you want for a community, it is something that you want for all of mankind, you want everyone to be guided, and when everyone is guided, that is when the world becomes a better place. So that is one element. Everyone is in need of guidance. What else or is everyone in need of everyone is in need of forgiveness from Allah subhanho wa Taala and the Messenger of Allah sallallahu alayhi wa sallam, he gives a wonderful incentive to this. You know, I've been working on this project for a long time. It never actually got launched, but it's

called the slackers guide to paradise. It's called the slackers guide to paradise. And these are like all of the small easy, simple things that you can do that have like insane amounts of crazy rewards to them. So Pamela, one of the things that is mentioned over there is this very heady right here, where the Messenger of Allah sallallahu alayhi wa sallam, he says that whoever seeks forgiveness for a believing man or believing woman, then Allah subhanaw taala will write one adger for every believing man and for everyone believing woman. So when you make the duar for janaza, right, you'll see a lot more brilliant Muslim in our Muslim as well meaning that one more minute,

Allah here even home when I'm watching, that Allah forgive the believing men, and believing woman, those that are alive and those that have passed away. So now you get one reward for each and every single believing men and believing woman. So technically speaking, you just take with the ones that are alive right now. That's like 1.1 billion right to there, right? Now how about all the ones that have passed away? I would say maybe a trillion maybe close to a trillion Muslims who have lived what level items somewhere around there. Now you get to a hassanal good reward for every single one of those right? And this is an encouragement to constantly seek forgiveness for your believing men and

believing women. Now I have some prizes with me today that you know, I want to give away so I want to ask you this question. Who started this sooner of seeking forgiveness for the believers who started the sin of seeing forgiveness for the believers?

No, before him

go ahead prove

one minute Yeah.

Okay, that is one opinion. So I will accept that but I need a more obvious answer is more clear and more explicit. Hence he was also one of the prophets

at least No

Go ahead. accent where

you don't remember the if it is Ibrahim Ali Sarah, do you want to give one answer Anyone else? This is a do either almost every Pakistani should know every boxer you should know this. Go ahead.

I don't know if he made this to add to Blackstone but go ahead.

Very close that's close to that go ahead.

When the valley there with me Nina yo maya como hacer

Fantastic so I have two of them will leave you up, you can take one of them, and maybe we'll have to share this with the brother in the back so you can take it so you guys can take that after, so we have one left, that belongs that is gonna be given out later inshallah. So this is, you know the sin of making dua for the believers. This is actually a sin that was established by the prophets. And as you can see, they're clear examples from Mohali Salaam. And from Ibrahim al Islam, the one from Ibrahim Alayhi Salam is actually much more explicit and much more clear. However, you know, is that the point being that it is assumed of the province that they would seek forgiveness for the

believers. So it's a very good habit that should be done, it is a very good habit that should be done.

A third thing is that not just forgiveness for the believers in general, but everyone needs Doha, everyone just generally needs. And there's a good version of this and a bad version of this. You know, the good version of this is when you make dua for your brother in his absence, and when you make blood for your brother in his absence, this not only does it show that you're thinking about your brother, not only will it increase the love amongst the believers, but the angels, they'll also say, I mean, and for you as well. This is an authentic hadith from the Prophet sallallahu wasallam. He says, Whoever makes the one for his brother in his absence, than the angels who will say, and for

you the same and for you the same. So when we make law for ourselves, we should also make dua for the believers, we should make dua for the believers. Now, what are the consequences if we let our brothers and sisters down? What are the consequences, we let our brothers and sisters down the Messenger of Allah sallallahu alayhi wa sallam, he says, No man for six a Muslim when his rights are being violated, or his honor is being belittled, except that Allah subhanho wa Taala will forsake him at a place in which he would love to have his help. And no man helps a Muslim at a time when his honor is being lifted, or his rights are being violated, except that Allah will help him find a

place in which he loves to help, he loves to have his help, he loves to have his help. So this shows us that the general, you know, conclusion that we're coming to is that in every situation, whether we're Muslim needs help, it is our responsibility to help that individual Why? Because if we were to do so, then when we're in a similar situation, Allah subhanho wa Taala will be there to help us. And if we fail our fellow Muslims in that situation, then when we need the help of Allah subhanho wa Taala, Allah subhanaw taala will not be there to help us Allah subhanaw taala will not be there to help us. And the last point that I'll mention over here is that another time where a Muslim, you

know, needs help, and he's unable to do anything about it by himself, is when he's being back with him. So we've all been in gatherings where another Muslim is being backed with him. And at that time, it feels very, very uncomfortable to you know, tell the gathering to you know, we shouldn't be backbiting it's very uncomfortable to get up and leave. It's very uncomfortable to even defend your brother, but the Messenger of Allah sallallahu alayhi wa sallam, he says, Whoever defends the flesh of his brother, in his absence has a right upon Allah to rescue him from the fire, he has a right upon Allah, that he will be rescued from the fire. So this is another thing that you know, whenever

there's an opportunity to defend the honor of your brother, while it may be the difficult thing to do, there's a great amount of reward in this in the fact that almost without His Messenger sallallahu wasallam. He says that he has the right upon Allah, that Allah will save him from the fire that Allah subhanaw taala will save him from the fire, then the Messenger of Allah sallallahu alayhi wa sallam, he goes on to say, whether Yakubu and this statement can actually be understood in two ways the statement can actually be understood in two ways. Number one, he does not lie to him. And number two, he does not belie him, he does not lie, meaning that when he speaks, you will accept

