So we continue today looking at the chapter on Toba. And in the previous lesson we completed our discussion of the Hadith of Ka'ab bin Malik, Ravi Al-A'ahu Anhu, a tremendous Hadith on Toba and Sidgh, on repentance and truthfulness and patience and sincerity to Allah Subhanahu wa ta'ala. And so the next Hadith, as we come towards the end of the chapter we have a few Hadith left on the topic of Toba. And the next Hadith is the Hadith of Abi Junaid, Abi Nujaid, Afwan, Abi Nujaid, Abi Dunminun, Wafat Heljim, Imran, Ibn Al-Hossain, Al-Hossain, Ravi Al-A'ahu Anhu.
He said, Ahinaated from Him Anamrataan, mean Johina, a woman from the tribe of Johina, from Johina came, Atat, Rasulullah, he saw them, he came, she came to the messenger of the sasulam, wa yah, wa yah, wa yah, wa yah, wa yah, wa yah, wa yah, wa yah, wa yah, wa yah, minazina. So she was pregnant from Zina, pregnant from Zina. Nok'alaat, Yara-sulullah, Asab, du'had-dan, for Akimu-u-al-i. So she said, Oh, messenger of Allah, I have, I have fell into something that necessitates a Had, they had, so established it upon me.
Thaddya-a-nabi-ul-oh-oh-hi-sulullah, wa yah, wa yah, wa yah, wa yah, so the messenger of the sulam he called the Wali, of the woman, for qal, ah-sin-i-li-ha, for yah-da-a-t, for atini. So he said, be kind to her, be good to her, look after her. And then when she delivers, then bring her to me, bring her to me. Thaddya-a-laf, Amrabi-a-nabi-ul-ul-oh-hi-sulullah, so that's what the man did, the Wali, he did, he did exactly as he was told.
And then when she delivered, she was brought to the Prophet, wa-la-sulullah, for shud-dah-dah-al-hi-ha, so her garment was tied around her, so it wouldn't become loose. Thaddya-a-nabi-ha, then he gave the command for Ujimat, for Ujimat. Thaddya-a-laf, then he prayed over her, for qal-la-oh-amr, to sul-li-al-hi-a-r-sulullah, wa qal-dazanat. So Amr said, you are going to pray over her, and she did what she did, she did zina.
So the messenger of Allah, sul-sulullah, he said, l'akhat-tabbat, toba-tan-la-u-simat-ba-in-a-sab-a-in-a-min-a-hili-a-l-madina, wa-la-sih-at-hom. Wuhal-wajat-af-r-la-man-a-min-an-jah-dat, bin-af-sih-lil-a-laf-sih-a-l-a-sul-wajal, reported by Muslim. So in response to the saying of Amr, that are you going to pray over this woman, and she committed zina? So he said, al-isat-us-rahm, this woman has repented with such a toba, with such a toba, that if it was divided between 70 of the inhabitants of Medina, it would surface them, it would be enough for them.
And have you found anyone more excellent, anything more excellent than that this woman has given herself for Allah, Azizawajal? Now this hadith, obviously it's relating to the repentance of this woman, and the shea goes on to explain his hadith, he goes on to narrate the hadith again, the story of the hadith, that she came, you know, with something that necessitated that he had, and he told the wali to look after her until, because she was pregnant, until the term was completed. And then she goes on to explain that the reason why the garment was, you know, tied to it, it wouldn't become undone and expose her to maintain her honor. And then the command was given for Ujimat.
And then when Amr said, are you going to pray over her? Aren't you committed zina? And so the message was explained to the tremendous toba of this woman for coming because of, you know, she wanted to purify herself and cleanse herself from this, which was obviously a great trouble to her. And so he said that she repented with a repentance, which if it was divided between 70 of the people of Medina, it would be, it would surface them, it would encompass them, meaning the shexist, Obat and Wasi-Aton, no, Rousimat, El-A-Sabirina, Kull-Lohun, more than Nibon, all, if all of them were sinners, all of these people were sinners, that toba would have surfaced them and would have benefited them.
And then he said that, Wajat, Afr-Dala, min and Jadat, minafci harli lahi alza wajal, meaning that this woman, have you found anyone better than this situation of a woman who came with herself and submitted herself in order to make the karwam to Allah subhanu to Allah? And to be completely purified from the sin of Zina, and there is nothing better, more virtuous than the likes of this type of situation. So the Sheik extracts numerous benefits from the Sadith, there's a short explanation on the Sadith. So the first thing he says in this Sadiith, there is evidence for numerous benefits, the first one, min ha'an nazan ida zanah, wahu wamu hhasanun, yahanika tazawaj, for inna ho yajibo and yorjam, wudhu bin, right, so that the one who commits Zina, and he's muhasan, meaning has married.
Then it is obligatory, that he is an yorjam, wudhu bin, obligatory. This used to be in the book of Allah subhanu wa ta'ala, this used to be an ayah in the book of Allah. Waka khanah, ha'ala fikit habih lahi alza wajal, ayatan kara al muslimon, wahafiduhah, wahu wahu wahu wahu wahu, wahnafwahu wahu wahu, this used to be in ayah that was read and recited and comprehended and it was implemented. Wah, fahu rajim anabi, alisatu salam, wahrajim al-kolafah, mean baddhi, and so this was done by the messenger of Allah and the holafah, wahla kin al-lahhabih kekimati, he, nazah kahah, min al-kor-an, al-afthan, wahabkah habuhah habih habih habih habih habih habih al-umma, phih habih habih al-umma.
So, basically the a here from the wisdom of Allah was abrogated, from the Qur'an love of the meaning the Word in itself was abrogated, but the ruling remains in this ummah. So, the ruling remained in effect. So, therefore, when a muHsan, fa'idah Obviously, this is from the wisdom of Allah, and we have the Him in Hekmatila, and the way that this is done, and before we go into that, you see, there are certain sins whose effect is tremendous and mighty. From these, and these are sins which are considered, we can describe them as, you know, they destroy nations, they destroy everything that makes a nation.
