Opasnost javnog razvrata

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Machine translation. Translated from the automatic Bosnian transcript — names and Arabic quotations may be inaccurate. The video is authoritative.

1. 0:00

   Zahvala pripada Allahu, subhanehu ve te'ala, neka je salavat i selam na Poslanika Muhammeda, alejhis-salatu ves-selam, a nakon toga, prije svega, htio bih da se zahvalim uvaženom hafizu na pozivu da već jednom ovdje budem sa vama, da se družimo u ovih nekoliko minuta sa djelom, ili kroz djelo, koje ima posebnu vrijednost kod Allaha, subhanehu ve te'ala.

2. 0:32

   Do te mjere da Uzvišeni Stvoritelj, tebareke ve te'ala, ima skupinu meleka koja putuje po Zemlji i traži mjesta gdje se Allah, subhanehu ve te'ala, spominje.

3. 0:53

   Pa kada nađu takvo mjesto gdje se Allah, subhanehu ve te'ala, spominje, dozovu jedni druge da sjednu i da slušaju. I onda slušaju sa prisutnima, i na kraju Allah, subhanehu ve te'ala, obavještava meleke da je svim prisutnima oprostio. I da nema druge nagrade osim ove nagrade – da budeš počašćen, da dođeš na mjesto i da sjediš sa melekima zajedno i da slušaš – dovoljno bi to trebalo biti motivacija,

4. 1:35

   podsticaj svakom od nas da uvijek, ili što češće, bude na mjestima gdje se Allah, subhanehu ve te'ala, spominje. A nakon toga, nakon zahvale uvaženom hafizu, zahvaljujemo se i Mešihatu Islamske zajednice u Srbiji, Medžlisu Novi Pazar, koji su nam omogućili ovo večerašnje predavanje. Molit ćemo Allaha da njih i sve vas nagradi najboljom nagradom ovoga svijeta.

5. 2:03

   Jedna od posebnosti Allahovog Poslanika Muhammeda, posebno u odnosu na njegove drugove ashabe, a uopćeno kada je u pitanju njegov ummet, njegovi sljedbenici, jeste da im je Poslanik, sallallahu alejhi ve sellem, želio dobro.

6. 2:31

   I da je Poslanik, sallallahu alejhi ve sellem, mnogo brinuo o ashabima i bilo ga je strah da dožive neke teške trenutke, neka teška iskušenja.

7. 2:49

   Od te njegove brige jeste i hadis koji ćemo večeras spomenuti. To jest, samo jedan njegov dio ćemo, ako Bog da, iskomentarisati, a nekom drugom prilikom, ako bude još predavanja ovdje u Pazaru, prokomentarisat ćemo i ostale dijelove, zbog toga što je svaka od ovih stvari priča sama za sebe i ders sam za sebe, i bojimo se da, ako bismo sve te stvari spomenuli odjednom i do određene mjere ulazili u detalje, da bi to bilo previše.

8. 3:21

   Od Abdullaha ibn Omera, radijallahu anhu, se prenosi: „Ekbele alejna Resulullahi, sallallahu alejhi ve sellem, fe kale“ – jedne prilike došao je Poslanik, sallallahu alejhi ve sellem, i rekao: „Ja ma'šerel-muhadžirin“ – o skupino muhadžira – „hamsun iza ubtulitum bihinne, ve e'uzu billahi en tudrikuhunne“ –

9. 3:59

   ako budete iskušani s pet stvari – a ja molim Allaha, subhanehu ve te'ala, ili utječem se Allahu od toga, to jest da budete iskušani sa tih pet stvari.

10. 4:14

    Pa kaže: „Lem tazharil-fahišetu fi kavmin kattu hatta ju'linu biha…“ Kaže: ni u jednom narodu se nije pojavio razvrat, i da su oni to javno činili – dakle, javno se pojavi razvrat – a da ih nisu zadesile epidemije i teške bolesti koje nisu zadesile narode prije njih.

11. 4:47

    Iz ovog dijela ovog hadisa Poslanika, sallallahu alejhi ve sellem – ovo je prva stvar, ima još četiri – iz ovog prvog dijela hadisa Poslanika, sallallahu alejhi ve sellem, između ostalog se razumije Poslanikova [nejasno] briga o ashabima i njegova ljubav prema ashabima i molba Allahu da ashabi ne dočekaju određene teške trenutke.

12. 5:17

    Iz čega se razumije da bi svako ko ima određenu poziciju brige prema nekom, emaneta prema nekom – glava kuće u odnosu na svoju porodicu, imam u odnosu na svoj džemat, glavni imam u odnosu na svoje imame, muftija u odnosu na cijelu Islamsku zajednicu, reisul-ulema kada je u pitanju Mešihat, i tako dalje – trebao bi svako od njih da ima ovu osobinu koju ima Poslanik, sallallahu alejhi ve sellem, a to je briga

13. 5:58

    prema onima prema kojima on ima odgovornost, i ljubav prema njima, i strah za vjeru tih ljudi, i strah da te ljude ne zadesi određeno iskušenje koje oni ne mogu podnijeti, ili na koje će oni, ne daj Allah, subhanehu ve te'ala… I dova njegova da ti ljudi ne dožive takve trenutke i da ih ne zadese teški trenuci i teška iskušenja, gdje je pitanje hoće li vjernik prevazići to iskušenje ili neće prevazići.

14. 6:39

    Iz ovoga se također razumije da grijesi imaju svoju posljedicu. Svaki grijeh ima svoju posljedicu. I to treba da zna pojedinac i zajednica. Ne može čovjek na pojedinačnom nivou da griješi, a da ne očekuje posljedicu toga griješenja.

15. 6:58

    Svaki grijeh ima svoju posljedicu, i ovdje Poslanik, sallallahu alejhi ve sellem, spominje određene grijehe i spominje njihove posljedice. I to je nužno kada je u pitanju griješenje, to jest posljedice griješenja. I zato vjernik treba toga da je svjestan.

16. 7:16

    Kad god se Allahu, subhanehu ve te'ala, ogriješiš, treba da znaš da to ima posljedicu. Jedna od tih posljedica jeste i ovdje, ovaj grijeh kojeg spominje Poslanik, sallallahu alejhi ve sellem, kada je u pitanju pojavljivanje razvrata, to jest javno činjenje razvrata.

17. 7:35

    A i svaki drugi grijeh. Zato vjernik treba da se čuva grijeha. I ne smije da zapostavlja nijedan grijeh. I ne smije da omalovažava grijehe, da kaže: „Ovaj grijeh je mali, on nema neke posljedice. Ovaj grijeh je ovolik, on nema neke posljedice.“ Svi grijesi imaju posljedice.

18. 7:52

    Da grijeh nema nijednu drugu posljedicu, osim to što je razlog da se svaki put kad se ogriješiš na tvom srcu pojavi crna mrlja, dovoljno ti je musibeta da ti se zaprlja najvažniji organ u tijelu, od kojeg zavise sva tvoja ostala djela, od kojeg zavisi tvoj jezik i ono što govoriš, i od kojeg zavise i tvoja djela i ono što radiš. Zato vjernik i vjernica treba da povedu računa kada je u pitanju griješenje, to jest da ne gledaju na grijehe – mali i veliki – kao što je, nažalost, danas hal.

