Yaser Birjas – TaSeel Class 63
AI: Summary ©
The shara's rule provides guidelines on avoiding false accusations and the need for acceptance of actions. It also touches on the transmission of evil actions and the importance of respecting others. The shara's rule provides guidelines on avoiding harm and respecting actions.
AI: Summary ©
As-salamu alaykum wa rahmatullahi wa barakatuh.
Alhamdulillah rabbil alameen, salallahu wa sallam, baraka nabiyyina
Muhammadin wa ala alihi wa sahbihi wa sallam,
tasliman kathira thumma ma ba'd.
Welcome you back to our beautiful Wednesday, in
which we discuss the Aseel class, the Book
of Imam Ibn Qudamah, rahimahullah wa ta'ala,
mukhtasir minhajil qasidin.
The chapter that I've been studying so far
for the past couple of weeks is the
etiquettes and the adab of dealing interpersonal relationships
with different categories of people.
So we came lately to talk about the
rights of the believers, your families, your neighbors,
and also the servants and so on.
And subhanAllah, like I mentioned last time, every
single line in this chapter right now, every
single line, will be more like an entire
lecture of its own.
Because Imam Ibn Qudamah, rahimahullah wa ta'ala,
obviously following the path of the previous ulama
who summarized the book, the original one of
Abu Talib al-Makki, rahimahullah wa ta'ala,
So each line is derived from a hadith
from the Prophet, salallahu wa sallam, whether it's
considered authentic or otherwise.
But it's a matter of etiquette, so we're
going to see inshaAllah that every single line
by itself is another etiquette, bintillahi azawajal.
So we stopped at, when he said, wa
islaha hudatil bayn, wa satra awratil muslimeen, some
of the etiquettes of the believers is try
to settle disputes among the believers.
Like being a source of reconciliation between the
believers and obviously trying to hide the faults
of the believers as much as possible.
We spoke about it extensively, also in light
of what happened and the revelation of what
happened actually in the community last week.
So we continue inshaAllah with our discussion.
Alhamdulillah rabbil alameen, wa sallallahu wa sallam wa
baraka rabbi Muhammadin wa ala alihi wa sahbihi
wa sallam, tasliman kathira thumma ma ba'd.
So Imam Ibn Qudamah rahimallah has continued commenting
on the previous statement in the paragraph before
that.
When he said that it is also one
of the etiquettes of the believers to hide
the faults of the Muslims.
In the next paragraph he gives an example,
like if Allah subhanahu wa ta'ala, Allah
azawajal, the purpose of the law is not
only to expose people and punish them as
much as try to hide their faults and
reconcile them and make them basically better citizens.
And that's why you see as an example
of covering the sins of the people.
And we have mentioned that clearly, difference between
a sin and a crime.
Someone who commits a sin between them and
Allah subhanahu wa ta'ala, we ought to
cover their sins as much as possible.
People who commit crime, if the crime comes
out to the public and to the court,
there is no hiding it anymore, covering it
up.
It has to go of course this full
course.
So here he says that, know that the
person who punishes Allah is covering up of
the misdeeds of the believers, of the sinners.
Then it means that you ought to as
a believer to follow the exact same example.
Like if Allah subhanahu wa ta'ala, Allah
azawajal, he wants us to, he himself subhanahu
wa ta'ala wants to hide the sins
of the believers or the sinners as much
as possible.
He gave the example.
Look at the example of adultery.
Islamically speaking, the adultery needs to be identified
by testimony.
Someone says, I did that.
Or if someone can bring four witnesses that
they watched their sin and the act itself.
It is so explicit that he explained that,
just like al-mirwudu fil makhala, which means
just like the stick that is put in
the al-kuhl.
Al-kuhl is the, what do you call
it, eyeliner or the mascara that we use
actually.
So it's just like putting that meal, in
the Arabic language it's called, into that jar.
Which means you have to describe the scene
explicitly.
And throughout the history of Islam in the
1400 years in the past, there was nothing
on record in the history of Islam.
Nothing on record that someone was brought to
justice for adultery because of four witnesses watched
that.
This is how difficult it is actually to
testify over adultery like this.
So therefore because it's very difficult and hard
to see.
So he said, the shara' is about covering
the awrat of the people as much as
possible.
So it's not befitting the Muslim to go
after other people's awrat.
As a matter of fact, it's very dangerous
to go after people's faults.
There are people who are out there, all
their job is just to see the faults
of others.
Oh he did this and she did that
and he did this and she did that.
That's all their job.
They're looking for the awrat of the people.
Regardless, they're looking for that.
And some of course they publish that online
as well and mashallah becoming very popular stuff.
Because it brings views probably.
And the Prophet SAW warned us against this.
And he says, If someone goes after the
awrat and the faults of others, Allah SWT
will break his privacy.
And he will destroy his privacy.
He will be exposed basically.
That's what it means over here.
So in the shara' for a Muslim, you
need to hide their sins as much as
possible in the hope, here's the point, that
they will be remorseful and seeking tawbah from
Allah SWT and do a better job.
That's what it means.
But if a person is not hiding their
own sin and they're going out publicly, then
there's no need actually to hide that because
it's already out there to the public.
So Imam Ibn Qudamah mentioned that for us.
He said, look, if this is the case
in this situation here, in this dunya that
Allah SWT wants to hide it for them
in the dunya, can you imagine in the
akhira how Allah SWT is merciful?
So as a believer, he says, you should
also embrace this compassion when it comes to
dealing with the sinners and the wrongdoers.
Other rights include that a person should avoid
putting himself in suspicious situations to protect the
hearts of the people from the sin of
thinking ill about him and safeguard their tongues
from backbiting of him.
So this applies to all of us over
here.
Avoid as much as possible the places, the
circumstances, the gatherings that might lead to have
su'udhan about you, which means having wrong
assumption about you.
Like what, for example?
Somebody wants to give da'wah in the
bar, mashaAllah.
You don't have to do it in the
bar.
No, I'm just going to do da'wah
inshaAllah.
Who knows you're going there to give da
'wah or seeing you going to the club
because you're doing something different.
So avoid putting yourself in these circumstances.
Some people known to have wrongdoings and wrong
dealings in the community.
So being seen around them or even associate
yourself with them, you're going to leave some
assumptions in the hearts and the mind of
people that will have su'udhan about you.