His word, you will accept His Word. So in the first statement, he does not lie to him. You know, this is something that has happened to I would say almost all of us that we've all been in a situation where we've been lied to, and we feel betrayed, we feel you know, as you we wish someone had done treachery to us, right? And this is what the Messenger of Allah sallallahu alayhi wa sallam was emphasizing here, that when we constantly lie to one another, even when we think it's insignificant, right, even when we think it's insignificant, the bonds of brotherhood are being destroyed at that time, the bonds of brotherhood are being destroyed at that time, and one brother

does not lie to another brother. In fact, the Messenger of Allah sallallahu alayhi wa sallam made it very, very clear that there are only three times when a Muslim is allowed to lie, there are only three times when a Muslim is allowed to lie. The first of them is that when you're trying to reconcile between people, you can tell both parties you know, such and such was mentioned and good things about you. And they want to seek your forgiveness, in this form of reconciliation, it is permissible to lie to both of those parties to reconcile them. Number two, that between the spouses, right, the spouses are very sensitive relationship, right? And they both emotionally need support,

right? So has a husband, you know, he's looking at himself in the mirror, actually, that's more of a life things that

wouldn't work over here. But let's just Okay, let's keep it simple. You know, the wife cooks something, it's terrible, it's disgusting, it's foul, you know, she's having an off day, the kids are, you know, are running havoc in the house, she asks you how is your food, and you know, you don't want to touch it, even if it was like with a pole, right? That's how bad it is. But for the sake of, you know, encouraging her and being nice to her and being kind to her, you know, we are allowed to lie in that situation that you know what, this is really fantastic Jazakallah head, I really appreciate it. And the fact that you're going to stuff your your stomach with this food

there. While it may be disgusting and foul, there's a large amount of budget in that there's a large amount of budget in that just to make your spouse happy. Now, I'm trying to think when would a wife liked her husband? When would she do that? Like, when would a man need emotional support from his wife? For a single day? Go ahead, what are you going to say?

Let's go Let's go.

Okay.

Like I said, there's an answer coming from a single person.

I don't know the authenticity of that narration, I don't know the authenticity of that narration. But I guess in times of anger, yeah, you know, that might work. You're really, really angry at your spouse, and, you know, your spouse is really, you know, they're trying to seek your forgiveness. And even though at that time, you may not particularly love them very much. They asked you Do you love me? Obviously, you should say, Yes, I love you. Because that's the the greater spectrum of the relationship. But the point being in small minute things, even between the husband and wife, for the sake of, you know,

not retaining the relationship, because that's too serious of a word. But in the sake of keeping the relationship happy, you know, at that given time, it is permissible to lie. Now, can one understand from this that, you know, can you lie big things? So, for example, you know, the wife crushes the husband's car, he comes home, and he's like, what are my cards? Like, I don't know, you know, that wouldn't be allowed. That's like a huge thing. This is not what the Heidi is talking about. Same thing, you know, you know, the husband, and he's doing something really wrong. And the wife asks him about it. And he's like, Is this true? You know, he can't say no, at that time, right? So it's not

talking about big, engraved things, it should not be misunderstood. In that sense, within the small minute things then between the husband and wife, that would be permissible. And then the third time the Messenger of Allah sallallahu alayhi wa sallam he mentioned is when a Muslim has been captured, and you know, he's being asked about, you know, where the Muslim camp is or what the strategy of the Muslim army is at that time, then at that time, it is allowed for a Muslim to lie as well. The one lessons we learned from all of this is that there's very, very few exceptions where a Muslim is allowed to lie at all other times, he should tell the truth at all other times, he should tell the

truth and telling a lie is a huge sin with Allah subhanho wa Taala is a huge sin with Allah subhanho wa Taala. The second interpretation of this is that he does not belie him, meaning that whenever the Muslim says something, he should be believed he should be believed. And there's an interesting narration that is reported to a Salah his Salaam is an interesting narration reported by to esala his salon. Some say this from the Swahili at some say, this is a Muslim Hadith from the Prophet salallahu alayhi wasallam. But the lesson from it being you know, is, is a very nice lesson, where he's Allah, he said, and he said, that even if my eyes were to see something with their with by

myself, and my brother was to say something contrary to it, then I would believe what my brother would have to say, I would believe what my brother would have to say. So we shouldn't put our brothers in situations where we're constantly forced them to say what law he and take an oath by Allah subhanho wa Taala, but rather we should be very believing that whenever they say something, we should accept it, we should accept it. And you know, this is part of our our brotherhood towards them. Then the Messenger of Allah sallallahu Newson, he goes on to say, he does not show contempt for him, he does not show contempt for him, contempt over here with the Messenger of Allah

sallallahu Sallam is referring to he does not to belittle him, he does not belittle him, he does not the Muslim does not make himself look superior. And you know, his follow brother look inferior. And this is something I was reading, you know, related to leadership recently.