For example, if you look at alcohol and wine, and the consumption of alcohol and wine, when we look at the, if we were to study, and there are studies which are done, non-muslims do studies to see the impact of consumption of alcohol on their societies, on their economies, on the hospital, the health services, what's the burden, what's the burden of the consumption of alcohol on the economy, and what does it take away from economic productivity, and you know, some so forth, how much does it waste in terms of the health services? So they've done research into this, and they give a figure in the, how many billions that it costs, the people, the economy, and it mentions all of the evils that result in terms of, first of all, the damage to the mind, because it takes away the mind, the intellect, then what it leads to of domestic violence, you know, in the home, women are affected, the children are affected, then what it does to damage to every organ, to the liver in particular, then what it can lead to of accidents where people are killed by way of consumption, you know, people are drunk and they drive, and then like to the general violence, you know, they say 50% of, let's say, sexual violence, for example, is under the influence of alcohol. So these things are known and they are studied, and because of the tremendous impact to society, we see that like for like, the gravity of sin is equivalent to that, that's why in the Sunnah, you see that the person, anything to do with wine with alcohol is cursed, right? The drinker, the one who presses the grapes, the one who, you know, carries the grapes, the one who sells, the one who, everything, anyone to do with alcohol, its production, its transport, its consumption, its sales, its storage, everything, that person is cursed, it's cursed, because of the harm to the society.
You see, this comes under, what is this, this comes under the law because the Sharia, what does it do, what's the Magasid, what are the objectives of the Sharia, it is to preserve the essentials or the necessities without which a nation would fall into ruin, right? Individual, a society, a nation would fall into ruin. These are the necessities, these are the ruryat necessities. What are they, they are sound authentic, correct religion, right?
That has to be preserved by way of law, right? Then there is a demand or the intellect has to be preserved. Then there is a life, enough's the life, has to be protected and preserved, the law has to guarantee protection of life. Then there is wealth, there has to be protection of wealth from being embezzled and taken falsely and from squandered and so on and so forth.
And then there is a irl or a nestle, they all have to mention together, which is persons honor and lineage, right? Protection of lineage, protection of honor, because this also is connected to other rights, lineage is connected to inheritance. And, you know, so this is why there are certain sins that if you fall into them, like Zina, for example, adultery, there is a confusion in the lineage, there's a mixage in the lineage. And then this in turn affects issues of, okay, marriage, who can marry whom and who can't marry whom?
This is confusing now. And likewise, the laws of inheritance, who inherits from who? Right, someone gets inheritance that he shouldn't really be getting. This now feeds back into the necessity of wealth, the protection of necessity of wealth, right?
This is what a law has to do. The law has to protect the necessities, the dorriat, and the rights of individuals. If the law doesn't do that, then what kind of law is this? The society's going to devolve into absolute chaos of various types, right?
Chaos in lineage, chaos in wealth, in possession, in property, private property, chaos in terms of like, the mind will be gone. And if you look at the society, you see exactly what we are speaking about, drugs, alcohol, recreational, things that people smoke and take. And what do you have? You have a nation of people who are, you know, out of the mind, basically, you know, full of anxiety and depression and this and that crime, you know, all sorts of things.
And so one of those things, and likewise, I gave the example of wine earlier on, the example of usury, riba, chicken riba. This is a nation destroyer. You know, this is one of the greatest of nation destroyers because it leads eventually to people, people and whole nations being rubbed of everything. And it gets concentrated in the hands of those who deal in usury, right?
Especially those who deal in usury to nations, right? On an individual level, that's just a small scale, you know, but when you impose usury upon a whole nation, eventually the property and all the riches start moving upwards and they become concentrated in the hands of, you know, the ones who issue the riba and who take the riba. And this leads to economic ruin, right? For nations for societies.
That's why, just like with wine, with a riba, you see, likewise, it is cursed. It is cursed. The one who takes it is cursed, the one who gives it is cursed, the one who writes the contract is cursed, the one who witnesses the contract is cursed. Everything about it is cursed, right?
And so you see, these are, you know, great mighty crimes, which violate those five necessities. The five necessities which the law has come to protect and guarantee. And so, Zina is one of those things, right? Zina is one of those things.
What's basically happening is that, you know, an individual or two individuals, you know, for the sake of a bit of pleasure, engaged in destruction of the society, right? But that's not what they're thinking, right? Just like the one who drinks alcohol. Anyone, anything to do with alcohol.
This industry is involved in the destruction of society, right? But the individual who's just having a drink, he's not thinking like that. He's just thinking of his own selfish pleasure, right? Likewise, the one who deals with usury.
Once again, he's thinking of his own small little interest, whatever that might be. But the consequence of it is tremendous. And likewise, with the Zania, right? They're not thinking of the harm that this does and the corruption this brings and the eventual destruction of society that it leads to, right?
So in order for that to be repelled and for the necessities to be protected, then the shari ad the law comes, and it comes with a strong firm law that achieves the objective. It has to achieve the objective. You can't have a law that's not going to achieve the objective. Because then that was a point in the law then.
So likewise, we see in the case of Zina, you see, but obviously there are conditions and rules and things to do with the pro-dood in this regard. But this is the way that we understand why, you know, is it that such a head is given for such a sin. So the nature of the head, she goes on to explain, this is from the wisdom of Allah, that such a person, the way that they, this particular head, it is not with the safe, right? With the safe, right?
Safe, that's all right. Because that's quick and it's gone and finished and done, right? The punishment has to meet the nature of the crime. And that's the wisdom behind how it is done.
Because that person, the shayk was on to explain that the whole body tasted pleasure in a way which is unlawful and harmful to society, then therefore the recompense be should be that the whole body tastes the punishment as well, right? It can't be something quick and over and done with like that because that punishment does not meet the nature of the crime and its evil consequences. And so that's the wisdom in the actual way that it is done. As the shayk says, and the shayk says, to Allah, to Allah, to Allah, to Allah, to Allah, to Allah, to Allah, to Allah, to Allah, to Allah, to Allah, to Allah, to Allah, to Allah, to Allah.
