Servants of the Most Merciful
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Episode 9: Tuned into Allah, and out of gossip
Dr. Omar Suleiman dives into the 8th quality of the servants of the Most Merciful.
Transcript
This transcript was auto-generated using AI and may contain misspellings. As-salamu alaykum wa rahmatullahi wa barakatuh. Once again, Audhu billahi min ash-shaytani r-rajim. Bismillah ar-Rahman ar-Rahim. Alhamdulillahi rabbil alameen. Wa la'udhu wa'ala al-zalimeen. Wa la'aqibatu lilmuttaqeem. Allahumma salli wa sallim wa barakal abdika wa rasulika Muhammadin salallahu alayhi wa sallam wa ala anihi wa sahbihi wa sallim tasliman kathira. InshaAllah ta'ala, first of all, it's the 29th night of Ramadan. May Allah subhanahu wa ta'ala allow this to be a blessed night for all of us. I want to reiterate to everyone to please keep us all in your du'as. May Allah subhanahu wa ta'ala allow us to be amongst those that observe and witness Laylatul Qadr. Whether it is tonight or another night, may Allah azawajal allow us to be amongst those who fully have the reward of Ramadan and Laylatul Qadr written down for them. Allahumma ameen. And I have to admit, there's a bit of a sadness sinking in, subhanAllah, as you're getting to the end of these ayat now. So I pray that Allah azawajal allow this to be for our benefit and not against us, bismillah ta'ala. The next ayah that we're going to start with, and we're actually going to combine two, inshaAllah ta'ala. Verse 72, Allah subhanahu wa ta'ala says, وَالَّذِينَ لَا يَشْهَدُونَ زُورٌ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا And those who do not witness falsehood, and if they happen to pass by vain or harmful speech, مَرُّوا كِرَامًا, then they pass by with dignity. They pass by with complete honor. They do not descend or denigrate themselves by descending into shahada tazur or allaw, which is falsehood or immorality or vain or harmful speech. So again, those who do not give witness to falsehood, and if they happen to pass by,
and I'm going to be very specific as to why I'm saying if they happen to pass by harmful speech, وَإِذَا مَرُّوا بِاللَّغْوِ If they happen to pass by vain speech, مَرُّوا كِرَامًا, then they pass by with honor and dignity. So Allah subhanahu wa ta'ala first starts off with a zur, and a zur here can mean different things. So zur means falsehood. Some of the scholars say that what this is referring to is the greatest falsehood of the rituals of polytheism. And so this is of course Mecca Quran, so it's referring to those who refuse to take part in shahada tazur, in a zur, the greatest zur, the greatest falsehood, which was the honoring of the idols and the sacrifice to those idols and those that held back from those things. And so they said that this connects to when Allah subhanahu wa ta'ala mentions those who do not commit shirk, nor do they commit murder, nor do they commit adultery. So some of the scholars said this is referring to that, the holding back from the rituals that were taking place, particularly in Mecca, to honor the idols and to do harm in the name of those idols, to sacrifice to those idols. And so la yashhaduna zur, the scholars say the first implication is a person holds back from that. And then some of the scholars, they said, and then it includes major sins. So the ultimate zur is a shirk, and then what emanates from shirk is major sins. And then some of the scholars, they said that this is talking about shahada tazur specifically, which is false testimony, which the Prophet salallahu alayhi wa sallam warned so severely against. And some of them said it's in its most general sense, which is all sorts of immorality. They do not witness all sorts of immorality. And so the Prophet salallahu alayhi wa sallam talks about people that witness evil and they don't say anything, and they don't register the disapproval.
