Chapter of Piety – Episode 5

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Navaid Aziz

Channel: Navaid Aziz

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hamdulillahi Rabbil alameen wa sallahu wa salam wa barakaatuh Vienna Muhammad Ali, he was so happy he married my dad, my dear brothers and sisters Salam alaykum warahmatullahi wabarakatuhu. So we'll continue on with the Kitab Shahada from Boko Haram. And it's actually the last three Hadith of the book. So and hamdulillah. We're completing this chapter. Now.

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As I've mentioned previously, the objective of this chapter in this book is to reframe the way that we think that every single action that we do we want to approach it as, is this beneficial to my Acura? Is it harmful to my Acura? If it's harmful to my Acura, I'm leaving it, if it's beneficial to my Acura, I want to pursue it. So that is a frame of mind that we're trying to develop and that is the objective behind this chapter. So we'll have the Hydra himolla he can King continues with the next Hadith called model for a human on La Jolla. And then Madame de la de Allahu anhu. Kala Kala Sula, he sallallahu alayhi wa sallam Muhammad, Abdullah Abdullah we are in Sharon min botany,

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ecological media has sent home that an academic model of the Allahu anhu inherits from the Prophet sallallahu alayhi wa sallam that the child of Adam has not filled a vessel more evil than their stomach. So this is the version that will have the Hydra himolla brings, but it is part of a longer Hadith. And the longer Hadith actually states, my mother, my mother, Adam, we are ensuring in botany, we have to be able to add them to Colette Yaqui nasugbu for in Canada mhada for solos later on, he was totally shut off. He was solidly enough see that the Prophet sallallahu alayhi wa sallam said the children of Adam have not filled the vessel more evil than their stomachs. It is sufficient

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for the children of Adam to eat just a few morsels in order to keep their backstreet. But if that is not possible, then they may eat a third for their food, a third for their drink, and a third for their breathing a third for their breathing. Now, just to change up the the mood in this in the class, one of the things that's very important as a teacher, is to make sure that you're always implementing the things that you're talking about. So last week, when I looked at this Hadeeth, I'm like, Man Super Bowls on Sunday, how do we implement this idea of the Super Bowl coming in on Sunday? The good thing is we'll we'll cover that issue in particular, like, is he does this mean

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you're never allowed to eat earlier, Phil? Or does this mean that it should be avoided the vast majority of times, and you're allowed to eat it to your fill, sometimes that's something that we'll discuss later on. But since covering the headache last week, it was an objective of mine to make sure that I'm implementing this idea, at least for this week, and to continue to use it as a reminder. And that was like another issue that we always tend to forget that Islam is always about being reminded, there's no individual that is perfect. There's no individual that's free from mistakes. And when we do make a mistake, or we do forget, it's always good to get these reminders.

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So don't think that hey, I've heard this hadith already. I already know about it, but let's take it as an opportunity to be reminded, and inshallah we will be learning something new as well, we will be learning something new, as well. So here the Prophet sallallahu alayhi wa sallam, he's talking about the etiquette really in relation to food. And this is in particular to how much Muslims should actually be eating, how much Muslims should actually be eating. Now, why would the Prophet sallallahu alayhi wa sallam be addressing this issue? Why is it relevant to a prophet of Allah subhanaw taala, who came to teach us religion in terms of how much we should be eating? And there's

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multiple answers to this question. Number one, is that Islam is not just a religion, it is a whole way of life. It is the way we live our lives it conducts not only the way we are in the masjid, but also conducts the way we are in our in our homes, and it wants what is best for our dunya. And for our akhira it wants what is best for our dunya and for Acura. And this is what we see in this hadith. Number two is that there's no piece of advice that you will find from the Prophet salallahu alayhi wasallam, except that it will have a religious tangent to it, that there's going to be some sort of religious angle to it. And that's what we're going to come to see in this Hadith, that when

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the Prophet sallallahu alayhi wa sallam is talking about filling the stomach, it's not about obesity. It's not about diabetes. It's not about you know, heart disease or cholesterol. Those are all there. Yes, those are there from a medical perspective. But the Prophet sallallahu alayhi wa sallam brings this hadith to us from the angle of the impact that it has on the state of your heart, the impact that it has on the state of your heart. So I want you to think about in the month of Ramadan, you haven't eaten the whole entire day. If thought time comes, you each fill your fill, what are the next couple of hours like for you? It becomes very difficult to come to the machine. It

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comes very difficult to pray that are we and what's interesting is that even those brothers that believe we should

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You'd be paying 20 records for salaries after a delay, call us I'm done. You know, as a concession let me leave. And that's not a concession that the digging is just like eating too much. I can't handle it anymore. Let me leave. Now I want you to think about an individual whose stomach is filled and they're bloated. The mom is reciting emotional verses from the Quran, are they going to be able to cry? They won't, because your emotions get completely numbed. When your stomach is full. An individual that is meant to be reflecting upon the Quran, what the Imam is reciting? Are they going to actually be able to reflect? No, because eating too much it numbs the mind, it makes you very

