Yaser Birjas – TaSeel Class 64
AI: Summary ©
The speakers stress the importance of maintaining healthy behavior and respecting family members. They also discuss the use of deception and deception in the internet, including deception and deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception, deception
AI: Summary ©
As-salamu alaykum wa rahmatullahi wa barakatuhu.
Alhamdulillah rabbil alameen, salallahu wa sallam wa barakatuhu
anabiyyuna muhammadin wa ala alihi wa sahbihi wa
sallam tasliman kathira thumma amma ba'd subhanallah for
the past few weeks we've been talking about
the hukook of the believers towards one another
and each other and we live in time
of fitan wallahi this fitan ma zahra minham
abatan some are private, some are public may
Allah subhanahu wa ta'ala protect you and
protect all your families ya rabbil alameen, so
these hukook are very serious, if Allah subhanahu
wa ta'ala can mandate these hukook upon
us, these rights upon us you can imagine
the severity of violating these sacred hukook that
Allah subhanahu wa ta'ala imposed upon one
another and today, or tonight insha'Allah wa
ta'ala we begin by talking about the
hukook of the aqarib, your relatives imam Ibn
Qudamah rahimallah, he made it very brief so
we're going to finish this chapter quickly insha
'Allah wa ta'ala because subhanallah interesting, hadith
number 35 from Ibn Rajab's book from Arba
'een al-Nawiyah, the four ayat of Imam
al-Nawiyah is correlating into this talking about
the brotherhood and the hukook of people and
what does it mean so that's going to
be a more interesting discussion insha'Allah wa
ta'ala, so we begin from check section
5, the rights of the relatives and kinsmen,
and that's going to be on page 84
insha'Allah wa ta'ala for those who
have the book, bismillah bismillah wa alhamdulillah wa
salatu wa salamu ala rasulillah imam Ibn Qudamah
rahimallah says concerning the rights of the relatives
al-aqarib and kinsmen al-aqarib we said?
al-aqarib and kinsmen al-raham an authentic
narration from Aisha radhiyallahu anha states that the
Prophet sallallahu alayhi wa sallam said, the bond
of relationship is suspending from the throne arsh,
and says he who keeps good relations with
me, Allah will keep connection with him, but
whosoever severs relations with me Allah will sever
connection with him alhamdulillah rabbil alameen wa sallallahu
wa sallam baraka nabiyyuna muhammad, this hadith akhrajahul
bazzar and the ulama, they conclude the hadith
to be weak in terms of authenticity in
terms of authenticity is weak, but there are
other hadith shows the severity and the importance
of al-rahim, and rahim in the literal
translation, it's saying the womb, but here in
the Arabic use of the word rahim is
beyond the physical biological aspect of it it
actually goes way beyond, which means what it
really represents, meaning those who are born from
these arham, from these wombs they have a
very solid connection a sacred connection among themselves,
that's what we call them relatives so that's
why in this narration, al-rahim, that womb
is muallaqa, it's hanging from the bond of,
which is, as it was translated the bond
of relationship is suspending from the arsh of
al-rahman what's the significance of saying that,
ajumma?
what's the significance of saying that something is
suspended from the arsh, the throne of al
-rahman, like for example the souls of the
shuhada, the martyrs also in the throats of
green birds, hanging from chandeliers and from the
arsh of al-rahman as well too and
al-kawthar, the river from which the howd
of the prophet salallahu alayhi wa sallam is
being filled and it's going through all the
place in jannah it is also springing out
from underneath al-arsh, obviously it's very significant
so what's the significance of saying that the
bond of relationship is hanging from the arsh
of the throne of al-rahman, what would
that mean, ajumma?
the closeness to Allah subhanahu wa ta'ala,
the value of it if you know that
al-arsh is the value of al-arsh
is beyond arsh al-adheem, arsh al-kareem
as Allah describes it, the noble throne, the
great throne and anything that is around it
definitely has significance because you're not going to
allow anything or anybody to be near that
so therefore when ar-rahim the bond of
relationship is coming or hanging there, it must
be significant, very strong and very important, so
that's the meaning of this hadith and the
prophet salallahu alayhi wa sallam, at least in
the hadith it was said, that he said,
Allah subhanahu wa ta'ala was saying, man
wasalani, wasalahu Allah, ar-rahim, itself is saying
whoever maintains the ties of kinship, Allah will
maintain ties with him, and whoever cuts those
ties Allah subhanahu wa ta'ala will sever
the ties with him may Allah subhanahu wa
ta'ala make us among those who maintain
these ties of rabbil alameen another hadith by
Bukhari states the person who perfectly maintains the
ties of kinship is not the one who
does it because he gets recompensed by his
relatives so this hadith basically explains what does
it mean exactly to say that you are
someone who is maintaining the ties of kinship
the true meaning of wasl and maintaining the
ties of kinship it doesn't mean to maintain
that by reciprocating meaning transactional they do good,
you do good they do bad, you do
bad that's not what it means he says
no, no, no wasl is the one who
when the ties are being severed he is
the one who actually maintains that so that's
extremely important to understand from the hadith that's
coming as well after inshallah wa ta'ala
keep going but the one who truly maintains
the bonds of kinship is the one who
persists in doing so even though the latter
has severed the ties of kinship with him
another hadith transmitted by Muslims states that a
man said I have relatives with whom I
try to keep the ties of relationship with
but they sever relations with me and whom
I treat kindly but they treat me badly
I am gentle with them but they are
rough to me the prophet Muhammad s.a
.w. replied if you are as you say
it is as if you are feeding them
hot ashes and you will be with a
supporter against them from Allah as long as
you continue to do so this is a
question in jamaat that we have been asked
many times as imams and I am sure
people are going to ask you at some
point they will ask you you know I
have these relatives my sister, my cousin, my
uncle my mother-in-law, whatever I am
so good to them and they are bad
to me I am trying to maintain ties
with them they keep cutting me off like
what's the meaning of the question in jamaat
what's the underlying theme or underlying question that
was not really spoken or pronounced what is
it exactly like did I do my part
am I done here, should I cut them
off right now that's what the person is
asking like I did everything good so do
I have an excuse right now to cut
them off because it's really bothering me right
now the prophet s.a.w. he answered
him and the answer was unexpected to him
he said look if it's true what you
are saying about them if it's true in
the Arabic language is when you you grab
in your hand and just like fill your
mouth with it if you fill your mouth
with something can you speak especially if that
thing is actually is kind of like lumpy
and would start sticking in your mouth and
the roof of your mouth like for example
imagine you are eating peanut butter for example
you fill your mouth with peanut butter can
you open your mouth probably for another two
minutes probably before you are able to open
your mouth because you are trying to swallow
it and move it around is ashes very
soft very soft of course dust if you
fill your mouth with that what's going to
happen, it's going to get lumpy and it's
going to start sticking on the roof of
your mouth trying to move it with your
tongue so you won't be able to speak
so the meaning of this is a very
metaphoric expression here so what does it mean
when the prophet s.a.w. told him
if it's true what you are saying what
does it mean exactly what is he telling
him you are silencing them they have no
excuse against you they have no excuse no
hujjah that would be against you then if
it's true he says therefore he says Allah
s.w.t assigned for you an angel
and that angel will be seeking forgiveness for
you making dua for you, supporting you from
Allah s.w.t as long as you
do that so what does that mean if
you reply to them and you cut them
off, what happens you are going to lose
that support you are going to lose that
support now we spoke about this if you
guys remember from previous sessions is that there
is also a limit to that that limit
is that if this treatment is causing you
damage if it's hurting your iman and it's
causing you severe severe issues whether it's mental
issues, emotional issues physical harm, in this case
you do have the right to ask to
withdraw a little bit but this would be
a case by case scenario not a blanket
answer to everybody because sometimes you might think
it's actually it's harm, if you remember when
we said, if someone stands before from the
previous hadith if someone stands before the tyrant
and they are afraid they are afraid to
do amr ma'ruf al-naha al-munkar
because they might insult me or they might
hurt me, you know, verbally are you allowed
to withdraw and not do amr ma'ruf
al-naha al-munkar the answer is no
if the harm was physical then yeah, you
have an excuse to withdraw so the same
thing might be applied over here so it's
not all the time this means you will
be supported against them they will not be
able to argue that the person did not
fulfill the right of kinship and the person
upon whom hot ashes are thrown will not
be able to talk there are many well
known ahadith concerning maintaining ties of kinship the
rights of parents and emphasizing the right of
the mother you know that he is summarizing
the book of al-mam al-ghazali so
therefore he kind of like put all these
principles of these statements in one single paragraph
like there are ahadith that you can add
to emphasize on the rights of your relatives,
the rights of your parents and the right
of your mother ahadith are very well known
to us when the man came to the
prophet who is the one who deserves the
best of my companionship the prophet said who?