And as a result of that, they all face the consequences of that. So the Prophet salallahu alayhi wa sallam, he said, inna nasa idha ra'u al-munkar la yughayyiroona aw shaka an yu'mahum allahu bi'iqabi that verily people, if they witness evil and they don't do anything to change it, it might be that they will all face the consequences of that punishment. The Prophet salallahu alayhi wa sallam said that man kana yu'minu billahi wal yawm al-akhir whoever believes in Allah on the last day, fala yajlisu ala ma'ilatin yushrabu alayhi al-khamr then do not sit on a table spread where alcohol is being drunk. Now I'm not going to get into the fiqh of this too much, what exceptions might exist in certain contexts, but the point is that giving tacit approval in a way that would give approval to the people that you're sitting with, that you're okay with it, right? Shurbul khamr, the Prophet salallahu alayhi wa sallam mentioned the person who witnesses a contract of riba, witnesses a contract of usury. So some of the scholars have said that what this is referring to is the broadest sense of a zuhr, of falsehood and not bearing witness to it. But let's first talk about insha'Allah ta'ala shahadat al-zuhr, which is false testimony. False testimony refers to telling a lie that has consequences to the person that's being lied against. So false testimony in a court of law, false testimony in a situation of arbitration, false testimony in something that's highly consequential, right? So whether it's an alimony or in a dispute or some sort of business contract or negotiation, false testimony is the key of khyana, right? It is complete hypocrisy. The Prophet salallahu alayhi wa sallam mentioned that the hypocrites, they lie when they speak. When they speak, they lie. When they make promises, they break their promises. When they are given amanah, when they're entrusted, they betray their amanat, right? They betray their trust.
And so false testimony is a culmination of all of that because it's not just a lie. It's a lie that can really devastate someone else's life. It's a lie that leads to the consumption of huqooq, that leads to the consumption of rights. And that's why you find a hadith, an authentic hadith from Abu Bakr radiallahu ta'ala anhu, not Abu Bakr, Abu Bakr radiallahu ta'ala anhu, who said that the Messenger salallahu alayhi wa sallam said, shall I not tell you of the greatest of the major sins, akbar al-kabair, the greatest of the major sins. And they said, what is it, O Messenger of Allah? The Prophet salallahu alayhi wa sallam said that you associate others in worship with Allah and that you disobey your parents. And Abu Bakr says that the Prophet salallahu alayhi wa sallam was laying down. So he was reclining as he was saying this salallahu alayhi wa sallam. And then the Prophet salallahu alayhi wa sallam, he sat up and he said, ala wa qawla uz-zur wa shahadat uz-zur, ala wa qawla uz-zur wa shahadat uz-zur. Now I want you to think about the imagery here. Imagine if I kept on repeating this for the next 30 minutes, and beware of false speech and bearing witness to falsehood, and beware of false speech and bearing witness to falsehood. Some of you would be like, okay, will he stop now and move on to the next point? Abu Bakr, he says that the Prophet salallahu alayhi wa sallam kept on saying, ala wa qawla uz-zur wa shahadat uz-zur. He kept on repeating it until we wished, laytahu sakat, we wished he would stop. The Prophet salallahu alayhi wa sallam would not stop saying, ala wa qawla uz-zur wa shahadat uz-zur, beware of false testimony, beware of false testimony, and witnessing false testimony. In another incident, the Prophet salallahu alayhi wa sallam,
he compared qawla uz-zur, false testimony, to shirk, to polytheism. Why? Because it's a lie. Remember, qawla uz-zur is a lie that brings about oppression or the consumption of rights. The greatest dhulm, the greatest oppression, is that you don't fulfill the right of the one that created you. And so the greatest oppression is the lie of shirk, which leads you to negate the right of Allah subhanahu wa ta'ala to be worshipped. And so the Prophet salallahu alayhi wa sallam was praying one day, and he stood up, and he said that Allah azza wa jal has put shirk and false testimony in the same category. And he recited salallahu alayhi wa sallam the verse in surah al-hajj, verse 30, fachtanibu ar-rijta minal awthan, wachtanibu qawla uz-zur. And so beware of the filth of the idols, ar-rijta, the impurity of the idols, and qawla uz-zur, and beware, wachtanibu, relinquish, put aside, move away from, distance yourself from qawla uz-zur, from false testimony. So what's the connection between shirk and false testimony? As we said, shirk is a lie that causes you to negate the greatest right, which is the right of Allah subhanahu wa ta'ala to be worshipped without any partners, and to be unconditionally obeyed. Qawla uz-zur is a lie that brings about the loss of the rights of one of the creation of Allah subhanahu wa ta'ala. Okay, so I just want you to see that connection between those two things. And we've talked about this when we were going through surah al-mu'minun, and we were talking about the qualities in surah al-mu'minun, and Allah subhanahu wa ta'ala talking about the first quality of al-mu'minun after salah, after prayer was, wal-ladheenahum AAanil-laghui mu'aridoon, that these are people that don't waste their time with vain speech. And we said that laghu, vain speech, can lead to,