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lazy, and therefore you can't reflect even on what the Imam is reciting. So this is the angle and approach that the Prophet sallallahu alayhi wasallam is coming from that our worldly actions impact our religious actions, our worldly actions, impact our religious actions, so be very conscious and careful of them. Now the Prophet sallallahu alayhi wa sallam, he is very explicit in this Hadith, he says a vessel more evil than the stomach, that the believer has not filled a vessel more evil than their stomach. Now, why is the stomach called evil? Now, here's the process. Elon doesn't use the term evil in terms of in comparison to good and evil, but he's using it in terms of a vessel that

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can cause more harm to you than your stomach. That if you look at you know, all the things that I mentioned previous in terms of the medical issues that are related to overeating, that is just the medicine or side of it, but also look at is that the religious harm that it causes. So that is what the prophet SAW Selim is referring to that when this vessel is considered evil, not because it's evil when of itself. But what overeating can cause in terms of harm to a person's body and to a person's religion to a person's body and to a person's religion.

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The Prophet sallallahu alayhi wa sallam

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obviously lived at a time where resources were not plenty. In fact, time and time again, the Prophet sallallahu alayhi wa sallam is having to go out in the middle of the night to search for food. So why is the Prophet sallallahu alayhi wa sallam making this such an important point. So when the scholars discussed this, they mentioned two things over here. Number one, is the fact that when you have scarce resources, and actually mercy makes you more greedy, right. So a person only has a limited amount of food, there's plenty of people, they want to eat as much of it as they can. So here, the province alongside them is saying that you have to fight off that greed. And this is what

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this idea is talking about fighting off that greed. But number two, it's addressing a frame of mind that is going to come about because the process of them in other ahaadeeth, he talks about how the oma will become very prosperous, so the oma will become very rich, and they will have a lot of resources. So this is a warning for them as well, that when you do become prosperous, and you have plenty of resources, make sure that you do not forget this, make sure you do not forget this. So it is a warning to his people, that when there's scarcity control the greed, but it is a warning all sorts of future generations that as prosperity becomes more mainstream, than make sure you control

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that level of greed as well. You control that greed, level of greed as well. In this Hadith, the Prophet sallallahu alayhi wa sallam also shows us what true Zohar looks like. So generally, his man is translated as asceticism, but we translated it for the virtue of this class is something that is not beneficial to your acula xodus, to abstain from something that is not beneficial to your acula. So a lot of the times when you think of asceticism, you may think of you know what asceticism means to abstain from it altogether. But here, the process of them is showing us that asceticism is not about refraining from things altogether, it's about doing them in balance, it's about doing them in

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balance. So the Prophet sallallahu alayhi wa sallam did not mention, you know what abstain from food altogether. The prophet SAW them says, Your first priority is eat just enough food to keep your back straight. If you feel you need to eat more than that, then this is how you should be dividing your stomach, a third for food, a third for drink, and a third for breathing a third for breathing. So that is what the problem is showing is that you have to have balance. What we also learn from this hadith is that the Prophet sallallahu alayhi wa sallam is going to show is showing us that there's multiple levels to the way that people will approach matters. And this is something that even though

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claimed himolla expands upon, he says there are three types of people that eat the three types of people that eat those that eat for survival, meaning the person is literally on the verge of death, and they're eating because they need that food to survive, then those that eat to suffice, because this is a human characteristic, we all need food to survive. So in order to retain that function in order to continue worshiping Allah subhana wa

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Either they eat. And then you have category number three, those that eat out of luxury, those that eat out of luxury. And I think in our times, very few of us, at least in our community, are from category number one where they're eating is to survive, that they're literally on the brink of death, and they're eating to survive. Some of us inshallah we hope are from category number two. And category number two being as a human action, you need to you need food to survive to function to eating that. But the unfortunate reality is a lot of us will fall under category number three, that will eat out of luxury, eat out of boredom. And this is like, you know, if you've ever seen a

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receptionist desk, when you go into an office, there's always like candy or chocolate there. If you always look behind it, you'll find a whole bunch of wrappers is usually receptionist that's eating all the chocolate in the candy. But why does that happen? Is because people are eating out of boredom, hey, nothing to do. You know what, let me get something to eat. Or you know what, I'm gonna go and watch TV. Let me bring some food with me. So I can eat while I'm watching TV, I'm doing something on the computer, let me have something to snack on while I'm doing this activity. So we're no longer eating for the sake of eating, it becomes a pastime activity as we're doing something

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else. And this is perhaps one of the most dangerous things when it comes to actual eating is that people aren't mindful of their eating. Eating is meant to be considered an act that is done in isolation. And by isolation mean that's all you're focusing on. We're meant to eat as a group, but we're meant to just focus on the eating itself. And the reason that is it allows your mind to process and see how much you're eating, what you're eating. But it also gives it an opportunity to you know what, I think I've had enough. So that's something that we'll discuss in a little bit in Sharla, the actual center of eating the actual center of eating. What I also wanted to share with

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you is that this is something that is actually found in the Quran itself, where last minute Allah says kulu shabu whether two three fu that eat and drink, but do not be wasteful, do not be wasteful. So here last minute, saying that you're allowed to eat and drink, but don't do so more than you need to don't do so more than you need to. Now one of the statements I wanted to share with you from a habit of knowledge about Rahim Allah

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is in relation to the Hadith of the Prophet sallallahu alayhi wa sallam, which is narrated from Abdullah nombre de la Juan Houma, where the Prophet sallallahu alayhi wa sallam says, a remote menu and movement of yakushima in Wahid will capture the akula feasibility.