How many of you are LinkedIn? How many of you use LinkedIn?

Fantastic, this is a nice tip for you guys. There's

a page on LinkedIn or a section on LinkedIn called Harvard Business Review. And they review books, books on business and leadership. And they have some fantastic posts on you know, a lot of times you want to buy this book and you're like, you know, I don't have the money to buy it. No, do I have the time to read it? And they'll actually review the book for you. They'll actually review the book for you. And some of them are actually free that you can get through your LinkedIn page. And I read this very interesting quote on leadership. What is the difference between leadership and management?

Leadership and Management and management is that the manager will make himself feel important. So you're speaking to someone else, and the manager makes himself look important to you. Whereas a leader will make you feel important as a leader, you the leader will make you feel important. And this is something that you know, we saw with the Prophet sallallahu alayhi wa sallam that the Prophet prophet SAW I said, I would do whatever he could to take the the, the limelight away from him, and you know, give it to someone else. He dressed like a symbol person ate like a symbol person, you know, slept like a symbol person behaved like a simple person. And then when it came to

dealing with other people, he made the field like the most important people in the world, he made them feel like the most beloved people in the world. And you know, I still find it amazing, that hadith of Abdullah Muhammad of the last,

if I'm not mistaken, or it might have been his father, I'm one of the last where, you know, he asked the Messenger of Allah says salam, O Messenger of Allah, you know, who is the more beloved most beloved to you? And he says, I shall, and he says, Yeah, the silly, I'm not talking about the women. And I'm talking about the men and the zeros. So something goes on to say, you know, her father, and then he says, yada, subtle, okay, that's obvious, you know, outside of the family, you're, you're going to, and then one of the nurses had mentioned that, you know, he mentioned Amara northman, and alira de la one, but another one, he just, you know, the Sahabi stopped over there. And he said, I

realized that at that time, my position with the Messenger of Allah Sasa was not as high as I thought that it was. But the point being over here, that feeling of empowerment, that is what one Muslim should do for another Muslim, right? We shouldn't be belittling one another, but we should inspire with one another with faith. So a Muslim has, you know, like a really stupid business idea. And a lot of our friends, you know, usually do, they're like, you know, what I'm going to, you know, develop a new form of toothpick or something like that, you know, your natural reaction is, that's the stupidest idea in the world. Rather than doing something like that, you want to be like, you

know what, I think you have the talent to achieve whatever you want. But you know, maybe you want to think about another idea. So you want to inspire them with faith, rather than belittle them because that's what the Messenger of Allah saw them as sick. As human beings, we have very fragile egos, as strong as our personalities may be, we have very, very fragile egos. So what we need as Muslims, we need to empower one another rather than to, you know, extract that power away from them. Then the Messenger of Allah sallallahu alayhi, wa sallam, he goes on to say, piety is here, and he pointed to his chest three times Pilate is here, and he pointed to his chest three times. Now something

important to realize the connection between these two statements, that the Messenger of Allah sallallahu alayhi wa sallam saying that the believer does not belittle another believer, and the Messenger of Allah says, and I'm saying that piety is over here, piety is over here. The relationship between these two statements is that a lot of the times when we belittle other people, it will be on a surface level judgment, right? We will look at a surface level of this individual, perhaps his skin color, perhaps the language that he speaks, perhaps the country that he's from, perhaps his lineage, and we'll say like, you know what, this person isn't good enough or this person

or I am better than this person, and then the Messenger of Allah sallallahu alayhi wa sallam is putting things into perspective for us. And he says that when you want to look at pie, it is not the things that you will look at that you will think that will make a person good or bad, but it is over here in the heart, the truth, it will never be able to see true piety, you will never be able to see. Now why will true piety never truly be seen? Who can tell me that? Why is it that we can never see true piety? Why did the Messenger of Allah sallallahu alayhi wa sallam say a taqwa Hakuna the taqwa is inside of the chests who can explain the statement to me?

Fantastic. That's true. taqwa is that relationship that is between the slave and Allah subhanho wa Taala alone, that when that a slave has the opportunity to do something wrong, and no one is watching him, it is the record that will prevent him from doing so. And no one else will see that other than Allah subhanho wa Taala. And the angels no one will see that other than Allah subhanho wa Taala and the angels, so it's very easy to judge a person based upon their you know, physical actions, but the true piety will only be seen by Allah subhanho wa Taala. Now, does this apply to someone who says when it's like time for thoughts around you, like, you know, look, let's go pray.