idle speech can lead to a bunch of unintended consequences and circumstances for a person. In this situation, what we spoke about then, when you press share on something, you own it. To do naql, to transfer something, is to do shahada of it, is to be a witness to it, and to own it. And this is so scary subhanAllah, because some of the stuff that gets passed around has major consequences. It has major consequences to people's lives, and people press share, they repeat, and that's why the Prophet salallahu alayhi wa sallam said, it is enough of lying for a person, bi hasbim ri'in minal kadhib, it's enough lying for a person, an ya ta'hadath bi kulli ma yasma' that he repeats everything he hears, that he repeats everything he hears, even if he doesn't intend to lie, but he parrots everything that he hears. And so qawla az-zoor is talking about here, and of course this is first manifested in a courtroom, or in an actual procedure or trial where a person's called to bear witness to something, but let's be real here, right? People's lives, their a'wad, their honor, their dignity, everything is now out there, right? So there's the courts as in the courtrooms, and then there's the court of public opinion. And so people that pass on az-zoor, that pass on false witness, they own it. And when you meet Allah subhanahu wa ta'ala, you're not going to be able to say, Ya Allah, I just pressed share, Ya Allah, I just retweeted it, Ya Allah, I just repeated it. Allah azawajal is going to ask you, well did you verify it all? And what was your purpose for engaging in the first place? So Allah azawajal warns us heavily here, qawla az-zoor, that people do not, that the believers do not engage in qawla az-zoor. Now a person might be saying, but look, you know,
I'm not actually in a courtroom, who cares what I pass on, what does my opinion mean anyway? Or this was just, you know, this was just passing something along, it wasn't that serious, and you know, I was just, you know, entertaining it or engaging it so that people could look into it. Allah azawajal talks about the process of how we fall into qawla az-zoor. Now qawla az-zoor, false testimony, the greatest false testimony is slander, alright? Slander when it comes to the a'rad, the chastity of a person. But how do I get to that point? How do I get to that point? So Allah talks about a process here. And remember we spoke about this when it comes to the major sins, that there's a process, there's a pathway to major sins, and the pathways to those major sins of murder, of adultery, of shirk, are minor sins or voids on the inside that eventually lead you down that path. What is the pathway to something as severe as qawla az-zoor? That the Prophet ﷺ will compare it to shirk, and the Prophet ﷺ will feel like the sahaba need to be warned so much that he will keep on saying, you know, beware of false testimony and witnessing false testimony to the point that a companion of the Prophet ﷺ said, we wished he would stop. Naytahu sakath, we were hoping the Prophet ﷺ will stop on repeating the same thing over and over and over again. This was not the habit of the Messenger ﷺ, but he was doing that to add emphasis to it. So what's the pathway? Allah ﷻ gives us this pathway in Surat al-Hujurat. First, it's sukhriya, it's having a mocking tongue, or having, I'm sorry, having a prideful disposition. A prideful disposition. Prideful disposition. Why? Because Allah ﷻ says, la yaskhar qawmun min qawm, asaa an yakoonu khayra minhum.
wa la nisa'un min nisa'in, asaa an yakoonu khayra minhum. Okay, Allah ﷻ says don't mock other people because they might be better than you. Don't put other people down, they might actually be better than you. And so the believer, ibadur rahman, are too busy in the corner of their homes, yabituna alrabihim sujjadan wa qiyama, asking Allah ﷻ to protect them from fire and from their own sins, which they're deeply acquainted with. To feel a sense of pride over anyone else. So Allah ﷻ says, la yaskhar qawmun min qawm, do not have a prideful disposition that causes you to mock a people. And then what happens if you don't check that prideful disposition? Okay, then comes a dhan, a judgmental heart. What happens after you develop a judgmental heart? A tajassus, a spying eye. Okay, so you start to spy on people, you start to do tatabba' al-awrat, you start to look into and investigate people's sins, you start to look and wait for their falls so that you can jump on them, right? And exploit them, and you find joy in that. So tajassus, you start to spy, you start to investigate things that you should, you should be too busy interrogating yourself to be investigating someone else, right? But that's where you're at, tajassus, oh wait, let me click here, let me go here, let me ask this person, let me go there. And so you start to do tajassus, a spying eye. And then what happens after that? A gossiping tongue, gheeba, wa la yaghta ba'dukum ba'da, okay? You start to have a gossiping tongue, a backbiting tongue, and so you start to... Because look, if you pry enough, you're going to see things of people that are undesirable. And gheeba, backbiting, is not slander.
