Are Muslims allowed to rebuild temples and other places of worship Q&A
Channel: Yasir Qadhi
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Santa Monica Monica to Allah Who are water couch well hamdu lillah wa Salatu was Salam ala Rasulillah who Allah Allah He was so happy woman Welcome aboard. Welcome to another q&a On Tuesdays we do our q&a and as usual, the email address you should all be aware of ask why queue at Epic messager dot o RG and once again, I reiterate that I am only able to select questions of a generic nature that are going to benefit larger groups of people. Unfortunately, I'm unable to answer individual questions. Please understand, there's too many questions to do that. So please try to make your questions as pertinent to larger groups of people as possible. So we begin today our first
question sisters, so Mara from India, emails mashallah Tabata cola. We have a lot of large viewership in India. And Sister Samantha says, she asks that she has seen a clip posted by an anti Muslim website or Facebook page in which they have a Muslim preacher in English, saying that the one who abandons Salah one Salah is worse is a worse crime, then the one who murders and the one who rapes and the one who steals and the one who sells drugs, etc, etc. And she says they're using this clip to show that Muslims are fanatical and that a murderer is considered better than the one who misses even one Salah. So she says this clip has flustered her she wants to know, is this what Islam
says? Is this the the opinion that is the correct one? Or if I have any comments about this notion of Salah you know, the one who doesn't pray being worse than the murderer? So dear sister Samara, this is actually a very multi layered question. It's actually
it will take a while to to to unpack. But I want to begin by stating that you shouldn't be surprised that anti Muslim websites and Facebook pages, they take such clips, and they make them viral. You know, the fact of the matter is that, you know, these types of entities and groups, they commonly do this, they go to clerics, or they go to people, even I myself have been the target of a number of such campaigns where they take a clip maybe out of context or other evil intent. And they then portray something that perhaps even the speaker did not intend. And Allah subhanho wa Taala himself points out the in the Quran, that other faith groups or other you know, evil intended people, you
had reformed al Qaeda and morality, they distort the message and the words in a context that wasn't intended. And this is a reality and a tactic that should never we should never do. We should always be faithful to the person who's speaking and make sure that this is what they actually intended. Now, again, as I answer this question, I am not, you know, I don't know that the preacher you're referring to, I don't know, the context, he said it. So I'm speaking generically, I'm taking our true face value that there was a Muslim preacher who said that leaving the prayer is worse than murder, and rape and stealing and drug dealing and all that. So I'm taking this at face value. And
we're not questioning the sincerity of the person who said this. Because sometimes a preacher might encourage something to his private audience. And perhaps he says it in a forceful manner that he thinks will work in that audience. But you know, these days with cell phones, or video or whatnot, it's so easy to take that clip out of context to broadcast it to an entire globe. And to make it sound just plain wrong and awkward. And by the way, this is a problem of social media, we see this happening all the time with famous people, politicians, sometimes they say something they really shouldn't have said, but sometimes they say something in a context or audience that might actually
be effective in that audience. But not every speech is effective in every single audience. So we have to also be a little bit careful here that, especially myself, I'm very conscious of this, that sometimes I'm teaching a class to advanced students. And I might say something to get a point across or maybe you know, preaching to a group of people that I know, a certain language, a certain flowery language might be effective, but it wouldn't be effective in another audience. And we have to also be cognizant of the fact that we are we are taught really to to teach to people according to their level. So when I teach an advanced class of fifth, I might say certain things that I would never say
in the hood, but not that it contradicts, but there's a time and a place in a manner to do