19. 8:32

    I kad čovjek pita o grijehu, kaže: je li mali ili veliki? Kad pita o nekoj naredbi Poslanika, alejhis-salatu ves-selam, kaže: mora li se ili ne mora? Na kojem je stepenu ta naredba? To nije zapamćeno kod prvih generacija. To nije zapamćeno kod prvih generacija muslimana.

20. 8:49

    Da Poslanik, alejhis-salatu ves-selam, naredi nešto, a da dođe neko i kaže: „Mora li se to? Ili je to naredba nekog manjeg nivoa?“ – toga nije bilo. Ili kada su u pitanju zabrane – toga nema. Nego Poslanik je [nejasno] nešto naredio – izvršava se.

21. 9:08

    I to se ne pita, je li naredba ovoga stepena ili naredba onoga stepena, nego se to izvršava. Za razliku od ljudi, muslimana koji žive u vremenu danas, u kojem mi živimo: „Mora li se to? Je li to stroga naredba? Je li to stroga zabrana?

22. 9:25

    Je li to mali grijeh? Je li to veliki grijeh?“ O tome se ne pita. Naređeno – izvršava se. Zabranjeno – toga se ostavljaš. Ako hoćeš da slijediš prijašnje generacije i da živiš onako kako su one živjele. Dakle, grijesi imaju svoju posljedicu.

23. 9:42

    I ovdje Poslanik, sallallahu alejhi ve sellem, spominje grijehe i njihove posljedice. Pa spominje ovdje prvi grijeh. Kaže: ni u jednom narodu se javno nije pojavio razvrat, a da taj narod nisu zadesile epidemije i teške bolesti koje nisu bile poznate kod njihovih prethodnika.

24. 10:10

    Iz ovoga se razumije kolika je opasnost da se razvrat proširi, to jest nemoral, i da se čini javno. Kako može da se desi da se nemoral čini javno?

25. 10:29

    Može da se desi onda kada u društvu nema ljudi koji naređuju dobro i odvraćaju od zla. U društvu koje ima ljude koji naređuju dobro i odvraćaju od zla ne može da se desi da se razvrat čini javno.

26. 10:51

    I onda, čim se to desi, da se razvrat čini javno, to znači da ti ljudi, salihun, dobri ljudi, ako ih ima u tome mjestu, ne naređuju dobro i ne odvraćaju od zla, nego puštaju situaciju da se odvija onako kako se odvija.

27. 11:12

    I onda se komentariše: „To je njegova stvar, to je njena stvar, to nije naša stvar. Šta mene briga zbog toga? Neka je, ima ona svoje roditelje. Pusti ga, ima on svog babu, ima ko će o njemu da brine, ima taj, ima taj“, i svako na svoju stranu.

28. 11:33

    I onda se javno čini razvrat. Iz čega se razumije jedna ogromna korist, koja je postulat, to je u vjeri temelj: da društvo koje želi da se spasi Allahove kazne uopćene mora među sobom da ima one koji naređuju dobro i odvraćaju od zla.

29. 11:56

    Teško zajednici koja nema ljude koji naređuju dobro i odvraćaju od zla. I zbog toga nema pravo niko da se ljuti. Nema pravo dijete da se ljuti na svog oca i majku koji mu naređuju dobro i odvraćaju od zla.

30. 12:15

    To im je obaveza. Ne može tebe babo da pusti da griješiš. Ne može majka da te pusti da griješiš. Ne može da te pusti otac da ne klanjaš. Ne može da te pusti otac da propuštaš namaze. Ne može majka da te pusti golu na ulicu, a da ne reaguje.

31. 12:34

    Mora da reaguje. Mora da te pozove dobru, mora da te odvrati od zla, i dijete nema pravo da zamjera i da se ljuti na svoje roditelje i da mu tu bude dosadno i da govori „zbog čega“, nego treba da shvati da je to obaveza onoga kome je Allah tu djecu dao u emanet: da ih poziva na dobro i odvraća od zla. I nema pravo da se ljute na roditelje, nema pravo da se ljute članovi porodice, koje neko poziva, šire i uže. Poziva ih dobru i odvraća od zla,

32. 13:13

    poziva ih da obavljaju namaz, poziva ih da budu moralni, ako su u pitanju žene, a i ljudi. Jer ima nemorala i tamo i vamo. Ima nemorala i kod jednih i drugih. Nemoj da se ljutiš. Obaveza je vjerniku da poziva na dobro i odvraća od zla,

33. 13:31

    onoliko koliko može, svakom od nas. „Ko od vas vidi zlo, neka ga ukloni svojom rukom“ – ako ima mogućnost – „fe in lem jesteti' fe bi lisanihi“ – ako ne može, onda jezikom. Ako ne možeš rukom, onda jezikom. I to ne može niko da ti zabrani. I ne da ti zabrani, nego ti to moraš. Kad ima zlo, ti moraš da ga osudiš, kome se sviđalo, kome se ne sviđalo, ko to volio, ko to ne volio – to je njegov problem. Radio ga tvoj babo, radio ga tvoj amidža, radila ga tvoja majka, radio ga tvoj sin,

34. 14:14

    radio ga ovaj, radio ga onaj, na ovoj poziciji, na onoj poziciji – to je nevažno. Ovo su božanski propisi. „Ko vidi od vas zlo, neka ga ukloni rukom“ – to su riječi Poslanika, alejhis-selam. Obraćanje svakom.

35. 14:33

    Obraćanje svakom. Ko vidi zlo, neka ga ukloni rukom. Ako ne može… jezikom; ne možeš rukom – i svakako, tu ima pravila kako se zlo uklanja rukom – ako ne možeš rukom, onda jezikom. Možda kažeš, možda progovoriš: „Ljudi, ovo nije dobro, ljudi, ovo ne valja, ovo što se dešava nije nikako dobro.“ Nema pravo niko da ti to uskrati, tu slobodu, i nemoj nikome da dozvoliš da ti to uskrati.

36. 15:02

    Da li smiješ da kažeš „a“, da li smiješ nešto da osudiš… da te ne postavi u opciju, u poziciju da ti ne smiješ da kažeš „a“. Može se dešavati šta hoće, može raditi šta ko hoće, ja ne smijem da kažem „a“, on ne smije da kaže „a“.

37. 15:17

    Kakav smisao? Kakav smisao života, kakav smisao istine, kakav smisao u bilo čemu, kakav smisao to što si vjernik, ako ti ne smiješ da osudiš zlo? Normalno, ne koristiš teške riječi, ne koristiš uvredljive riječi, ali da kažeš: „Ovo ne valja, ovo nije dobro, ljudi, ovo ne vodi ka dobru, ovo ne vodi ka onome što je hajr, niti za mene kao pojedinca, niti za vas, niti za zajednicu, širu i užu.“

38. 15:51

    Vjernik mora da shvati, mora da shvati da svaki pojedinac ima tu obavezu. Ako ne možeš rukom, onda jezikom; ako ne možeš jezikom – i to može da se desi, da poneko ne može jezikom – neka osudi srcem, a to je najslabiji vid imana.

39. 16:10

    A kako onda da čovjek ni srcem ne osudi? Vidi zlo, nema snage da ga osudi srcem. Vidi zlo, neće da ga osudi zbog toga što to zlo čini neko tamo s kojim je on u dobrim nekim odnosima.

40. 16:26

    Pa neće da ga osudi. [nejasno], nemaš snage da kažeš – OK, imaš opravdanje za to. Neće ti niko ulaziti, imaš ili nemaš, ti to procijeni. Ali barem srce mora da radi. Mora srce da osudi zlo.