Backbiting is that you say about a person what is true of them, but that they would hate, okay? So backbiting is different, it's gossip that's actually true, but it harms people, okay? Now, the inevitable next step after gheeba is that you get used to gossip, and you get used to backbiting, eventually you're going to decorate and embellish the true gossip with something to make it a little juicier, and you're going to slander, and you're going to add in details that would further hurt that person so that you could further beautify your gossip or embellish your gossip. And that's how you end up falling into a zuhr, qawla zuhr, false testimony, and you have major consequences, right? As a result of just going step by step. Where did it all start from? It started from you not minding your own business and having a prideful disposition, where you were too busy looking down on others to work on yourself. And so Allah Azawajal tells us to avoid this pathway, right? Az-zuhr, to avoid going down this dark path of qawla zuhr. May Allah Subhanahu Wa Ta'ala protect us from that. So what's the prescription of that? How do we deal with that? Allah Subhanahu Wa Ta'ala says, وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا Now if you read a translation, it's probably going to be lost here because the translation will probably say, if they come across, or if they are in the midst of a laghw, idle speech, then they move on with honor and dignity. But as I said, this is if they accidentally find themselves in a situation where they are not looking for a laghw, they are not intending it, but they happen to see it. Or they happen to be in a gathering where it's spoken. Or it shows up on their newsfeed. Wherever it is, they happen to come across something
that they were not looking for. They weren't looking for this stuff, but it came to them. Either again, you are sitting in a gathering and people start talking about someone. You are in a WhatsApp group, because everything is virtual now, right? You are in a WhatsApp group and people are talking about someone. You are scrolling and you see something. The point is, is that marroo bil laghw, you weren't looking for it, but it showed up. It showed up. So Allah Subhanahu Wa Ta'ala says, marroo kirama, they pass it with honor and dignity. They pass it with nobility. SubhanAllah, these are beautiful words that Allah Azawajal gives here. Why? Because, first of all, connect this to a few ayahs prior, where Allah Subhanahu Wa Ta'ala says that these are people that walk with such dignity and honor to where when they are addressed by the foolish, ila khatabahum wa jahiluna qalu salamah Like they maintain an honorable disposition when people insult them. When they see something else happening, laghu, happening, and it doesn't necessarily involve them, but it involves someone else. Remember, Ibadur Rahman don't live lives of contradiction. They don't live lives of contradiction. So it's not like, yeah, I'm gonna gossip and jump in here because, you know, I'm not the object of the gossip and the backbiting, right? This is not worth my time, right? It's not worth my time when it's leveled at me. It's not worth my time when it's leveled at someone else. marroo kirama And this is a state that we should all seek to aspire to. All of us should speak to aspire to. So you're not looking for it, you're not intending it, but you happen to be in a place where it's spoken, you happen to see it, you pass it with marroo kirama, with dignity, with honor. SubhanAllah, the word that Allah Azawajal uses here, that a person passes through, kareem, a person passes through and comes out noble in the process of coming across these things.