your mother and the man said, ok who's
next?
the prophet says your mother and the man,
ok I got it so who's next?
the prophet says, your mother and that's when
the man realized ok, I got it now
then he says, ok who's next?
who came next?
poor dad, right?
the father so the ahadith shows that emphasize
the right of the mother here and the
right of the parents and there are many
many examples in the seerah and the sunnah
of the prophet as for the rights of
the child it is noteworthy that due to
the fact that a person is naturally inclined
to his child, there was no need to
emphasize the advice of treating him did you
understand this principle?
this is one thing that is very subtle
but extremely powerful find me anything in the
quran where Allah demands the parents to treat
their kids kindly where would you find that?
in the quran where would you find that?
where Allah says to the parents treat them
kindly he says protect yourself and your family
against fire of * he says you need
to command them to pray right?
so that's your demand to make them pray
but where is it in the quran where
Allah says treat them kindly make sure to
observe the rights of your children you won't
find that there why is that?
he says because it's fitri that's part of
the fitra we naturally incline to care for
our little ones our kids you don't need
any divine intervention to enforce that on you
because it's natural right now what is unnatural
is what?
you're a young guy you want to launch
yourself in life you want to enjoy life
you want to go all out there and
now you're responsible to do what?
take care of your parents stay with them
help them out assist them they're in old
age right now that's unnatural to us it's
unnatural to us not everybody has that love
for their parents to the level like the
parents would love their children, that's why it
required divine intervention that Allah SWT talked about
when he always speaks about the first instruction,
the most important thing is what?
and then he says what?
he commands you to worship one and only
one Allah SWT and then the second thing
right after that make sure to be good
to your parents the instruction comes from the
divine SWT and when he made the major
sin what did he say about the major
sin?
that you commit shirk with Allah SWT that
you're not beautiful to your parents so it's
there in the Quran but you're not gonna
find that in the Quran in regards to
treating your kids kindly because it's fitri and
it's natural now of course that's in the
general terms right there are exceptions there are
exceptions where some people especially in times like
ours we live in 21st century where the
fitra has been completely messed up even the
fitra, what is natural has been messed up
you can't even tell what a man and
woman anymore and they're forcing you to define
it differently even though all the proof, scientific
evidences and the biological evidences and the moral
and divine evidences all clear, people still want
to change that definition of what is considered
fitra so therefore in a time like ours
obviously you'll find a lot of people who
give birth to children and they won't care
about them and they would not even want
to be part of their lives it's just
completely irrelevant because we live in a time
of extreme and radical individualism everyone wants to
live for their lives and enjoy life so
they don't care about that so may Allah
protect our families and our children and our
parents so just the fact that there is
no divine intervention here in regard to how
to care for your kids in the Quran,
it doesn't mean that we shouldn't emphasize on
that in time like ours when the need
is there for it so we emphasize upon
the parents to take care of their children,
be kind to them treat them well, raise
them well because it's an amanah Allah entrusted
them in your hand and in your care
so do it right inshallah now however the
parents love for the child may be excessive
and he will neglect teaching his child and
disciplining him Allah said protect yourselves and your
families from fire now, keep going scholars of
tafsir said this means teach them and discipline
them so what does he mean when he
said however the parents love for their children
may be excessive and he will neglect teaching
his child and disciplining them what does that
mean?
what do we call that?
spoiling them like you love your kids so
much that you become a very permissive parent,
they call it permissive parenting what does that
mean?
your kids start throwing a tantrum, it's okay
it's okay, whatever you want your kids would
demand something and you're afraid that they're not
gonna love you so you go and you
buy them stuff and you bribe them with
this and as a result they grow up
with no adab, no akhlaq, no deen they
don't know Allah they don't know your haq
as a parent and they have no respect
to anything in this life there was a
story that was mentioned in one of the
books of history in which a man he
was a bedouin that bedouin he had and
he's responsible to graze animals such as camels
and cows and bulls and all these things
so one day he took his son, his
teenage son to the amir of the area
and he complains about his son he says,
yeah amir my son the other day, I
was speaking to him and he whips me
like I was upset with him and I
kind of like talked to him and he
whipped me and he just like and he
said what is this?
so the amir asked the father he looked
at them, he recognized that they don't probably
have any ilm, any etiquette, any knowledge seems
to be coming from the desert he says
did you teach him how to read the
Quran?
he goes, yeah amir we are bedouins, we
live in the desert we really have no
access to scholars or teachers and so on
we just kind of grew up in the
desert he goes, did you teach him the
sunnah of the prophet?
he says, yeah amir, we are bedouins we
live in the desert, we don't have any
access to this he gave the same excuse
he said, ok did you teach him about
the adab how to behave as a child
with the elders and this and that and
so on he goes, you know, we are
bedouins we deal with bulls and cows and
camels and so on he goes, ok then
I mean all what he knows is how
to treat camels and cows and bulls so
when you didn't listen to him, he just
whipped you like the amir is telling the
father aqaqta waladaka qabla an ya'uqaq he
said to him he says, you being undutiful
to your child before he was undutiful to
you and that sometimes can be true especially
in times like ours in Jumaa when the
parents not taking their due to responsibility as
parents and then their kids unfortunately they grow
up outside of that adab then who's to
blame for this blaming the society the masjid
not doing their job and all the kind
of stuff and so on so therefore we
need to make sure Jumaa that we take
our role as parents very very very very
serious now the parent must choose a good
name for his child slaughter an animal to
celebrate his birth the rite of aqiqa when
the child reaches the age of 7 the
parent should command him to perform prayer, salah
and circumcise him when the child becomes an
adult the parent should marry him off ok
let's take it one at a time he
says one of the haqoq that your child
have on you as a parent number one
when you name your child you have to
choose a good name for your child what's
the meaning of a good name in Jumaa
how do you define a good name I
mean subhanallah do you know how many emails
and messages I receive from people and many
of them are strangers from online people says
you know alhamdulillah we are expecting a child
on this day inshallah ta'ala can you
help us choose a name for our child
I was like why me it's your child
what is my opinion in this matter can
you choose a good name for that I
said ok what do you have in mind
and they give all these names and sometimes
sometimes weird names in Jumaa like somebody literally
just opened the mushaf and they found Iblis
and they said can we choose this name
for example it's just like weird names and
sometimes they combine Arabic words together to create
something that sounds fancy but has no meaning
what does it mean in Arabic for example
I said I don't know I'm an Arab
but I don't even know what the word
is really so when we say choose a
good name just make this as a rule
when your child grows up grows up enough
inshallah to understand they will ask you why
did you name me so you have to
have a good reason for that don't make
the good reason well it sounded fancy oh
there was an actress mashallah you know she
was famous back in 2020s you know or
this player or this that choose something that
will be proud of and has a good
meaning to it a good meaning so that's
the name that we choose for our children
inshallah he said which means to do the
aqiqa the aqiqa is when you offer the
slaughter of a lamb for a girl and
two for the boy now the sunnah of
the prophet is to do the aqiqa on
the child both whether it's a boy or
a girl usually it's on the 7th day
but does it have to be on the
7th day that's an issue of dispute among
the ulema but actually the opinion is no
it doesn't have to be on the 7th
day why the 7th day back then because
back then the rate of mortality was very
high so therefore they wait for the child
if the child survives 7 days alhamdulillah they
most likely gonna survive but if they die
within the first 7 days but alhamdulillah right
now rate of mortality at birth is very
low can I do my aqiqa next week,
few days later after the birth yes, because
it's convenient for me the weekend is coming
very soon can I wait a month until
my parents my loved ones, my in-laws,
my this and that arrive so we can
do the aqiqa with everybody the answer is
yes the aqiqa in itself is the slaughter
of the animal what do you do with
the meat that's your business the aqiqa is
not charity in itself, in essence, it's not
an act of charity meaning it's not like
giving to the poor it's not to give
to the poor the aqiqa is about celebrating
the birth of the child so therefore it's
better to be actually local and better to
be celebrated among the people who witness the
birth of that child like your community your
family around the area and so on because
I know a lot of people they love
to send their their aqiqa overseas for example
you know you want your family to celebrate
in your back home with your parents and
grandparents, that's fine with us but it's always
better to do it you know with the
people who will be around you as they
celebrate the birth of the child inshallah if
we reach 7 years old that's when you
start teaching them of course to pray, now
not to teach them to pray actually, no
to order them to pray what does that
mean here?