And the person's like, you know, the mind is in my heart. You know, I don't have to pray. You know, that sort of stuff is just foolishness, right? That's not what this hadith is referring to. What this hadith is referring to is that higher level, someone who's clearly doing the obligations than that higher level of piety is in the hearts alone. And only Allah Spano tala knows that higher level of piety only Allah subhanaw taala knows that higher level of piety.

Now the Messenger of Allah sallallahu alayhi wa sallam, he goes back to emphasize that statement again, it is enough of evil for a person to hold his brother Muslim in contempt. So it is enough sufficient of an evil to belittle another Muslim. Sufficient, in what sense? sufficient in what sense? And this is what you know, a lot of people, a lot of the scholars, they default over when the Messenger of Allah sallallahu alayhi wa sallam said sufficient, what is sufficient mean? Some of the scholars said it is deficient to destroy his good deeds.

sufficient enough to destroy the relationship sufficient enough for him to be punished by Allah subhanho wa Taala these were all, you know, valid interpretations. But

you know, the if you were to summarize all of the discussion, it is sufficient in terms of any amount of evil that you know, of a person thinks it's not that big of a deal. But he said is a submission a sufficient amount of even to be recognized as evil, that you belittle another Muslim, and this is also based upon the Hadith of the Prophet sallallahu alayhi wa sallam, he says, Do not belittle any Muslim, for the most insignificant Muslim is great in the sight of Allah subhanho wa Taala for the most insignificant Muslim is great in the sight of Allah subhanho wa Taala. And you see this example again, you know, with the companions of the Allahu anhu that Abdullah bin was oh

dolla dolla Han was a very, very skinny companion and one day he was climbing a tree or his leg was exposed. And some of the people that started to make fun of him, you know, that look how skinny he is. He's like, you know, almost, you know, anorexic, and then this obviously heard of golden Masuda when the Prophet sallallahu alayhi wa sallam heard about this, he said that his his shins will show up on the Day of Judgment, like the size of Motorhead that is going to be something great and magnificent on the on in the Hereafter, and they are on the Day of Judgment. So again, the Messenger of Allah says on oversizing that point that we never, you know, belittle anyone. An interesting

point over here is that

this concept of belittling people and the rights that are being mentioned, is this only for Muslims, or is this for non Muslims as well? Now here it seems that this hadith is specifically talking about Muslims because the term Muslim is repeated many many times. Mr. Manohar Mola, as we mentioned in the previous Hadith, he said that any rights that a Muslim has will generally apply to a non Muslim unless it can be proven that is exclusively to a Muslim unless it can be proven that it is exclusively to a Muslim. So when the Messenger of Allah sallallahu alayhi wa sallam says that none of you will truly believe till you love for your brother what you love for yourself like this had he

doesn't mention Muslim over here, right? That is exclusively the right to where Muslim Imam Ali Rahim Allah, He said this type of goodwill is a type of goodwill that should be shown to all of mankind, and not just to the believers. Whereas when it can be proved that is exclusively for the Muslims, then we will say that right is exclusively for the Muslim that right is exclusively for the Muslim. Now we mentioned this over here that in this portion of the healthy mama no Yo Mama, he actually commentated and he said that this act of belittling people is something this is something that applies to non Muslims as well, that, you know, a lot of people may think that just because

they're non Muslim, we have the right to belittle them, and to put them down. But it was the opinion and remember no mo law, it is a minority opinion. But he believed that it was not even allowed to belittle the non Muslim, that even the non Muslim has the sanctity that should not be violated, he has the sanctity, that should not be violated. Then the Messenger of Allah sallallahu Sallam goes on to say, all of a Muslim is inviolable to another Muslim, his blood, his wealth and his honor, his blood, his wealth, and his honor. Now, these are very similar words to the Messenger of Allah sallallahu alayhi wa sallam spoke in hydrated without in the farewell pilgrimage, he spoke about the

sanctity of the Muslim, that you cannot violate his blood, his blood, his honor, or his wealth. And here the Messenger of Allah sallallahu alayhi wa sallam is repeating it. And we're going to discuss this a little bit. Now, the first thing that we need to understand that the Messenger of Allah wa Salaam is saying that all of the Muslim is how long they do not ever think about transgressing a Muslim and any of his rights, because this will be a great transgression, this will be a great transgression, because each Muslim is a component of the Muslim community. And if you hurt one Muslim, as as if you're hurting the whole community, it's as if you're hurting the whole community.

Now, let's talk about the concept of blood, the concept of blood, you know, killing another Muslim. I believe this discussion, you know, is very, very important, just due to, you know, atrocities that are going across the world, you know, Muslims that are killing other Muslims. It's done so easily right now that you know, people don't even think about the consequences. People don't even think about the consequences. And we have this general you know, concept that whatever is done, Allah Subhana, Allah will forgive, right? And I want to show you another side to this equation. I want to show you another side to this equation. So we'll take some several Hadith about you know, the, the

sanctity of Muslim blood that inshallah will shed some light on this. So number one, the Messenger of Allah sallallahu alayhi wa sallam, he says, See Baba Muslim before so kawakita Lucifer. He says that abusing another Muslim is an act of disobedience. And fighting him is an act of Cofer fighting him is an act of Cofer. Now, when the scholars discussed the term covered over here, they said this is not the coffer that will take you outside the fold of Islam, but they said this is an act that you know, is very, very dangerous is an act that is very, very dangerous.