What is this referring to? The Prophet Sallallahu Alaihi Wasallam said, man ra'a minkum munkar Whoever amongst you sees an evil, fal yughayiruhu biyadi If you have admin privileges, again, I've got to speak in our lingo today because these are the nature of our interactions. If you can physically change something, change it. You can change that evil, do something about it. You can stop it, stop it. innam yastateeh And if you can't do that, fa bilisanihi Then you say something about it. Right? You don't, you know, you're going to deflate you're going to deflate it at that moment and say this is not okay. Alright? So you're going to chime in and you're going to stop it. Whether that's through speaking or whether that's through typing, but you're going to say this is not okay. And subhanAllah if you're watching the Angel series, the hadith of the Prophet Sallallahu Alaihi Wasallam, where the Prophet Sallallahu Alaihi Wasallam said that the one who defends his brother raddallahu an wajhi annaar Allah Subhanahu Wa Ta'ala protects his face from the fire because backbiting what does Allah do to the backbiters on the day of judgment, right? They will be ripping their faces off with claws, the Prophet Sallallahu Alaihi Wasallam said their own faces, because face and reputation are, wajh and reputation are in the same are in the same analogy, right? with one another, they're analogous to one another because you make it hard for someone to show their face in society, and so here you have Allah Azawajal saying that whoever defends their brother or their sister, Allah Subhanahu Wa Ta'ala would protect their entire face from the fire you protect them from the face from the fire of humiliation and Allah Azawajal or you protect their faces from humiliation in this life, Allah Subhanahu Wa Ta'ala protects your face from the fire in the hereafter so the Prophet Sallallahu Alaihi Wasallam says, you see an evil you stop it if you can if you can't stop it, you say something about it, and if you can't say something about it, then the Prophet Sallallahu Alaihi Wasallam said, you hate it in your heart and that is the least of iman, that is the least of faith, the scholars say that what this refers to is that you leave
you leave, you excuse yourself from the gathering you know, you make it very clear that there's a departure, so even hating it in your heart is not that you stay put hating it in your heart is that you either change the subject, change the conversation but you do something to suggest that you're not okay with it even if you cannot directly refute it this is not okay and you get up and you leave if it's a physical gathering or you do something to suggest that you want to move on okay, that this is not something that you are interested in in engaging the scholars also say that the usage of the word kirama here, the usage of the word honor is very profound, why? I want you to think about that gathering think of a physical space, gossip and backbiting is taking place people are laughing and when people gossip and backbite they really bring out the ugliest of themselves, so they disgrace themselves right, this is beneath you, they disgrace themselves and so they disgrace themselves and they lower themselves in the sight of Allah subhanahu wa ta'ala right, so it's beneath you it's nasty, it makes you look upon someone as being less, like why are they so messy, right despite otherwise good qualities, why do they disgrace themselves this way, and so Allah subhanahu wa ta'ala looks at that person as less that person lowers themselves by making themselves ugly with these deeds of laghu, with these deeds that come from laghu from idle speech, so Allah subhanahu wa ta'ala looks at the person on the other side so you're sitting in this gathering, people are talking and you're uncomfortable and you're clearly uncomfortable and you're clearly repulsed by it, and you say something like you know what, we really shouldn't be talking about this, or that's not okay and I disagree and
that brother is actually a good brother, that's a good sister fear Allah subhanahu wa ta'ala this is not the right way to go about this okay, that's sucking the air out of the gathering, right, it's just, whoa the person that says, you know what, this is not okay, I'm not okay with the discussion here I am not okay with the direction this has taken, what's going to happen when a person steps in and says this is not okay, initially initially he might be detested but eventually he will be respected by those very same people initially they might detest him but eventually they will respect him where do we get this from? the hadith of the prophet salallahu alayhi wa sallam where he said alayhi salatu was salam man arda al nasa bi sakhati allah whoever pleases the people by displeasing Allah subhanahu wa ta'ala whoever pleases the people by displeasing Allah subhanahu wa ta'ala Allah subhanahu wa ta'ala will be displeased with him and Allah will cause the people to be displeased with him as well, eventually he will just gain a reputation for being messy and people will want to wash their hands of it like you know what, forget this person so eventually what that leads to is the consequence of everyone looking down upon you because people get sick of your abusive tongue and people also get paranoid by the way, you know why? because if every time I am around you you are talking about someone else man naqala ilayka hadithan fa'alam anahu yanqilu ila ghayrika hadithak then whoever quotes other people's words to you know that they quote your words to other people whoever backbites other people in your presence, know that they backbite you in other people's presence because it's a habit it's a spiritual disease and so, though in the initial moment of the gossip and the backbiting people might laugh people will indulge it people will engage it, eventually they'll be like you know what, that person's messy right, and everyone will detest that person whereas the person that took a stand and said