So for a believer, part of course of
having a good interaction with the people, keep
your ird and your honor safe from any
kind of misdeeds or at least suspicion that
might lead people to have that su'udhan
about them.
Now here's the thing though.
Them having su'udhan about you, that's their
problem.
But you need to save yourself.
You need to save yourself.
Number one, putting yourself in that position.
Number two, hopefully helping your brothers and sisters
not to fall into the sin because of
you.
Not to do that because of you.
Because you might lead them to start falling
into that by speaking ill about you, going
into ghibah.
Now, The Muslim should intercede to a person
of status on behalf of a Muslim who
needs intercession and he should strive to fulfill
the needs of his fellow Muslims.
So if Allah SWT has given you position,
has given you status, has given you influence,
you should use that for the khair.
And part of the khair that you use
it for is what?
To help other people.
Someone has financial need and Allah blessed you
that you can give them or you are
resourceful enough to reach to people who can
help them financially.
Allah SWT has given you the ability to
have great networking.
So you go and you network on their
behalf or help them with your network to
give them something that's beneficial for them in
the dunya and in the akhira.
Allah SWT has given you influence or reach,
let's say a very far reach online for
example.
Use that also for the benefit of other
people.
So that's the meaning of this.
That Allah SWT has put you in a
situation like this, then help with that.
Also as shafa'ah.
Someone comes to you saying, you know, I
know this person and I had some issues
and this and that and so on.
Could you please talk to him about this
situation?
Or I want to marry his daughter.
Or I want to do this.
So if Allah blessed you with this, such
a status, is from part of your haq,
the haq of the believers for each other,
is that you assist and you help as
much as possible.
And we have learned from hadith of the
Prophet SAW, أحب الناس إلى الله أنفعهم للناس.
That the most beloved people to Allah SWT,
those who are most beneficial.
May Allah make us among them, O Lord
of the worlds.
Yes.
Other rites are that he should start by
greeting before talking to other Muslims.
And it is the sunnah to shake his
hand.
It was narrated that Anas, may Allah be
pleased with him, transmitted that the Prophet SAW
said, If any two Muslims meet and they
both shake hands, Allah will make it incumbent
upon himself to listen attentively to their supplication.
And by the time that they separate their
hands, Allah will forgive them.
The hadith is hasan, which means acceptable in
terms of authenticity.
Yes.
Another hadith states, When a believer greets another
believer, 100 mercies will descend upon them.
99 of them will be for the one
who smiled more and is the better of
the two in character.
No doubt that the meaning of the hadith
is true and accurate, but the hadith itself
is considered weak in terms of authenticity.
But the meaning of it, of course, we
know the Prophet SAW, كان أكثر ناشد بسمة,
the most smiling person.
Rasulullah SAW, he has the best standard of
akhlaaq and manners.
So the meaning is accurate, but the hadith
itself is weak.
Now in regards to starting with the salam.
So we said that beginning with the salam
is considered what, yajmaa?
Mustahab.
But replying with the salam becomes what?
Wajib.
So who should say the salam first?
If you meet with a brother, let's say,
in the street, for example.
You both are walking across each other, you
meet somebody.
Who should start with the salam?
The one who wants the reward, right?
The one who wants the reward.
Because the Prophet SAW mentioned in the hadith
in Surah Al-Tirmidhi, is that, He was
asked, if two people meet, who should start
with the salam, O Rasulullah?
The one who is closer to Allah SWT.
You want to be closer to Allah SWT?
That's what you do.
So you start with the salam.
Of course there are other etiquettes, like the
one who is walking, says salam to the
one who is sitting down, an individual over
the group, and so on.
And the young towards the elderly.
There are specific etiquettes for that.
But overall, you should try to be the
one who starts with the salam first, because
the Prophet SAW says in another hadith, And
the best of the two is the one
who starts with what?
With the salam, with the greeting of salam
as well.
Now in terms of shaking hands, it was
mentioned also, the sahaba radiallahu anhu, they used
to do that in the mazlid of the
Prophet SAW, and there was no objection to
it.
Which means it's permissible, it's okay.
Now hugging, not every time.
Not every time you see an individual, you
keep hugging them.
But if, let's say, when you know that
they're coming from a distance, you haven't seen
them in a while, or there's an occasion
or a special event and so on, that
would be okay inshallah wa ta'ala.
Let's stop on this one.
What does it mean, the first one, jama
'ah?
To kiss the hand of someone who is
revered in Islam.
What does that mean?
In the Arabic it says, which means what?
Someone you appreciate because of their religious status.
Like the ulema, and al-adqiya, al-saliheen.
So the elderly of the ulema, obviously.
Alhamdulillah, we used to do that with some
of our mashayikh.
Although, there is no doubt, they all resisted
it.
And especially sheikh al-shanqiti, hafidhallah wa ta
'ala, I mentioned his story one time, how
he hates people kissing his head, or his
forehead.
He hates that, subhanallah.
And he always resisted that.
Because he didn't want this to be fitna
for him, nor to be fitna, obviously, for
the people who try to kiss his hand
or kiss his forehead.
And in some Muslim mystical groups or practices,
some people, they overdo this.
They overdo it for everybody.
They kiss each other's hands, and this is
part of the humbleness for the believers as
well too.
And it shouldn't be to that level, jama
'ah.
Those who deserve, your parents, the elderly, those
who have a special status in our faith,
in the deen, that's why we try to
show them respect, insha'Allah wa tabaraka wa
ta'ala.
As for the hugging, we mentioned that.
That it's okay, but don't do it too
much.
Now.
As for getting hold of the reins of
a riding camel, this was done by Ibn
Abbas, radiyallahu anhumah, for Zayd ibn Thabit, radiyallahu
anhumah.
To stand to show respect to and honor
the honorable people is good.
However, bowing is prohibited.
As you can see, every line by itself
is an etiquette, subhanAllah.
So he speaks here about it's okay that
you hold the rein for the camel of
the ulema and the shuyukh and the elderly
and the people of status and so on.
Today we don't have these camels, subhanAllah.
We have the cars.
So you're going to hold the door for
them?
That's one example.
Or maybe, for example, carry their bag for
them in that fashion.
But those are the ulema who really respect
the ulema in our communities.
Ibn Abbas, radiyallahu anhumah, used to do that
with sahaba.