Right? Because of the way this body took the pleasure, you know, through the body, all of it by way of what is haram. Then it is from the wisdom that likewise, the jasad also receives the other, the other in a way in the same way that he received the pleasure. Then the shayk goes on to explain that the Allah, the explain the actual how it's performed.
It should neither be with small, you know, small, you know, you know, things which are small, the hijab, which is small, nor should it be a hijab, which is kadira, because if it's too small, then it takes too long and it's kind of like oppression and hurt and harm. And if it's too large, then it doesn't fulfill the objective. What's the objective? The objective is to like the shayk said, that because you're engaged in something that, you know, is unlawful and you gain pleasure through that.
And the consequences of that are great to the society. Then you should be given a like for like, you know, it should be like for like. And this is from Ihsan, Ihsan. This is from Ihsan.
The shayk raises a point saying, well, okay, shouldn't it be better if you just did it like the cook way? The shayk says, no, because that is not what is meant by Ihsan. Ihsan is what the shiriya defines it to be. That is what is Ihsan, right?
And so in this specific instance for this deed, Ihsan, is to do it the way the shiriya has specified it. Now, of course, it's clearly understood this is under a wo'li, a Muslim ruler. It's, you know, we clearly understand that this is the context in which we are speaking. We can't, you know, the scholars make it clear that shayk will force on and others, that nobody here in the countries of the non-Muslims or whatever, this cannot be established here, right?
So just in case anybody has any misconception, we are speaking clearly and specifically in a certain context where there is a wo'li, a Muslim ruler, a Muslim leader, and these things are established for the protection of the society. So the shayk was on to mention about proficiency, Ihsan, that why can it not be done in a quick way? If shayk says, because Ihsan is what the shiriya defines to be Ihsan in that particular instance, right? So this is how it's done.
Shayk was on to say, let's look at another scenario, another situation. Let's say there is a murderer. A murderer comes along and what he does is he takes an individual, he kills him by cutting his hands, first of all, then his feet, then he cuts off his tongue and then even cuts his head, right? So this is an evil, wicked type of horrendous type of crime.
Right now, when this individual is taken, captured, convicted, and he's meted out the punishment, right? What is Ihsan for this person in this situation? Is it from Ihsan meaning proficiency and doing the right thing? Is it just to finish him in one go with the sword or with a bullet or something?
Is that now Ihsan? No, because as the shayk says, that he says, for in a la naktuloo jani, it'll be safe. No, we don't kill this man with a, because this murderer, what he did, Ihsan is to give him the same recompense which he meted out to the person he killed. Right, so the way he killed, the way this murderer killed is his victim, then likewise the shayk says, we put his hands and his feet and then his tongue and then his head, exactly, the same way he murdered his victim, then this person is, you know, out of justice, he is taken in the same way.
And that is Ihsan in that particular scenario or that particular situation. So as the shayk says, the unneh-shan al-qit-la-an-yakuna wa wa fikhan le-shar ai wa jihin khan. This is what is, this is what is proficiency. It is that it agrees with the legislation of the shayyya in whichever way it might be.
Now the shayk also mentioned the second benefit from this, which is that this hadith is evidence for the permissibility of a person to affirm for himself that they fell into a zina in order to purify themselves by way of the head. Right, so it is, indicates the permissibility of doing that. Right, now if a person was to do that and he went to the imam or his representative in order to establish the head, because why that person feels that's the only way that they can be purified and they could never live with the guilt, because different people are different. Then if that person went to the imam, then there's no blame on a person.
This is very different from the person who falls into zina and then he starts speaking about it and telling people about this and boasting about it. And this person is simply humiliating exposing himself and this type of person will not be forgiven. Right, because this one is publicizing sin as the messenger of the person. He said, kul uomati mu'a'afa illa al muja, illa muja, hearing all of my nation are forgiven except those who publicize their sins.
And it was said to him, who are the muja, hearing? He said, ala vif alu ala vif alu ala thum wa yasooru'ala, dwannu kimit sasind and Allah covers it for him, meaning keeps it hidden for him. Thum wa yasooru'ala, yasooru'ala, thum wa yasooru'ala, dwannu kimit sasind and Allah has concealed it for him. He then awakes in the morning, then he goes and starts telling and publicizes and tells everybody about it.
This type of person will not be forgiven and there's no way of, you know, because of what he did. So now the shaykhs is, okay, now that we see that it's permissible for a person that if he wanted to, to go to an imam and to confess and he wants to purify himself, what is better though? Is it better for a person to go to the kadi or should he just conceal himself, and basically make Topa as the shaykhs is. Al al ifdal, lindinsan, panjal, and loeb hail al ukadi, liokhirah inn'duhu far liokhirah inn'duhu far yurhamu, Al hil alifdal and yasoorah nafsa.
Is it better that a person goes to the kadi to affirm it for himself so that that had can be established or is it better to still keep it secret and conceal it? And the shaykhs says the answer to that is the sownedef seal to that. So if the person, he may have made genuine sincere repentance and he knows from himself that he will never return to this sin ever again, so it's the genuine sincere remorse and repentance. For this person it is better that he doesn't inform about himself, but he keeps the issue to himself, it's a secret between him and Allah, and whoever repents to Allah, Allah will turn to him and accept his repentance.
So this person, not obligatory for you to go and now confess and go to the party and to the ruler, whatever. You can conceal the sin, you can hide the sin, you can shield it, and if you in private have sin silly repented to Allah's upon Allah, then this is the better thing for you to do. If you know that you will not do this again and you've sin silly, repented. However, as for the other person, Pufi is that he may be put to trial by this, meaning that he will not repent sin silly, he might go and do it again and return to the sin again.
This person is better for him in the hereafter, this after that he goes to the Imam and to the Gadi and to affirm what he did so that he had been established upon him. Obviously, there are people that are different and there are some people who because of the gravity of what they have done, maybe they will not be able to live with the guilt and they would rather purify themselves in the life of this world and meet Allah pure and free of sin. There are people who are like that, who may want to do that. So we should clarify that then and this brings us to the end of the Hadiith, end of the explanation and this brings us to the next two Hadiiths, which are the final Hadiiths in the chapter.