when are you supposed to be teaching your
child to pray?
way before that don't start teaching your kids
when they become 7, no by the time
they reach 7, they should already know how
to pray, now your duty is to let
them know, did you pray?
that's the meaning of ordering them not discipline
them but order them, did you pray?
no I didn't, ok you need to go
and get ready make wudu and pray come
with me to the masjid, we're going to
pray isha do this, do that, and try
not to condition your child in the wrong
way when it comes to the salah, what
does that mean?
a lot of parents use the salah as
a punishment unfortunately instead of teaching them as
an incentive for the child to love to
be part of no, they make it as
a punishment how so?
they find their kids playing they say, did
you pray?
no I didn't pray, ok you turn off
the TV right now and go make wudu
and pray mom I cannot, I'm in the
game, I'm in the middle of the game
you turn it off right now and they
have to turn it off crying because they
lost the game or whatever they were going
through and now you're going to have to
make wudu and pray next time the same
thing, third time the same thing how do
they understand the salah right now?
punishment instead of teaching them if you're not
going to do your duty, I'm not going
to take you to the masjid so not
going to the masjid becomes the punishment not
coming to the masjid so make sure that
you condition your kids with the salah and
the ibadah in the proper way which means
also to circumcise the child if you don't
do it earlier which becomes mandatory at least
in that sense to be at that age
if you didn't do it earlier who wants
to reach the age of puberty, they get
married mashallah how old are the average age
of our guys right now when they get
married 50 mashallah we're really pushing the age
of marriage so much because in our understanding
as long as the child is still in
school he or she is not ready for
marriage for god's sake they're 25 and 26
they're already supposed to be married Abdullah bin
Amr when he was born his father was
25 years old what does that mean Amr
bin Al-As became a father when he
was a teenager when he got married he
was about 12-13 years old when he
got married, he had his child when he
was 13 years old he was a dad
at 13 look at the teenagers over here
by the time he hit 25 he became
a grandfather because his son Abdullah got married
also young and early you might say wow
isn't that child abuse today well we cannot
really project our modern standards to that culture
back then because that wasn't a Muslim thing
that wasn't an Arab thing, that was a
culture world thing, everywhere you go even in
the Christendom and among the Jewish communities and
the pagans and everybody getting married at a
young age was a norm because people need
to populate they need the man power not
like ours mashallah we overpopulate the whole planet
so it's a different thing but definitely the
meaning of this statement is that if they're
capable of helping them getting married they should
provided that they're mature for that you're not
going to send off your son to go
get married when he doesn't even know how
to get money and support his family himself
and you're not going to send your daughter
to marriage if she cannot hold on to
a responsible household so you need to prepare
them well before you send them off inshallah
so
that
was a
statement in regards to the government the government
that's what during the time of slavery but
in our time we could use that in
terms of the servants if you have someone
that you employ someone that works in your
home as a servant, taking care of your
household and so forth, what are your responsibilities
towards them, what are their rights upon you
so you feed them and as a matter
of fact they used to say they should
eat from the food that they cook before
you, why is that in order for them
of course to get their reward right away,
because the prophet said in the hadith you
give the employee their their compensation and their
money before even their sweat dries off so
if you have a servant who's cooking for
you instead of them eating from the leftovers
you should ask them to serve first from
the fresh food for themselves so if they
are not eating with you at least they
ate the fresh food that they cooked themselves,
so that's part of the etiquette it's not
like what happened here in this society when
it comes to talk about slavery because here
in this society, every time you bring the
word of slavery from a historical point of
view in the Muslim community, they only see
slavery in the eyes of the American history,
and we know how it looked like in
American history how slavery looked like back then
and until this day unfortunately, it didn't even
end yet, so therefore it's not fair to
project the same rules on those etiquettes you
dress them nicely as well too, Abu Dharr
one time was walking with his servant, his
slave and they both were wearing the same
thing Abu Dharr and his slave were wearing
the same same thing, so one of the
other sahaba, he met him and he asked
him, is that your son?
he goes, no that's my servant he goes,
hmm, how come?
he's wearing like yours he said, because I
heard the Prophet Sallallahu Alaihi Wasallam commanding us
that when we have servants, we have to
take care of them very well, we feed
them from what we feed and we clothe
them from what we wear so he said,
I'm following the sunnah of the Prophet Sallallahu
Alaihi Wasallam don't give them order just to
test them and break their resolve so if
you have something that they need to do
for you, it should be something that is
reasonable and don't look down upon them because
you don't know who is the one who
is better in the eye of Allah subhanahu
wa ta'ala, so if they make a
mistake, forgive, overlook be compassionate and make sure
to remember that Allah subhanahu wa ta'ala
will forgive you when you err so forgive
them if they err as well, may Allah
subhanahu wa ta'ala make us among those
who listen to this speech and for the
best of it the next chapter inshallah, is
going to be on al-uzla and it's
a kind of long chapter a little bit,
so I prefer to wait until we come
back from the break inshallah subhanallah,
this hadith right now comes like a conclusion
to the chapters we've been reading and studying
in regards to the adab and the akhlaq
and the etiquette of a Muslim towards one
another so it's a very important hadith that
highlights some of the major adab and etiquette
of a believer towards another believer arabic
arabic arabic arabic arabic arabic arabic arabic arabic
arabic arabic arabic arabic arabic
arabic arabic arabic arabic arabic arabic arabic arabic
arabic arabic arabic arabic Insayih Muslim, an authentic
hadith, and has multiple versions.
So Imam Ibn Rajab rahimahullah ta'ala is
going to be actually mentioning the few different
narrations of the hadith and they're all predominantly
authentic hadith until we come to a statement
that he what he says the same in
the sense over here the same if you
look at the on the next page actually
the same the same senses narrated from Abu
Bakr as-Siddiq as both a marfooh hadith
and as a mawqoof statement.
So there were some statements from the statements
of Abu Bakr as-Siddiq radiyallahu ta'ala
wa rada, they were not mentioned here actually
in the book itself in English but in
the Arabic I want to read it because
it's very important.
So it was reported that Abu Bakr as
-Siddiq radiyallahu ta'ala wa rada, he said
in the spirit of this hadith, qal saloolaha
al mu'afa awil aafiya, ask Allah for
well-being.
Like don't ask Allah for trials.
There's some people say, ya Rabbi, subhanallah, life
is easy.
Don't wish for hardship or difficulty.
He says ask Allah for well-being.
And this is a very important statement.
He says no one has ever been blessed
with anything so valuable, so important, poured after
certainty in faith than well-being.
Alhamdulillah and health.
Like there is nothing more valuable after being
so certain than well-being.
What does that mean?
What does certainty mean to you jama'ah?
When you have a certainty of Iman and
faith in Allah, what does that mean to
you?
That's a mental, the mental well-being, right?
Alhamdulillah you're serene, you're tranquil, you're at ease,
no anxiety, no nothing to worry about really.
That's the ease.
So you have that uncertainty.
But then what about al-aafiya?
That's the physical one.