Do such teaching. So I say this because again, I want to be careful here that we're not tianni. speaking against this, this preacher per se, I don't know, though the context that he said in it. But I'm saying that perhaps this preacher himself didn't intend for his words to be broadcast in such a manner that even Islamophobes in India would be trying to make a an incorrect point out of this. And I say this because, frankly, even though I don't agree with the sentiment expressed by the Speaker, I can understand where he's coming from, and I can understand that He probably wanted to encourage the people in that audience to pray, and not that he was trivializing murder, but rather
that he was encouraging prayer and He used the terminology or language that he thought would be effective, but still, with all of these caveats and introduction, let us get to the crux of the matter which your question is that is it true that leaving the Salah is worse than murder and rape and stealing drugs and all of this? So, we need to understand where this notion is coming from where this claim that leaving the Salah is worse than murder is coming from the claim. This this phrase that the one who does not pray is worse than the murderer. This phrase does not occur in the Quran, it does not occur in the Sunnah. It does not occur upon the tongues of any of the Sahaba or Tabby
rune or the early Unicenter for the scholars of this ummah. It is not a phrase that is divinely revealed or divinely sanctioned. It is a derived phrase, based upon a opinion that is a minority opinion in some legal and theological schools. So the phrase that the one who leaves the Salah is worse than the murderer. Once again, it is not a Quran it is not sunnah. It is an extrapolation from an opinion. Okay. And that opinion is a minority opinion in the grand scheme of things, but it is a legitimate opinion. What is that opinion? That opinion is that listen to this carefully. There is a minority opinion that the one who abandons the salah has committed a sin worse than any sin that you
can do against a human being because they the claim is or they've been in is the one who abandons the Salah is not a Muslim has committed Cofer. Okay, so this is the opinion who said this opinion. The opinion was stated by Imam Muhammad Abdullah humble, and it is generally speaking, predominant in the humbly school. The Shaffir is the head of is the Maliki's they do not agree with this opinion. But Imam Muhammad and the humble and his later followers in particular, Ibn Taymiyyah, they'll call you in but I'm Oh ALLAH to Allah. They were very clear in this position of theirs. That's the one who abandons the prayer that's called the tariku. Salah has committed Cofer and we
know that Cofer is a bigger sin than the sins against mankind, right should is the biggest sin in Islam. And so we know that Kufa and Sheikh are the biggest sins. So if the one who has abandoned Salah has committed Cofer, then we can state or that group can state that abandoning Lasala is worse than murder. And from this weekend, extrapolate again, this is like one plus one plus one and you keep on extrapolating each one of these you have to you know, go along from this. Somebody can claim that oh, if you leave one prayer, you know, this is worse than murder. This is where it is coming from. Now, again, to go back to the very beginning.
There is a legitimate opinion that the one who abandons the salah has committed coup for now, this is not the q&a right now to get into that controversy. I don't mind maybe another q&a. I will go into this controversy of the classical schools of law. Why did the Imam Muhammad say this and why didn't even Taymiyah say this and why didn't even apply EMC this and there have the evidences which you know, from their perspective are very crystal clear. There's a hadith in Sahih Muslim, that the treaty or the covenant that I have with my followers, basically is the Salah, whoever abandons it has committed Cofer from Antara kaha cut kufr This is a prophetic Hadith So Imam I heard him the
humble understood from this, that the one who leaves Salah tatical salah is a car filled. Now this is the humble position. By the way interesting. There's a conversation reported in a suitcase debacle the famous Shafi scholar that it is said that Imam Muhammad Imam Shafi we're debating this issue Imam Shafi was the teacher remember him at the Muhammad study from Cheshire they knew each other for a number of years. So it is said that Imam Shafi asked him about Muhammad, do you say that the one who leaves the salah is a Kaffir and Imam Muhammad said yes, I do. Say Mama Shafi said okay, if he has left the Salah, how does he reenter Islam? How does he re embrace the faith? So Mr.