So this Hadiith is the Hadiith of Ibn Abbas, Ibn Abbas, or Anas, or the Al-Humah, from Ibn Abbas and Anas and Narasul Allah, he saw the Al-Hulim'kal and he said, La'wann al-ibnih Adim, wa Adi-an, min-rahabin, ahabba and yaguna, la'hu wa Adi-an. If the son of Adim had a valley full of gold, he would love to have two valleys of gold. Wa-liyam-la'a, wa'hu illa-twarab and nothing will fill his mouth except dust. Wa'yat-wubul-rahu, al-A'lah-mantab, yet Allah turns and accepts the repentance of the one who repents, reported by Bukhari and Muslim, and second Hadiith, Hadiith number 24, wa-nabi-hoor-e-ra-ta-ra, wa-nuhu, and Narasul Allah, he saw the law, he saw the law, he saw the Al-Hulim'kal, he had the law, Subhanu-ta-ala, illa-ra-jul-ain, yagutul-a-had-gu-ma, al-A'lah-her, yagut-gu-la-nih-jannah.
He said the messenger of the Muslim that Allah is a wajal, Allah's wa-nuh-tala, he laughs at two men, one of whom kills the other, yet they both enter paradise. So one of them kills the other one, yet they both enter paradise. And so he said, yagat-il-hada, fisabid-il-a, for yagut-al, sum-ya-tubul-la, hu-al-a-lah-lah-lah-al-hul-ra-till, for yu-slim-o, for yu-sash-had. So what happens is that there is one person who is a Muslim who fights in the path of Allah, he is then killed by a disbeliever, he is killed by a disbeliever.
Then Allah turns to that disbeliever by accepting Islam and giving him guidance. So that person now, who was formerly an Muslim, becomes a Muslim. Then he becomes a Muslim and then he likewise is taken as a martyr in the path of Allah. So one of them killed the other one and then this one became a Muslim and then he died and he was taken as a martyr.
Now both of them enter paradise despite the fact that one of them was the killer of the other and Allah laughs at these two men. Now the shaykos on to say these two hadiths are in explanation of Atobah and the one who repents, the one who turns to Allah, Allah will turn to him and accept his repentance no matter how great his sin might be. And then shaykos, these ayat at the end of surahul-for-khan in which Allah as of you'll mentions about the believers, well, the leader, the owner, the other owner, the other owner, the Allah, the leader, the other owner, the leader, the other owner, the leader, the other owner, Ol canvas, unlike the other one, is immiliate and debased. Illmanees abr, wha'amila-amillah-amallan, salihal'ak, accept the one who repents and believes and does righteous deeds.
But ul-aikill the Allah, saiyi ulti him insha'an'ad, wauatchan...? Bar'ana wau ru'la hamuli Muhammad. Origalubala Ram Patrol will change and alter into good deeds and Allah is ever forgiving and merciful. So the shayk goes on to say that as when the first hadith about the son of Adim he says that this means the son of Adim will never be satisfied with wealth.
And if he had one valley of gold, for example, he would seek another one until he has two values, values. However, as much as he wants to consume, what will be the eventual outcome, the eventual outcome will be that nothing is going to fill his belly except dust, except a rub. This means that when he dies and then when he's buried and then he leaves the world, he will leave the world, it will be nothing and he will leave it behind. Although what happened is his body will decompose and his belly will turn to dust and alongside this.
So given this fact in relation to wealth, the messenger of Allah, what did he say at the end, he connected it to Toba. He said, however, Allah's original, he accepts and turns to the one and accepts the repentance of the one who turns to him. And this is because the shayk says, often you find those in whose hearts is a desire for wealth, you will find that they do not protect themselves from things which are lawful. So those who crave for wealth and want wealth and want to multiply wealth, overwhelmingly you find that they are not willing to abide by the Sharia, by the principles and hold to the limits and they may acquire wealth in unlawful ways or they may engage in unlawful types of trade or business could be a ribeye, it could be deception, it could be whatever it might be.
And he acquires wealth in an unlawful manner. This is something that a person is inclined to want wealth and increase in wealth and once he has a certain amount of money, he wants to do it and triple. This is the nature of man. And this is why in this hadith, when the messenger of Islam he explained the reality of first of all, the craving of a man for wealth, for wealth, then what will be the reality that he has to face is going to go to the grave with nothing, he'll leave everything behind his houses, his cars, the cash he's got and his mattress or whatever it might be and all the possessions and wealth.
That's all going to be gone. It's not coming with him to the grave. And then in the grave, what's his belly going to be filled with? Like in the life of the world, he filled it with food and everything and whatever.
It's going to just turn to dust. It's going to just turn to dust. That's all that's going to happen. Right?
So therefore, if this is the nature of man, of wealth and then the messenger of Islam, he encourage he connected it to Toba, the one who makes Toba, then Allah will turn to him and accept his repentance. Meaning that given overwhelmingly dealings of wealth and wealth acquisition, you know, because of the love that a man has, then there may be haram things or haram ways or violations. So therefore, Toba is encouraged. And as the shiks is, and this is such a person, the hajari so minal aji al muharama minal kasbil hajamarama.
Because this person might not be taking the care that he needs to take to avoid unlawful earnings. However, the shiks said, what is the keyword? What is the medicine for that? It is a Toba, it is a make Toba to Allah.
Well, you are to Allah, Allah, and tab. And Allah turns and accepts the repentance of the one who repents. So whoever repents from his evil deeds, even if these deeds relate to wealth, because sins relate to different things, it can relate to the body, unlawful pleasures, it can relate to wealth, which is unlawful wealth, it can relate to the rights of other people, wronging other people, right? There's different types of violations and wealth is one of those, and Allah accepts the repentance of those who turn to him.
As for the second Hadith, the Shek mentions, second Hadith of Abu Horera, Allah SWT, left at two men. And so these two men is that there was enmity between them, they hated each other, one of them killed the other, this is in the life of this world. And Allah SWT will change the situation of enmity into something that he removed the enmity and the hatred, meaning in the hereafter, because both of them died as Muslims. And in paradise, that real, meaning that hatred that was in the hearts will be removed, because they will be purified in the hereafter from that.