So here the messenger bots are stolen he called the act of fighting and other Muslim an act of Cofer. So fighting him as schofer. Then what about killing another Muslim? What about killing another Muslim, then the Messenger of Allah sallallahu Sallam in another Hadith. He says, a believer will continue to move along quickly towards paradise, and in a good state, as long as he does not spill forbidden blood. If he spills forbidden blood, then he becomes slow and heavy footed, he becomes slow and heavy footed. One of the scholars that commented on this headache he said, intentional homicide of a believer is a grave sin. So long as a man does not kill a believer. He

proceeds quickly and doing good works and remains free from the burden of grave sin. But he kills the believer unjustly, he is loaded with a heavy burden of a major sin. He is deprived of Allah's help to do good works and reaches near destruction and the Hellfire he reaches near destruction and the hellfire. So here the Messenger of Allah sallallahu alayhi wa sallam is saying, basically, there's hope for all of mankind. No matter what sin you may have committed, there's still hope for you. As long as you didn't kill a believer as long as you didn't kill a believer, because if you've done that, then there's a very heavy burden upon you. There's a very heavy burden upon you. Another

Hadith the Messenger of Allah sallallahu alayhi wa sallam, he says, The perishing of this world is lighter in Allah's sight than the killing of a Muslim man. So this whole dunya was to be destroyed, then this is easier in the sight of Allah subhanho wa Taala. Then if a Muslim individual were to be killed, next is the Messenger of Allah sallallahu alayhi wa sallam he says, and whoever kills a believer, and he is doing wrong in killing him, Allah will neither accept obligatory deeds or voluntary deeds from him. So here the Messenger of Allah sallallahu alayhi wa sallam is saying that whoever intentionally kills another Muslim, then Allah subhanho wa Taala will not accept their

deeds, not the voluntary deeds, nor nor the obligatory deeds, and this is going to lead to a very important discussion, that what is the state of a V individual that kills another Muslim what is the state of the individual that kills another Muslim? So this hadith is very important to keep in mind, because this is the foundational argument for the other side, and we want to bring supporting proofs for them as well.

In another head, the Messenger of Allah sallallahu alayhi wa sallam he says if two Muslims face each other with their swords, the killer and the killed are in the fire, Abu Bakr lava, the lava and with the narrator of this hadith he said, I asked, he said, this is the case with the killer. But why is the killed in the Hellfire, he said because he was eager to kill his companion, he was eager to kill his companion. So the fact that he wanted to kill his companion, even though that he wouldn't do it, then that was sufficient for him to go to the hellfire. And then you have the verse in Surah Nisa, where Allah subhana wa Tada. He says a woman, young woman and multimedia producer who Johanna Holly

then fee however, the Bella Donna who I don't know who had been Halima, the whoever kills a believer intentionally, his recompenses hell, he will abide there in the wrath and curse of Allah upon him, and a great punishment is prepared for him. A great punishment is prepared for him. Another had the Messenger of Allah sallallahu alayhi wa sallam, he said, it can be expected that Allah subhanho wa Taala will forgive every sin, except for the sin of a man who intentionally kills a believer, or a man who dies as a disbeliever or a man who dies as a disbeliever. In another Hadith, the Messenger of Allah sallallahu wasallam says, Allah refuses to make for the killer of a believer, any form of

repentance, Allah refuses to make for the killer, any form of repentance, if an ambassador de la Anima was asked about a person who murdered a believer and then repented, and believed and did good deeds, and was then guided by said, What repentance is there for him, I heard your Prophet sallallahu alayhi wa sallam say, the killed person will come hanging to the killer with his veins flowing with blood, he will be saying, Lord, as this person, why he killed me as this Lord will ask this person why he killed me. And he said by Allah, Allah revealed this, and he did not abrogate it, Allah revealed this, and he did not abrogate it. And in the last Hadith I'll share with you if the

inhabitants of the heavens and the inhabitants of the earth jointly participated in the blood of a believer, Allah would certainly throw all of them into the fire, Allah subhanaw taala would certainly throw all of them into the fire. So now when you see this other side of the spectrum of how sacred Muslim blood is, there's two things that you know, should be, you know, happening inside of us right now. Number one, is that our brothers and sisters that are dying all over the world, you know, the fact that we see it every day and we hear about it all the time. We become desensitized to it, this Hadith, a reminder of how great and sacred Muslim blood is, with Allah subhanho wa Taala.