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And this hadith means that the Prophet sallallahu Sallam is saying that the believer eats in one part of his stomach, or will eat in one share of food, whereas the non believer will eat in seven parts the non believer will eat in seven parts. So laughable Raja himolla. He goes on to say a mirage and ammonia could be a double shot for yakushima in white will carefully aku be moqtada Shahada was Sha one for your coffee sobriety Mr.

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So he says that the desired meaning from this hadith is that the Prophet sallallahu alayhi wa sallam is saying that the believer eats in accordance to the rulings of the Sharia. What the Sharia dictates that is what the believer tries to practice. Whereas the disbeliever because they have no Sharia because they have no legislation, they will eat according to their desire, they will eat according to their desire, and therefore they eat in seven parts. So what we extract from this is that even an activity like eating will have Sharia guidelines behind it will have Sharia guidelines behind it. And what we want to look at is what are those Sharia guidelines? What are those Sharia

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guidelines? So as a group activity, why don't we do that? Let's try to go through some of the certain activities or the virtuous things that people should do while they're eating. So I'll start us off. Obviously, before you start eating, you should say Bismillah the Prophet sallallahu alayhi wa sallam has told us that whoever says Bismillah before they eat, then they're caught in their shape on will have no share in that food. What is the second etiquette that we can get?

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You have your hand up.

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Eat with your right hand. Excellent. So the process of them says, eat with your right hand for indeed straight on eats with their left hand. Excellent. So we should be eating with our right hand. What else

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have space for water. So we learned this in this headache. You shouldn't just fill your stomach with food, but leave space for water and for breathing.

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And then you should eat from that which is near to you. So often when there's a spread or you're eating from a big vessel. People want to go and grab and reach the the juiciest part or what they think is the best part.

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departments have a lot when you sell them is taught us, you should eat from that which is close to you do not go out of your way to grab that food to expose your greed, but rather eat from that which is close to you. What else?

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Outside Oh,

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excellent. So if you're eating from a larger vessel, you should be starting from the outside and move your way in and move your way in. And the Prophet sallallahu alayhi wa sallam encouraged us in that very Hadith to complete their food. Because we do not know which part has the burqa in it, which part of the food has the brokenness, you start from the outside, and then you move your way in, tied into the previous point starting from that which is close to you. We're missing another point which is indirectly been mentioned.

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Don't talk a lot.

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Don't make noise. There's no explicit Hadith about that. But I think that is a general rule that when people are hungry, and you know you distract them from eating, that's not necessarily a good thing. But you are allowed to talk there's no Hadith or AI in the Quran that says you're not allowed to talk when you eat. I know my parents when I was young, they tried to scare me all the time, telling us that you're not supposed to talk when you eat.

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Maybe when your mouth is full, you shouldn't talk that's not polite. But in terms of actually having a conversation during dinner time. There's nothing in the shediac prohibiting that. Yeah.

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If you're having a meal somebody comes and gives you some you're not supposed to return it. Just a meet up.

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I'll explain the key is behind it. So when someone is praying, you're not encouraged to give Salaam to them. Correct. And then when the time for Salah came the Prophet sallallahu alayhi wa sallam told us that if the time for so outcomes, you know delay your Salah if the food has been served, so food is always served prefer finishing your food before you go for Salah. So some people understood from this that hey, if we're not supposed to give salaams in into someone that's praying that also someone that is eating you shouldn't give sometimes to this is what we call a false chaos. And there isn't any ability to do that. In fact, you enter upon a group of people even if they're eating gifts

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or lamps to them, and you know, don't be offended if they don't respond to your cell lamps because they are busy eating but your obligation is still to give them the salaams inshallah. And from our sisters, what are etiquettes from the Sunnah, in terms of eating, there's one big one that hasn't been mentioned.

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Wash your hands good. So the Prophet sallallahu alayhi wa sallam encouraged the washing of the hands when a person wakes up. And in certain Hadith, we find that the Prophet sallallahu alayhi wa sallam would wash his hands before he ate. Now, we'll just hold on, I'll get to

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the washing of the hands. Is it purely for the sake of washing the hands? Or is it only if there's something on your hands that you feel needs to be washed? A lot of people have this misconception that it is sooner to wash your hands before you eat. It is only sooner to wash your hands before you eat. If you feel that there's something on your hands, any form of impurity or any form of bacteria, or something of that nature. However, if you feel your hands are clean, then it's not sooner to go and wash your hands at that time. Excellent point. What else? Yeah.