Come on, Allah SWT, Allah SWT, what's for him? And Shek mentions in Ayah, when Azar and Mahfis would do it, he would be in the heart of any hatred and dislike, and they will be brethren, reclining on, you know, sort of like on seats or on beds, you know, facing each other, couches facing each other. So this is the Shek says, this is the angle from which this Ajab, you know, this amazement and comes from Allah SWT in respect to these two men, because in the life of this world, they had absolute enmity and hatred, complete enmity and hatred, and then Allah, the exalted, he favored, gave a favor upon the party, the killer, who used to be a disbeliever, he repented, became a Muslim, and then, you know, he died as a Muslim. Also in the studies is evidence, Allah, and Allah, and Qafir, either Tab, and Qufri, he, Wa-lokana, Par-dakat-alah, and had an iminal Muslim mean for, in Allah, and Allah, and Allah, and Allah, and Islam, and Allah, and Islam, and Allah, and Allah, and Allah, and Allah, and it is evidence that the disbeliever who repents from his disbelief, even if he had killed the Muslim, immediately killed the Muslim, he now comes repent and accept Islam, then Allah accepts his repentance because Islam destroys everything that came before it, that came before it.
So this is the end of that, Hadith, it actually ends the chapter on Toba as a whole, well, Hamdulillah, and so the next chapter is the chapter on Asabar. I wanted to, I did want to mention one thing regarding the previous Hadith, the Hadith of the woman who came repentant, wanted the Had established, because this would be, this is one of those things that would be used by the people of disbelief to create an outrage and to create an uproar. And as we mentioned previously on occasions, that, you know, it all depends, like if you, if you, if you have no value for life, and you believe, as do in these Western liberal existentialist philosophies where there's no meaning or purpose to life, and you create your own meaning in life, that's your truth. But ultimately, there's no real meaning to your life.
You know, in these kind of, in nations where this kind of philosophy takes root, you will find eventually they will find ways to allow people to take their own lives, to kill their own lives under the flimsiest of situations. That's why you see now in Canada, in the UK, and you know, they have these laws where they want to assist suicide, they call it, assisted suicide, right? And the way they write these laws is that it allows even, like even to the extent that in hospitals, when you're being treated, the flimsiest of excuse can be used to give you an assisted, you know, they will encourage you, they will give the options to you and, you know, like, there's no real safeguards to be honest with you, and your life can be taken. And if you wanted to take your own life, you wanted, you know what, my cut died, and I can't handle it anymore, and that's it's life's not worth living anymore, and, you know, I would like to take my life, they'll actually do it for you, right?
So you can take your life for that purpose, right? Something so, you know, and so this is what, so this is what happens, there's no value really to life, there's no meaning, there's no real morals, basically, because if you have this existentialist philosophy, which is, because there's no meaning to life, life is utterly completely meaningless, then you have to invent your own meaning and make it meaningful, right? But ultimately, deep down, even you know that this is self-deception anyway, because if ultimately life has no meaning, and you won't create it for a purpose, for a wisdom, for a reason, and you're just going to die anyway, right? Then whatever meaning you try to give to your life, even that itself is just a self-deception, you're living a life, basically, right?
And these people know that deep inside these atheists, these people, when they come to realize that, hang on, I'm just deceiving myself, like whatever I'm pursuing in life, ultimately even that is meaningless, and it hits them hard, and that's why suicide, they have a lot of suicide, especially amongst like the atheists, right? My point being behind all of this is that in these societies, people can willingly go and have their life taken if they wanted to, you know, again, under the flimsy sub-excuses, depression, anxiety, disability, like you have the eugenicists, you know, who encourage that, because life has no value, and there's no meaning, and there's no hereafter. There's nothing to anticipate in the hereafter, right? So in reality, in this way of thinking, there is no value to life, because there is no hereafter, and there is nothing to anticipate in the hereafter for the struggles of life, right?
So they will never be able to understand like what we have in the Gamm of the Sharia, of the Haudou and things like that, and this particular scenario where, if there was a person, and you have to remember also, another thing I forgot to mention as well, I'll come back to this point, which is that, as I'm quickly speaking, because of the way society is arranged, it is next to impossible for someone to really commit to Zina, right? Because all of the laws related to such as, you know, the women and travel and leaving the home and having guardians and, you know, all those things are in place to actually prevent the likelihood that a man and a woman can be alone. Unlike what you see in the societies here, right? You have like, rapes, you have, you know, it's because of the culture, it's because there's no really kind of safeguards, you live that culture is going to happen, right?
So even Islamically, it would be very, very difficult for that even to happen, and that's why the threshold for an accusation is very, very high as well. Right? If you want to make an accusation, you've got to bring four people who actually see the actual act of, you know, being done, right? So it's not something that can just easily happen, and that's why, historically speaking, it's very, very, very rare for you to hear that somebody, you know, underwent this particular head is very, very rare, very, very, very, because the threshold is very high, and in Muslim societies, in any case, because of the way it is, where they value women and protect women and have the honor with respect to women and so forth, it very rarely, you know, at least in societies gone past, it's hardly known.
In the whole Islamic history, you read when this happened, you'll finally find any examples because of, you know, the way the society is arranged and the laws in relation to, you know, interactions mixing and, you know, the protective role of males and so on and so forth, right? It's hardly known to happen. But coming back to that, so it would be hard for that to happen anyway, and if someone did fall into that, that's their personal, like if someone felt, I will never ever be able to live with the grief of the sin on my shoulders ever again, because of the guilt that I feel, why don't I just purify myself and have the hand, whatever. Right?
So why do you have a problem if a person in the extremely rare situation, this would ever happen, it's like probably, it's extremely rare for it to happen anyway. Right? Why would you have a problem if someone wanted to do that in anticipation of rewarding the hereafter, and that's it, they want to leave this world? Where do you come from with that?
