Tom Facchine – A SIGN OF TRUE FAITH

			Salam aleikum wa rahmatullah. Join us at Utica masjid for a new series 99 Hadith to revive the heart
we'll be releasing it every week in sha Allah Tada. It's based off of the work of Imam Assadi.
That's just a global abroad. In today's Hadith the Prophet sallallahu alayhi wa sallam said that Al
Muslim men, Solomon Muslim women, mainly Sunni, while Yedi that the true Muslim, and this is the
interpretation of her via the automat that literally the Muslim but the interpretation the true
Muslim is He Who other Muslims are safe from his tongue and his hand. Now another prophesy centum He
said When will hajj it, the migrants, again at the interpretation which is the true migrant is the
		

			person men Hajra ma na Allahu on is the person who migrates from that which Allah Subhana Allah has
forbidden this is what's African Ali. And there's a few other wordings if you look to Timothy and
the say, Well, you know, men Emina who NAS Allah Dima him, Mr. Li him, and then there's another
wording and I'll be happy Well, moja he do. Ninja had an F. So who Fatah Attila the meaning of the
Hadith, and the application of the Hadith. And the most important, perhaps part of the hadith is
that a Muslim must be conscious of how they're treating other Muslims, that a sign of true faith and
a sign of complete faith is that other people are safe from your tongue and your hand, that people
		

			are not going to slander you, they're not going to lie about you, they're not going to back bite you
and talk behind your back, that if somebody is engaging in this activity, it shows that they have a
Knucks in their image, that they have a deficiency in their faith that they're not a full, complete
believer. And that goes double for what he said was his hand, right, which means that it could mean
violence, it could mean harm in any other sort of way, that basically every type of harm is very
comprehensive, the wording here, every type of harm, a true Muslim, a complete Muslim, is not going
to harm their fellow Muslims. That that's the degree of loyalty that they have as the degree of
		

			sincerity and goodwill they have towards other Muslims. And that's their level of caution, that they
are going to
		

			fear harming somebody else, either with their hand or with their tongue, shake all dalla Shan TT, he
was fairly strict on this sort of thing. We remember we asked him questions, and one of the
questions I remember him receiving was about the situation in which it's permissible to mention
somebody's bad qualities. For example, if somebody you know, is considering engaging in a business
partnership with somebody else, and you know that the person is he's not trustworthy, or he is
dishonorable, or maybe he cheats or something like this, then it actually becomes an obligation upon
you to clarify this thing. But there's some differences between the dilemma as to how much
		

			information you should divulge. And Sheikh Abdullah was very strict with this issue. And he used to
tell us that he used to tell us to not even mention why to not say that he cheats in business or to
not say that he's dishonest, etc. And his understanding was that that would be backbiting but only
to say, don't do it, or I wouldn't do it. Now, the other might disagree with that. And they say that
in that particular that particular context that you're allowed to mention the thing because it
affects the person's decision, Allah knows best. But this is to show you how serious this issue is,
when we say a bad word against our fellow Muslim Brothers, let alone harm them with our hands, that
		

			this is something that reveals a problem on the inside a problem a disease of the heart. I remember
very, very memorable event in my sort of coming to Islam. I remember one of the first clip was I
ever went to was in a small town in upstate New York. And it was about some sort of political issue.
And I was a political science major, I thought I knew a lot of stuff. And I disagreed with the
political conclusions that the person was making. And so I was given a ride to that hook by another
email. And this is one of the people that was responsible for my Shahada and bringing me close to
Islam in the first place.
		

			And he asked me in the car on the way home, he said, What do you think about the HIPAA? And
immediately I started criticizing the football and what I disagreed with, and I didn't like I was
treating it like it was, you know, just sitting in a college classroom, like we're taught to just
critique, critique, critique, and, and, you know, this sort of thing. And the Imam immediately cut
me off. And he said, Oh, those are just examples that he was giving. But the point that he had was
was true. And it was a good clip. And I really had to stop and take account of myself at that
moment. I said, Wow, I had launched into all this critique of my brother. And I didn't realize that
		

			he was do something more than what I was giving him that my first orientation towards him should
have not been critique
		

			But should have been appreciating the good things that they're doing. It should have been
differentiating between the things where he maybe made mistakes were essential to his point or
whether they were incidental, right. And if they were incidental them, then letting them go or
finding the silver lining, this is something that from the very beginning, and that made me stop and
it has stuck with me to this day. The remainder of the hadith is just as interesting. Then we'll
hedge it. Okay. So this is somebody who is a migrant, somebody who leaves you know, we're used to
associating this with somebody who leaves their homeland, or leaves the door of Kofi Annan, right,
		

			that place where Islam is not practiced, or you cannot practice them for a place of faith where you
can practice Islam. But here the prophesy Saddam gives it a more general meaning he says, The True
Mohajer we could interpret it as meaning is the one who leaves or migrates or flees from that which
Allah subhanaw taala has prohibited. So you see how it incorporates the more specific meaning that
most people associate with it. But it really means something much, much broader than that. That a
person who is a migrant, every single one of us has the duty to be a Maharaja, every single one of
us has a duty to leave the things that Allah Spano Tata has prohibited whether it has to do with
		

			music or alcohol or you know, interactions with the opposite * that are that are unbecoming, and
haram, or whether it has to do with, you know, certain things such as backbiting, or criticizing or,
or these sorts of things. There's a ton of prohibitions that we have to stay away from, even if
there's more things that were permitted. There are a number of prohibited prohibitions, and we have
to take them very seriously. And the way of SoloQ the way of wayfaring for a Muslim is to try to
progress along the path in leaving these things that Allah Spano Tata has prohibit us from the other
sort of Zoa add addition, no wordings that we find in the other Hadith books, that the true Muslim
		

			or the true believer sorry, Moltmann. The complete believer is who the people are safe in their
blood and in their wealth. And then the last one, and are they happy is that the Mujahid the person
who is fighting in the path of Allah? Again, a more general meaning than what we're used to hearing
manager had? And if so, who he thought it LED is the person who struggles against their own soul in
OB obeying Allah subhanaw taala, which is very similar to the wording around the Mahajan. So we
asked last Fanta Allah to give us sincere faith and to give us success in our progression as
believers and incoming ever closer step by step to obeying Him and doing what He is pleased with