Then alhamdulillah you can move, you can walk,
you can talk, you don't have to depend
on anybody for any physical help and so
forth.
That's great.
That's extremely, extremely important.
So Abu Bakr as-Siddiq radiallahu anhu says
that.
He says look, no one has been blessed
with anything better than aafiya after certainty in
faith.
He says then after that, alaykum bistadq, being
truthful.
It's one of the actions of birr, which
means good.
You're always gonna be in Jannah.
Truthfulness and goodness will be in Jannah.
And that's according to hadith of Nabi salallahu
alayhi wa sallam as well too.
Beware of lying.
That's departure right now.
That's a sin.
They're gonna be together in Jahannam.
Don't envy each other.
Don't show hatred.
Don't forsake one another.
And be like Allah has commanded you to
be.
Which is what?
Ikhwana, brothers and sisters towards one another.
So this is basically the meaning of the
hadith.
And Imam Ibn Rajab rahimallah, he divided the
chapter or at least the explanation to ten
parts.
So we're gonna take them one at a
time inshallah wa tabaraka wa ta'ala.
Starting with the first one, envy.
He's saying do not envy each other means
let none of you envy others.
Envy is firmly fixed in human nature.
It means that the human being dislikes being
excelled in any merit by any one of
the species.
So here Imam Ibn Rajab rahimallah wa ta
'ala, instead of explaining what envy is, he's
gonna explain the categories of people in regards
to envy.
And from that you understand the extent of
it.
But if we say envy, just in from
an abstract point of view, what does envy
mean to you jama'a?
It's close to what's other word we use
for envy?
Jealousy, right?
So the jealousy, if it's done for the
right reason, is considered mahmud, means praiseworthy.
Like someone jealous for their for their hurmat,
for the deen of Allah subhana wa ta
'ala and so on, right?
But when you become jealous with somebody because
of worldly matters, it becomes right now, you
know, blameworthy.
So when it comes to jealousy, it's the
action of the heart.
The action of the heart.
So envy is also the action of the
heart.
It's not the action of the hand, it's
not the action of the tongue, it's the
action of the heart.
So therefore, as long as the person keeps
it in the heart, doesn't speak or talk,
they're safe.
Unless that thought becomes azeema, which means they
now become intentionally wanted to act upon it.
What's the ruling in all these scenarios?
This is what he's gonna be explaining insha
'Allah wa ta'ala in four categories.
Number one.
After this, there are a number of categories
of people.
Some exert themselves to remove from the other
the blessing which they envy by wrong conduct
in both word and deed.
The first category, he says, somebody who would
like with his envy that the blessing Allah
bestowed upon somebody else to be removed.
And this person can actually try to remove
it by hand or by tongue, whether by
inciting other people to act against them or
cause them troubles until this is basically removed
from them.
Or he himself or herself, she goes you
know with hand and destroys something that Allah
blessed him with.
Like they have many ways of trying to
remove the blessings of Allah subhana wa ta
'ala that Allah has given other people.
Allah gave you money.
Allah gave you a good reputation.
Allah gave you alhamdulillah a skill that you
employ.
Allah gave you love among the people.
And these people, they just hate to see
you successful.
Just hate.
And they're willing to use their tongue and
their hand to remove that blessing from you.
To what extent?
A and B.
Moreover, some then exert themselves to get it
for themselves.
Which is mean?
Which is mean?
They would love to go after what you
have in your hand to come to them.
For example, a position.
You're employed at that position.
For example, they keep going after you until
you lose that job.
So you can get, so they can get
promoted and take your place.
So they envy so much and they act
upon it until they're removed and you take
that position.
That's number one.
A.
B.
But some only strive to remove it from
the person envied without getting it themselves.
And this is the worst and foulest of
the two.
Can you imagine that how vile, how vile,
how sinister that intention is?
You go after someone because of the blessing
Allah bestowed upon them and you just wish
for this to be removed from them.
And it doesn't matter if it's come to
you or not.
I don't care.
Like I just don't want to see them
happy with it.
What kind of, what kind of mindset is
that?
What kind of, you know, heart they have?
Subhanallah.
Those dark intentions and dark thoughts that people
they have towards one another.
So that envy, that envy is the envy
of Iblis, as he describes next.
Iblis said to Noah, there are two things
by which the descendants of Adam were destroyed.
Malicious envy and because of the malicious envy
I was cursed and turned into an accursed
sheikh upon and fervent desire.
Hirs.
Hirs.
Hirs.
Adam was shown all of the garden and
I maintained it and I maintained what I
needed from him by his fervent desire.
So it's in the book of Ibn Abid
Dunya, rahimahullah wa ta'ala, I mentioned the
story.
What's the source of the story, jama'ah?
What do you think the source of that
story?
Isra'iliyat, which means Juju Christian tradition, most
likely.
So it's not from our tradition because we
don't have the source to it for the
Prophet sallallahu alayhi wa sallam or any of
the sahaba radiyallahu anhum.
Rather it was narrated from Ibn Umar without
being from the Prophet sallallahu alayhi wa sallam
and most likely is Isra'iliyat.
What's the ruling on the Isra'iliyat for
the Muslims?
The Prophet sallallahu alayhi wa sallam said, It's
okay to narrate their stories and no harm
in that as long as these stories do
not contradict anything from our sharia or establishing
something new to us in our deen.
So here it doesn't establish anything new.
That's something we know from the Prophet sallallahu
alayhi wa sallam sunnah as well when he
says, Ibn Adam will grow old and two
things will grow with them.
What are they?
They always would love to live longer and
they become so keen and fervent in their
desire to own things and possessions in this
dunya.
Here the advice that was given to Nuh
alayhi salam came from who ya jama'a?
From who?
Iblis.
Listen to him.
Like Iblis is telling you, look this is
how I'm gonna destroy you.
Like he says, this is how I'm gonna
destroy you.
I'm gonna destroy you with these two things.
Envy and then you always going after this
dunya.
Never take enough of this dunya.
I learned from one of the people subhanAllah
about how dangerous dunya can be.
Because you think that if I get to
this level, it'll be enough for me.
If I can get this job, if I
buy this house, if I get this car,
if I did this position, that's gonna be
sufficient for me inshallah.
You keep going after it forever.
He said like a dunya is like digging
a hole.
The more you take from that hole, what
happens?
The deeper you get into it.
And the deeper you get into the hole,
what happens when you get down there?
Getting up becomes what?
Getting up becomes harder and harder.
Not just that.
How much light do you get down there
ya jama'a?
Not much.
And when you start looking up, how much
of the light is left for you to
see?
Because that hole, that opening becomes what as
you dig deeper and deeper and deeper?
Gets smaller and smaller and smaller as you
can see going away from it.
Dunya is the exact same thing.
The more you dig from the dunya, the
deeper you get into it.
The darker it gets down there and the
further the escape will become away from it.
So be careful and be responsible as you
go into this inshallah.
Let's move on right now to the next
inshallah.
When he talks next, he says Imam Ahmad
speaking about the dangers of envy.
What are the dangers of envy?
Yes, there are two things he mentioned.
So the Prophet sallallahu alayhi wa sallam is
telling us over here the illness of these
nations was what?
Envy.
Why do you think these societies here is
how they fight each other?
These countries they have resources, would love to
have.
So they fight for it.
These people, the society get destroyed because individualism
makes people become envious of one another and
eventually start collapsing.
Which is frankly, if our country here in
America, if it's still moving into that same
direction without really people bringing people back again
to have the sense of decency of living
in a community and a society loves each
other and so on, it's gonna get destroyed.
Individualism is gonna destroy it completely.
So this is very dangerous.
So the first dangers of envy, it gets
you into the illness of nations and that's
of course that selfishness that leads to collapse
of the society.
The second one, Abu Dawood.
Abu Dawood, we read a hadith of Abu
Huraira that the Prophet sallallahu alayhi wa sallam
said beware of malicious envy because malicious envy
eats up good deeds like fire eats up
kindling or he said herbage.
Well, this hadith in terms of authenticity is
actually considered weak.
It's considered weak.