When you are happy more than happy to allow many different people for the most ridiculous of reasons, right, to have an assisted suicide because the cat died and they can't handle it, so you might as well just take your life and be distant bones and be forgotten, and there's no hereafter nor nothing. Like, it doesn't make any sense. And so ultimately, it comes back down to, you have a false philosophy upon which you build everything, and whereas to us, life is meaningful, purposeful, there are values and there's anticipation in the hereafter for eternal reward, which is what we seek. So whatever we do, it has a meaning, has a moral, has a wisdom, has a value to it, and it's all within the confines of the Sharia and the necessities that I mentioned to you before, right?
Because they're already all of this is connected, right? It's to prevent people and prevent nations and societies from devolving into ruin through these nation destroyers, right? Alcohol, the use re, fornication and the whole, like, you know, the whole, what you call it, the whole culture of basically, you know, these are industries of destruction and ruin, the destroyed nations. So, anyhow, what did I mention?
I forgot to mention that earlier on. So now we start the new chapter, Babu Sabar. So these are tremendous chapters, Ali Khlas, the Niyya Ali Khlas at the beginning. After that, it is Taobah to Allah Subhanu wa Taala.
After that, it is Sabar, having patience. And so the Makadimah is a nice Makadimah, we make a start to inshaAllah. We will learn about what is Sabar, its types and something called. So as usual, we begin to chapter the Ayat of the Quran, Babu Sabar, be patient and endure patience.
Be patient and endure patience as well. Waq'alath-alah, the exalted said, Wwalanabhi wanakum, Wwalanabhi wanakum bi shayim minal haufi waljure. Wwalanabhi sim minal amwal, Walanfus wa CMARAD, Wabashhir is Sabirin. We shall certainly test you with something of fear and hunger and loss in wealth and in life in souls and in possessions, like fruits and possessions.
But give glad tidings to those who are patient, who are patient. Waq'alath-alah, and the exalted said, in Namaywaf wa Sabirun, ajurahum, bereirui, hesab. Indeed, the patient ones will be given their reward like in full, without measure, without accounting, without measure. Wukolata Allah and Exalted said, Wulimansabarah wokrafarah in nadalika leminazmil umu.
And for the one who has patience and who forgives, indeed that is from the most resolute of affairs. It is from firm determination. Wukolata Allah and Exalted said, Is thereinu bi sabbari wa salah in the lawham al-sabirin? Seek assistance by way of patience and by way of prayer.
Indeed Allah is with those who are patient. Wukolata Allah, Wulimansabar wokrafarah in nadalika leminazmil jahidinamil kum, wa salahirin. And we shall certainly test you until we know those who strive, the muljahidin, amongst you and those who are patient. And so the Ayat will be sabbri wa bhiyani fadlihi pratiratun marufah.
And so these Ayat that speak, that command with patience and explain the virtue of patience are very many and unknown. So this is the Ayat and so the shirchigrafimin or himulah, he then begins to explain to us what is sabbar. So a sabbar phil-loga, linguistically a sabbar means al-habis, al-habis, which means restraint. Right, this is the linguistic meaning of sabbar, it means to show restraint.
Now this restraint, what is the intent in the shirchigrah behind patience? When wurad bhiyifishar, habison nafs, alaumurin, phalahta. Right, so in the shirchigrah, what does it mean, patience? It means to restrain the soul from three things, to restrain the soul, to tie it down and to restrain it to three things.
Al-awal, al-a-taatilah. The first is upon Allah's obedience. Athani and Maharimillah. The second is away from the prohibitions of Allah.
Asalith, al-a-kadarilah, al-mut-limah. The third is upon the decrees of Allah, which are, which hurt, which are painful, which bring, you know, that which is disliked. Right, to have sabbar in relation to those, right? So these are the three types of sabbar, which are mentioned by the people of knowledge.
And the shirchig goes on to explain each one. It says, as for the first one, so basically it means to restrain, to show restraint, but in relation to what? To three things. Obedience to Allah, keeping away from the prohibitions of Allah, and then whatever comes to you thirdly from Allah's decrees, the decrees of Allah, the Allah decrees upon you, of things which are dislikeable to you and which are harmful to you, which bring you pain and so forth.
So the shirchig goes on to explain each of these three. And so he says, as for the first, al-amrul-awal, and yes, and yes, be it al-in-sarnu-awal-awal-awal-awal-awal-awal. There are, there are, there are, there are, there are persons shows patience upon obedience to Allah, because obedience to Allah, because obedience to Allah, is actually hard upon the soul. It is difficult.
Why? Because this effort involved, it's, it's, it's, it ties them upon the body. And, you know, it's tiring. And so this brings about a certain type of mashakal difficulty, right?
So it's a, a toil, it's a struggle upon the body. So therefore patience is required in performing the obligations. Likewise, the mashakal, the hardship can also be in terms of wealth. You feel toil and hardship in terms of wealth.
Why? Because from the wealth, there is, there's a hurt, for example, or there is hedge, you have to spend upon hedge, if you have the ability and the means, financial and physical. And then, you know, you have to spend and undergo some loss in terms of wealth, right? So the acts of obedience by their very nature, they involve physical effort, struggle, right?
Toil, whether physical or whether relation to wealth, the soul, the body, the wealth. And so therefore it requires a suburb, which means to restrain yourself while you are undergoing these hardships, you want to go in the difficulty. If you are an amoros biru or sabiru, what isabi tuu? So in this ayah, at the end of Surat Ali Emran, the very last ayah, Allah's object he says, all you who believe is biru, which means be patient, what'sabi tuu means and endure patients, endure patients, keep up patience in relation to, to good deeds.
What isabi tuu means, meaning to guard, to be on guard, to guard your territory, to be on guard. And then she can explain what this means, right? So this is the first meaning of patience and the first way that you apply patience, it is to write your deeds and obedience to Allah because by its nature it requires effort to do something and to require patience. The second thing, Asabar and Mahārāmī Allahi, beetho yakuful insanu wa nafsa wa amma haar rama lahu ali, lihan na nafsa, al mārātabisu, tādul ala sū, patience away from the prohibitions of Allah because in that a person withholds his soul, holds it back and restrains it from whatever Allah has made unlawful and and this is because the soul commands and incites to evil.