But they were older than him.
Like Zayd ibn Thabit, for example.
He used to go and sleep at his
door.
And then when a servant comes out, she
thought he was his servant.
She would tell him, hey, your master left
to the masjid.
Go after him.
She didn't know that was the cousin of
the Prophet, salallahu alayhi wa sallam, from how
long or how much he used to come
to be in the presence of Zayd ibn
Thabit, radiyallahu anhumah, and Mu'adh ibn Jabal
and others as well too.
And it's okay to stand up to show
respect.
The hadith of the Prophet, salallahu alayhi wa
sallam, من أحب أن يتمثل له الناس قياما
If someone desires and loves for people to
stand up for them every time they come
in.
Like when you come into a gathering, it's
just like something becomes so proud of seeing
people standing up for you.
If someone desires and loves that from the
people, now that's a sign of hypocrisy that
can lead the person to Jahannam.
But if people voluntarily, they see, for example,
they come in and they want out of
respect to shake hands with them when they're
standing up instead of sitting down, that's nothing
wrong with that.
As he said here, رحمه الله تعالى But
bowing down, only for Allah subhanahu wa ta
'ala.
Some of the rights are that a Muslim
should protect the honor, life, and wealth of
Muslims from the oppression of others.
And he should defend him and support him.
If a person is trailed by knowing an
evil person, he should be courteous to him
and avoid him based on the hadith of
Aisha binti Abi Bakr, رضي الله عنهما So
he says that it's your duty as a
believer to protect the honor of your brothers
and sisters when you see that they're being
tarnished or being spoke about behind their backs
or in gathering who are not present and
so on.
That's your duty, that you stand up for
your brother and your sister.
And subhanallah, the hadith we have in our
series with Ibn Rajab رحمه الله تعالى Not
tonight, but the following hadith speaks about this.
That it's your duty as a believer to
support your brothers and sisters in every way
possible, inshallah wa ta'ala.
The hadith of Aisha binti Abi Bakr And
he means by the reference of this hadith
is when the Prophet ﷺ One time he
was in the house of Aisha and he
was told a person XYZ wants to talk
to you or is coming in.
So the Prophet ﷺ says, قَالْ بِئْسَ أَخُو
الْعَشِيرَ Like, what a horrible man.
He said about him, what a horrible man,
basically.
And then when he came in, the Prophet
ﷺ, he said what?
يَطَلَطَ فَلَهِ He started smiling to him and
speak with him nicely and kindly.
When he left, Aisha was shocked.
قَالَتْ يَا رَسُولَ اللَّهِ قُلْتَ مَا قُلْتَ ثُمَّ
تَبَسَّمْتَ لَهُ You just said what you said
about him.
And when he came in, he just started
acting nice and kind to him like as
if nothing there.
فَقَالَ صَلَىٰ سَلَّمْ يَعَائِشَ إِنَّ شَرَّ النَّاسِ The
worst of the people.
مَنْ تَرَكَهُ النَّاسُ تِقَاءَ فَحْشَهُ Those who've been
avoided because they don't want to deal with
their evil.
Like some people, they're bad.
Has horrible akhlaaq, bad manners.
You speak to them, you expose yourself to
their bad akhlaaq and bad manners.
So the best to do is what?
Avoid them.
That's called mudara.
And mudara is kind of like dealing with
them in the best way so that you
can avoid their evil.
And those are the worst people of all
time.
So when he says over here, إِذَا ابْتُلِيَ
بِذِي شَرَّ If someone was tested with someone
with bad akhlaaq and bad manners, you should
يُجَامِلَهُ وَاتَلَاطَفْ لَهُ Try your best to kind
of avoid that and make it easy, inshallah,
on yourself now.
Muhammad ibn al-Hanafiyyah said, A person who
does not relate well to a person whom
he cannot avoid until Allah gives a way
out for him is not wise.
Like I said, look, it's not wise.
And it's not wise that if you find
somebody that is hard to deal with, it's
not wise of you to treat them with
anything but courtesy until Allah gives you an
exit out of this relationship from this individual.
Like be nice and gentle as much as
possible.
A person should avoid mixing with the rich,
and he should mix with the poor, and
be kind to the orphans.
He should visit the sick.
So before that, by the way, that paragraph,
a person should avoid mixing with the rich
and should avoid mixing with the rich and
should mix with the poor.
I don't have it here actually in my
Arabic text that I have it over here.
However, it's in different other texts as well
too.
Now is that considered wajib or haram?
Or what's the ruling on this, O Jamaal?
Do you remember we talked about this before,
right?
If you go to the wealthy and the
powerful people, there's a chance of what?
You being influenced by that.
If you get influenced in a negative way,
that is dangerous for your iman and your
deen.
But if you go there and alhamdulillah you
maintain your iman and your taqwa and you're
able to do amr ma'ruf, and speak
strongly about the khayr, then it's okay.
So here the matter of mixing with the
poor or not mixing with the rich, it's
also circumstantial.
Depends.
Because sometimes, these days mixing with the poor
can be even worse than mixing with the
rich.
The way they behave and how they might
be attached to the dunya versus being humble,
it's different.
Things are different.
He should visit the sick.
And he's going to talk about right now
some of the etiquettes of dealing with the
sick.
And this is one of the haqoq of
the believers upon each other.
Amongst the etiquettes of visiting the sick is
that a person should put his hand on
the sick person and ask him about his
condition.
Unless the person is contagious.
Or if your hand is messed up.
You're not going to hurt the sick.
So therefore, the meaning of that is just
showing gentleness by reaching out to the sick.
Maybe put your hand on their hands, put
your hand on their shoulder, on their head,
and ask them how you're doing.
Just kind of comfort.
To comfort the sick in whichever way that
is possible.
It is part of the etiquettes to refrain
from overstaying.
Be gentle.
Supplicate for the sick person's well-being.
And lower his gaze and not stare at
the blemishes at the place where the sick
person is located.
So obviously, all this is part of the
adab and the akhlaq.
You go there, you make dua for the
sick, making sure to be gentle, don't overstay.
You don't get there until they get exhausted.
Just barely a few minutes just to show
them support and then leave.
And when you go there, whether it's their
house or maybe the hospital place, wherever that
is, don't keep looking around and say, I
think your sickness is coming from the mole
there in the corner of the house over
there.