41. 16:43

    Ne smiješ da dozvoliš svom srcu da gleda zlo i da sluša o zlu, a da ti nemaš stav. Ti moraš da imaš stav. Od početka objave, od prvog dana, od prvog dana, od prvog ajeta, „Ikra'“, do zadnjeg trenutka Poslanika i njegovih ashaba, istina i neistina su se razlikovali.

42. 17:12

    I sljedbenici istine su imali stav. Sljedbenik istine imao je stav. Imao je stav po pitanju nereda tadašnjeg, u tome vremenu. I znao je šta je hak, a šta je batil. I stao je na stranu istine, a govorio je protiv neistine i onoga što je lažno.

43. 17:35

    I to od prvih dana – i čitajte suru El-Alek. Prvi ajeti koji se objavljuju, Allah govori o tome. Govori o onima koji su na strani neistine.

44. 17:44

    أَرَأَيْتَ الَّذِي يَنْهَىٰ ۝ عَبْدًا إِذَا صَلَّىٰ

    „Vidiš li ti onoga koji odvraća roba kada namaz obavlja?“ (El-Alek, 9–10)

45. 17:47

    Zbog čega Allah govori o Ebu Džehlu i tome što sprečava ljude od namaza, od ibadeta, pokornosti Allahu, subhanehu ve te'ala, na samom početku? Da ti znaš, ti koji si primio islam danas – danas si primio islam – treba da znaš da ima u islamu nešto što se zove evlijaur-Rahman i evlijauš-šejtan: Allahovi pomagači, šejtanovi pomagači. I to traje do Sudnjeg dana, i to ne može drugačije, i nema drugi islam, i ne postoji drugi islam, i nema drugi pravi put, ne postoji drugi pravi put, ne postoji pravi put bez toga.

46. 18:27

    Nema pravog puta bez toga. Ne mogu ja da idem pravim putem, a da mi niko nikad ne kaže [nejasno], da me niko nikad ne prozove, da mi niko nikad ne kaže ružnu riječ. To je nemoguće, to nikad nije postojalo. Najbolji čovjek, Allahov Poslanik, živio, rodio se među tim narodom i živio među njima.

47. 18:53

    Povjerljivi, El-Emin, i iskreni – tako mu je bio nadimak. Tako mu je bio nadimak. Nema mrlje po pitanju svojih osobina. Nikad. I tako ga je njegov narod poznavao. Međutim, kada je došlo pitanje da se stane uz istinu i da se istina brani, da se njoj poziva, a samim tim da se ukazuje da je sve što je suprotno – to jest laž, onda su ga najbliži utjerivali u laž.

48. 19:22

    I govorili da je lažov, i da je pjesnik, i da je sihirbaz, i da razdvaja oca od sina i brata [nejasno]. I to je priroda pravog puta. Zbog toga čovjek koji je na pravom putu, musliman i muslimanka, treba da znaju da je to od pravila, božanskog sunneta pravoga puta.

49. 19:44

    I nećete naći nijednog vjerovjesnika, nijednog vjerovjesnika koji je pozivao Pravome putu, a da s druge strane nije bilo neprijatelja istine koji su izmišljali različite riječi i potvore. To ne postoji. Takav ne postoji. Svi su imali te vidove iskušenja. Zbog čega?

50. 20:07

    Zbog toga što je priroda pravoga puta to. I nemoj da misliš da budeš pripadnik neke vjere i da si ti na nekom menhedžu. Kaže: „Ja sam na menhedžu, ja sam na sunnetu.“ Šta to za tebe podrazumijeva menhedž? Šta je to za tebe sunnet? Da sve gori, da zemlja gori, a ti nemaš stav; da zemlja gori, ti ne smiješ da kažeš „a“ – je li to to? Je li to ta vjera? Je li to taj sljedbenik istine? Je li to taj ponos? Šta je to?

51. 20:46

    Zato vjernik treba da zna šta je priroda pravoga puta. Ovo ne znači da vjernik ne vodi računa šta govori, priča: „Ja sam na istini“, onda lupa, radi svašta, ne vodi računa o svojim djelima – ne govorimo o tome. Mora vjernik sve da izmjeri, da vidi, da stavi u okvire šerijata.

52. 21:04

    Ali treba da je svjestan ove stvari: da mora da postoji u društvu ljudi koji će pozivati na dobro i odvraćati od zla. Inače se pojavi nemoral, koji, kad se javno čini, onda zadesi ljude ovo što je spomenuo Poslanik, alejhis-selam.

53. 21:24

    Zbog čega? Nema ljudi koji pozivaju na dobro i odvraćaju od zla. I zato nema pravo niko da zamjera onima koji pozivaju na dobro i odvraćaju od zla. Ne treba dijete da zamjeri svojim roditeljima. Ne treba džemat da zamjeri svojim hodžama.

54. 21:43

    Dovede hodžu, uposli hodžu. Hodža podučava vjeri, onda pola džemata pametnije od hodže. Uzmi džube, barekallahu fik, budi hodža. Nemojte plaćati džaba imame. Kad ima dosta hodža, uzmite po jedno džube i svi vi svaki dan se mijenjajte.

55. 22:00

    Kad dođe vrijeme džume, svako neka obuče po jedno džube i bujrum na mimber. Plaćate džaba imame, izlažete se trošku. Ali ako ste doveli čovjeka da vas podučava – iako je on imam, iako vas upozorava na zlo, a govori vam dobro, njemu je to obaveza – i treba da dođeš u čelo da ga poljubiš, da kažeš: „Allah te nagradio, što nas pozivaš dobru, što nam ukazuješ na ono što ne valja, što nas upozoravaš. Možda ja to ne vidim, možda ja to nisam vidio, te stvari nisam znao. Allah te nagradio.“

56. 22:35

    A ti ovdje tražiš nekoga ko će da te miluje niz dlaku non-stop: „Može li ovo?“ „Može.“ „Može li ovo?“ „Može.“ „Može li ovo?“ „Može.“ Samo da ti se ne zamjeri. Nego da cijeniš takvog čovjeka. Ne treba da mu zamjeriš.

57. 22:52

    Ne treba da se zamjeri imamima kad govore određene stvari i kritikuju određene društvene pojave. Ne treba da im se zamjera. Imam je imam. U pravom smislu te riječi treba da bude.

58. 23:08

    I nema pravo da mu se zamjera ako je u pravu; ako nije, i imamu može da se kaže: „Halali, nisi u pravu.“ Ali ako je u pravu, nema zamjerki. Ti si mi imam dok šutiš, a ja radim šta god hoću; čim ja kažem „a“, onda nisi mi više ti imam, nisi mi ti više autoritet. Nema njima zamjere, njima je to obaveza.

59. 23:29

    Mi kad god nešto vidimo, hodamo po čaršiji, slušamo, [nejasno] držimo ders. Jer znamo da je to neka devijacija društvena na koju mi treba da ukažemo. Nekad je to nemoral, nekad je to mito i korupcija, nekad je to nešto drugo, nekad je nešto treće.

60. 23:48

    Nekad se to tiče grada, nekad se to tiče pojedinca, nekad se to tiče nekog fenomena – nevažno šta je. I to je bio posao Allahovih poslanika, alejhimus-selam. Svaki poslanik je slat određenom narodu i liječio probleme društvene koji su se dešavali.