A person undergoes promptings and whisperings and the soul prompts him to evil. So a person makes his soul to be patient, he forces patience and restraint upon his soul such as for example to not lie away from lying from deception in trade and dealing with the people, consuming people's wealth in falsehood by the way of ribber. For example, a person might be tempted to make money like that or he might fall into zina again to seek a pleasure in unlawful ways, drinking alcohol in toxicants, stealing. These are things people get incited to the soul, command and incites a person to do that and so he restrains the soul from all of that until he doesn't do it and this also requires for you to undergo some sort of struggle, some sort of effort.
It is internal, it's to restrain the soul and to repel the whisperings and to quash the power, the desire. So this now requires effort, another type of effort. It is not like the effort of doing good deeds because doing good deeds requires actual physical effort. Whereas this one in keeping away from Allah's prohibitions, it is more mental, it is internal, it is a struggle, but it doesn't really require you to do any effort because abandoning sin means to not do the sin, which means there's no effort.
So it is something that you struggle against the soul, the internal, you struggle internally and you subdue and you restrain the soul. Now as for the third, I'm Rossarly for Horsabar al-Aqalari, to have patience upon those decrees of Allah which bring you, which are painful, harmful because Allah's decrees, there are two types that decrease that come to you. Those which are mula ima, mula ima, and those which are mula ima. So the first are mula ima, are those which are basically a person feels inclined to because they bring him pleasure, they bring him joy.
There are things that his soul is inclined towards, so something comes from the decree of Allah, a wealth, a benefit, an increase, whatever it might be. He likes that. That's one type of decree that comes to you from Allah's decrees. The other is mula ima, that is something which hurts you, which gives you pain or causes you loss and which you don't like.
So therefore the first type of mula ima, those which you're inclined towards, they require from you gratitude, a shukr. They require gratitude from you. And shukr, gratitude, is from the acts of obedience, acts of obedience. This now goes back to the first type.
So this now goes back to the first type of having patience upon obedience to Allah because from that is shukr. So shukr in a way is in both categories. It's in the first category of being patience upon Allah's obedience because shukr is obeying Allah, right, being grateful to him. And in the third category, it is to show patience upon the things that come to you from Allah's decree, which you liken, which you receive benefit from and pleasure from, which you are inclined towards.
How do you show patience in relation to them by showing gratitude to Allah? That then feeds back into the first one, right? But what is usually meant by the third type, what is commonly meant by the third type is not the things that you like inclined towards from the things that come from Allah's obi, from Allah's decree, rather it is the other category, right? The things that are harmful to you, the repainful to you that bring you grief and loss and anxiety and that you don't like, right?
These are the things that you like in San, that is why you are not in San, that is why you are not in San, that is why you are not in San, that is why you are not in San. So basically this person is put to trial in different ways, right? In his body, by an illness or an accident or a wound or something. And in his wealth, he loses wealth, in relation to his family, in relation to his society.
There are many, many types of calamities and difficulties which require from a person to be patient and to undergo difficulties or person, restrains his soul from displaying types of things like with his tongue or with his heart or with his limbs that indicate that he is angry with the decree of Allah, right? This is what he's restraining. So this is what patience is in relation to this third type, in relation to things that come to from Allah's decree. What does it mean?
It's to restrain the soul, in fact, it's to restrain the tongue and to restrain the limbs and to restrain the heart from falling into that which would indicate displeasure and anger with the decree of Allah. And that's why the shake was on to say that there can be four responses of an individual when something comes to him from the decree of Allah, which he does not like, which is harmful to him, there can be four responses. These four responses would mention that we will conclude. These four responses are the first one where he becomes angry.
He is now angry with the decree of Allah. The second one is that he shows patience. He shows patience like we described. The third one is that he is actually pleased with what Allah decreed for him.
He is pleased with it. He accepted the satisfied with it. Will Hel and Rabi and the fourth, that he is actually grateful to Allah, not just pleased. He is grateful to Allah Subhanahu wa ta'ala that this difficulty, this calamity, this hardship came to him because he sees beyond the calamity and he sees the benefit in himself in that that Allah intended some goodness for him.
So now he is grateful for the fact that he benefited in that way. These are the four ways or different people respond in different ways. Amongst them, as those who become angry, why did this happen? He starts complaining with the mouth and he is resentful with the heart and he might even do things with the limbs.
Or he might be patient, or he might be grateful, or he might actually show gratitude. So what we do in Shala, we will stop at this point. We will take up this discussion in Shala and the next lesson from this point in Shala of the discussion. Just a question about the issue that we raised about the Hadith of the woman who made Toba for the Sindasi fell into.
Of course, yes, because we spoke about the Mohasan, the one who is a married person, the punishment is different for the married person and the unmarried person. So yes, there is a difference. And this is found, it is not something that Islam brought to cable. It is found in the Torah.
It is found in the previous law as well. It is what previous prophets and messengers did. Why? Because the laws and morals and law don't change because the human nature is the same.
And so that law is the law in the Torah as well. However, you don't usually see that the focus is given to those who claim to have the Torah in the same way that those who have the Qur'an in the sun. So for example, you could have one of these people who have the altar Torah in their hands and he can go and make YouTube videos. And he can say that basically you can't play clever with the Bible with the Torah.
If the Torah says, wipe out Amalek, every last one of them, man, woman, child, beast, animal, tree, then you can't play clever with the Torah. And this is what we should do. So let's wipe those animals off the... You'll see them speaking like this, right?
And they are basically teaching what they believe is that this is their jurisprudence of war. This is their jurisprudence of war, right? That the pregnant woman, the child who is just a child who is two, three years old, all of them must be absolutely wiped out. You cannot leave any soul behind.
Why? Because what might happen is 20, 30, 40 years time this child might turn out to be come back and and you know, get revenge or something. So wipe them all out, right? So this is according to them, you can't play clever with the Torah.
You can't play clever with the Torah. And they are allowed to announce this and put this on YouTube and you know, teach it and saunce it. But you will never see any of these people go and say this is extremism, radicalism, it leads to terrorism and justification of genocide and murder and whatever. They don't want to do that because they're too scared to speak about people like that.