Muhammad said he must say La ilaha illAllah Muhammad
Rasulullah to reenter into Islam. Imam Shafi said, but the man never abandoned La ilaha illAllah Muhammad Rasool Allah such that he has to reiterate it. The man never abandoned La ilaha illa. Allah is believing that Allah Allah Allah, Muhammad Rasul Allah. He hasn't just prayed. He simply hasn't prayed. So why should he repeat what he hasn't abandoned? So according to this converse of this narration, Imam Ahmed was silent and then he responded, so he must re enter Islam by praying the Salah, that's how he's going to re enter Islam because he has, according to this opinion, left Islam so how shall he reenter? So the first point was that he should say the Kalima Imam Shafi said, but
he never abandoned the Kadima why should he repeat it? So Imam Muhammad said, okay, he must pray and that prayer will be considered to be entering Islam. So your mama Shafi said, but you're telling him to pray, and you just called him a calf, and the calf is prayer is not accepted. So his prayer will not be accepted because he's a Kaffir. So how then do you expect him to re embrace the faith? And so according to this anecdote, there was no response to this so again, we have to take this with a grain of salt this is coming from a subkey and you know who is Sookie isn't his his biases, so we have to understand Yanni. But still, it's an interesting anecdote that demonstrates the philosophy
of the one who abandons the prayer versus the one who doesn't abandon prayer point being Imam Shafi, Imam Malik and Mr. Abu Hanifa. They all said, the one who abandons the prayer out of laziness has committed a sin but He is not a Kaffir he is a Muslim, and he mama who didn't humble said the one who abandons the prayer has left Islam. Now, as we said, since Kufa is the worst sin and it is not forgivable, therefore, based on that the one who abandons the salah has indeed committed a sin that is generically worse than other sins if you follow the humbly school. However, there's a number of points that need to be mentioned here. Firstly, what does it mean to abandon the salah? Does it mean
that you never pray at all? Or does it mean that you don't pray the majority? Or does it mean that you just don't pray one Salah which is apparently what the speaker said, actually, if you read him, okay videotape me and others it seems very clear to me and Allah knows best that their opinion is not what this preacher said that their opinion by abandoning the salah means the one who has left the Salah in totality, the one who never prays at all in his life, the one who never does such the ever, that is what they meant by daddy coup or Salah, the one who has left and abandoned the salah. Nonetheless, it is true that very, very few voices, even in modern times, they followed what I would
call a very extreme position. And that is that the one who abandons one Salah, the Hadith, and this ruling applies on him. This is a minority opinion within the minority opinion of the Humber the school because the default of the madhhab would be that the abandonment of Salah is to the total abandonment, the one who never prays whatsoever. So this is the first issue we need to understand that the humbly school is saying the one who never prays ever in his whole life, that sin is bigger than the sin of anything against mankind. Secondly, and this is a key point that perhaps the speaker did not know or did not realize or did not express whatever but it wasn't said
the gravity of the sin is different than the potential of forgiveness of the sin. And we need to differentiate between those two sins between man and Allah. No matter how grave and big they might be, also have the potential to be forgiven with ultimate ease. Allah forgives the biggest sins against him, for the one who repents in contrast to this sins between mankind, even if small, might be extremely difficult to forgive if the other person does not forgive. So to claim even if one was humbly even if one followed that minority opinion to claim that you know, leaving the Salah is worse than murder.
In one aspect, the gravity of the sin Yes, they are correct. But in terms of forgiveness, no, that phrase is incorrect. Because the one who has committed a sin against Allah, all they need to do is to set a stop for Allah stop for Allah staford Allah, they repent they have an Adama or regret in their heart. And if they are sincere, it shall be forgiven. I mean, how does a mushrik repent
by simply saying La ilaha, illallah, and all of that * because forgiven, right? As for the murder, he can ask 1000 times, but if the family of the murdered and if the murdered person himself does not forgive him on the day of judgment, of what use is that right? As for the one who has done backbiting which is infinitely smaller than murder, right? If the one upon whom, who you have back of it, and he does not forgive you, how will you be forgiven, you must give him some good deeds, you must pay the penalty for that. So dear sister, one needs to differentiate between the enormity of the sin and between the potential for forgiveness. And when you understand this point, then this
phrase becomes incorrect according to the potential for forgiveness. And it might be correct, according to the humbly school, according, if you look at the enormity of the sin, so we have to be very, you know, cognizant of this distinction here. And I will also like to point out, you know, and this has advice to me as well, because this has happened to me as well, that those who are you know, preaching and teaching Islam, and that includes me, we need to be extra careful about such evil people taking our 10 second clips and distorting them, we need to be very cognizant of what we're teaching and preaching. I mean, I have no doubt Inshallah, if with I don't know, the brother would
not but I have no doubt that this preacher who said this, you know, is following the humbly school he's following the humbly position. He's read it in some books, and he thinks this is the correct opinion. That's his prerogative. I mean, it's a minority opinion, but it's his prerogative, I have no doubt that he intended good for his audience, he intended his audience to, to, to pray, and that's a good thing. But given the world that we live in, and given the, the, you know, the reality of you know, the internet and putting everything online, and so easy to misunderstand, and to miss read and to to take out of context, I advise myself first and foremost, because again, as I said,
this happened to me multiple times, and all of us who are preaching and teaching that we be extra careful and don't just give ammunition, you know, if with no intention to do so, to Islamophobes, that again, it happens to the best of us. And I speak as somebody who has 1000s of videos online, Allah azza wa jal knows how many times somebody has taken a ticket, it's 10. Second, and sometimes I might actually make a mistake. I mean, I'm a human being. And sometimes I say something, and it is interpreted in a different way. And sometimes the wording isn't appropriate. So they take that 10 Second, and you know, a huge thing is raised over it. So we have to be careful. But no matter what
we do, we cannot guarantee But still these types of sentiments to say that to the one who abandoned one prayer is worse than the murder, Yanni even if you follow this sentiment and follow the humbly school, I advise people who have such any, you know, opinions that one that that they should think about the repercussions of what is going to happen when such an opinion is said and the Dawa of Islam Yeah, and he might be misunderstood in this regard. And if you hold such a position, then preach it in a manner that is wise preach it in a manner that is going to contextualize and develop it like you know, I have just explained that you can say the gravity of the sin is worse, but the
potential for forgiveness is much easier, because you cannot compare I mean, you know, subhanAllah The reality is that, would you rather live next to a you know, practicing Christian or a mass murderer? Which one would you live? Even though we know that * is worse than the sin of you know, killing people, but still, yeah. And what would you in terms of psychology in terms of society in terms of civil duty and whatnot? Would you rather live next to a mass murderer or next to a church going Christian? How can you compare the two so the sin in the eyes of Allah subhanaw taala is one thing and the potential for forgiveness. And the evil factor in our own society is another thing.