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Allahu Akbar, Allahu Akbar, thanking Allah subhanho wa Taala after you finish your food, so they are young brother. He mentioned the Doha from the Prophet sallallahu alayhi wa sallam, which is praising Allah subhanho wa Taala that we should be learning as well. I'm still looking for that one thing. We're still missing one thing.

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So the way that you sit down if you're sitting in a group, so there was a particular way that the Prophet sallallahu alayhi wa sallam used to sit down, it's almost like a half disheveled. So one leg is completely folded behind you, and one knee is up. That is how the promises seldom used to sit as as mentioned in the shadow of a mammoth tournament, the Rahim Allah, we're still missing that thing.

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That we'll get to that as well. What were you going to say?

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Don't waste the food. So we mentioned that already that we should finish and complete the food. Then Abdullah mentions not blowing upon the food not blowing upon the food. Mama, tell me the Rahim Allah he narrates from the prophets I send them that do not blow upon the hot food, for it may take away from the bulk of the food it may take away from the bottom of the food. So therefore a person should wait until the food has cooled down and then eat from it, rather than being hasty and blowing on the food. Now I will mention the point that I was looking for eating as a group eating as a group. The Prophet sallallahu alayhi wa sallam advises us where there's food for one there's food for two. When

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there's food for two, there's food for three. So here the process seldom is encouraging us to share our food. In fact, our beloved Amara de la Juan Houma took this so personally, that if you study his life, it was never found, never found that he would be seen eating alone, that if he had food, he would always invite people to come and eat with him and he will give priority to the orphan children. He will give priority to the orphans.

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Children, anything else that we're missing? What have we missed? Yeah.

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Don't make a mess while you're eating have some matters. That's very vague. But I think that makes sense. I'm trying to find a hadith that we would, you know, polite to that. But the process of them does tell us that cleanliness is a part of faith. So don't make a mess while they're eating.

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Anyway to hold the food. So this is something interesting actually called Vania Rahim Allah talks about that are you allowed to use utensils to eat Are you allowed to eat utensils to eat. So I understand that utensils were not very prominent at the time of the Prophet sallallahu alayhi wasallam. And that is why those utensils were not used. So she called binary molos of the conclusion that it is a cultural practice, either to eat with your hand, or to eat with the utensils. And you can go either way. Traditionally, what has been mentioned particularly in the Hanafi madhhab, is that it is actually shown that to eat with your hands with the three fingers, your your thumb, your

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index finger, and your middle finger making, you know, like almost like a ball and eating it like that. Again, this is something that is disputed. And I believe this imaginer of flexibility that you can go either way that can go either way. Yeah, go ahead.

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halaal food Allahu Akbar, Allahu Akbar. That's very true. I mean, a lot of times, we overlook that right? You're like food is food. But clearly, Allah subhanaw taala tells us to eat from that which is halal. And to eat it from that which is time and actually want to take a moment to talk about this. So let us qualify what is diet First, I'll get to you, I don't want to get tired. So I'll come back to you. inshallah, let us all know that which is first, believers that which is nutritious diet is that which is nutritious, meaning that it has nutrients, it has vitamins in it, and it's good for your body. And it means it meets the requirements. In order for it to be consumed, it needs the

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requirements for H to be consumed. Now is the origin in food that it is hydrometer proven halal, or it is halal until proven how long

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it is hard until proven Haram. That is the origin and food that is in the origin in food. So any fruit and vegetables, any seafood that you find at all falls into that category, that it is halal until proven Haram. The exception to this according to the majority of the fuqaha is the issue of meat is the issue of meat. They said that the issue in meat, the foundational principle is that it is haram until proven high that it is haram until proven higher than the Hadith that he used for this is when the Prophet sallallahu alayhi wa sallam. And this may actually be a very new concept to some people, that if you send out a hunting dog, and that hunting dog comes back with an animal that

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has been that has been like it's dead now. And it comes back with that animal. But you're not sure. Did you hit that animal? Or did it die by itself? Or did someone else kill that animal? Here the Prophet sallallahu alayhi wa sallam said not to consume that not to consume that animal. So the scholars have derived from this, that you know what the origin in meat is that it is hydrometer proven that it is how long until proven handed. Now, there's a lot of responses that go back and forth. And you know, we can debate this all night, and all day. And people will still have their cultural biases, that even in our community, you'll find certain segments of our community are fixed

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that no matter how much evidence you bring to them, they're like, we're going to do this other segments of our community, they go to the exact opposite extreme, and they're like, you know, what, if it's harder, I will consume it, right? And then everything gets consumed. So the most common question again gets asked is, Hey, can I eat McDonald's? Hey, can I eat Burger King? Hey, can I eat Wendy's? Or any other fast food that's out there? Now, people get so focused on the holiday aspect, we're completely ignoring the fact we're completely ignoring is it actually good for you? So just because something may be highlighted, it does not make it