It's not your place to speak in front
of the sick like this.
Rather, if you have an asihat, that would
be done differently.
But here you need to lower your gaze
and make sure to focus on the well
-being of the sick.
It is recommended for the sick person to
do what was transmitted by Muslims.
In the hadith of Uthman ibn Abil As,
who complained to the Prophet ﷺ about pain
that he was feeling in his body.
And he had been feeling it since he
embraced Islam.
The Prophet ﷺ said, place your hand where
you feel pain and say, Bismillah, with the
name of Allah, three times.
And then repeat seven times, I seek refuge
with Allah and with His power from the
evil that afflicts me and that which I
apprehend.
So the point he's making here is part
of the etiquette that's now for the sick
to do what, to do ruqya.
And the ruqya could be with the Quran.
It could be with the adhkar that were
mentioned in the hadith of the Prophet ﷺ.
The point is using the Quran for healing
and using the ruqya for healing as well.
So he summarized some of the etiquette that
the sick person should observe.
Like some people, when they are sick, whether
it's headache or toothache or whatever that is,
the whole world knows about it.
He says, no, you need to be patient.
حُسْنُ الصَّبْرِ Like you show patience when you
deal with these issues.
قِلَّةُ الشَّكْوَةِ Everybody, when they get sick, they
feel the pain, the fatigue, and they get
tired.
So it's not befitting to keep complaining.
وَالْفَزَعُ إِلَى الدُّعَاءِ Instead of panicking and showing
displeasure, instead he says, go to the du
'a.
As a matter of fact, the Arabic text
didn't say displaying displeasure, faza.
It says actually, الفَزَعُ إِلَى الدُّعَاءِ Which means
instead of complaining, you should rush.
You should run to the du'a.
Like basically find your comfort in the du
'a to Allah SWT.
And قَالُوا التَّوَكُّ عَلَىٰ And of course, you
know, having tawakkul depends on Allah SWT in
your affairs.
That's after taking the asbab.
Doing the ruqya, taking the medication if needed,
visiting the doctor if so, and then you
put your trust in Allah SWT.
نعم.
The Muslims should walk in the funeral of
the deceased and visit their graves.
The objective of walking in the funerals of
Muslims is to fulfill their rights and contemplate
death.
So basically, if that person doesn't survive the
sickness and illness, the following haq will be
what?
That you take care of the body, and
of course the funerals and so on.
And that's why he's speaking about that.
That the haqoog, that you help insha'Allah
with visiting the graves, doing the funerals.
Now is it a personal obligation on everybody
to visit and take care of the body?
Or is that a community obligation?
It's a community obligation.
فرض و كفاية Not فرض و عين But
definitely it's recommended for people to help and
support insha'Allah.
And the purpose of this is to support
the family, support the individual, and also contemplate
on the subject of death.
نعم.
Al-Amash said, we used to attend funerals
and we could not recognize the family of
the deceased to console them because everyone seemed
to be immersed in grief.
Can you imagine going to a funeral, going
to the cemetery, and you can't even tell
who is the family and who is just
a visiting friend?
Nowadays, unfortunately, you go to these funerals and
what do you see?
Pockets of people sitting there talking, chit-chatting,
smoking cigarettes, and waiting for things to be
done.
And then they just leave.
They only realize how serious the matter is.
When someone is dead and they're going to
be put underground right now, how serious this
matter is.
They don't take it that seriously.
نعم.
The objective of visiting the graves is to
supplicate, contemplate, and soften the heart.
And this is from the Prophet ﷺ, as
in the hadith, when he said, كنت نهيتكم
عن زيارة القبور ألا فزوروها I used to
tell you not to go to the graves.
He said, No, now I'm telling you go
and visit the graves.
فَإِنَّهَا تُذَكَّرُوا الْآخِرَةَ It will remind you with
the Akhirah.
Which means, soften your heart to remember the
Akhirah, the Day of Judgment.
نعم.
Some of the etiquettes related to following the
funeral of the deceased are walking behind it,
maintaining humility, خشوع, before Allah, refrain from talking,
observing the deceased, thinking, تفكّر, about death, and
preparing for it.
So, he says over here, walking behind it.
At the time of the Prophet ﷺ, there
was really no specific on where to walk
with the funeral, the procession.
You could be in the front, you could
be on the right side, on the left
side.
As people walk, everybody walks with them.
So, being behind it is not necessarily one
of those particular or specific etiquettes, but definitely
maintaining humility, having that خشوع, thinking about death
before Allah SWT.
If you can be quiet as you walk,
that should be it.
And observing the deceased over here, this is
a translation for saying مُلَحَظَةُ المَيِّد Basically, kind
of like thinking about the deceased and observing
the janazah itself, looking at the pier, the
janazah, as it walks.
So, that reminds you with the Akhirah as
well too.
نعم The rights of the neighbor, حقوق الجار
A whole different subject, which is the last
one we're going to talk here inshaAllah ta
'ala.
نعم It is worth to acknowledge that the
neighbor is entitled to a right that is
more than the right of the brotherhood in
Islam.
And if you remember, a few weeks ago,
we talked about the حقوق الجيران in the
book of Imam Ibn Rajab رحمه الله تعالى
in the hadith about حقوق الجيران.
So he's going to explain some of them
here now.
Thus, the neighbor deserves more than the right
is due to every Muslim in normal situations.
Because of حق الجيران, because he's living next
to you or at least living in the
same street or in the same neighborhood.
It is narrated that the Prophet صلى الله
عليه وسلم said, There are three types of
neighbors.
A neighbor who has one right, a neighbor
who has two rights, and a neighbor who
has three rights.
The neighbor who has three rights is a
Muslim neighbor who is also a relative.
So they have the right of being Muslim,
being neighbor, and being, of course, your relative.
نعم He has the right of neighborliness, the
right of Islam, and the right of kinship.
The neighbor who has two rights is the
Muslim neighbor.
He has the right of Islam and the
right of neighborliness.
The neighbor who has one right is the
neighbor who is a polytheist.
Or non-Muslim, basically.
So as you can see, regardless of their
faith, they still have what?
Rights upon you more than anybody else.
That's what matters.
The neighbor, no matter who he is, they
still have more rights than other people that
are living actually in their area.