Allah azza wa jal explicitly allows non Muslims to live in a Muslim land and to practice their faith. And we are not allowed to, you know, give shelter to murderers and criminals, right? Think about that. So we have to be a little bit careful in how we understand and phrase these things and preach in the best manner. So to conclude this question, the phrase abandoning the one who leaves one prayer is worse than the murder. This phrase is not Quranic. It is not prophetic. It is not a hadith, it is not a statement of a Sahabi. It's not a statement of the early self of this ummah. However, it is a derived phrase, based upon a minority opinion in Islamic faith and Islamic law. And
even those scholars who held such an opinion,
would perhaps not phrase it in the way that perhaps this preacher has phrased it without all of the necessary caveats and without explaining the context behind, you know, such a phrase because it's so easy to be misunderstood. So, firstly, again, it is a minority opinion that the one who abandons the salah has committed Cofer. Secondly, the difference of what it means to abandon and humbly positions default ruling
Is that abandonment is total abandonment. Thirdly, we differentiate between the gravity of the sin and the potential for forgiveness and the disgust factor. The gravity for the humble is might be more, but not the potential for forgiveness that is much less it is much easier to be forgiven for a scene between you and Allah versus a scene between you and man. And also the disgust factor the the revolting factor, there is no question that the murderer you know, you look at him in a way and the rapist and the whatnot and a pedophile and whatnot, that is the thing that brings about a level of of intense disgust and anger. And yet Allah azza wa jal allows the allocator and the added him to,
you know, practice their faith in the in, in an Islamic land in an ideal Islamic land. And of course, we don't morally agree but they have the legal right to do that. So that indicates that it's not the same level as these types of crimes. And Allah subhana wa Tada knows best. I hope that inshallah that answers your question.
Our next question, brother, now, Cyril from Malaysia, writes that there was a, he writes from a village in Malaysia, that recently there was a flood over there, and damaged many properties in that village. And the village has people of different backgrounds and different fates. And so the masjid and the temples were also damaged. He writes that as a gesture of goodwill, the entire community got together to rebuild the city. And as a part of that, people rebuild the masjid and they rebuild the temples as well. But some people objected that the Muslim should not participate in rebuilding the temples. And so he asks me that is it allowed to, for us to come together to rebuild the temples? Is
this correct or not?