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Do we agree to that? So now, if you understand this concept, that is the answer that needs to be understood that, you know, research this issue is one that itself is this metalla even if you come to the conclusion that it is hard, you know what it may not necessarily be what is best for me, and therefore it shouldn't be consumed. So now in terms of Muslim ethical standards, what Muslims should be striving for, is to actually get the bihac slaughtered and cut halau meat that is organic, free from pesticides, free from chemicals, that is grain and grass fed. So the chicken is green, red, if it's beef, it's grass fed. And that is the best type of meat that you can aim for. Right That is

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what you that should be the standard

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We strive for insurance shala that is something to keep in mind. So brother that said, Hello, very good. Our young brother over here that had their hand off, you'll be the last one. Go ahead.

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Sorry.

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Eat the right food. What does that mean? Give me an example. What is the example of the

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like

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other animals, just as an animal that has consumed other meat? I'll come to you in one second. inshallah. So our brother mentioned, you know, do not eat pig meat. And, you know, eat that which is held on so that was something that was mentioned. Is it directly related to this? Because I want to take questions at the end.

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Of course, that is a completely separate issue.

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Yeah, so as in, I'll leave that for the question and answer session. inshallah. I'll leave that for the separate question answer session. So those are some of the etiquettes in terms of a believer in terms of approaching food. So if you were to quickly go through them, saying Bismillah, eating with your right hand, making sure you're not overeating, making sure you share your food eating from that which is close to you. If your food is hot, do not blow on it.

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And then making sure your food is solid. Those are like the big ones that we've mentioned.

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And I think that's all I wanted to mention about that. today. We'll move on to the next heading. And this is the second Hadith where the Prophet sallallahu alayhi wasallam says, and unnecessarily Allahu anhu called, called Rasulullah sallallahu alayhi wa sallam kulu kulu Bani Adam macatawa Hello, Katarina tava boon, ecological tirmidhi with no matter what center to Who are we so unless you're the one who inherits from the Prophet sallallahu alayhi wa sallam, where he says, each and every one of the children of Adam will make mistakes. And the best of those that make mistakes are those that turn back in repentance to Allah subhana wa tada or those that turned back in repentance

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to Allah subhanho wa Taala. So what we will look at over here is different wordings in the Sharia. So what is the difference between a Katia and a maaseiah? How do we differentiate between the two. So the way we will differentiate between the two is a Katia is a sin that happens when a person intentionally does something. But they haven't premeditated that sin. They haven't planned out a process of committing that sin. Whereas amasya is something that is premeditated. You will plan out that sin, how you will do it, how long you will do it for what it will entail, and there's a big process behind it. So here the Prophet sallallahu alayhi wa sallam is talking about those sins, that

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will happen just as a result of being human, just as a result of being human. And each and every one of us is going to be prone to them. Each and every human being will make a quota. It is in avoidable to not make a hotel, because that is the human experience should expect perfection from anyone, particularly from our children, is completely unrealistic is completely unrealistic. And then number two, the Prophet sallallahu alayhi wa sallam is also showing us that there's categories between sinners, there's categories between sinners, not all sinners are going to be the same. And the best of those that make a set are those that repent to Allah subhanaw taala a question that always comes

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forth. What is the difference between Toba and its differ? What is the difference between Toba and it's the fall. And as a general principle, they will mean the exact same thing when mentioned in isolation. However, if Toba needs to come together, then they will have two separate meanings. And those two separate meanings are that is the third is the physical act on the tongue, that you will say are stuck through law that I seek forgiveness from Allah subhanho wa Taala. And then Toba will have a distinct meaning that will consist of four conditions that will consist of four conditions. Number one, is abandoning the sin is a binding lesson and once you know you're doing a sin, you

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abandon it and giving it up right away. Number two, is making the intention never to come back to it, making the intention never to come back to it. Number three, feeling some sort of remorse, feeling some sort of regret over the action that you did. And then number four, is that if you took any of the rights of the people, then those rights be returned as well, then those rights be returned as well. Scholars mentioned two other conditions that are not directly related to it, but they're still worthy of being mentioned. Number one is the importance of sincerity, that you're doing this act of Toba for the sake of Allah subhana wa Tada. Not for the sake of it.

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Parents not for the sake of the community, not for the sake of your family, but because it is what Allah subhanho wa Taala wants. And then the second condition they mentioned as an additional point. A second condition they mentioned, as an additional point is that it should be done before the time of death, or before the sun rises from the west before the time of death, or before the sun rises from the west. And they mentioned this is that in order for it to truly be sincere, it has to be done during that time, where the veil of the euro has still not to be lifted. Whereas in the final moments of life, as the Angel of Death is taking your soul, the will of the Acura gets uplifted, and

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people see the reality of this world for what it is for. And then at that time, they will want to make Toba to Allah subhana wa Tada. But by that time it will be too late. By that time, it will be too late.