However, we know that on the Day of
Judgment when someone comes and they have mountains
of good deeds, what happens to those good
deeds when they come with a lot of
liabilities?
Including hasad and envy.
It'll be taken away from them.
So it really burns out all what you've
done in terms of your life and unfortunately
goes wasted.
Allahumma astaghfirullah.
May Allah protect us from this ya rabbal
alameen.
Moving next inshallah to the next page.
Category two of that categories of envious people.
There is another category of people?
Yeah.
There is another category of people who when
they envy others, they do not act according
to their envy nor exceed the bounds and
reward or deed against the one they envy.
It has been narrated from al-Hassan that
such a person does not become guilty of
any wrong by that and it also has
been narrated in many ways which are weak.
There are two types in this respect.
Before we get to this point right now.
So what's the meaning of this category right
now?
It says look you have envy.
Like you look at your friend's position, their
family life, their spouse, their child, their this,
their that and your heart has that sense
of envy to what they have.
However, you don't act upon it.
You don't say anything about it.
It stays in your mind only and doesn't
go to your heart.
So you start kind of like acting upon
it with your heart.
If it stays to that level, then this
person is clear.
There is no ithim right now in terms
of this not wrong thing.
However, what's the ruling on that individual?
Is he going to be sinful if they
just harbor these thoughts without acting upon them?
There are two opinions.
First, someone who is not able to remove
the envy from himself and is overcome by
it.
Then he is not guilty of any wrong
because of it.
He's been trying.
She's been trying.
They say, they just run away from seeing
that individual.
They're trying their best but that thought just
doesn't run away from their mind.
Are they sinful for this?
The answer is no.
They're doing their best.
The second?
Second, someone who voluntarily enters into a dialogue
with himself about that and he returns to
it again and again, taking comfort from the
hope of the removal of his brother's blessing.
This closely resembles having a firm resolve to
do acts of disobedience.
Which is considered the action of the heart.
Since it's an action of the heart.
The resolve, al-'azimah, is the action of the
heart and that's what a lot of ulama
consider disobedience.
It's an action even though there is no
actual physical response to it.
But it's the action of the heart and
the action of the heart are considered liable
for them.
On the punishment for that, there are different
views among the people of knowledge which will
probably be mentioned elsewhere.
In sha Allah, exalted is he.
However, it is unlikely that this person will
be safe from exceeding all bounds in his
behavior towards the person he envies, even if
only in word and thus by that becoming
guilty of wrong action.
So what does that mean?
He goes, as long as you keep thinking
about it over and over again, over and
over again, you don't stop it.
You don't resist it.
You keep visiting the same idea and thought.
Even if you don't do anything, say anything,
he says, eventually this person at some point
what's going to happen, it's going to come
out.
The least it will come out in the
form of words and that's going to be
dangerous.
Now.
Another category of person when envious does not
wish for the removal of the blessing from
the other but rather exerts himself to gain
the like of the other's merits and wishes
to be like him.
If these merits or things that the other
has over and above the envious person are
worldly, then there is no good in that.
As when those who wanted the lesser worldly
life said, Oh, if only we had the
same as Qarun has been given, if there
are blessings and merits of the deen, then
this is good.
The third category of envious people are those
who have this envy in their heart for
these blessings.
However, they don't wish the good that you
have to be removed from you.
They only wish the same for themselves.
They only wish the same for themselves.
Now the ulama they say that wish, if
it's something they wish for something from the
matters of the like your car, your house,
your job, your wealth, matters of dunya, they
say, you know, it's not good.
This is not good because Allah subhanahu wa
ta'ala he spoke about the people who
wished for the wealth of Qarun in a
negative way.
The second category says if there are blessings
from the akhira related to the deen of
Allah subhanahu wa ta'ala, then that's okay.
And that's what we call ghibta.
That's what was called ghibta because the prophet
sallallahu alayhi wa sallam he said that la
hasada illa fitnatayn, you're not allowed to have
envy except in these two things.
Rajun ataahullahu malan, someone of Allah gave them
wealth and they spend it right and left
for the sake of Allah azza wa jal.
And the second person Allah has given them
Quran and they read during the day and
during the night.
So if you wish for something from the
matters of the akhira, then you're safe.
You're good inshallah wa tabaraka wa ta'ala.
There's nothing wrong with that.
Category four.
This is one of the highest ranks of
iman.
And the person who does this is a
complete mu'min who loves for his brother what
he loves for himself.
So this is now the fourth category.
Someone who sees somebody Allah bless them with
something.
What do they do?
They feel it in their heart that their
heart is desiring what they have.
They realize they're becoming envious unfortunately.
So what do they do to combat that?
They make dua for them.
May Allah bless their wealth.
May Allah bless their child.
May Allah bless their ilm.
May Allah put barakah in what they have.
They make dua sincerely for them from their
heart to combat these thoughts.
They don't dwell on these thoughts negatively that
leads them to start speaking ill.
Rather they combat with good intentions and good
dua for them that Allah subhana wa ta
'ala bless them with these khairat.
So hadith says this is one of the
highest categories of iman.
We're going to go to the next point
inshallah that was mentioned in the hadith.
In the next page, many of the people
explain his reasoning.
Do not bid against each other is referring
to a transaction called najash in sales.
And it is that someone who does not
want to buy goods increases the price offered
for goods.
So what does that mean here?
So the word, the Prophet ﷺ said, he
said, qal wala tanajashu.
Wala tanajashu, which means do not practice najash.
What is najash?
So the ulama, they define najash or explain
najash in two terms.
The first explanation is exclusively about sales and
trade.
So what does it exactly mean?
Gouging the prices.
And this is very common in the society
over here.
What do you mean gouging the prices over
here?
Like increasing the prices with no absolute, with
no reason other than to hurt somebody or
to get yourself benefit by hurting the other
person.
Like somebody, for example, you are the seller.
You are the seller.
You see somebody in need of this car.
And the car was advertised for 7,000.
And then the guy, he goes and he
comes back and says, okay, I'll take it.
He goes, no, it's 9,000 right now.
Well, you just told me 20 minutes ago.
Well, the deal is over.
Now it's actually 9,000.
But look at the sticker.
The sticker said 7.
Well, I'm selling it for 9 right now.
Okay.
He says, okay, fine, 9.
Okay, now it's going to be 9,500.
Like just simply causing harm because you see
the need of this person.
They need the car badly and you're gouging
the prices.
That's from the side of the seller.
Now, what's worse than that, if you have
somebody, another buyer, let's say an auction, another
buyer who's now gouging prices only, only to
cause damage for you.
One of two things, whether he's a friend
with the seller, so he wants to raise
the price in favor of his friend, or
simply he is pissed at you and he's
going to start raising the prices just to
get you to pay more and lose more
money on it.
All these scenarios are considered najash and they're
not allowed.
Or by intending to cause harm to the
purchaser by increasing the price he has to
pay.
There is in the two Sahih books from
Ibn Umar that the Prophet ﷺ forbade this
transaction.
Now, what's the ruling on the transaction itself
and what's the ruling on the sale itself?
What does that mean?
You, for doing that, is that permissible or
not?
And then, if you make a deal that
has najash in it, would that deal be
considered valid or not?
Let's see the two opinions.
So what he says over here, that your
action is haram.
If you practice najash, your action is haram.
Now, what about the sale itself?
So, okay, the person is sinful to practice
najash, but what about the sale itself?
Is it going to be valid or not?
So what does that mean right now?
This person disobeyed Allah SWT.
Does the sale become now valid or not?
They differ about?
Some say that it is invalid.
In one narration from Ahmed, that a party
of his people choose.
Some of them say...
So why Imam Ahmed consider it to be
invalid?
There's a specific principle in the Hanbali school,
which is Imam Ahmed's principle, that if something
is considered haram, then anything related to trading
it is considered haram completely.
So if something is said, this is haram,
so the whole thing becomes haram as well.
Like for example, if someone steals a prayer
rug, and they go and they pray.
Is that haram or haram?
Haram, because now you're praying on a stolen
carpet, right?
What about their salah?