Firstly, I make dua that Allah eases your situation no doubt that a flood is a very traumatic experience. And I'm happy that you and your family were protected. It looks like and hamdulillah Yanni life is much more important in that property as well. Hamdulillah I neither, you know You, Allah protected all of you and your loved ones. And I pray that your affairs are made easy for you. Now there is no question that living in peace and in harmony in civil society is definitely one of the admirable goals of the Sharia. And Allah subhanho wa Taala wants us to live lives that we're not constantly bickering and fighting. I let the Otama home enjoy and we'll go home and hope one of the
biggest blessings that Allah gave the people of Makkah is that they don't have Civil War when I'm under human health. And Allah says in the Quran we're in Jannah holy sell me for Janella if they desire peace you as well desire peace, and the Treaty of who they be clearly demonstrates that as the prophet system said, that whatever conditions they want that are allowed in the Shetty I'm I'm gonna give it to them. As long as the Haram as long as the sanctity of Allah is respected, whatever conditions that will bring about some type of peace, I will give it to them. And there is no question as well, that helping one another in general humanitarian causes is definitely allowed and
encouraged especially when we're living together. Especially when there are kith and kin or our relatives are the same society. Allah says in the Quran, la Ian Howe Kamala, who Annie Ledin alum your call to coffee Dini, welcome you need to come in the IRA come and table row Hamato Kazuto la him that Allah subhanaw taala allows you that Allah is not forbidding you against those who they're not hitting you for your religion. They're not stopping you from practicing your faith. Allah says you may be good unkind and you may be just with them. And tab a room and bid is the highest level of kindness were to closer to Him and that you deal with them in justice and Allah loves those who are
kind and those who are more sin. So Allah loves the Mycenaean. And after the Treaty of for they be one of the chieftains of nudged was manhandled by the Quraysh. And he promised that he would not send any grain to them. After that he had accepted Islam, and they they mistreated him so he became angry goes, I'm not going to send any grain to you. So he blocked the grain from the people of Croatia. This is when the Quran and the Muslims were at war with one another. The Quraysh begged the Prophet salallahu alayhi wa sallam to intervene and to allow food to come to their children and the prophets Assam wrote to the chieftain and said to him, allow the caravans to come. So here again,
the process of is facilitating the food to go and as well in the seeds of a thought if in the siege of a thought if when the Muslims had surrounded and this is war, and the Muslims had surrounded the city of a thought if and they were about to burn the date palms in order to you know, expedite the siege and the people of pot if begged them for the children that are going to come afterwards because when you destroy the date palms, you're talking about another generation to have the dates come again right the date pause was so there you can manage them, but if you do
destroy all of the date palms, you know for, you know, 20 years 30 years you're not going to have any dates. So the people of five in the war they begged the Prophet system to look were at war but at least leave the dates don't don't destroy the the cultivation of crops, and the Prophet sallallahu Sallam forbade the Muslims to do so. And this is again, general humanitarian, like you're helping people to eat, to live to live peaceful lives. And Allah says in the Quran, what I will know and admittedly what Taqwa help one another in piety, and in good things, what I would rather familiar with one do not help one another in evil deeds, and in transgression. So, all of this is to
indicate that the generic concept of being kind to everybody, and of helping your neighbors of all faiths, in rebuilding their residences, in feeding them in providing shelter, and giving food, and supplies and clothing. All of this is not just allowed, it is encouraged, we should. And we are commanded to treat people with kindness and compassion, especially those that are treating us as well. And we're living in a civil society. But let me ask you a question to your brother. Would you help them by providing them beer? And wine? Would you go so far as to say, Okay, well, you know, I'm going to go purchase beer for you. And you know, I want you to feel comfortable, they should
understand, and you should understand that there are limits to cooperation. And these limits should be made clear, and there should not be any hurt or harm, you know, any type of discomfort in explaining this. Anything that goes against our principles, we have to draw the line there. So we give them water, we don't give them wine, we give them barley, we don't give them beer, it's very simple. You know, we give them that which we think is pure and good. If I think that, you know, drugs is harmful, and I do think so. And they think that drugs is not harmful, and they want drugs to I'm not going to give them drugs. So oh, this is, you know, being kind and compassionate. No, I
think it is harmful for them. I'm going to say no, okay, here's water, here's food, here's bread here, shelter, here's, you know, anything you need were hell, but you see this thing, I can't give you drugs, I can't give you alcohol, I cannot give you that which will harm you. And so we also believe that, you know, temples are that which you know, we don't believe is morally correct to worship other than Allah subhana wa, tada. So we explained to them gently with wisdom, with kindness, that look, this is your right to have your other places of worship your churches or synagogues. All of this is, you know, your your right to do. But obviously, we, you know, find this
that we we don't need to cooperate in this thing. And neither are we asking you to cooperate in the messy we understand if you're uncomfortable helping us build our machine if they decide to do so that's on them. But you know, you should make it clear that we understand that this is, you know, might be a sensitive matter for some amongst you, and that's fine, we're not expecting you to go beyond that, which is reasonable. Now, I understand that in the world that we live in. Some people find this objectionable. And they will say that, but this is, you know, reciprocity just like they've helped you, we should help them. And for those people, you know, these are generally the the