نعم Know that the right of neighborliness is
not only to refrain from harming them, rather
it extends to include forbearing his harm, being
gentle to him, initiating the good, greeting him
first, avoiding talking for too long with him,
visiting him when he is sick, consoling him
at times of affliction, congratulating him at times
of happiness, overlooking his faults, not looking into
his house, not disturbing him by hitting a
wooden peg into a shared wall, which is
something we spoke about in the previous hadith
when people, they would say, is the neighbor
has the right to use the neighbor's wall
to rest something like a wooden peg, for
example, or a wooden plank just to create
shade in their area and so on.
So the ulema, they say, if it doesn't
hurt you, doesn't cause you harm, it should
be okay.
نعم Not pouring water into his drain and
not throwing dust into his courtyard.
Is there anything else left, jama'ah?
I mean, all these beautiful rights that you
owe to the neighbor, subhanallah, that you've been
kind to them, you've been gentle with them,
it's not a matter of being forbearant with
their harm, no, or not doing harm to
them, no, they, whatever they do, you need
to be patient with them as much as
possible, obviously.
As much as possible.
And part of it is just keeping the
privacy of your neighbor, jama'ah.
Stop looking at their cars in and out,
you know, coming in and out all the
time, or, oh, you're doing remodeling in the
house, mashallah, okay, what are you guys doing?
It's none of your business, ya agha.
So, keep it for the neighbors, that's their
private matters, they don't need to look into
their personal affairs.
نعم A Muslim should not look at what
his neighbor carries to his house.
He should cover up his neighbor's shortcomings.
He should not eavesdrop on his conversations.
He should lower his gaze when he sees
his neighbor's women.
And he should cater for the needs of
his neighbor's family when he is away.
And look at this beautiful akhlaq and ma
'araz, jama'ah.
Wallah, look at this.
If all, not just the, if all the
people, not just the Muslims, if we take
care of each other like this in our
society, can you imagine at what level this
society will be?
And if not, then at least us, the
Muslims, we need to make sure that we
do that.
And alhamdulillah, rabbil alhamdulillah, here in America, it's
very well known, when Muslims move into any
neighborhood or any area, the rate of crime
goes down, prosperity goes up, taxes is well
paid and maintained.
A lot of khair comes from the Muslims
because we have different standard of character, jama
'ah.
Or at least those who observe it.
Those who observe it, they provide so much
khair.
And the more we spread this amongst ourselves
and teach our brothers and sisters to observe
the etiquette, that's a silent da'wah.
A silent da'wah, it's an obligation upon
us as we live in a non-Muslim
society.
May Allah subhanahu wa ta'ala make us
among those who listen to the speech and
follow the rest of it.
Ya rabbil alamin.
So we will stop here insha'Allah wa
ta'ala.
Next week when we come back, we will
be doing section 5, the rights of the
relatives and ar-rahim, which means the kinship.
And by the way, next week insha'Allah,
it's the last week before we take a
break for the Thanksgiving break insha'Allah azawajal.
Because we're going for Umrah.
May Allah subhanahu wa ta'ala make it
easy for all of us.
JazakAllah khair.
Towards the end.
BarakAllah khair.
Bismillah.
Alhamdulillah rabbil alamin.
Sallallahu wa sallim wa barak a'la nabiyyin
wa muhammadin wa a'la alihi wa sahbihi
wa sallim wa taslimin kathiratan ma'a ma
ba'd.
From the book Imam Ibn Rajab, rahimahullah, which
is the explanation of the 40 hadith of
Imam al-Nawawi, rahimahullah, we're studying right now
hadith number 34 from Abu Sa'id al
-Khudri, radiyaAllahu ta'ala wa rada.
He said, I heard the Messenger of Allah
say, whoever of you sees something objectionable, then
let him change it with his hand.
If he can't, then with his tongue.
If he can't, then with his heart.
That is the weakest faith.
Narrated by Muslim.
In the translation.
Bismillah.
Bismillah alhamdulillah wa salatu wassalam wa rahmatullahi wa
barakatuh.
The author, rahimahullah, writes, Abu Sa'id al
-Khudri, radiyaAllahu ta'ala wa rada, said, I
heard the Messenger of Allah saying, whoever of
you sees something objectionable, then let him change
it with his hand.
If he can't, then with his tongue.
If he can't, then with his heart.
That is the weakest faith.
Narrated by Muslim.
This hadith, jama'a, is one of the,
also, what we talked to him about, the
hadith al-kulliyah.
It means, it's a very comprehensive hadith that
has very deep and profound and serious subjects
for the building of the community.
This is about, al-amr bil ma'ruf
an-nayhan al-munkar.
Enjoying good, forbidding evil.
Making sure that you keep the society at
a good standard of character and akhlaq.
And, this is very important in our time
to study this hadith and understanding this hadith.
Because we're living in time, ya jama'a.
May Allah subhanahu wa ta'ala protect our
communities.
We're living in time that is extremely dangerous.
Unfortunately, we see the rise of misconduct and
bad manners and akhlaq and change even in
religiosity and spirituality and how people behave and
even the Muslim society, unfortunately.
So, it's extremely important that we, the Muslims,
stay, you know, the last frontier.
You literally, you are the last frontier over
here.
You are the last fighters for virtue in
this society.
Because you have a standard of character that
you hold on to it and you uphold
those standards insha'Allah wa ta'ala.
So, this hadith is teaching us about, if
you see something wrong, munkar, how do you
change it and what should you change about
it?
Now.
A Muslim narrated this hadith in the version
of Qais ibn Muslim from Tariq ibn Shihab
from Abu Sa'id and in the version
of Ismail ibn Waja'a from his father
from Abu Sa'id and according to him
in the hadith of Tariq, he said, the
first person to begin with the khutba before
the prayer on the day of Eid was
Marwan and a man stood up to him
and said, the prayer is before the khutba.
He said, it has been abandoned.
What's the problem?
Abu Sa'id said, as for this one,
he has discharged the obligation upon him and
then he narrated this hadith.
So, who was the first person to change
the order of the khutba to the salah?
I don't know if you guys will pay
attention to that but you know that Salatul
Eid comes before or after the khutba?
After.
Right?
Salatul Eid.
Do we pray first or do the khutba
of the Eid first?
We pray first and do the khutba.
But Salatul Jum'ah, what do we do?
The khutba first and then we pray Salatul
Jum'ah.