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Now the command of Toba from Allah subhanho wa Taala the command of Toba from Allah subhanaw taala certain times Allah subhana wa tada will mention repent to Allah subhanho wa Taala what to do in Allah He Jamyang, you may know

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that all of us should repent back to Allah subhanho wa Taala in hopes that we may be successful. So this is one way that Allah subhanho wa Taala commands people to make Toba another way that Allah subhanho wa Taala commands us to make Toba is by telling us how much he loves the people of Toba in the law you hit with Toby we hit with multiple hitting that Indeed Allah subhanaw taala loves those that repent and those that purify them selves. A third way that Allah subhanho wa Taala tells us to repent is how he talks about he is forgiving towards those that repent. We're in the little photo Lehman tab that indeed I am forgiving towards those that repent. Now when it comes to Toba?

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Is this a matter of choice? Or is this a gift from Allah subhanho wa Taala This is a spiritual question that doesn't get focused on enough. Toba is actually a gift from Allah subhanho wa Taala that he doesn't give to all of his creation. Toba is a gift from Allah subhanho wa Taala that he doesn't give to all of his creation. So if Allah subhanho wa Taala chooses someone to make Toba that is a sign of love from Allah subhanaw taala. for that individual that is a sign of love from Allah subhanho wa Taala for that individual. And this is something that is very important to focus on, because I want you to look at it this way.

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We all have mistakes. But not everyone will have their mistakes pointed out to them. Not everyone will have their mistakes pointed out to them. When the person is making Toba, Allah has pointed out your mistake to you. So he's allowing you to change it with something better, so you can improve yourself as well. On top of that, if there was any sin that was incurred, Allah will change your sin into a good deed. And that signature of committed will be completely wiped out and forgiven. And then you will become from those that are beloved to Allah subhanho wa Taala not only for your purity, but also due to the fact that you've done an act that is one of the most beloved acts to us.

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pietila How many times do you find that Allah subhanaw taala says in the Quran, that he loves people that do so and so it's not very common, in fact, maybe 10 to 12 categories you'll find in the Quran, that is what you'll find. The people of Toba is one of them. So if Allah subhana wa tada has guided you to recognize your mistake, then the genuine thing to do is to recognize your mistake and rectify it and return back to Allah subhanho wa Taala because that is a gift from Allah subhanho wa Taala that should not be rejected. That is a gift from Allah subhanaw taala that should not be rejected.

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The Prophet sallallahu alayhi wa sallam he mentioned in another Hadith

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from Abdullah bin Ahmad Allahumma yohannes, to Allah for India to fulfill Yomi la he Mia, Tamara, that all mankind repent to Allah for indeed I repent to Allah in a single day. 100 times I repent to Allah 100 times.

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Now why is the Messenger of Allah sallallahu alayhi wa sallam repenting back to Allah and seeking forgiveness from Allah 100 times? This is a question that the scholars have looked at. And it's been very perplexing, that we know that departments are allowed to sell them had his previous and future sins forgiven. So what was the need to repent? You will find that the majority of the scholars they went to the opinion that the Prophet salallahu alaihe salam is trying to teach the Ummah he's trying to teach the oma that you know what, get into the habit of making mistakes and seeking forgiveness.

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from Allah subhanho wa Taala other scholars took a different approach. They said the Prophet sallallahu alayhi wa sallam has a much higher level of conduct than the average human being, where the average human being, they will make Toba for the sins that they commit. The Prophet sallallahu alayhi wa sallam is making estate, for the opportunities of goodness that he missed out, or for the mcru that he may have fallen into. That is what the prophet sallallahu alayhi wa sallam is seeking forgiveness for 100 times a day. And this shows us again, that we should not become complacent with our faith, and should always strive to become higher and better than Yes, the time is right now.

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We're seeking forgiveness for our sins, but inshallah we want to hope to achieve a time when we even seek forgiveness that Oh ALLAH forgive me for not praying my sooner prayers, Allah forgive me for not giving charity when I was able to give charity all or Forgive me for not helping someone out when I was able to help them out. Oh ALLAH forgive me for not pardoning and forgiving when I was able to pardon them to forgive. So all those good opportunities that we miss out on you seek forgiveness from Allah subhana wa Tada. Due to the fact that you know how beloved that is to Allah subhanho wa Taala how beloved that is to Allah subhanho wa Taala. So now we'll do another quick

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group activity. What were the six conditions of Toba that the scholars mentioned, what are the six conditions of Toba that the scholars mentioned? Let's start off with our sisters this time. Can we get one of the conditions of Toba? From our sisters? Yeah, go ahead. Sincerely for the sake of Allah subhanaw taala. Excellent. From the brothers.

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Abandon the sin. That's number two, go back to our sisters, can we get a second one?

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intention not to do it again. You're adamant not to return to it again. That was number three was number four.