more woke crowd, the more you know, the crowd who will have their own principles and paradigms, I say to them, imagine if somebody who doesn't drink was forced to participate in building a pub or building a, you know, a winery? Would that be ethically permissible? Or let me put it in your language, perhaps this is not in your language. Imagine a people who were colonized and their land was plundered by an outside invading force. If in this reciprocity, they were asked to rebuild a statue to honor the colonizer, right? Your paradigm is different than ours. I understand. So I'm speaking to your paradigm. So if we if we asked, you know, or, or even if we asked, you know, people
who might have been enslaved, you know, their ancestor might have been enslaved, if you know, the flood damaged, the monuments built to one of the slave owners or at about in the past, or the house of the slave owner, would you expect the descendants of the enslaved people enslaved people to then rebuild the the memorial of the slave owner? You would say that is so unfair, you will say that's not appropriate. Why should the colonized people, you know, why should they be asked to honor this isn't appropriate, they're being asked to honor the colonizer. They're being asked to develop or to build the statue or the museum or you know of the colonizer. That's not you know, that's enough, a
boon has happened. So we say, according to our paradigm, that we also think it is volume, the greatest volume to worship other than Allah subhanho wa taala. And therefore, we as Muslims have our red lines, and we are very, very clear that we should be at the forefront to spread kindness and compassion and food and drink and you know, shelter and blankets and anything of this nature, build their houses and build anything that needs to be done and they'll build your houses. But please
CES of worship becomes sensitive. And we should be very clear that we don't need to cooperate over there and neither do we expected we should also put this look no big deal. You know, we'll help each other in our community houses, yes, we should no problem there. But houses of worship and temples, we do need to draw the line and say that that is not something that we should do, because that goes against what we consider to be ethical and moral even as they have the right to do so again, just because they have the right doesn't mean we need to be at the forefront. And we need to always have that healthy balance that we remain firm to our values without, you know, without causing any
tension or problem in society. And if we do so, in sha Allah, you will find that the person of intelligence and dignity will actually respect you from where you're coming from and understand if you tell and explain in a manner that is conducive inshallah it will be something that they will understand and Allah azza wa jal knows best.
Our final question for today, Sister emails from New Jersey she wishes to remain anonymous for reasons you will see. And she says that someone has wronged her, taken her rights, slandered her, and has made her feel extremely hurt and angry. And because of all of these transgressions, this sister has made dua against that person. She says that after a while that person spouse passed away, and the spouse had not done any wrong to the one making dua, but now she feels an immense amount of guilt, that did my dua cause the death of the spouse of this person that I made against and am I sinful in making dua against this person? Is there any penalty that you asked to do that she thinks
that the death that happened might be as a result of her prayer that she did? So, dear sister, realize that. Let's first talk about the dua of the mudroom, the two of the one upon whom wrong has been done. Our Prophet sallallahu alayhi wa sallam said Hadith in Bukhari and Muslim beware of the prayer of the oppressed for there is no barrier between it and Allah for in her Lisa Bina how Amin Allah hijab, there is no barrier it's gonna go straight to Allah azza wa jal be aware of the prayer of the oppressed. And our Prophet sallallahu alayhi wa sallam said, Three are the prayers to us, that shall be responded to without a doubt. Number one, the prayer of the father for his children.
Number two, the prayer of the traveler. And number three, the prayer of the one who has been wronged. And it had it isn't without a prophets, Allah Allahu Allah said them said, Three dramas are never returned. Number one, the just ruler, number two, the one who is fasting until he breaks his fast. And number three, the one upon whom an injustice has been done, it is carried all the way to the clouds and the heavens open up for it. And Allah subhanho wa Taala says, I swear by my honor, and I swear by my glory, I shall help you or one in distress or one who has been wronged, even if it is after a while but I shall help you and Hadith this hadith isn't must only about Muhammad. Now
these are Hadith and others. They tell us that the prayer of the one who has been wronged, is always answered. This indicates there's nothing wrong with praying to Allah against the one who has wronged you. This is completely permissible. Otherwise, the prophet system would not have encouraged it. And this is in fact a manifestation of Allah's infinite justice. Allah does not allow injustice and Allah despises injustice, and where injustice occurs, then those upon whom injustice has been done, they have every single right to raise their hands to the King of kings, and they have every right to beseech the one who hears all and the one upon whom nothing is lost, and to call out to medical
world and to rugby Samoa to 700,000 of them and to say yeah, Rob, I have been wronged and no one can help me other than you. Yeah, Rob You are my Mola Europe has to be hola hola near Milwaukee, Allah is sufficient for me. You are upon you is the one who is doing volume who is slandering me who is lying about me who is spreading evil and malicious complete fabrications. Europe you are the one who shall deal with them. You have every right sister to raise your hands to Allah against the one who has wronged you. Whether that wrong is financial, whether the wrong is emotional, whether the wrong is physical, any volume that has been done against you, you have every right of course you have the
right to forgive you have the right to you have the right to go to court, you have the right to seek justice, and of the rights that you have is the right to raise your hands up to Allah subhanho wa Taala and ask him to correct you're wrong and ask him to take care of the wrongdoer.