Right?
So usually, Salatul Eid precedes the khutba.
And he said, the first person who changed
that during the time of Banu Umayyah, the
Umayyah's dynasty.
He said, the first person to change that
which was in Medina was Marwan.
Marwan al-Hakam was the governor of Medina
before he became the khalifa of Banu Umayyah
at some point.
So, he said, it was Marwan who did
that.
And so, when the Eid day came, Marwan
was going up to the member so a
man tells him, As-Salah, you need to
pray first.
He says, well, that's changed.
And he said, just like, like, why?
And he says, like, you know, you don't
know anything because what I know is better
than what I don't know.
Because from the sunnah, I know that's better
than what I don't want to know from
you.
Another narration says that this man, when he
did what he did, Abu Sa'id radiyallahu
ta'ala said about this man, This person,
he did his part.
Which means, he did what, ya jama'a?
Al-amru ma'rufu na'an al-munkar.
At least with his tongue.
Abu Sa'id radiyallahu ta'ala, he went
to the next level.
What did he do?
He grabbed, he grabbed Marwan's thawb.
He grabbed him.
He goes, where do you think you're going?
He goes, going to the khutbah.
He said, As-Salah first.
You need to pray first.
He says, An-naas la yajilisuna lana.
People are not going to stay after the
khutbah.
They're going to leave.
No one is going to listen to me.
Because of the political rift that was going
on in the community, so no one wants
to listen to him.
He doesn't want to listen to this man.
Even though he's the governor of Medina.
So that's why he wanted to give the
khutbah first, to force them to listen to
him, and then he would lead Salah.
So Abu Sa'id, he said to him,
he says, laqad ghayyartum.
Ya bani Umayya, you have changed a lot.
A lot of things.
He goes, well, dahba allathee ta'arif.
What you're used to is gone.
Because what I was used to was better
than what I'm used to right now.
What I was used to, which is the
sunnah of the Prophet ﷺ, better than all
that what you're trying to teach me right
now.
So here's an example of somebody was able
to use his hand to make some change,
and the other one was using his tongue.
What do you think the authority of Abu
Sa'id over Marwan versus the other man
over Marwan?
What do you think that Abu Sa'id
had an advantage that this man didn't have
an advantage when it comes to dealing with
the governor himself directly?
What was that?
Sahaba.
Sohba.
Abu Sa'id was a Sahabi.
So Marwan cannot claim that he said, what
do you know?
Right?
Come on.
Sahabi Nabi ﷺ.
But the other man cannot claim that.
So that's why this man he couldn't really
do anything with his hand.
Instead he said with his tongue, look, that's
not what we were taught.
And Abu Sa'id he says, where do
you think you're going?
That's not what the Prophet ﷺ used to
do for us.
So again, it depends on your situation if
you're able to change with your hand or
if you can change just by with your
tongue.
So there are some other narrations that mentions
not with the same wording but a similar
concept.
So let's read the first, one of these
different narrations.
Read Muslim narrated.
Muslim narrated the hadith of Ibn Mas'ud
that the Prophet ﷺ said, Every prophet whom
Allah sent among a people before me had
faithful disciples.
And companions among his people who took hold
of his sunnah and modeled themselves on his
command.
So like every prophet, Allah has sent for
him supporters who would uphold that sunnah.
And then what happens after that?
Then after them such successors followed them who
would say what they do not do and
do what they are not told to do.
So whoever wages jihad on them with his
hand is a mu'min and whoever wages jihad
on them with his tongue is a mu'min
and whoever wages jihad on them with his
heart is a mu'min.
There is not after that so much iman
as a grain of mustard.
Did you guys hear the word the Prophet
ﷺ used to describe the action that people
would do to try to prevent that negative
change from happening?
He called it jihad ﷺ.
Whether it's jihad with your hand, with your
tongue and even with your heart.
The least.
That if you don't dislike it in your
heart then there's a problem with you.
And that's the meaning of saying that this
is the last thing you could do actually
as a believer.
And there are two more narrations or three
more narrations that would come after that.
We're going to skip them inshallah.
But I just want you to know these
narrations.
One of those narrations is the narration of
which one is that?
Salim al-Muradi.
That's Salim al-Muradi.
And then another narration is al-Isma'ili
narrated another one.
And then there's another narration by the same
thing al-Isma'ili and al-Awza'i
added all of them.
They added similar concepts but with different words.
The Prophet ﷺ is speaking about people who
would change with their hands, with their tongue
or with their heart.
So that's the three things mentioned in multiple
ahadith.
Then from all these ahadith what is the
general rule?
Let's see that.
All these ahadith show All of these hadiths
show that it is obligatory to reject what
is wrong as much as one is able.
And that there is no avoiding doing so
with the heart.
Someone whose heart does not reject what is
wrong that shows that iman has gone from
his heart.
So he says that the overall summary of
this hadith the main premise and the main
ruling you get from this hadith is that
the change is obligatory.
To change is obligatory.
However, when it comes to the tongue and
the hand he says as much as one
is able to change with hand and tongue
that's circumstantial.
As much as you're able to do that.
If you have authority in your house you
can change.
If you have authority at work in your
team you can do that.
But if you have no authority over anybody
in that particular then in this case as
much as possible.
However, he says when it comes to the
heart that's obligatory on everybody.
Why is that?
Because there is not much effort in hiding
that rejection in your heart.
So if someone does not reject the munkar
in their heart there's a problem with them.
The iman left their heart.
Like if you see astaghfirullah al munkar you
see adultery you see zina you see fahisha
and your heart doesn't cringe as a result
of that doesn't feel that you're detesting what
you're seeing there's something wrong with that.
If you look at something that's haram and
your heart is just like wishes that it
was halal Allahumma astaghfirullah we're in a big
mess.
And now we see there's so much change
happening in Muslim communities in Muslim society even
Muslim countries today.
In some of the sacred spots on earth
subhanallah you see some changes happening and you're
just like you can't believe this is happening
in these places.
You can't change maybe by hand you cannot
change by your tongue but at least your
heart needs to detest what you see otherwise
the iman has escaped your heart.
Now regarding rejecting by heart versus rejecting by
the tongue and the hand let's see what
Ibn Mas'ud says.
Ibn Mas'ud said Ibn Mas'ud heard
a man saying someone who does not command
what is right and forbid what is wrong
has perished.