this is not okay, this is not an okay way to speak about your brother or sister I am very uncomfortable with this, we should fear Allah subhanahu wa ta'ala and we should move on, in the immediate moment people are going to be like, why did you have to make things awkward people might detest you people might not invite you to the next gathering or so, but they will end up respecting you and seeing you as what? seeing you as someone who is consistently noble, consistently noble, kareem, dignified honorable, it's not that they just jumped in suddenly whereas they usually are backbiting themselves sometimes subhanahu wa ta'ala people backbite themselves and then, you know, the wrong person is being backbited and so then they step in, no, this is a person that doesn't backbite, that doesn't gossip and that doesn't like gossip or backbiting and they consistently register their disapproval for that backbiting and for that gossip, and so what ends up happening is that, well initially, you know we don't really like that person being around you know, it makes things awkward when that person is around they're too religious, they don't like us getting into certain discussions, we might not invite them to the next gathering the prophet salallahu alayhi wa sallam said whoever pleases Allah subhanahu wa ta'ala by displeasing the people radhi allahu an wa arda al nasa'an, Allah will be pleased with that person and the people will come around to be pleased with that person as well. People will come around to honor an honorable person and say you know what, that's a noble person you know, yeah they called me out that one time, I didn't feel good either, and you know, sometimes it gets awkward but you know what, may Allah reward that brother, may Allah reward that sister, they don't let these things fall, they don't let these things go, they hold themselves to that standard and they hold others to that standard too consistently they don't live contradictions they hold everyone to
the same standard, starting with themselves not being okay with allahu, not being okay with the indulgence of gossip and backbiting and what that eventually, inevitably leads to of slander okay, so ibadurrahman again, that is rahma by the way, how is it rahma it's rahma to the person who's being backbited, and wallahi it's rahma to the people that are backbiting as well, it's rahma to the people that are backbiting as well, why? because you make them start to think twice about their sins and their gossip, not just the one who's being victimized by the gossip but the people that engage it so easily, so lightly you might make them think and reconsider their attitude and so you're bringing a rahma to them and that hopefully they'll move on from a sin that they won't commit again I think of imam ahmed rahimahullah ta'ala imam ahmed rahimahullah was known to be extremely forgiving so forgiving, right, he forgave everyone from the people that slandered him to the people that beat him in prison to the people that ordered his beatings, right imam ahmed was extremely forgiving, but one time you know, a young man came to imam ahmed rahimahullah and he told him that I was backbiting you do you forgive me imam ahmed rahimahullah said I forgive you if you don't do it again I forgive you so long as you don't do it again, and imam ahmed's son was shocked by his answer, it was a very atypical answer from his father so when the man left abdullah asked his father he said, you know, why did you give him a conditional forgiveness, conditional amnesty right, why didn't you just tell him you're forgiven which is what we're used to from you and subhanallah, look at the love of a teacher for his student, look at the love of a murabbi for the ummah, he said oh my son, I didn't want him to return back to that sin, I was only doing that to stop him from returning back to that sin, I wanted him to reconsider the next time so that he doesn't fall back in that sin, so it was
out of love and care for him that he told him so long as you don't return back to it, so that he could set a bar for him so that he thinks twice before he engages it once again so that's ibadur rahman bring that rahmah to everyone, what's the connection to the next ayah wal ladheena idha dhukiru bi-ayati rabbihim lam yathirru alayha sunnan wa umyana and those who when they are reminded of the revelations of their lord, do not fall deaf and blind to those revelations and to those admonishments now the scholars here by the way, they say that this is twofold, number one in connection to the previous ayat, these are people that receive critical advice and admonition well everyone loves to give nasiha, very few people love to receive nasiha okay, and so Allah azawajal is saying those people when they are reminded with the verses of Allah they don't dismiss it, okay, so not only do they dismiss falsehood when they see it around them and proceed with honour when someone reminds them with the verses of Allah subhanahu wa ta'ala, then they receive the admonition and the critique well, okay and that's why Umar bin al-Khattab radiyaAllahu ta'ala who we said Umar was so you know, was so dedicated to rectifying everything around him, and you know sometimes that might be interpreted as harshness from Umar radiyaAllahu ta'ala but if anyone from a child to you know, a servant to the most seemingly insignificant person in society said to Umar radiyaAllahu ta'ala taqal la, fear Allah he would suddenly, this huge man, this man of huge stature would suddenly shrink and say why? you know, he'd cry and he'd receive the admonition so it was a two way street, right? because it wasn't about me being the one admonishing, it was about Allah subhanahu wa ta'ala being honoured and