And that feeling of desensitization, we need to fight it off. And we need to feel the pain and suffering that they are feeling. And we should make an effort by making Doha by helping the you know, legal charity organizations in whatever way we can to support them being enlightened. That's the first sentiment. The second sentiment is that when you look at those ideologies and those groups that have no problem killing Muslims, that just because they have ideological problems with another community with another sexiness

Islam or another in understanding of Islam, killing is very easy for them. But here you see in other picture that with Allah subhanho wa Taala It is great. I mean, I want you to understand this last Hadith of the inhabitants of the heavens and the inhabitants of Earth. Gianni participated in killing a believer, Allah subhanho wa Taala would have no problem with throwing all of them to the hellfire. That's how sacred the blood is of the believer. Now, this brings us to our fifth discussion, and that is what are the opinions of the scholars regarding the individual that intentionally kills a Muslim? What are the opinions of the scholars regarding the individual that

intentionally kills a Muslim? So number one, we have the opinion of remember hanifa Imam Shafi number one his opinion and remember what hanifa Imam Shafi, they said that the final decision is with Allah subhanho wa Taala he can either you know, accept their repentance, or Allah subhanaw taala can choose to punish him, and this is the decision based, you know, solely up to Allah subhanho wa Taala. Opinion number two, this is the opinion of the minority. They said that there is no Toba. For the person that kills a believer, there is no tober for the person that kills the believer. Now what does this statement actually mean that there is no Toba? for the believer? This

statement does not mean that they're going to be into the Hellfire forever, and they've become a disbeliever by that. But what this statement actually means is that there's nothing that they can do in this world that would allow them to be forgiven, that would allow them to be forgiven in this world without being punished in the next without being punished in the next. So that is what this opinion actually states. So it's not that they become disbelievers, or then the Hellfire forever, but just that they will get punished in the Hellfire for a prolonged period of time. This was an opinion attributed to Abraham buss, and to Abdullah bin hammer and a warrior or the Allahu Allah. It

was also one of the opinions attributed to Mr. Muhammad Rahim Allah was also one of the opinions attributed to Mr. Muhammad Rahim Allah, then we get to opinion number three, this is the opinion of the majority. And the majority said that there is Toba for the individual that there is total for the individual. And that unless I know it's Allah can and will forgive this individual if they are sincere. And this is where I give out the rest of the prizes. You have one bottle of water left, and you have, you know, a wonderful, wonderful gift over here. It may seem like a simple must have. But this is in English only translation of the Quran. This is something wonderful if you want to keep in

your bag, as you're traveling all the time, you have a non Muslim friend that you know, wants a copy of the Quran. This is something that you can give them. This is the second gift. So what I want to know is what are the proofs of the majority of scholars that said that you know what, there is Toba? For this individual? What is their proof? If you already gotten the prize, you can get a second prize. So I'll go with my brother in the backwards. Go ahead.

Explain that. Explain.

Yes.

Right. But there are you in the I mean, I understand what you're trying to say. But believe me this the law is not as strong as it should be. Go ahead.

Fantastic. So this is a very simple idea. The verses certainly said what Allah subhanho wa Taala he says that Allah subhanho wa Taala will not forgive that any partners are associated with him. But he will forgive anything other than that, right? Well, chromogen, evatik, and others panatela will forgive anything other than that? Would you like the translation? Or would you like the author, the author, fantastic, this is yours. So we still have the translation left. Now I need another proof. Go ahead, Sophia.

That's too general of a proof that's too general of a proof. I need something more specific, the jeep.

He killed 100 people. In fact, he killed 100 people. And at the end, the fact that he was migrating This was enough that Allah subhanho wa Taala would forgive. So this is yours. Now one may ask, you know, what's the proof of that? Where is the believer in this situation? The very last person that he killed was a pious and righteous believer, right? He was just ignorant. So that's the proof from that Hadith. And then in fact, there's many other Hadeeth as well, that the Messenger of Allah sallallahu alayhi wa sallam, he mentioned that a person has committed sins, you know, as far as the eye can see that the pataca is placed on one side, the Basilica being the statement of law, the law,

and you know, he was forgiven for the sins that he committed. So there's many other evidences as well, I don't have any more prizes to give up. But you can still comment if you want. Question. So questions, I'm almost done. Let me just finish and then we can take questions then inshallah. So as you can see, you know, the sanctity of Muslim blood is great. Now we move on to the issue of wealth. And I believe this one is important as well. As you know, a lot of the times we'll have no problem with cheating other Muslims. When we do business transactions when we do any other form of transactions. We don't find anything wrong with this. But just as his blood is sacred than his

wealth is just as

Sacred, his worth is just as sacred. And the Messenger of Allah sallallahu wasallam, he says, the worth of a Muslim person is not permissible, except by the the pleasure of his soul except by the pleasure of his soul, meaning that you cannot take, you know any wealth from an individual, except that you have some sort of permission from him, and that he's pleased with you taking it that he's pleased with you taking it. And in fact, in Islam is the exact opposite, that our pride is in giving, and it is never in taking, and one should feel ashamed, you know, to be in a situation where he has to beg and to take from people and that's in the case where he's begging, that is this