So Ibn Mas'ud said someone whose heart
does not recognize what is right and wrong
will perish indicating that the heart's recognition of
right and wrong is obligatory and that no
one is absolved from it so that whoever
does not recognize it will perish.
So the first man the man what did
he say first?
He said look who doesn't do amr ma
'ruf anah al munkar this man this person
is gone.
He's perished.
So Ibn Mas'ud corrected him he goes
no no no no not everybody only those
who heart does not actually object to the
munkar those are the ones who are perished
because that's the bare minimum obligation on you
that you hate it with your heart but
some people might have excuse not being able
to do amr ma'ruf anah al munkar
in general good forbidding evil by tongue or
by their hand they might be excused.
The other category as for rejection by the
tongue and hand as for rejection by the
tongue and the hand it is only obligatory
according to one's capacity Ibn Mas'ud said
soon whoever of you lives will see wrongs
for which he will not be able to
do anything other than Allah knowing of his
heart that he dislikes them.
So he says here the second category it
is only obligatory according to one's capacity and
sometimes your capacity depends on your authority and
if you have the authority over the people
you are trying to do munkar with them
for example are you allowed to do inkar
al munkar on your neighbor's family you got
to talk to your neighbor about them right
but if they do something in public for
example are you allowed to say hey you
shouldn't be doing that then yeah because in
the public space right now now I can
it's the street and the Prophet says so
I'm going to do this are you allowed
to go into the classroom and discipline a
child for example that's not yours you can't
do that you give that to the teacher
to the school to deal with that stuff
so depends on the authority and sometimes you
have powerful people that you cannot do much
against them so in this case at least
if you can speak if you couldn't speak
then at least with the heart what does
it mean to when we say rejecting by
the heart let's see what it says over
here there is in the surah that the
Prophet said when wrong action is done in
the land then someone who is present and
disapproves of it is like someone who is
absent and does not witness it but someone
who is not present but approves of it
is like someone who is present at it
this hadith is very scary what does that
mean the Prophet says you need to dislike
the munkar even if with your heart even
if you're not present at the time that
munkar was being practiced so even when you
hear about something bad is being practiced in
a certain area certain land your heart need
to dislike that even though you're not there
to see it so the Prophet said if
someone hears about munkar and then they dislike
it they will get the reward as if
they already did rejection of that munkar even
though it wasn't in their land in their
presence and if someone hears about a munkar
somewhere and their heart doesn't reject that it
doesn't show any kind of rejection to it
then as if they've participated in that munkar
even though they're not present but this is
how dangerous you know letting the heart just
slip away without feeling that sin that's being
practiced to be wrong and your heart should
actually react to that now let's move on
to the next inshallah what happens if people
don't do that rejection like if we don't
feel that if we don't do it what
happens now it is clear from these that
rejection of wrongdoing with the heart is obligatory
on every Muslim and in every state as
for rejection by hand and tongue it is
according to ability as in the hadith that
the prophet said any people among whom acts
of disobedience are done and moreover who are
able to change that wrong action but who
do not change it then Allah will envelop
them with his punishment so what that means
that if people in a community don't really
start enjoying a good forbidding evil if we
don't do our part to invite people to
Allah to avoid the haram and stay away
from the wrongdoing and so on if we
don't do that we are exposing ourselves to
Allah as punishment and there are multiple hadith
if you see the page here in front
of us on the screen there are multiple
hadith all of them show us what the
prophet is threatening he says that then Allah
will strike them with punishment before they die
another narration Allah will encompass them all with
punishment which means it doesn't matter if they
were in the last line Allah will punish
the elite and the ordinary people well the
hadith doesn't say elite and ordinary people it
says what does that mean?
talking about the average person like the layman
and also the educated ulama class among them
why is that?
for the layman because they did not do
their job and the ulama didn't even educate
the people about the haram and haram in
these matters they are all going to be
taken so if you just stay by yourself
saying that's not my business and the punishment
is going to come it's going to take
everybody you can't say I didn't do anything
I didn't participate yeah you didn't even go
out there and tell them it's haram and
it's wrong in the hadith the prophet s
.a.w. spoke about Bani Israel that was
one of their problems he mentioned surah al
ma'idah they used not to forbid each
other from committing something haram or something wrong
they never did that and the prophet s
.a.w. mentioned that he one day Allah
s.w.t. sent an angel to destroy
a village or a town for their disobedience
to Allah s.w.t. so when the
angel went down and he found among them
there was a man who was very righteous
he went back to Allah I saw there
was a righteous man among them start with
him like destroy him first why so because
he used to see the bad deed the
wrongdoing happening right in front of his eyes
and his face never changed for the sake
of Allah s.w.t. so that is
very dangerous so if we don't do our
part we will be in trouble and I
want you to understand that this is an
individual responsibility over here if you see something
wrong happening right in front of you this
society teach us what be a bystander that's
it meaning you don't do anything you don't
participate in anything but as a believer if
I see someone is being hurt someone is
being harassed I need to do something if
I can as long as I know that
I am not going to be which is
going to come inshallah being hurt or harmed
by that so we are going to see
this inshallah so what if I avoid doing
anything because I am afraid of the people
like I don't want to try but what
if they hurt me what if they hit
me what if this what if that so
what is the ruling on this so let's
see what he says over here he also
narrated he also narrated the hadith he and
Ibn Majah he and Ibn Majah he and
Ibn Majah also narrated the hadith I heard
the prophet saying Allah will question the slave
on the day of rising so much so
that he will say what prevented you when
you saw wrong done from rejecting it then
Allah will and instruct the slave in his
argument and he will say my lord I
hope for you and I separated from people
so basically the ulama they have two opinions
over here if someone is afraid to go
out and take an action to change whether
with your tongue with your hand by the
hand of the tongue here if that person
is afraid of the people are they going
to be pardoned or not so according to
this narration the person is forgiven because the
hadith says in this narration actually says Allah
is asking why didn't you do something about
it I was hopeful of you but I
was scared of the people and the hadith
doesn't say Allah punished him for that so
he's pardoned which means there is an opinion
if someone is afraid of the people it's
okay the other opinion right now as for
as for that which narrated also from a
hadith of Abu Said that the prophet said
in his khutbah do not let all people
prevent any man from saying the truth if
he knows it Abu Said wept and said
we have seen things and we were in
awe Imam Ahmad narrated it and in his
version it had the extra words because it
does not draw one's destined term near nor
does it make one's provisions further away that
the truth should be said or that one
should remind others of something tremendous so this
narration and another narration that comes after that
will tell us that fear of the people
is not enough excuse because the other narration
said that Allah subhana will tell him we
should have feared me more so in this
case the ulama they differ if a person
afraid of the people will be are they
going to be excused if they didn't take
an action or not like being a bystander
is that okay?