Yeah, but the space is haram, but the
salah, is it haram or valid or invalid?
He had wudu, he faced the qibla, he
made everything masha with khushu even.
You see, this is where the argument is
among the ulema.
So in the Hanbali school, they say, there
is no infikaak wal jiha, meaning they're both
entangled.
The space of your salah is prohibited.
So therefore, whatever you do in that space
is invalid.
That's according to the Hanbali school.
And the ulema, they say, al jiha to
mufakka, you separate the two issues.
He is sinful for stealing the carpet, so
he's going to be liable for that, but
his salah is still valid.
Salah is still valid.
Somebody is wearing gold ring, and they pray.
Is salah acceptable or not?
Gold ring for a man.
He's wearing a gold ring.
Is the salah valid or not?
What's the ring on men wearing gold?
Haram.
The praying, when he's wearing the golden ring,
is it halal?
Is salah valid or not valid?
According to the Hanbali, the same thing, because
he's now in a state of haram.
So it's not acceptable.
So that's why the Hanbali, they say, it
wouldn't be acceptable.
Because a najash is haram.
So if anything that is practiced with that,
it's going to be batil as well and
unacceptable.
Other ulema, they say, no, we separate between
them.
Their action of najash is haram, and they
will be held accountable for it.
But the sale itself is valid.
Why?
Because the seller made the price clear at
the end, and the buyer accepted the price,
and they exchanged the commodity with the money.
So all the conditions of a valid contract
being established, so it should be fine.
That's according to that opinion.
Now, let's move on straight to most of
the fuqaha.
Because the first opinion of Imam Ahmad's opinion
is what?
It's invalid.
There's another version that says it's valid.
So that's something special for the Hanbali school.
Now, the second meaning of najash.
Let's go back to the second meaning of
najash.
What it says?
It may be interpreted?
What does that mean here?
We said that the first meaning of najash
is what?
It's exclusively in terms of gouging prices and
sales.
Here, he says, no, no.
A najash is linguistic, and it's more broad.
So it's universal principle of deceitful actions.
What kind of deceit we're talking about?
He's going to explain here.
Using divisive deception.
What is meant by plotting and trying to
deceive is to cause harm to a Muslim,
either directly or by getting his gain from
him by way of that, which necessarily means
making harm to reach him and enter upon
him.
But evil plotting envelops those who do it.
So what he means is he said, look,
the meaning of najash right now is not
just exclusively for sale and trade.
It's bigger than that.
Deceiving people in many, many things.
You're talking about trying every way possible to
deceive people so you can get for yourself
benefit or even just cause them harm.
Like you lie, you cheat, you post videos,
you whatever you want to do.
All of this is just to cause harm.
Whether you get benefit out of it or
not, it doesn't matter.
That is considered also najash from that perspective.
And Allah subhanahu wa ta'ala says, وَلَا
يَحِيقُ الْمَكْرُ سَيُّهُ إِلَّا بِأَهْلِهِ The evil plotting
will eventually catch up with those who are
doing it.
Allah subhanahu wa ta'ala is giving him
a chance after a chance until he takes
care of them subhanahu wa ta'ala.
When he does, Allah must ta'an, will
be severe.
The Prophet Ibn Mas'ud, there's a hadith.
There's in the hadith of Ibn Mas'ud
from the Prophet ﷺ, whoever acts dishonestly towards
us is not of us.
And deception and concealing things in order to
deceive are in the fire.
We have previously mentioned that the Marfu Hadith
of Abu Bakr as-Siddiq accursed is he
who harms a Muslim or conspires against him,
which eternally transmitted.
Let's move on to the next right now.
When is it okay to deceive, deception?
Is it possible in any scenario?
Let's see what it says.
What it says, conspiracy is only permitted.
Conspiracy is only permitted against those who it
is permitted to cause harm, which is those
kuffar who are waging war as the Prophet
ﷺ said, war is deception.
He says basically in the battlefield.
Are you allowed to deceive your enemy?
Of course.
We're fighting and it's a battle.
So you are allowed to deceive your enemy
in order to save yourself and save of
course your soldiers.
The third point inshallah and we conclude with
Ibn Allah.
So the third point, hatred.
He's saying, do not hate each other.
Forbids Muslims to show hatred to each other
for any other reason than for the sake
of Allah.
But rather hatred should be shown to the
passions of the self.
So he's going to talk about hatred.
وَلَا تَبَغَضُ He's in two categories.
Number one, if a tabaghud, hatred over matters
in this dunya, passion of the self.
Like someone, he hates something or somebody because
he had an ulterior motive, ill feelings, sick
heart, sick intentions.
Something for the dunya.
So what's the cause of these people?
Because Allah has made the Muslims brothers.
And brothers love each other and do not
hate each other.
The Prophet ﷺ said, By the one whose
hand is myself, you will not enter the
garden until you have iman.
And you will not have iman until you
love each other.
Shall I not show you something which if
you do it then you will love each
other?
Spread the greeting of peace among you.
The Prophet ﷺ is teaching us a very
simple principle that will help us remove that
hatred from one another and in the community.
What is that?
Just saying salam.
That's why we always encourage people when you
come to the masjid and you see people
for the first time, just say salam.
You don't even know who the person is.
Just say salam to them.
A guest, someone praying by themselves and leaving.
Just say salam.
Spread salam in the masjid, in the community.
And hopefully there will be no room, no
place for hatred in our hearts for this.
But when you live on your own, behind
your own screen, on your own desk, living
your own isolated life, you're going to hate
the whole world around you.
So therefore, spread peace among yourselves.
Allah forbids the mu'mineen those things which cause
enmity and hatred among them.
So what he's going to explain right now,
he says, Based on this principle, in order
to strengthen that brotherhood and love for one
another, Allah subhanahu wa ta'ala, he made
it upon himself to forbid the things that
will hurt this brotherhood and command you to
do the things that will increase this brotherhood
and sisterhood.
So he's going to mention the two things.
The thing that he forbids, yes?
As he says, Shaitan
wants to stir up enmity and hatred between
you by means of wine and gambling to
debar you from remembrance of Allah and from
salah.
Will you not then give them up?
So he says, because these things that shaitan
are using to create hatred in your heart,
Allah made them haram for you.
Khamr, gambling, drinking, these things would be bad.
The shaitan used them against you and your
brotherhood, so they're forbidden.
The second category, Like
Allah subhanahu wa ta'ala is saying that
you love each other, being affectionate towards one
another, that's a blessing from Allah azza wa
jal.
Shouldn't you be pursuing the blessings of Allah
subhanahu wa ta'ala?
Having that love for each other, for one
another in the community, that's a blessing.
Now these two categories, our ulema, they call
the first one Tahliyah means basically to clear,
clearance.
Like you clear the heart from these things.
You clear your life from these things.
At tahliyah, when you add the sweeteners, like
basically when you sweeten your life and your
heart with these beautiful good deeds.
So the first category is tahliyah and the
second one is at tahliyah.
Let's move on right now to where he
said to the second category, when hatred is
not for personal matter, it's for the sake
of Allah azza wa jal.
That's on the middle of page 568, where
he says, So
here's the thing, we have to understand that.
I love you for the sake of Allah,
but I hate what you did.
That's in simple.
I love you for the sake of Allah,
but I hate what you did.
And I also, I hate this person for
a personal reason.
But you know, I love their ibadah, that
they come to the masjid.
I don't like him.
I don't like her.
But you know what?
I appreciate they come to the masjid.
That's, You love someone for the sake of
Allah and hate things for the sake of
Allah.
But if you like them because of how
they look and you hate them for how
they look, that's a personal thing right now.
That's not what I meant to be here
in this hadith.
A beautiful statement from Omar ibn Khattab.
He says, Omar said, As Omar said, we
used to know you when the messenger of
Allah ﷺ was among us and the revelation
descended, and when Allah would tell us your
news.
Suddenly the messenger of Allah ﷺ has been
taken and the revelation has ceased.
So what does that mean?
He says, look, we knew everything about you
because the Prophet was with us.
He would tell us.
If you're munafiqeen, hypocrite, truthful or otherwise.