the irb, the dignity of the people who Allah azawajal has given those sacred rights, made sacred sanctified, not being disgraced so if I'm the one that's guilty of that and I'm unaware of that, I want people to tell me that, right? I want someone to remind me with the verses of Allah subhanahu wa ta'ala, so some of the scholars say the connection of this ayah to the previous one is that, itha thukkiru bi ayati rabbihim, refers specifically to when someone reminds them using the verses of Allah subhanahu wa ta'ala and they do not dismiss that advice, and then some of the scholars they said you know, that this is referring to subhanallah, a people that are so focused on listening to Allah and seeing what is pleasing to Allah subhanahu wa ta'ala that they do not have space in their ears or in their eyes for that which is displeasing to Allah subhanahu wa ta'ala, so they are deaf to gheeba, to backbiting and slander and gossip because they are intensely listening to the words of Allah subhanahu wa ta'ala to good preaching, to admonition and so they are too intently listening to those things that it is tuning out the other things, so their ears are intense right, on listening to those things their eyes, they are too busy trying to see that which is pleasing Allah subhanahu wa ta'ala and to see the opportunities that are pleasing to Allah subhanahu wa ta'ala in front of them to let their eyes stick to things that are shameful or things that would take them away from Allah subhanahu wa ta'ala, subhanallah I mentioned, I know I've mentioned this in a couple of lectures before, my mother may Allah have mercy on her, she was and I appreciate if everyone would make dua for her, it's the 29th night of Ramadan so please do keep her in your dua, ask Allah subhanahu wa ta'ala to have mercy upon her
she was partially deaf after one of her strokes and she would sit in a gathering and she'd just smile at everyone, but she couldn't hear what was being said you'd have to speak really loud for her to hear you, and even then often, you know, in the last decade of her life you'd have to repeat yourself a few times for her to hear you, and she would just kind of sit there in a gathering and smile at everyone, and she would say Alhamdulillah, Alhamdulillah I can't hear the backbiting and the gossip anymore, Alhamdulillah like she was so happy that she felt like she could go to a gathering and not listen to the stuff that she was used to listening to before, she would say Alhamdulillah, Allah spared me from hearing the garbage that I typically hear, so you know, she was listening to something else right, she was seeing something else, and that's Ibadur Rahman, the servants of Ar-Rahman, Itha tutla alayhim ayatur Rahman kharru sujadan wa bukiya when they hear the verses of Ar-Rahman as Allah says in Surah Maryam it physically humbles them and it brings them to internal a place of internal connection to Allah subhanahu wa ta'ala, and causes them to cry, causes them to weep and so when Allah azawajal says that these people have attentive listening and sight to Allah's words and admonitions, that is the opposite attitude to looking for people's faults and listening to gossip about them. Again, the opposite to looking for people's faults and listening to gossip about them, is listening and seeing Allah's words in a way that would cause you to better yourself, to be busy with the creator, to be busy with getting close to the creator and refining yourself for the creator, to get involved in all of these other things and that is so essential to the soul and to the heart and to the soundness of the heart to be able to receive the words of Allah subhanahu wa ta'ala properly, to be able
to see the words of Allah subhanahu wa ta'ala properly, to be able to receive admonition properly is to have a different orientation and a focus and to avoid that which corrodes those values and those pure places that we have in our hearts and in our minds and Allah subhanahu wa ta'ala says it is not the eyes that are blind, but it is the hearts, it is the hearts and the chest that become blind. We pray that Allah subhanahu wa ta'ala protect us from being those people whose ears and whose eyes whose faculties are in tune to that which is displeasing to him and we pray that Allah subhanahu wa ta'ala make us amongst those that use wasa'il al ma'arif, these faculties of getting to know him, to know him these faculties of gaining closeness to him, to get closer to him and we pray that Allah subhanahu wa ta'ala forgive us for the times that we use the blessings of sight and speech and hearing to disobey him when they were given to us to come to know him better subhanahu wa ta'ala, may Allah subhanahu wa ta'ala allow us to use his ni'm his blessings properly, not to misuse them like the brothers of shaytan nor to use them to disgrace ibadur rahman disgrace other servants of the most merciful by engaging in lahw, by engaging in vain speech and then eventually in false testimony, may Allah protect us from being wronged and from wronging and being wronged, may Allah protect us from oppressing and being oppressed from either dishing out harm or reciprocating harm, Allahumma ameen Jazakumullahu khayran to you all please keep me and my family in your dua' tonight, keep the entire yaqeen team and their families in your dua' tonight, I pray that Allah azawajal accepts this night from you and insha'Allah ta'ala we'll see you tomorrow night for the final session of ibadur rahman, Quran 30 for 30 an ibadur rahman, bidden Allah ta'ala, may Allah bless you all wa sallalahu wa sallam wa baraka ala nabiyyina Muhammad wa ala alihi wa sahbihi wa salam taseem katheera, wassalamu alaikum
wa rahmatullahi wa barakatuh
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