that's what it means over here so the
first one said yes the second one said
no because you're going to have to participate
at least help inshallah to remove that wrongdoing
from happening here so however these two hadiths
as was mentioned in the paragraph after that
these are two hadiths are interpreted to mean
the following so there's a difference between hayba
and khawf the awe of the people and
fear of the people what does it mean?
let's see what it says these two hadiths
are interpreted to mean that the matter that
prevented the rejection of the wrong was purely
awe rather than the fear which would absolve
one of the obligation of rejecting so what
does that mean?
some people they only have this kind of
like reverence and respect of the people meaning
I don't want to embarrass myself in front
of them they were not afraid to be
harmed like I remember actually hearing it from
someone who happened to be an imam subhanallah
he saw some of his people saying things
in front of them and they were bad
stuff they were doing bad stuff I said
why didn't you say anything about it?
he goes I don't know I mean I
didn't want to lose their friendship subhanallah so
that's like I don't want to lose their
friendship versus I'm afraid if I do anything
they will hurt me so he says is
not an excuse but the fear that tangible
fear of tangible harm that might be an
excuse that's what it means over here now
what about if it was now against tyrants
and rulers who are tyrants what do we
do here?
Tawus Tawus said a man came to Ibn
Abbas and asked should I not stand up
to this ruler and command him to do
right and forbid him from doing wrong he
answered do not be a trial for him
he asked what do you think what do
you think if he tells me to disobey
Allah he answered that is what you meant
that is what you meant so then be
a man we have already mentioned the hadith
of Ibn Masrood in which there is then
later their successors followed after them so whoever
wages jihad on them with his hand is
a mu'min this shows that one must wage
jihad against rulers with one's hand but Imam
Ahmed rejected this hadith in the version of
Abu Dawud he said it contradicts the hadith
in which the messenger of Allah s.w
.t. commanded patient endurance of rulers tyranny so
basically you speak about two hadiths so this
the previous hadith said that you know what
you need to fight against them with your
own hand but the other narration says that
you need to endure patience with them as
long as they fulfill the ibadah and salah
they allow you to be Muslim they allow
you to worship Allah s.w.t. you
can't rise against them that's what it means
in the second hadith and Imam Ahmed s
.w.t. he's inclined towards the second one
which explains by the way why in the
Arabian Peninsula today a lot of the ulema
they follow that opinion in regard to the
rulers and their leaders because it's basically considered
like being pacifist in that regard if
one has the ability and capacity to do
that which means if a alim for example
can go and destroy something that was erected
by for example the leader and the ruler
over there or they establish let's say a
public wire network for example are you allowed
to go and do something about it and
break it and so on according to him
he says yeah you should do that but
nowadays can you do this obviously you're going
to be now subject to yourself to serious
harm what kind of harm let's see what
he says over here all of this is
permissible as for rising and insurrection against them
with the sword and trials and civil strife
are to be feared from this that would
lead to shedding Muslims blood yes if one
fears to proceeding to reject the wrong action
and injustice of kings that it would harm
one's family or neighbors then at that point
one does not have to stand up to
them because it will expose others to harm
and others said that so here when it
comes to the removal of obligation of change
like when are we excused when are we
excused there are two cases number one in
case of physical harm number two in case
of non physical harm so if there was
a there was physical harm is that obligation
removed that's what he said along with this
along with this when one fears that they
will raise the sword against one or the
other then the obligation to command and forbid
them from doing wrong is removed and others
have stated that so that's the first opinion
says look if there's a physical harm as
a result of you standing against the tyrant
against those rulers then you are allowed to
not to show that rejection physically or by
tongue if there's a physical harm but the
second category right now what if the harm
that was not physical it was just emotional
let's see what he says however so
he says you need to differentiate between the
possibility and the potential of physical harm in
this case yeah the obligation is removed but
if it's a matter of just hurting your
feeling then no that's not sufficient right now
now what if that harm leads to death
so what do we do in this situation
in the case he says there is a
chain of transmission in which there is one
person who is unknown I asked messenger of
Allah which of the martyrs are most honored
by Allah he answered a man who stood
up to a tyrannical ruler and commanded him
to do right and forbade him to do
wrong and so the ruler killed him its
meaning has also been narrated in other ways
of which have some weakness so here the
prophet was asked which is the best of
the jihad he said someone standing in front
of a tyrant ruler and commands him to
obey Allah and do the right thing and
then this person kills him that is the
best jihad and some narration he will be
resurrected with Hamza like that is a serious
matter standing for justice against these tyrant rulers
however again it really depends if a person
fears their physical harm they are allowed to
avoid doing that but if it is just
a matter of being scolded and being reprimanded
then in this case you still need to
go and do your part but what about
avoid a hadith that says to avoid humiliation
wouldn't you be exposed to humiliation if you
stand against a tyrant like this and then
get humiliated in public so what do we
do in this situation so
basically that means what if you know that
you can't handle it for sure then you
need to avoid it but if you know
that you can and you have the stamina
for this and you will be able to
be patient then enduring that difficulty that comes
with it should be okay again as being
the best form of jihad when you stand
in front of the tyrant and the wrongdoers
now what about rejecting by heart only so
basically yes
we need to the least is to reject
what they do in our heart but if
someone can do some change with his hand
or with his tongue then in the best
way possible inshallah it should be so what
if your doesn't make any change in the
life of the person or at least that
person is not going to listen to you
you're going to know you need to talk
to your spouse you need to talk to
your friend your wife
does a wife have to stand up when
her husband walks into the room mashallah mashallah
i don't know where you get that from
the prophet used to pray and aisha would
be sleeping in his qibla and when he
comes down to the sajda he would poke
her leg to give him space to put
his forehead the idea is
that husband and wife should really love each
other and also respect one another and respect
has different meanings without violating the sunnah of
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