61. 24:05

    Kakav bi to bio poslanik – pojavila se među njegovim narodom određena devijacija, a on šuti? U vrijeme Luta, Allahovog poslanika, pojavila se ta moralna devijacija – i šta, treba on sad da šuti, zbog toga što se pojavila u narodu? Njemu je obaveza to liječiti. U vrijeme drugih Allahovih poslanika druge devijacije, drugi grijesi, i zbog toga je Allah u Kur'anu spomenuo te poslanike i devijacije: poslanika, devijaciju i liječenje, njegovu borbu protiv toga, svo vrijeme njegovog poslanstva.

62. 24:43

    To je sasvim normalna stvar. I nije normalno tražiti od učenih ljudi nešto drugo. I to ne može da traži niko od učenih ljudi nešto drugo, nego je njima to obaveza. Ako imam sa mimbera mene i tebe, koji ga slušamo, ne upozori na nešto, ne pozove nas na nešto što je dobro, ko će da nas pozove u ovom svijetu trke, zauzetosti, musibeta i svega što se dešava oko nas?

63. 25:10

    Ko će da te pozove? Gdje ćeš šta da čuješ, ako to imam ne uradi? Imamima je to obaveza. Imami to treba da rade. Imami treba zbog toga da se poštuju. I treba da se cijene. I treba to što govore imami, savjetuju i upozoravaju, da se uzme u obzir.

64. 25:30

    Ko god je u mogućnosti da uzme to u obzir: kada imami govore o tome i tome, kako to nije dobro – daj da nešto uradimo po pitanju toga. Ima nemorala – da vidimo šta možemo da uradimo; ima nereda – da vidimo; ima korupcije – da vidimo šta možemo da uradimo. A ne onda priča: „Šta ima on o tome da priča, nije to njegova priča, nije to ovo, nije…“ Dobro, šta je to priča? Šta je to priča? Šta je to priča?

65. 25:58

    Ako se glavne devijacije ne liječe u narodu, šta treba imam da izađe da govori? I o čemu treba da govori? Zbog toga, kako zahtijeva potreba i ono što se dešava u društvu, imam se na taj način postavlja i govori o tim stvarima. Zato nema pravo da mu zamjera niko,

66. 26:18

    niti džemat, kad je u pitanju njegova džamija, njegova zajednica u užem smislu, niti u širem smislu, nego je njegovo da govori istinu. A ti koji imaš određeni emanet, nosiš na leđima – ponio si ga, sam si ga ponio, da li te natjerao neko da ga poneseš? Niko te nije natjerao, još si se ljudima nametnuo [nejasno]. Ponio si emanet, bujrum: pohvalit ćemo te kad uradiš nešto dobro, a i kritikovati kad uradiš nešto loše, a i ti isto imaš pravo,

67. 26:59

    kad je u pitanju neko od drugih, da uradiš… I nemoj da očekuješ da ti neko neke hvalospjeve tebi ispjevava ovdje, nego da razumiješ da je obaveza ljudi da pozivaju na dobro i odvraćaju od zla. U suprotnom, ako nema onih koji pozivaju na dobro i odvraćaju od zla, to ima svoje… to ima svoje posljedice. I nije dovoljno da insan bude dobar.

68. 27:26

    I ovdje ima jedna velika zabluda, a to je da insan klanja, obožava Allaha, posti i tako dalje. Dobar je, salih. Čovjek salih, dobar. Ali nije muslih. Ne popravlja ništa.

69. 27:46

    [nejasno]. Sve može da se sruši. Sve može da se popali. Baš mene briga. Neka radi ko šta hoće. Nije dovoljno da Allaha obožavaš samo, nego moraš, kada su u pitanju ove stvari, da budeš sastavni dio toga i da popravljaš.

70. 28:07

    Inače, kad dođe Allahova kazna zbog grijeha, obuhvata i griješnike i one koji su bili dobri – u osnovi koji su bili dobri – ali nisu pozivali na dobro i odvraćali od zla.

71. 28:24

    Tako se prenosi od Zejneb bint Džahš da je rekla jedne prilike Allahovom Poslaniku, sallallahu alejhi ve sellem: „E nehliku ve fina-salihun?“ Kaže: „Zar ćemo mi biti uništeni, a među nama ima dobrih?“ Pa reče Poslanik, sallallahu alejhi ve sellem: „Ne'am, iza keserel-habes.“

72. 28:47

    „Hoćete, ako se proširi nered, griješenje, nepokornost.“ To što među vama ima dobrih, to nije razlog da Allah, subhanehu ve te'ala, ne kazni tu zajednicu. Kaže: „Hoćete, ako se proširi nered.“ I zbog toga nije normalno, nije normalno da postoji dobar Allahov rob, u osnovi koji je Allahu pokoran, a da se oko njega širi nered i da on ne reaguje po pitanju toga i da ga [nejasno].

73. 29:26

    I zato su izuzetno važne stvari koje treba da razumijemo, posebno mi ovdje. Jer ovdje kod nas, naš narod je specifičan. Nažalost, ima jednu posebnost koja je negativna, a to je da s kim god sjedne, on je njegovog mišljenja.

74. 29:50

    Ti ne možeš da nađeš dva čovjeka koja će da sjede, da imaju oprečno mišljenje po pitanju [nejasno], a da razgovaraju i da argumentuju to što ja zastupam jedno, a ti zastupaš drugo. Ili će da se pobiju, ako se raziđu, ili će [nejasno]: „Aha, jes, jes, jes.“

75. 30:13

    Dok s njim sjedi – sve „jes“. „Dobar ovaj?“ „Jes.“ „Dobar onaj?“ „Jes.“ „Dobar peti?“ „Jes.“ Svi su… Čim se odvoji od toga čovjeka: „Vidje li me ovu budalu, vidje li ovog, ovaj je ovakav, ona je onakva, ona je onakva.“

76. 30:29

    [nejasno]. Zbog čega sebi to dozvoljavaš? Zbog čega sebi dozvoljavaš, tako živiš? To je pad, to je duševni pad, da živiš ko rob, živiš ko rob, ne smiješ da kažeš čovjeku da se s njim ne slažeš. To ćete primijetiti u komunikaciji: čim kreneš da se razilaziš sa čovjekom, on osjeti – hop, odmah spušta: „Jes, aha, aha“ – hop, hop… još 30 sekundi i završena priča. [nejasno]. Nije to dobro, to nije dobro, nego insan mora da ima svoj stav, i ako se s nekim razilazi, na najljepši mogući način, i da argumentuje to što ima.

77. 31:14

    I da tako posmatra svijet. Sva dešavanja posmatraš na taj način. Sve posmatraš kroz argumentaciju. Vidiš određenu pojavu – argumentovano je analiziraš, ili pozitivno ili negativno.

78. 31:32

    Vidiš, neko nešto radi – argumentovano to analiziraš. Hoćeš da ocijeniš neku osobu – argumentovano je ocijeniš. I onda tačno znaš šta treba da radiš. Ako treba da se za nešto opredijeliš, i za neko mišljenje, i za neku osobu, i da nekoga podržiš, tačno znaš šta treba da radiš.