Ask him to punish the one who has wronged you, obviously a punishment that is commensurate to the wrongs that has been done. You have every right now again, wrong has been done to you. You should not ask for more than what has happened to you. So you can ask ALLAH that, Oh Allah, I'll leave it to you to deal with my tyrant with my volume, I leave it to you to take care of my, the one who has harmed me and your dua to Allah is completely permissible. Now, you you have to also separate that the the death of a person has nothing to do with your DUA. Your dua will not change when that person's death has been distant. Death is something Allah has destined for above the seven heavens,
it is written down it is decreed no matter what your DUA is, it will not change the time of death of the other person. So let us separate you are allowed to make dua against someone who has wronged you. You may ask Allah for your rights, you may ask Allah to punish that person, you may ask Allah to deal with him or her in a manner that is just no problem. After this, what happens, and especially the death of another person that's not on you? Clearly, this is something that is not relevant to your DUA, the person's death or whatnot is not something you are liable for much less you caused it No, Allah is the one who decides when people pass away, no other person can influence
that. And Allah azza wa jal will decide how to punish this person. So if that person was punished in this manner, which we don't know, that is something that Allah has decided to do, you are not liable. And if this person, the spouse was not guilty of anything, don't worry, there is not as if you're sinful, Allah will deal with them in a merciful manner and what not and they their time came when their time came, but you are reading in too much. And you do not know what punishment that Allah will prepare for the one who has done boom to you. So you leave that person's a fair to Allah and you move on with your business, and you will get your award on the day of judgment. And in this
world, if you don't get your justice, which hardly anybody does in this world. Don't worry, put your trust in Allah. So the bottom line and this with this inshallah we conclude anybody upon whom loom has been done, injustice has been done, you have the ultimate right to raise your hands to Allah and ask Allah to deal with the perpetrators of injustice and make dua to Allah and Allah shall answer your DUA. After that, what happens? It's not something you are liable for, and also you do not know was it your dua that even suppose he was in an accident or something happened or the business came down or whatever, you do not know? Was it really because of your DUA? Or was it something else? And
it's not as if you are liable? Because if your DUA was answered, well, then Allah Azza dealt with that person in a manner that was best befitting for that person. And if it was not answered, well, then how do you know so therefore, in either scenario, you have done your job and you are not liable for what happens there is no need to feel guilty. There is no need for an eco Farah in this regard nothing of this nature, and you are not sinful in the slightest, to, to make to against someone who has wronged you. And this also should be a wake up call for any amongst us who is doing injustice to another person. Our Prophet sallallahu alayhi wa sallam said, injustice shall become darknesses on
the Day of Judgment, a little more of Omar to and yarmulke Yama, and there is no sin that is more difficult to forgive than injustice and our Prophet sallallahu alayhi wa sallam said, Beware of hurting or harming any other person, and the day of judgment will come and there will be no back and forth except with good deeds. So anybody who has done a wrong in this world should resolve it in this world before the next our profit system said in the next world, there will be no money, there will only be good deeds that will be given. We don't want to give our good deeds to anybody else. So be careful, do your brother or sister of doing look to anybody and those upon whom injustice have
been done? Those whose reputations have been slandered those whose feelings have been those who have been rights have been taken away. They have every right to ask Allah and Allah azza wa jal will indeed respond to the dua of the mother room and with that Inshallah, to Allah we come to the conclusion of today's q&a Until next week, just like Malala Claire was Salam alaykum Warahmatullahi Wabarakatuh
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