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You're gonna say the same thing. So if you've taken the rights of someone, you give their rights back to them and took someone's money, return their money, you back with someone, then you mentioned good about that in that same gathering, and you apologize to them for having back a bit in them. So you return the rights of the people. Okay, number five, back to our sisters.

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In terms of the way that we feel, what should we be feeling remorse and regret over the act that you did remorse and regret over the action that you did? That is number four. Number five.

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Actually,

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that's not one of the conditions that I mentioned. But you I'll just your point in a second though,

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before death before the sun rises from the west before the sun rises from the west. So sincerity to Allah subhanho wa Taala. abandoning the sin, making the intention not to do it again, feeling remorse and regret. If you took someone's right you return the right to them. And then it has to be done before death or before the sun rises from the west.

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So this is the same thing that the brother was mentioning, doing a good deed to wipe out the bad deed. Shanahan Ethan was the Prophet sallallahu alayhi wa sallam tells him that do a good deed to wipe it out. And then also in the Quran.

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Allah subhanaw taala says in the lesson that you didn't say yet, that the good deeds, wipe the bad deeds away the good deeds wipe the bad deeds away. Is that something virtuous to do? Or is that actually a condition of Toba? And the answer to that is that that is something virtuous to do. It is not a condition of your Toba that you must do a good deed to wipe out the bad deed. In fact, you abandon the sin and make an intention not to do it again is the good deed with love itself. However, if a person chooses to give sadaqa or to pray to Allah guides, then this is something virtuous and noble to do does not come located for that reminder. Without having said we'll move on to the last

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Hadith and understand the Allahu anhu called fatherless to the lights on Allahu alayhi wa sallam, Assam to Hickman wa carnelian fellow Raja was very happy for sure but be centered in life was who was Saha and whom aku phone Macaulay Luqman Hakim

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sinusoid Allahu anhu. he narrates from the Prophet sallallahu alayhi wa sallam that the Prophet sallallahu alayhi wa sallam says, silence is wisdom. And there are very few people that actually do it. This is reported by Mr. malbay hockey in his bookshop and a man with a two week chain of narration with a two week chain of narration. And what is authentic is that rather than this being a Hadith of the Prophet sallallahu alayhi wasallam. This is the statement of lokman and Hakeem this the statement of lokman and Hakeem. So number one over here again, it's clearly pointed out that the Hadith is weak and it should not be attributed to the Prophet

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sallallahu alayhi wa sallam, and number two. Here, we also see that you're allowed to extract benefit, even from the statements of other than the Prophet salallahu alayhi wasallam. So what we'll get into who is looking man and hacking, who was Look, man and Hakeem, if you look in the Koran, in the 30s of the sutras, you'll find the sutra of lokman. And there's a portion in the sutra where the command is giving advice to his son. And it's a beautiful advice that every parent should share with their child. And this shows true love and true commitment and true warning of care for your children. Soloman was a wise man from the people of the past. And it has been difficult. Was he

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actually a prophet of Allah? Or was he not? The majority of scholars were of the opinion that he was not a prophet, and that seems to be closer to the truth. He was an individual that was a carpenter, or a shepherd by profession. He was originally from habush, which is modern day, Eritrea. And his statements were just naturally filled with wisdom and statements were just naturally filled with wisdom. So this is something that you'll find often quoted, that this was a statement of the human because he was a very, very wise man. And Allah subhanaw taala loved his statements and his advice so much, that he preserved it for us in the Quran, he preserved it for us in the Quran. So now

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clearly, this is not found in the Quran. So where would this advice of lokman come from? And this is where these narrations come from the Israel, Elliot, that this is found in the books of the Christians and the Jews. And here, as we can see, the scholars of the past didn't have an issue and narrating those wisdoms to us, as long as it didn't contradict anything in our city, as long as it didn't contradict anything in our Sharia.

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So what we'll look at right now, what is the difference in the Arabic language between a support and assault? What is the difference between these two, something the Arabic language is referring to that which you refrain from evil or bad. So when you control your tongue from saying something evil or bad, whereas good is to remain absolutely silent, so good is to remain absolutely silent. so so good is more general, and assault becomes more specific. Now, what did the Prophet salallahu alayhi wasallam actually advise us with? he advises us with assumption, men can a human obey Allah He will Yeoman are here for your call. Hi, Ron. Oh, Leah smart, that whoever believes in Allah and the Last

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Day should speak that which is good or remain silent, so sometimes to refrain from that which is evil, and therefore a person will only speak good. So the Prophet sallallahu alayhi wa sallam is advising us over here, speak that which is good or remain silent. Now, why did the Prophet sallallahu alayhi wa sallam again, pay so much attention to the way that we speak? What are Why are these guidelines there? Again, our speech has an impact on the state of our heart, our speech has an impact on the state of our heart. And when we speak, without thinking, when we speak out of emotion, when we speak without contemplating, then we will end up saying things which we will later regret.

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These can be curse words, these can be backbiting this can be slander, this can be gossip, this can be you know, lies, all of those categories fall under this. And what we learned from that is that there should be a process before we speak, there should be a process before we speak, because all of those actions will place a.on the heart all those actions will place a.on the heart. Now, what is the process done?