something that is disgraceful, then how about in the situation where he's cheating them out of their wealth is cheating them out of their wealth. And then the last thing that the Messenger of Allah sallallahu taala mentions is that his honor, his honor, and this is again, something very, very important that we see clear examples of this in the study are that in an Islamic country, where study is being implemented, if a virgin is falsely accused of losing their chastity, then either the person brings about proof or that person has given 18 lashes that person is given 80 lashes and this is to protect the honor of people, that we cannot just step in on people as honors and see about

them, whatever the we like, like can be done in in most countries today, but rather their sanctity that people's honors, and it should not be done in the Quran, Allah subhanho wa Taala. He gives the example that when we backed by to one another, it is the equivalent of eating that other person's flesh. And just like we would hate to eat their flesh, then we should hate backbiting them. Because in fact backbiting is worse than eating their flesh backbiting is worse than eating their flesh. So this is something that should be taken very, very seriously. Now, I want to leave you with positive points, because I know it's been a very dark discussion. But you know, there's some beautiful

statements about brotherhood. One of the statements is by Omar bin Abdulaziz, he says, consider the elderly Muslim like a father. They're young, like your children, and those in the middle like your brethren, which of them, would you like to harm? Which of them would you like to harm? He says, When you see an elderly Muslim, treat him like your father, when you see the young Muslims, then treat them like your children. And if you find Muslims that are similar to your old age, then treat them like your brothers and sisters. And then which of them would you like to harm that none of us would ever want to bring harm to our parents, to our own children, or to our own brothers and sisters. And

these are our brothers and sisters in faith, and we should not want to harm them. Yeah, he was he once said, Let the believer get one of three things from you, if you do not benefit him, at least do not harm him. And if you do not make him joyful, at least do not make him grief. And if you do not praise Him, then at least do not criticize them, then at least do not criticize him. So you're saying if you cannot help another Muslim, then at least don't bring you know any pain or suffering to him. And if you cannot make him happy, then at least don't make him sad. And if you can't say anything good about him, then at least don't criticize him, at least don't criticize him. So this in

summary is you know, a discussion about how we should be treating one another. And again, I can't emphasize this enough that you know, we live in a times where since we have such easy access to Islamic knowledge, through websites, through YouTube, through lectures and through through reading, we've made our Islam very, very complicated that you know, we'll have Muslims that are learning such advanced subjects, but they've forgotten the absolute basics. And we look at the way the prophets of Allah on your syllabus of the companions, it was the exact opposite, that in fact, Allah subhanaw taala didn't even legislate the complicated manners, till the man had developed till there to be a

highly developed right. And that is the standard we want to bring back, that our journey in Islam should not be a complicated one. But go back to the basics, focus on their five daily prayers, focus on their circuits, focus on your fasting in Ramadan, then focus on your good manners focus on giving up since and then focus on, you know, the more technical and detailed matters in Islam. And this is what this hadith is teaching us that if we want to bring back brotherhood if we want to bring back in Omar, we want to list them communities. Each one of us has that responsibility. And it starts by each and every one of us, treating us like treating each other like brothers and sisters. So we

should take that very seriously. And I pray that Allah subhana wa tada unites us upon true brotherhood and forgives us for our sins and our shortcomings. Allah husana Adamo sallallahu Sallam robotica Vienna Mohammed while he was so happy he was so dumb. And next time this is about how to attain the help of Allah subhanho wa Taala and that will be Hadith number 36 that will be on Friday night in sha Allah after salata, Leisha, so luckily she has at eight o'clock at Edmonton trail. So those of you that would like to attend how to attain the help of Allah subhanaw taala. We'll be discussing that on Friday night in LA Tada. We will now open up the floor for questions. So just go

ahead.

So over here you need to see how difficult your own situation is. If your situation in this in the situation that you're in like a Reba based debt, and you know, you have to pay the debt off and you have another Muslim asking for for a lot of the pay off that debt first, because you need to look after yourself and

The situation before we can possibly help others. But if you're in the situation where, you know, things are just tight, like, you know, you only have like, you know, $100 left at the end of the month, and you don't know, you know, will this be enough to survive? Will it not be enough. In fact, if you were to give a little bit of that away to your brother, that's the cause of Baraka being increased, and that would be the polite thing to do, what lohana we can

go ahead.

for self defense,

intentionally kills him for self defense. So as long as it's intentional killing, then this is a grave sin in Islam. However, if it's unintentional, meaning that you know, he's attacking you, and, you know, you just push him back, and he fell off a mountain or something like that. I mean, seriously, you know. And then in that situation, that obviously is not intentional murder and the sin and the gravity of it is not as great. But as soon as you're intentionally trying to kill someone, then obviously, this is a grave sin with the last panels on.