79. 31:57

    Međutim, kad čovjek nema ove sposobnosti, ili kad živi životom „sve je to dobro, sve je to isto, sve je to… sve je… to“, onda se dešava ono što se dešava. Također, u ovom smislu, se prenosi da je Poslanik, sallallahu alejhi ve sellem, rekao: „Innen-nase iza re'evul-munkere“ – kaže: kad ljudi vide munker, ono što je zlo – „fe lem jugajjiruhu“ – a nikako ga ne mijenjaju, vide zlo i ne mijenjaju to zlo,

80. 32:27

    ostave ga kao što jeste – kaže: „ešeke en ja'ummehumullahu bi ikabihi“ – bojazan je da će ih Allah, subhanehu ve te'ala, sve kazniti. Kad ljudi vide neko zlo, pa ga ne mijenjaju, bojazan je da će ih Allah sve kazniti,

81. 32:47

    i one koji rade zlo, i one koji ne rade to zlo, nego ga posmatraju. Zbog toga je ovo temelj, temelj naše vjere. I ne može da se živi na ovoj Zemlji, ako čovjek želi da živi ispravno, u okviru islama, bez ovoga principa:

82. 33:12

    naređivanje dobra i odvraćanje od zla. Ako čovjek vidi zlo i ne reaguje i pusti ga, onda dođemo do situacije da se to zlo javno čini. A onda, kad se to zlo javno čini, normalizuje se, i mnogo je teško da čovjek bilo šta poslije toga uradi.

83. 33:35

    Zato ove riječi Poslanika, sallallahu alejhi ve sellem, treba da budu pouka. Svaki grijeh ima svoju posljedicu. Zbog toga treba da se na zlo reaguje, kako se ne bi desilo da zbog toga zla Allah, subhanehu ve te'ala, pošalje određene kazne narodu, pa da nakon toga oni koji su najbolji u tome narodu mole Allaha, a da im Allah, subhanehu ve te'ala, neće da usliša dove.

84. 34:04

    Nego vjernik treba da uradi ono što je do njega: da shvati šta je pravi put, da zna šta je istina, da zna šta je neistina, da zna da treba da stane uz istinu, da zna da mora da bude protiv istine.

85. 34:20

    Samo zamislite kako je bilo prijašnjim generacijama, kako je bilo Poslaniku, sallallahu alejhi ve sellem, kako je njemu bilo u tome društvu u kojem je ponikao Poslanik, sallallahu alejhi ve sellem, kako mu je bilo sa njegovim amidžama koji su o njemu brinuli, kako je njemu bilo da stane na stranu istine, a oni na stranu neistine, i da nosi ponosno tu istinu.

86. 34:49

    Mislite da je to bilo lako? A naši vidovi iskušenja u ovom smislu su mnogo manji. Naši vidovi iskušenja u ovom smislu su mnogo manji. Tada je to podrazumijevalo ogromnu žrtvu. Tada je to ponekad dovodilo do situacije da je u nekim bitkama čovjek trebao da stane protiv svog najbližeg:

87. 35:19

    on na jednu stranu, ovaj na drugu, a obojica nose sablju; ovaj na istini, ovaj na neistini. I pridržavanje za pravi put je nekad i to podrazumijevalo. I vi znate, i čuli ste vjerovatno, događaj koji je vezan za poznatog munafika iz vremena Poslanika, alejhis-selam.

88. 35:49

    Kad se pronijela vijest da, zbog toga što je licemjer i munafik, muslimani pričaju da ga treba izbrisati sa Zemlje, da ga treba neko likvidirati zbog toga. Pa je to čuo njegov sin Abdullah, pa je došao kod Poslanika, alejhis-selam.

89. 36:11

    Kaže: „Allahov Poslaniče, ja sam čuo šta ljudi pričaju vezano za moga oca“ – a njegov otac je vođa munafika – „ja sam čuo šta ljudi pričaju za moga oca, ovo moj otac“, i kaže: „ne bih mogao da podnesem da ubica moga oca hoda Zemljom.

90. 36:35

    To bi bilo teško. Ne mogu to da podnesem“, kaže. „Pa dozvoli meni da ja to uradim. Ako to treba da se desi, ako mora da bude on likvidiran, onda dozvoli meni da ja to uradim.“

91. 36:54

    Pa je došao na ulaz u Medinu, a oni se vraćali iz nekog pohoda, i Allah, subhanehu ve te'ala, objavio kur'anske ajete. Onda su munafici razgovarali međusobno: kad se vratimo u Medinu, jaki će istjerati slabašne – to jest oni, ta skupina munafika, istjerat će Poslanika, alejhis-selam, i vjernike iz Medine – i to je Allah objavio u tim kur'anskim ajetima.

92. 37:20

    Pa je stao na ulaz u Medinu i, kad je naišao njegov otac, kaže: „A što se tebe tiče, ti ne možeš unutra. Što se tebe tiče, ti ne možeš unutra, sve dok ti Poslanik, sallallahu alejhi ve sellem, ne dozvoli da uđeš.“

93. 37:38

    Pa mu je Poslanik, alejhis-selam, dozvolio, pa je ušao, pustio ga je da uđe u Medinu. Zamislite taj vid iskušenja, zamislite taj način iskušenja, da si na taj način iskušan. I zbog toga, životopis Poslanika, sve što je vezano za životopis, tu je cijeli islam. Tu je sve.

94. 38:01

    Tu je cijeli islam. I zato onaj koji sluša i čita o životopisu Poslanika, alejhis-selam, treba da pokuša da živi te momente. Ne da čita i to prepričava, nego da pokušaš da živiš taj moment: da si ti u toj situaciji, kako bi ti postupio.

95. 38:21

    Da si ti na jednoj strani, a babo ti na drugoj, a babo je to što je njegov bio babo, i onda mora neko s tim da se obračuna. Kako bi čovjek u toj situaciji postupio, i koliko bi digitrona izvadio da izračuna, da vidi kako i šta, šta ako ovo, šta ako ono, šta…

96. 38:43

    I u tome je, između ostalog, jedna od suštinskih razlika između nas i prijašnjih generacija: što oni, kad su prihvatili istinu, to je bilo to. Nema više lijevo-desno. Za razliku od munafika, koji imaju jednu priču za jednu stolicu, za jedno sijelo, drugu storiju za drugo sijelo, treću storiju za treće sijelo.

97. 39:10

    Dakle, iz ove prve stvari ovog hadisa Poslanika, alejhis-selam, razumijemo Poslanikovu brigu, alejhis-selam, prema svojim ashabima, njegovu ljubav prema njima, brigu da ne upadnu u nešto, strah za njih, da ne dođe neko vrijeme razvrata, katastrofe, koje će oni možda da žive.

98. 39:32

    I ovdje se obraća muhadžirima, kaže: „O skupino muhadžira.“ Zbog čega se obraća muhadžirima? Kaže, zbog toga što su muhadžiri po pitanju da've mnogo pretrpjeli i različite vidove iskušenja prošli tada, u to vrijeme, pa se obraća njima u ovom hadisu posebno, međutim, obuhvata sve ostale muslimane.

99. 39:55

    I razumije se također da grijesi imaju svoju posljedicu, da vjernik mora da se čuva grijeha, i razumije se također da u društvima mora da postoje oni koji pozivaju na dobro i odvraćaju od zla, i da nije dovoljno čovjeku da bude sam po sebi pokoran samo Allahu, subhanehu ve te'ala, nego da mora da reaguje na zlo.

100. 40:19

     I spomenuli smo načine reagovanja kad je u pitanju zlo, a to je da ga čovjek ukloni rukom ako može; ako ne može, jezikom; ako ne može, da to osudi srcem, i da je to najslabiji vid imana. Ovdje postoje, rekli smo, još četiri stvari koje su također važne.