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So what is the process that an individual should go through before they speak for processes? And let's try to you know, reflect on these and implement them inshallah, number one, is that we should only speak when there's a benefit, either to promote some sort of good, or to avoid some sort of evil. So only speak when there's a need to speak, there's no need to speak, then don't speak. Number two, is that only speak to the level of necessity and not to beyond that. So you recognize, okay, I need to speak in this situation, because of some good or for some evil. Now only speak to that degree and do not go beyond that. Number three, is that making sure you're speaking at the

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appropriate time? Not every time is an opportune time to speak, but only speak at a time when it is opportune. And then number four, when you do speak, making sure you're choosing the best words making sure you're choosing the best words. Now, this is the theoretical practice of what should be done that you only speak when it's a new

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To speak, making sure you control how much you speak and not going beyond that, making sure that it's at its appropriate time, you're not interrupting anyone, you're not speaking to someone during the time of hardship or distress. And then number four is that choosing the most appropriate words. So there are certain words that you know, just aren't appropriate for that situation or the person that you're speaking to. Right. So there should be a higher level of respect for elders for our parents, or our scholars and teachers, and things like that. So you want to speak to everyone the same way.

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But the psychological issue or component behind this is that as human beings, the human capacity of desire to speak, it starts off at about 10,000 words, the average meal will have a desire to speak 10 to 12,000 words per day. And if we don't communicate those 10 to 12,000 words, there's a sense of unfulfillment and a sense of emptiness. For our female counterparts, that threshold is a bit higher. And that'll be between 15 to 20,000. Words, some studies show even higher 20 to 25,000 words, right? So that threshold is higher. So how do we go about doing that? So the focus and emphasis over here is not on speaking, right now we're in the shader doesn't say, Don't speak. But the guideline of the

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Sharia is that if you are going to speak, make a beneficial speech. So if you have this desire inside of you that you need to speak, and you need to talk, always check your intention. And this essentially the important thing that, you know, we're allowed to talk to our about our problems to other human beings, we are allowed to do that. But it should never be about tarnishing someone's reputation. It should always be about, Hey, I'm having this problem. What advice do you have for me in this situation, and for the sake of getting that advice, now it becomes reasonable for you to share your problems and talk about your situation in detail. So always look at the intention over

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there. And then number two, is always make sure that you're tying this somehow some way back to Allah back to the deen back to the Koran, anything that you can just to make it beneficial somehow, in the greater scheme of things. And that is why anytime we have a gathering, whether it be for dinner, whether it be at someone's house, whether it be over tea, make it a habit, not a formality, make it a habit, that you're consciously discussing something religious, some sort of benefit, something that you learned in the hotel, right, what is something that you learned in the codebook share that with the gathering, or something new that you read, share that in together something

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beneficial to make sure that the conversation is not void of benefit? No, I feel that I'll have the majority mala concluded with this hadith in particular, to show us that perhaps this is one of the most difficult levels of Zod. The most difficult one of the most difficult levels of Zod is to control what you say. And that is why and half of them Nigella himolla is concluding with that, that if you're able to fix your speech, and to control what you say and to monitor what you say, then you would have achieved you know, a great victory at that time. Because it requires a lot of discipline, it requires a lot of straight restraint that we live in a day and age where man courage to express

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ourselves to our fullest capacity in whatever way possible, good or bad, vulgar or non vulgar. Just express yourself. Whereas the Shelia doesn't recommend that the Shia recommends express yourself within the guidelines of the [???]tier. And again, that issue of balance comes up where you have these extreme aesthetics that will go on fasting from speaking. fasting for speaking is not something that is a part of our Cydia, you do not find that the Prophet sallallahu alayhi wa sallam spent three days in silence or 10 days in silence. That wasn't the case. But the issue of balance is also important that the believer should speak that which is good or remain silent. Allah subhanho wa

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Taala knows best anything that I've said that is good is from Allah alone. Anything that is incorrect, is from myself and shavon.

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Again, the objective behind this chapter was to make sure that we reframe the way that we think and to reframe the way that we think and to getting closer to Allah, getting closer to Agenda getting closer to what Allah loves and desires. So I pray that Allah subhana wa tada accepts from us what we've done and gives it the perfect is to think like that so that we can make our ocular priority over our dunya Aloma, I mean, with that said, inshallah, for the next two weeks, we will be doing his reflections on sort of a lot. So what I found over here is that this was a very good introduction to the topic of manners, like it talks about etiquette, and characteristics. And now we

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want to look at a similar subject from the Quran as well. So inshallah for the next two weeks we'll be talking about a clock and manners from the Quranic perspective, as we'll learn next week, so a lot was known as the suit of manners.

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And we'll find out why. Zakouma credit for attending some technical demo behind the shadow line istockphoto cover to like a Salaam Alaikum warahmatullahi wabarakatuh