So you can protect yourself, and you can bring harm to him to defend yourself. But killing him is a very great thing. I would say handcuff him, tie him up with a rope, you know, use one of those electric I'd use a taser, you know, do something else. Don't kill him. Because that's something grave. That's something very, very great. Well, now what to add on?

Go ahead.

Yes.

Fantastic.

Fantastic. Fantastic. So the question over here is, how do we explain the Hadith where the Messenger of Allah sallallahu Sallam he says that Allah subhanaw taala, has refused to accept the repentance of the one that killed another Muslim. And then the other Hadith, he mentioned, that there's two people that will will taste the Hellfire, the one that died upon shock, and the one that killed another believer. Now, the way they explain this, it goes back to the difference of opinions that were mentioning. So when he said that there's no table for that individual means that there's nothing that they can do in this dunya

in terms of being forgiven, and they will definitely have to be purified in the Hereafter, they will definitely have to be purified in the hereafter. And he said all the other verses, their general, and this is specific, and this specific will take precedence over the general.

Exactly. Yeah, they will not expect for it. Yeah.

Go ahead.

Consequences apply.

This has been a matter of dispute. And the dispute over here is the severity of the punishment. So this is still something great with Allah subhanaw taala. That so the spilling of blood is something that is great with Allah subhanho wa Taala. But Allah, Allah knows best, but it seems that the blood or the sorry, the severity and punishment will be greater for killing a believer than it was for a disbeliever unless penalty Allah knows best. But there's still something huge in the state of a law. And it's still a major sin, that without a shadow of a doubt, but one is a greater major sin. Well,

I think we'll conclude with that.

You have another question? Go ahead.

And he keeps doing something stupid.

Well,

yes.

So I think it's important to understand the principle over here. And the principle is that the Messenger of Allah sallallahu alayhi, wa sallam, he asked the companions, he asked him, Do you know what a zebra is? And then the poster suddenly says, the Coca Cola, that is the remembering of your brother with that, which he dislikes. So we're here the emphasis is on how the person feels about it. So if a person, you know, there's certain people that you know, you can make all the fun of that you want. And, you know, they handle it like a man. You know, Mashallah. And then,

you know, and executives, you must suggest, and, you know, over there, you know, there's not going to be any real feelings, because everyone's just having a good time. And it just, there's just one. But there's other individuals that, you know, they're extremely sensitive that even if you were to look at them the wrong way, and you know, they're like, this guy hates me, and, you know, he doesn't, you know, stuff like that. So in that situation, you want to be ultra sensitive. So I say would say, if you know this person personally, and you know, they're going to take offense to it, then it's better not to do it. And if you don't know this person, it's better to remain silent only

in the case where this person is a close friend, and you know that they're not going to mind it, and there's nothing wrong with joking around about them and then that's probably that's perfectly fine. Well, I would say that no more questions Aloha. Go ahead.

Probably by

example, you might be so much closer certainly, you know, in my, in my you can say whatever you want about me and my private, the public.

Right?

Okay?

No, no, you can't say tell someone you know, go back and mighty back like me as much you want to curse to me as much as you want.

But if he says something which I own

something I don't like, but generally if someone else say offended

Yeah, that's, that's fine. That's fine. And that's how the process has been treated. The Companions have been, you know, they they committed they made small mistakes after but and the whole system said that the small mistakes will not harm them, because they they were a part of that. So over here this close friendship and relationship that you have is something that's exclusive to a yoga to anyone that is like that if he's a close when you're not going to mind the you know, the things that they say about you. So there's nothing wrong with that alone.

Yeah.

Yeah.

Right.

Right.

Right.

That is a fantastic point that you're bringing up, that, you know, you see a Muslim drinking, you can't help but look down upon them. They're like, you know what, I don't drink so I'm naturally a better Muslim, or you see, you know, a Catholic doing something wrong. And you're like, you know what, you know, I'm Muslim, they're Catholic, I'm naturally better. But the reality of the situation is, and even the third point that we mentioned, you see a believer doing something good. And you're like, you know what, I really look up to this person, they're fantastic.

The reality of the situation is, all of this all depends about how they die, right? So us as Muslims, we're looking upon this Muslim was drinking, what if he ends up dying on the Shahada, and we are the ones that end up dying drinking, right? Or that same Muslim that's doing something good? What if he ends up you know, he's having a DUI and his actions, he ends up getting punished by Allah subhanho wa Taala with the deeds that he's doing. Same thing for the disbeliever. What if you know that believer dies upon Islam, and we're the ones that die upon Kufa? Right? So at the end of the day, the emphasis is on not to look down on anyone because we don't know what the end result is

going to be. That is the What did you see what should be important? And that is why you know, we always look for, for for good endings. That's what's really, really important. And the fact that we can't guarantee good endings for ourselves should be reason enough not to look down upon anyone, because if their end is better than ours, then they want and we lost, right? And that's why we shouldn't look down and be well that's a fantastic point. Just like look at her we'll conclude with that. I'll see you guys on Friday night in sha Allah subhanho wa mobium big shadow night Thailand as the critical to wake