Now he's gone.
We have no way of knowing if you're
truthful or not.
How would they recognize you?
And we will only recognize of you what
we experience of you.
Certainly, whoever of you shows us good, we
think good of you.
We think good of and we love him
for it.
Whoever of you shows us bad, we think
bad of and we hate him for it.
Your secrets are between you and your Lord.
Like, I don't know how much taqwa you
have in your heart.
But what you're doing is vile.
What you're doing is sinister.
And that's unacceptable.
And I hate you for that.
Not because of who you are.
That's al-bughdu fil-lah.
You hate someone for the sake of Allah.
Keep going.
And actually, if you go to where he
says, when the difference of people on the
issue of difference of people.
I want you to pay attention to this.
He said, look, you're going to mix up
things here right now.
Some people, they think in their passion, they're
doing things and saying things because of their
support for the truth, for the deen of
Allah SWT.
When they now start mixing things up.
So what he says over here.
All of them.
Like, sometimes it starts right.
It starts right.
You have a good reason.
You have a valid reason.
But then, subhanallah, as you expand on it,
and you start digging into it, and try
to do this, you now lose control.
And now you can't even tell if this
is for the sake of Allah, for the
protection of the deen, or just a natural,
a personal vendetta, or somebody just basically going
to have personal issues.
All mixed up right now.
He says, so be careful.
Don't fall for this mistake and this fault.
Now.
So this is basically now the followers of
a person.
A alim.
A person who speaks well or something like
that.
All of these people now, they supported this,
for example, alim, for his opinion.
Right?
Now the alim, he did his ijtihad.
To the best of his knowledge and ability,
he made an opinion.
And now, that opinion was challenged by other
ulema.
Who also made their own ijtihad, and said
that's actually an invalid opinion.
So now you start fighting for that opinion.
Fighting for that opinion of your alim.
Why?
Is it because the opinion is true?
You have no clue.
You only just follow your alim, because he
said it's true.
So now you start suddenly, supporting your alim
blindly, without even knowing if you're following the
truth or otherwise.
You can imagine now, and compare that to
many other things as well too.
People just blindly following, because they believe the
speaker, regardless whether they know the truth or
not.
Now.
And sometimes strike the mark.
It may be that the only thing which
inclines one to that, is simply one's own
whims, or a close companion who have it.
All of which distracts from this hatred being,
for the sake of Allah.
So what he basically said, look, listen.
Don't be distracted.
At some point, all that passion that you
have for your sheikh, for your teacher, for
your speaker, for the one who follow, is
basically, can lead you to start feeling blind
of the truth, and just go and believe
whatever they say after that.
And that becomes extremely dangerous.
Now.
So, don't get yourself basically involved in that.
Clear your heart.
Stay where the truth is, and don't go
beyond that.
The last paragraph here.
Look how Ibn Rajab, may Allah have mercy
on him, introduced that paragraph.
He says, look, listen.
There's something subtle about this issue.
The whole idea of you supporting the truth,
and thinking you're holding the banner of the
truth, but eventually you start going after your
own desires, and you just lost the truth
in between, and mixing up haq with batil,
falsehood with everything.
Because there's a subtle matter over here.
What is that?
Which is that many imams of the deen
might say something which is not the strongest
judgment in a domain in which they are
legitimate mujtahid and be rewarded for the ijtihad
with any mistake made concerning it presented.
Like these ulema, they're rewarded, even if their
opinion was wrong.
Because they did it for ijtihad.
They put their effort in it, but that's
what the opinion they produced.
So it's still not valid.
But, it's legitimate ijtihad, so they're going to
be rewarded.
But the one who defends a statement of
his does not have a standing in this
degree.
Because he may only defend the statement because
of the fact that the person he follows
was the one who said it, and if
some other imam of deen had said it,
he would not have accepted it, nor defended
it.
Nor would he have taken as a friend
whoever agreed with it, nor taken as an
enemy whoever disagreed with it.
Like he said, if that was said by
somebody else, he wouldn't accept it from them.
His reasoning would not accept that.
But because it was said by his teacher,
or the person they follow, they take it
blindly.
Despite this, he thinks that he only defends
it for the sake of the truth, because
of the standing of the one he follows.
But it is not like that.
Because the one he follows only intended to
defend the truth, even if he had made
a mistake in his ijtihad.
As for the role of the follower, what
would it be?
As for this follower, he has mixed his
defense of what he thinks is the truth,
intending to exalt the one he follows, and
to make his words the uppermost, and that
no mistake will be ascribed to him.
This is a secret machination, which detracts from
his intention of defending the truth.
So understand this, because it is a tremendous
understanding, and Allah guides whom He wills in
a straight path.
And if your actions are vile, if your
actions are now malicious, and they look malicious,
then eventually we're going to judge you based
on that.
Whatever you say, we have no actually right
now business in knowing if it's true or
not, because you claim it right now.
And Allah subhanahu wa ta'ala knows the
truth.
And our job is again, like He said,
قَالَ وَلَا تَبَغَضُوا۟ Do not spread that hatred
among yourselves.
Make sure if you're doing it, you're doing
it for the sake of Allah subhanahu wa
ta'ala, and only for the sake of
Allah azza wa jal.
And don't be distracted by anything else, and
keep your heart clean towards one another.
May Allah subhanahu wa ta'ala make us
among those who listen to the speech, and
follow the best of it, Ya Rabbal Alameen.
InshaAllah next time we come, it's going to
be after the Thanksgiving break, bismillah, and we
will continue from point number four.
Bismillah.
Alright, bismillah.
We have a few questions here.
So, question, follow up from last class.
Should one be doing, أَمْرُ بِالْمَعْرُوفِ أَنَّهَا عَنِ
الْمُنْكَرِ to people of different aqeedah, like Ash
'aris and Sufis and so on.
I mean, if you believe in the Haqq
and the truth of Ahlul Athar, then your
job is to advise.
But you have to do it with beautiful
dialogue, with beautiful akhlaq and manners.
It's not really about winning the debate, it's
winning the heart.
And bring the truth to everybody.
So therefore, if you see that your discussion
with them start becoming arguments, get out of
it.
Because the Prophet ﷺ says, I will guarantee
you a house in Jannah, if you maintain,
if you leave argumentation, even if you're right.
If you're right, don't argue.
What about when you're wrong?
So therefore, if it becomes an argument, just
get out of it inshaAllah ta'ala.
So for the aqeedah, my parents didn't do
it for me.
Should I do it for myself?
The answer is yes, do it.
Is it better to frame it as a
large dinner or party or barbecue with friends?
If you're going to do that, invite me
please.
But it's up to you.
I mean, the purpose is when you slaughter
the animal.
So when you do it, you do it
as aqeedah.
Allahumma hana anni.
Ya Allah, I give this aqeedah on my
behalf.
And then how you want to serve the
meat, that's up to you.
You want to conceal that so that you
don't cause embarrassment to your parents, that's fine.
Should be okay.
Why two sheep for a boy and one
less sheep for the girl?
Because that's how the Prophet ﷺ did it.
And we follow his example.
Why do we celebrate the birth of a
child with the death of a sheep?
That's a sacrifice.
Allah subhanahu wa ta'ala says, قُلْ إِنَّ
صَلَاتِي وَنُسُكِي وَحُمَالَتِي وَمَاتِي لَّهِ رَبِّ الْعَالَمِينَ Say
that, my salah, my life and my death,
my salah and my act of sacrifice all
belong to Allah subhanahu wa ta'ala.
Allah azza wa jal, He wants us.
He wants to elevate the life of human
beings with this animal.
That's Allah subhanahu wa ta'ala's command and
that's Allah subhanahu wa ta'ala's recommendation.
And He subhanahu wa ta'ala يَسْئِلْ عَمَّا
يَفَعَلُ سَوْمُ يَسْئَلُونَ You want to question Allah
subhanahu wa ta'ala but you're going to
be questioned by everybody.
And Allah azza wa jal says to us
that all this creation has been مُسَخَّرْ لَكَ
which means it's been created for you, for
your utilization.