101. 40:37

     Ako bude neke prilike ovdje u Pazaru za neko drugo predavanje, ako Bog da, inšaAllah, koliko stignemo, spomenut ćemo svaku od tih stvari i prokomentarisati. Allaha molim da nam oprosti grijehe, Allaha molim da nam oprosti grijehe, Allaha molim da nam oprosti sve grijehe, da nas sve uvede u Džennet sa Poslanikom, alejhis-selam, sa dobrima, sa učenima, sa šehidima.

102. 40:59

     Allaha molim da nas sve uvede u Džennet, da nas sačuva Džehennema. Allaha molim da pomogne muslimanima u cijelom svijetu, da pomogne našoj braći u Siriji, da pomogne našoj braći u Siriji. Allaha molim da im pomogne, Allaha molim da ih učvrsti, Allaha molim da im olakša, Allaha molim da im olakša, Allaha molim da im olakša, Allaha molim da uništi njihove neprijatelje. Allahumme amin. [nejasno]. Es-selamu alejkum ve rahmetullahi ve berekatuh.

1. 0:00

   Praise belongs to Allah, subhanahu wa ta'ala (glorified and exalted is He), and may blessings and peace be upon the Prophet Muhammad, alayhis-salatu was-salam. And after that, first of all, I would like to thank the respected hafiz for the invitation to finally be here with you, so that we can spend these few minutes together with a deed, or through a deed, that has special value with Allah, subhanahu wa ta'ala.

2. 0:32

   To such an extent that the Exalted Creator, tabaraka wa ta'ala, has a group of angels who travel the Earth looking for places where Allah, subhanahu wa ta'ala, is remembered.

3. 0:53

   And when they find such a place where Allah, subhanahu wa ta'ala, is remembered, they call one another to sit down and listen. And then they listen together with those present, and in the end Allah, subhanahu wa ta'ala, informs the angels that He has forgiven all who were present. And even if there were no other reward except this reward – to be honored, to come to a place and sit together with the angels and listen – that alone should be enough motivation,

4. 1:35

   an incentive for each of us to always, or as often as possible, be in places where Allah, subhanahu wa ta'ala, is remembered. And after that, after thanking the respected hafiz, we also thank the Meshihat of the Islamic Community in Serbia, and the Majlis of Novi Pazar, who made this evening's lecture possible for us. We ask Allah to reward them and all of you with the best reward of this world.

5. 2:03

   One of the distinguishing qualities of Allah's Messenger Muhammad, especially in relation to his companions, the Sahabah, and in general when it comes to his ummah, his followers, is that the Prophet, sallallahu alayhi wa sallam (peace be upon him), wished them well.

6. 2:31

   And that the Prophet, sallallahu alayhi wa sallam, cared a great deal about the companions, and he feared that they would live through some difficult moments, some severe trials.

7. 2:49

   Part of that care of his is the hadith that we will mention this evening. That is, we will, in sha Allah, comment on only one part of it, and on another occasion, if there are more lectures here in Pazar, we will comment on the other parts as well, because each of these things is a story in itself and a lesson in itself, and we fear that if we mentioned all of these things at once and went into detail to a certain extent, it would be too much.

8. 3:21

   It is narrated from Abdullah ibn Umar, radiyallahu anhu (may Allah be pleased with him): “Aqbala alayna Rasulullahi, sallallahu alayhi wa sallam, fa qal” – on one occasion the Prophet, sallallahu alayhi wa sallam, came and said: “Ya ma'shar al-muhajirin” – O community of Muhajirun (emigrants) – “khamsun idha ubtulitum bihinna, wa a'udhu billahi an tudrikuhunna” –

9. 3:59

   if you are tested with five things – and I ask Allah, subhanahu wa ta'ala, or I seek refuge in Allah from that, that is, from your being tested with those five things.

10. 4:14

    And he says: “Lam tazhar al-fahishatu fi qawmin qattu hatta yu'linu biha…” He says: never has immorality appeared among any people, to the point that they committed it openly – that is, immorality appears publicly – without them being struck by plagues and severe diseases that had not struck the peoples before them.

11. 4:47

    From this part of this hadith of the Prophet, sallallahu alayhi wa sallam – this is the first thing, there are four more – from this first part of the hadith of the Prophet, sallallahu alayhi wa sallam, we understand, among other things, the Prophet's [unclear] care for the companions and his love for the companions, and his supplication to Allah that the companions not live to see certain difficult moments.

12. 5:17

    From which we understand that everyone who has a certain position of care toward someone, of trust toward someone – the head of a household in relation to his family, an imam in relation to his congregation, a chief imam in relation to his imams, the mufti in relation to the entire Islamic Community, the Reis-ul-ulema when it comes to the Meshihat, and so on – each of them should have this quality that the Prophet, sallallahu alayhi wa sallam, had, and that is care

13. 5:58

    for those for whom he bears responsibility, and love for them, and fear for the faith of those people, and fear that those people might be struck by a certain trial that they cannot bear, or in which they might, Allah forbid, subhanahu wa ta'ala… And his supplication that those people not live through such moments, and that they not be struck by hard times and severe trials, where it is a question whether the believer will overcome that trial or not.

14. 6:39

    From this we also understand that sins have their consequences. Every sin has its consequence. And both the individual and the community should know this. A person cannot sin on an individual level without expecting the consequence of that sinning.

15. 6:58

    Every sin has its consequence, and here the Prophet, sallallahu alayhi wa sallam, mentions certain sins and mentions their consequences. And this is inevitable when it comes to sinning, that is, the consequences of sinning. And that is why the believer should be aware of it.

16. 7:16

    Whenever you sin against Allah, subhanahu wa ta'ala, you should know that it has a consequence. One of those consequences is here, this sin that the Prophet, sallallahu alayhi wa sallam, mentions, when it comes to the appearance of immorality, that is, the public commission of immorality.

17. 7:35

    And every other sin as well. That is why the believer should guard himself against sins. And he must not neglect any sin. And he must not belittle sins, saying: “This sin is small, it has no real consequences. This sin is only this big, it has no real consequences.” All sins have consequences.

18. 7:52

    Even if sin had no other consequence except that it is the reason why, every time you sin, a black spot appears on your heart, that would be calamity enough for you – that the most important organ in your body becomes stained, on which all your other deeds depend, on which your tongue and what you say depend, and on which your actions and what you do depend. That is why the believing man and the believing woman should be careful when it comes to sinning, that is, not to look at sins – small and great – the way, unfortunately, is the case today.

19. 8:32

    And when a person asks about a sin, he asks: is it small or great? When he asks about some command of the Prophet, alayhis-salatu was-salam, he asks: is it obligatory or not? At what level is that command? That is not recorded among the first generations. That is not recorded among the first generations of Muslims.

20. 8:49

    That the Prophet, alayhis-salatu was-salam, would command something, and someone would come and say: “Is it obligatory? Or is it a command of some lesser level?” – that did not exist. Or when it comes to prohibitions – that did not exist. Rather, the Prophet [unclear] commanded something – and it was carried out.

21. 9:08

    And they did not ask whether it was a command of this level or a command of that level; rather, it was carried out. Unlike people, Muslims who live in the time of today, in which we live: “Is it obligatory? Is it a strict command? Is it a strict prohibition?

22. 9:25

    Is it a minor sin? Is it a major sin?” That is not asked. Commanded – it is carried out. Forbidden – you abandon it. If you want to follow the earlier generations and live the way they lived. So, sins have their consequences.