Just cowards and they want to apply the standards equally. Whereas, Islamically speaking, we don't have such barbaric unjust oppressive laws which, you know, rather in our religion, in the dean of Allah, the laws of just war are very clear, very apparent that we only fight the combatants who hinder us from the proclamation of our religion and who are willing to fight for that purpose. Women are prohibited to be killed, children are prohibited to be killed, priests who are worshipping in the you know, ascetics who are worshipping in the monastery is prohibited to be killed. Those people are just engaged in their normal day to the activities that the farmer on his field, the person who aren't doing his craft, they're not involved, we're not allowed to touch them, can't chop down trees, can't chop down infrastructure, can't destroy buildings, can't destroy like, you know, water streams, things like that, which people need, all of that is prohibited, right?
It's prohibited for us to, for us to, um, uh, oppress people, um, and, and this shows that the fighting, the, what's, what's the, what's the, you know, what's the inla, the scholars discuss this, what's the inla for the fighting, is it because you're a disbeliever? Or is it because, is it because of Mu'haraba, what's, what's the inla, and the scholars discuss why are we fighting you for? And the scholars discuss it in the agreement others that it can't be, it can't be cuffed because if that was the case, then why is the woman not, you know, not fought, why is the priest and the ascetic and the monk are not fought, why is the elderly, the old people not fought, they are left alive, all right? So if it was, if the inla was, are we fighting you because you are a disbeliever, right?
Then it can't be that, it can't be that, right? So this has got nothing to do, so uh, rather the inla is, it's Mu'haraba, and some of them say it's Mu'haraba in addition to the asal, which, but not exclusively the issue of, of, of, of, of go for it, but it's actually Mu'haraba, right? That you're actually waging war and fighting, that's what, uh, you are being fought for, right? This is total wisdom and total justice, whereas, you know, these people will say, well, the reason why we're fighting you is because our souls are better than yours.
We are sparks of God, and everything belongs to us, all the wealth, all the lamb belongs to us, because we're chosen, and we're now going to wipe you out, uh, because you are animals, you are souls, animalistic, our souls are higher than yours, right? This is the, the most evil, wicked, despicable type of racism. Now, I have to be fair and honest, not every one of them is saying this, these are some extreme, you know, there are many, of them who basically denounce this and don't agree with it, you know, they reject it, they don't agree with this at all, but the point being that there are among them who write this type of the sort of the asopremists in the right, this, and nobody will touch them with the bargepole to show that this is extremism, radicalism, terrorism, just if they won't go there, they won't go there, right? Whether it's in relation to the Jewish-prudence of war or other things that might be in the, in the Torah.
So this is clearly, this is, this is, uh, you know, clearly, uh, double standards. Um, likewise, if you have the, you know, if you have like the rabbis against LGBT and the right letters and they'll denounce it, whatever, they won't be treated the same as, you know, if, uh, if, uh, you know, so that's, that's clearly definitely, uh, the case, you know, is the expansion of the universe completely false? Yes, it is, yes, it is. This is, this is, uh, this is not expanding.
This is, uh, from the false, uh, theories based upon, um, it's based upon a false interpretation. They, they, they, they, they, this thing called the Red Shift, and there are multiple ways you can interpret this observation, right, a Red Shift, some call it Red Shift. Um, and there are different ways you can interpret what is this really referring to, right? And because there's, there's like maybe 50, 60 ways you can interpret that particular measurement, the Red Shift, they call it, right?
Um, so what they do is they choose one particular, uh, interpretation, uh, that means that they, we treat it like a bit like sound, like, you know, when sound comes from a distance and it comes in the ETA, when it goes that way, you hear difference in the, in the frequency and the sound and the speed is like, uh, it's related to distance, right? Uh, this, this is, um, uh, totally speculative. It's total speculation that this is what the Red Shift measurement actually indicates. And based upon that speculation, when it could have a dozen, two dozen other possible interpretations, which have got nothing to do with distance, they choose that one with no evidence, and then they build a whole model and idea on the basis of that speculative, you know, um, interpretation of an observation, right?
And, um, and this has also been falsified. The observations have been falsified many decades ago anyway, uh, because there's many stars that don't show any Red Shift, and you know, there's lots of contradictions and so on and so forth. So, anyhow, uh, no, it is not expanding. This is not true.
There's no evidence for it. Um, so no, it's for that. No, it's not true. Shala, we have just one last question because we have to close and Shala.
If you want, yes, so it's only as quick. Yeah. Yeah. Yala knows best.
I mean, uh, it doesn't, uh, it's not an issue of belief or anything, but that which I know and which I understand is some question marks about the whole dinosaur thing. Um, uh, just the, the bones that they are led to have they're not real bones. Everything you see in these museums, it's actually a construction. If you go and ask the people there, where did this come from?
How did you get the whole animal? How is it so like, pristine or the teller? Actually, these are actually, they're not real. They, they're actually made, uh, you know, um, and I'm sure you can find there is information about this, uh, on, on online.
Uh, it's dubious. In any case, it doesn't affect our belief in any case. Um, what happened before a lot created man or whatever, it's, you know, we don't know, and it's not a part of our, our belief. Uh, but you know, there is some question mark about a lot of the bones that they claim to, to have.
Um, I think they find a few bones, right, that they then reconstruct into something that is, it's a lot of imagination involved. So they're using like artistic license and imagination to think, well, we believe it could have looked like this and then they'll give us a, like a Brontosaurus or a Tyrannosaurus or a, you know, a pterodactyl or something, whatever. And these are all imaginations like this. They don't actually have all of the bones.
They think, oh well, we found this and we think it could look like this and they generate like a picture of what they think it could be. Right. But there's no, there's no actual real evidence for them finding an intact whole, you know, it's a lot of like, um, creative imagination. And then they use that to keep up the narrative of, you know, there were dinosaurs and this and this and this and whatever.
So, but there is, there is some, from what I know from what I looked into, there are some question marks about the reality of what they're claiming to, you know, to be dinosaurs, I don't know what's best. I was stopped there with Chondola, I mean, or Solola, I mean, I'm, I'm, I'm, I'm, I'm, I'm, I'm, I'm, I'm, I'm, I'm, I'm, I'm, I'm,