And part of it is a sacrifice of
course of these animals.
Is there a relationship between envy and نظر?
النظر which is basically الحسد in this regard,
the same thing actually for us.
Does envy in the heart, the reaction with
tongue and hand cause نظر for the other
person?
The answer is yes.
You see, النظر which is the نظر in
the Urdu language, it's basically the same thing
as envy in the Arabic language.
And the حسد, الحسد which is the envy,
قَالْ مِن شَرِّ حَسَدٍ Basically the حسد, Allah
subhanahu wa ta'ala asks them to seek
protection from the evil eye when someone casts
that evil eye on you with حسد.
So yeah, الحسد, it's act of the heart,
but it's so powerful if people eye you
so much and look at you and kind
of like start desiring this, subhanallah, so powerful
that energy, that negative energy can affect you.
But it only affects you by who?
Who's the permission?
Allah subhanahu wa ta'ala.
So when you relieve yourself by the grace
of Allah azza wa jal.
Does it affect?
Yeah.
Even if they don't say or act upon
anything.
How do we curb our envious thoughts?
Just always believe in the قَدْر of Allah
subhanahu wa ta'ala.
Believe in the wisdom of Allah azza wa
jal.
Ask Allah al-Hakeem, al-Razzaq, al-Kareem.
Go to Allah azza wa jal.
He's the one who gives.
He gave them that and He's gonna give
you something.
And Allah knows better.
Maybe if you get what they have, He's
gonna ruin you.
So it's in their hand, their test.
The lack of it from your hand, it's
your test.
If you get what they have, your test
might be greater than theirs.
So be careful of what you wish for.
Some ulama they say, Al-Hasad, or in
this case envy, is قِلَّةْأَدَبْ مَعَ اللَّهِ سُبْحَانَهُ
وَتَعَالَىٰ You just like have this bad adab,
bad manners with Allah azza wa jal.
Why?
Because what's the essence of envy?
What is that?
Disapproval of what?
Allah's wisdom, Allah's قَدْر.
Like as if you disapprove Allah subhanahu wa
ta'ala judgment.
He gave this person this wealth.
And you're just like, why?
So this is قِلَّةْأَدَبْ Bad manners with Allah
subhanahu wa ta'ala.
And if you trust Allah subhanahu wa ta
'ala as-salam, that he is all perfect,
you know all his actions are perfect subhanahu
wa ta'ala.
Allah subhanahu wa ta'ala loves for us
to ask him for whatever we want or
need of dunya or akhirah.
Why is it bad if we see that
Allah has blessed someone with something of dunya,
and we ask for the same for ourselves
without taking it away from them?
When we say bad, we don't mean it's
haram.
That's not means it's haram.
If Allah blessed someone with wealth, and you
say that, may Allah subhanahu wa ta'ala
bless me something similar to that.
And you have no ill intention against this
individual.
Is that bad?
It's bad in the sense that you better
focus on matters of the akhirah.
That's what it means.
Because Allah subhanahu wa ta'ala says in
the Quran, وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَمَتَّعْنَا بِهِ
أَزْوَاجِ مِنْ أُخَرَجِ زَهَرَةَ حَيْرَةَ الدُّنْيَا Don't extend
your eyes and your sight to look at
what Allah blessed others in terms of the
zahirat al-hayrat al-dunya, what Allah blessed
them with this dunya.
Don't do that.
Instead, ask Allah subhanahu wa ta'ala for
his blessings.
The author stated that azeema in the heart
becomes an action, what we are accountable for.
But isn't there a hadith, the Prophet said
that intention, as long as you don't speak
or say, you should be fine.
The answer is, I agree.
Yeah, that's true.
But you say or you do.
So what is the doing of the heart?
That's what the ulema, they say.
The doing of the heart is al-azeema.
If the heart does not start dwelling in
this matter to the extent that it starts
becoming pre-action or pre-plan, then that's
called azeema.
So therefore, this is the action of the
heart and some of the ulema, they consider
it to be sin.
Like if someone intends, for example, someone intends
to break someone's car out of envy.
So is that considered sinful?
You planned it, they say.
You wait for people to sleep.
You started thinking about it, to get out
of your bed and do it.
But you didn't do anything.
It was only with your bed dwelling on
the idea itself became azeema.
That's what some ulema, they consider it to
be actually sin because it's an action of
the heart.
Other ulema, they say no because you didn't
do action, you didn't say anything.
If cutting ties of kinship allowed when serious
forms of abuse is involved, like sexual abuse,
you need to call the authority for that.
That's no longer just a sin, it's a
crime right now.
And in this case, you're going to have
to actually bring it to the authority.
So if there's a relative that affects your
mental health to some degree, but if your
parents want you to keep good relationship with
them, are you obliged to do so because
of the haq of the parents?
Now, that's a very specific question.
I cannot give a blanket answer to that.
Really, to what extent, what the situation is,
who the person is and so on.
So these elements will affect the answer.
But overall, if you can endure that for
the sake of Allah swt first and foremost,
and then to please your parents who are
not being unreasonable to a certain extent, then
you should, if you can.
But again, I would say it depends on
the other variables of this question or the
scenario.
How do I handle taking care of elderly
parents and staying obedient when they command me
to live with them but my wife wants
to live separate?
Am I sinful or not obeying?
If your parents, alhamdulillah, financially and physically capable
of taking care of yourself, you better actually
have a better arrangement between you and your
spouse.
But if your parents reach that age where
they need your physical help or financial help
because you cannot have separate homes, it's your
obligation, if you're the son or the daughter,
to help out inshaAllah ta'ala to accommodate
for the living with you or taking care
of them.
That's their haq.
Now your spouse doesn't want that, may Allah
make it easy for you.
If it becomes an obligation on you to
take care of them, yeah.
However, that doesn't mean to give your parents
a rain check or plain check to do
whatever they want with your spouse, with your
wife.
You can't.
You can't allow your mom to abuse your
wife's haq and her space and so on.
It has to be a reasonable arrangement, but
definitely I would recommend that you talk specifically
with someone on that matter inshaAllah ta'ala.
And if it was the daughters, in this
case, obviously right now, especially if they don't
have brothers, I hope that their spouse or
their husband, they know that when they marry
them, they didn't have brothers to take care
of their parents when they get into old
age, that it becomes your responsibility to take
care of them.
And if you're single, do I need to
move with my parents in this case, to
help them out and so on?
This is now going to be your jihad.
That's your jihad with Allah subhanahu wa ta
'ala, with your parents.
So, if I feel jealous of people who
are doing well in some class, I hope
it's not taqseed, and feel myself to be
in their place, partly because I have been
used to being the topper in class, and
I try to make du'a for them
instead.
But feel guilty for the way I feel.
Is it a disease of the heart?
I could say that.
I mean, it's not good.
It's not good.
Because at the end of the day, being
the topper of the class doesn't matter in
the dunya.
What's going to matter is which class you
need to worry about.
In the akhirah, that's what matters the most.
Why they imitate this power even though someone
doesn't verbalize or do anything?
Because that's what Allah says in the Quran,
مِن شَرِّ حَسَدٍ إِذَا حَسَدٍ Like, the hasad
has this power.
And some of the ulema, they say the
hasad uses also sometimes, not just negative energy,
it has an element of jinn involved in
that.
The narration about الرَّحِمِ المُعَلَّقَ the other narrations,
that one was weak, but the other narrations
was not actually authentic as we mentioned earlier.
If someone who prays fajr at the masjid
protected from the evil eyes, the Prophet ﷺ
mentioned that they would be protected.
Also, if they read their adhkar, there are
many ways Allah protects you from the evil
eye, not just praying fajr in the masjid.
Many more.
Because someone asks about nazar, is it okay
to not reveal your blessings to some people,
especially relatives, if you feel worried about nazar?
I mean, we don't want to overreact as
well.
It's better to share good news with people
that you know around you who alhamdulillah can
have good feeling for you.
But if you know somebody is always a
competitive and always fights for the top and
this and that, then in this case, you
don't have to tell them much.
You don't owe people to tell them your
personal life altogether.