23. 9:42

    And here the Prophet, sallallahu alayhi wa sallam, mentions sins and their consequences. And he mentions here the first sin. He says: never has immorality appeared openly among any people without that people being struck by plagues and severe diseases that were unknown to those before them.

24. 10:10

    From this we understand how great the danger is when immorality spreads, that is, indecency, and when it is committed publicly. How can it happen that indecency is committed publicly?

25. 10:29

    It can happen when in a society there are no people who command good and forbid evil. In a society that has people who command good and forbid evil, it cannot happen that immorality is committed publicly.

26. 10:51

    And then, as soon as that happens, that immorality is committed publicly, it means that those people, the salihun, the righteous people, if there are any in that place, are not commanding good and forbidding evil, but are letting the situation unfold the way it unfolds.

27. 11:12

    And then the comments are: “That's his business, that's her business, that's not our business. Why should I care about that? Let it be, she has her parents. Leave him alone, he has his father, there's someone to take care of him, there's this one, there's that one,” and everyone goes his own way.

28. 11:33

    And then immorality is committed publicly. From which we understand one enormous benefit, which is a postulate, a foundation in the religion: that a society that wants to save itself from Allah's general punishment must have among itself those who command good and forbid evil.

29. 11:56

    Woe to a community that has no people who command good and forbid evil. And for that reason no one has the right to be angry. A child has no right to be angry at his father and mother who command him to good and forbid him from evil.

30. 12:15

    That is their obligation. Your father cannot let you sin. Your mother cannot let you sin. Your father cannot let you not pray. Your father cannot let you miss prayers. A mother cannot let you go out onto the street undressed without reacting.

31. 12:34

    She must react. She must call you to good, she must turn you away from evil, and the child has no right to resent it and to be angry with his parents, and to be bored by it and say “why”; rather, he should understand that it is the obligation of the one to whom Allah has given those children as a trust: to call them to good and turn them away from evil. And they have no right to be angry with their parents, and family members – in the wider and narrower sense – whom someone calls have no right to be angry. He calls them to good and turns them away from evil,

32. 13:13

    he calls them to perform the prayer, he calls them to be moral, if it is women, and men as well. Because there is immorality on both sides. There is immorality among both. Do not be angry. It is the obligation of the believer to call to good and forbid evil,

33. 13:31

    as much as he can, each of us. “Whoever among you sees an evil, let him change it with his hand” – if he is able – “fa in lam yastati' fa bi lisanihi” – if he cannot, then with his tongue. If you cannot with your hand, then with your tongue. And no one can forbid you that. And not only can no one forbid you, but you must do it. When there is evil, you must condemn it, whether someone likes it or not, whether someone loves it or not – that is his problem. Whether it was done by your father, by your paternal uncle, by your mother, by your son,

34. 14:14

    by this one or that one, in this position or that position – it is irrelevant. These are divine rulings. “Whoever among you sees an evil, let him change it with his hand” – these are the words of the Prophet, alayhis-salam. Addressed to everyone.

35. 14:33

    Addressed to everyone. Whoever sees evil, let him change it with his hand. If he cannot… with his tongue; if you cannot with your hand – and of course, there are rules for how evil is removed by hand – if you cannot with your hand, then with your tongue. Perhaps you say, perhaps you speak up: “People, this is not good, people, this is wrong, what is happening is not good at all.” No one has the right to deny you that, that freedom, and do not let anyone deny it to you.

36. 15:02

    Whether you dare to say “a”, whether you dare to condemn something… so that he does not put you in the option, in the position where you don't dare to say “a”. Anything can happen, anyone can do whatever he wants, I don't dare to say “a”, he doesn't dare to say “a”.

37. 15:17

    What sense does it make? What sense is there to life, what sense to truth, what sense to anything, what sense to your being a believer, if you don't dare to condemn evil? Of course, you don't use harsh words, you don't use insulting words, but you say: “This is wrong, this is not good, people, this does not lead to good, this does not lead to what is khayr (good), neither for me as an individual, nor for you, nor for the community, wider and narrower.”

38. 15:51

    The believer must understand, he must understand that every individual has this obligation. If you cannot with your hand, then with your tongue; if you cannot with your tongue – and that can happen, that someone cannot with his tongue – let him condemn it with his heart, and that is the weakest form of iman (faith).

39. 16:10

    And how then can a person not condemn even with his heart? He sees evil, he has no strength to condemn it with his heart. He sees evil, he won't condemn it because that evil is being done by someone over there with whom he is on some good terms.

40. 16:26

    So he won't condemn it. [unclear], you don't have the strength to say it – OK, you have an excuse for that. No one will interfere with you, whether you have one or not, you judge that. But at least the heart must work. The heart must condemn evil.

41. 16:43

    You must not allow your heart to look at evil and to hear about evil without you having a position. You must have a position. From the beginning of the Revelation, from the first day, from the first day, from the first verse, “Iqra'”, until the last moment of the Prophet and his companions, truth and falsehood were distinguished.

42. 17:12

    And the followers of the truth had a position. The follower of the truth had a position. He had a position regarding the disorder of that time, in that era. And he knew what was haqq (truth) and what was batil (falsehood). And he stood on the side of the truth and spoke against falsehood and what was false.

43. 17:35

    And that from the first days – read Surah Al-Alaq. In the first verses that were revealed, Allah speaks about this. He speaks about those who are on the side of falsehood.

44. 17:44

    أَرَأَيْتَ الَّذِي يَنْهَىٰ ۝ عَبْدًا إِذَا صَلَّىٰ

    “Have you seen the one who forbids a servant when he prays?” (Al-'Alaq 96:9–10)

45. 17:47

    Why does Allah speak about Abu Jahl and how he prevented people from prayer, from worship, from obedience to Allah, subhanahu wa ta'ala, at the very beginning? So that you know, you who have accepted Islam today – today you accepted Islam – you should know that in Islam there is something called awliya' ar-Rahman and awliya' ash-shaytan: the allies of Allah and the allies of Satan. And that lasts until the Day of Judgment, and it cannot be otherwise, and there is no other Islam, and there exists no other Islam, and there is no other straight path, there exists no other straight path, there is no straight path without this.

46. 18:27

    There is no straight path without it. I cannot walk the straight path without anyone ever saying [unclear] to me, without anyone ever calling me out, without anyone ever saying an ugly word to me. That is impossible, that has never existed. The best of men, Allah's Messenger, lived – he was born among that people and lived among them.

47. 18:53

    The Trustworthy, al-Amin, and the Truthful – that was his nickname. That was his nickname. No stain on his character. Never. And that is how his people knew him. However, when it came to standing with the truth and defending the truth, calling to it, and thereby pointing out that everything contrary to it is a lie, then those closest to him accused him of lying.

48. 19:22

    And they said that he was a liar, and a poet, and a sorcerer, and that he separated a father from his son and a brother [unclear]. And that is the nature of the straight path. That is why the person who is on the straight path, the Muslim man and Muslim woman, should know that this is one of the rules, of the divine sunnah (way) of the straight path.

49. 19:44

    And you will not find a single prophet, a single prophet who called to the Straight Path, without there being, on the other side, enemies of the truth who invented various words and slanders. That does not exist. Such a one does not exist. They all had those kinds of trials. Why?

50. 20:07

    Because that is the nature of the straight path. And do not think that you can belong to some religion and be on some manhaj. He says: “I am on the manhaj, I am on the Sunnah.” What does manhaj mean for you? What is the Sunnah for you? That everything is burning, that the land is burning, and you have no position; that the land is burning and you don't dare to say “a” – is that it? Is that the religion? Is that the follower of the truth? Is that the pride? What is that?

51. 20:46

    That is why the believer should know what the nature of the straight path is. This does not mean that the believer should not be careful about what he says, saying: “I am upon the truth,” and then blurting things out, doing all sorts of things, not being careful about his deeds – we are not talking about that. The believer must weigh everything, examine it, and put it within the framework of the Shari'ah.

52. 21:04

    But he should be aware of this: that there must be people in society who will call to good and forbid evil. Otherwise indecency appears, which, when it is committed publicly, brings upon people what the Prophet, alayhis-salam, mentioned.

53. 21:24

    Why? There are no people who call to good and forbid evil. And that is why no one has the right to resent those who call to good and forbid evil. A child should not resent his parents. A congregation should not resent its imams.

54. 21:43

    They bring an imam, they employ an imam. The imam teaches the religion, and then half the congregation is smarter than the imam. Take the robe, barakallahu fik (may Allah bless you), be the imam. Don't pay imams for nothing. When there are so many imams, each of you take a robe and take turns every day.

55. 22:00

    When the time for Jumu'ah comes, let each of you put on a robe and – go ahead, onto the minbar. You're paying imams for nothing, you're putting yourselves to expense. But if you have brought a man to teach you – even though he is an imam, even though he warns you about evil and tells you what is good, that is his obligation – you should come and kiss him on the forehead and say: “May Allah reward you for calling us to good, for pointing out to us what is wrong, for warning us. Maybe I don't see it, maybe I haven't seen it, I didn't know these things. May Allah reward you.”

56. 22:35

    But here you are looking for someone who will stroke you the right way nonstop: “Is this allowed?” “It is.” “Is this allowed?” “It is.” “Is this allowed?” “It is.” Just so as not to offend you. Rather, you should value such a man. You should not resent him.

57. 22:52

    Imams should not be resented when they say certain things and criticize certain social phenomena. They should not be resented. An imam is an imam. He should be one in the true sense of the word.

58. 23:08

    And no one has the right to resent him if he is right; if he is not, even an imam can be told: “Forgive me, you are not right.” But if he is right, there is no resentment. You're my imam as long as you keep quiet and I do whatever I want; as soon as you say “a”, then you are no longer my imam, you are no longer my authority. There is no blame on them, it is their obligation.

59. 23:29

    Whenever we see something, walking around the town, listening, [unclear] we give a lesson. Because we know that it is some social deviation that we should point out. Sometimes it is indecency, sometimes it is bribery and corruption, sometimes it is something else, sometimes something third.

60. 23:48

    Sometimes it concerns the city, sometimes it concerns an individual, sometimes it concerns some phenomenon – whatever it is doesn't matter. And that was the work of Allah's messengers, alayhimus-salam. Every messenger was sent to a certain people and treated the social problems that were occurring.

61. 24:05

    What kind of messenger would it be – a certain deviation appears among his people, and he stays silent? In the time of Lut, Allah's messenger, that moral deviation appeared – and what, should he now stay silent because it appeared among the people? It is his obligation to treat it. In the time of other messengers of Allah there were other deviations, other sins, and that is why Allah mentioned in the Qur'an those messengers and the deviations: the messenger, the deviation and the treatment, his struggle against it, throughout the whole time of his mission.

62. 24:43

    That is a completely normal thing. And it is not normal to demand something else from the learned. And no one can demand something else from the learned; rather, it is their obligation. If the imam on the minbar does not warn me and you, who listen to him, about something, does not call us to something that is good, who will call us in this world of rushing, busyness, calamities and everything that is happening around us?

63. 25:10

    Who will call you? Where will you hear anything, if the imam doesn't do it? It is the obligation of imams. Imams should do this. Imams should be respected for this. And they should be valued. And what imams say, advise and warn about should be taken into account.

64. 25:30

    Whoever is able to take it into account: when imams speak about this and that, how it is not good – let's do something about it. There is indecency – let's see what we can do; there is disorder – let's see; there is corruption – let's see what we can do. And not then the talk: “What does he have to say about that, that's not his business, it's not this, it's not…” Fine, then what is his business? What is his business? What is his business?

65. 25:58

    If the main deviations among the people are not treated, what should the imam come out and talk about? And what should he talk about? That is why, as need demands and according to what is happening in society, the imam positions himself that way and speaks about those things. That is why no one has the right to resent him,

66. 26:18

    neither the congregation, when it comes to his mosque, his community in the narrower sense, nor in the wider sense; rather, his role is to speak the truth. And you who have a certain trust, which you carry on your back – you took it on, you took it on yourself, did anyone force you to take it? No one forced you, you even imposed yourself on people [unclear]. You took on the trust, go ahead: we will praise you when you do something good, and criticize you when you do something bad, and you too have the same right,

67. 26:59

    when it comes to someone else, to do… And don't expect someone to sing your praises here; rather, understand that it is the obligation of people to call to good and forbid evil. Otherwise, if there are none who call to good and forbid evil, that has its… that has its consequences. And it is not enough for a person to be good.

68. 27:26

    And here there is one great delusion, and that is that a person prays, worships Allah, fasts, and so on. He is good, salih. A salih man, good. But he is not muslih. He does not set anything right.

69. 27:46

    [unclear]. Everything can collapse. Everything can be set on fire. I don't care at all. Let everyone do whatever he wants. It is not enough only to worship Allah; rather, when it comes to these things, you must be an integral part of it and set things right.

70. 28:07

    Otherwise, when Allah's punishment comes because of sins, it encompasses both the sinners and those who were good – basically those who were good – but did not call to good and forbid evil.

71. 28:24

    Thus it is narrated from Zaynab bint Jahsh that she once said to Allah's Messenger, sallallahu alayhi wa sallam: “A nahliku wa fina as-salihun?” She said: “Will we be destroyed while there are righteous people among us?” And the Prophet, sallallahu alayhi wa sallam, said: “Na'am, idha kathura al-khabath.”

72. 28:47

    “Yes, if corruption, sinning and disobedience spread.” The fact that there are good people among you is not a reason for Allah, subhanahu wa ta'ala, not to punish that community. He said: “Yes, if corruption spreads.” And that is why it is not normal, it is not normal that there is a good servant of Allah, basically obedient to Allah, while around him corruption spreads and he does not react to it and [unclear] it.

73. 29:26

    And that is why these are extremely important things that we need to understand, especially we here. Because here among us, our people are specific. Unfortunately, they have one peculiarity that is negative, and that is that whoever they sit with, they are of his opinion.

74. 29:50

    You cannot find two men who will sit together, who have opposing opinions on the question of [unclear], and who will talk and argue: I advocate one thing, and you advocate another. Either they will come to blows if they disagree, or they will [unclear]: “Uh-huh, yes, yes, yes.”

75. 30:13

    While he sits with him – it's all “yes”. “Is this one good?” “Yes.” “Is that one good?” “Yes.” “Is the fifth one good?” “Yes.” They are all… As soon as he leaves that man: “Did you see this fool, did you see this one, this one is like this, she is like that, she is like that.”

76. 30:29

    [unclear]. Why do you allow yourself that? Why do you allow yourself to live like that? That is a fall, that is a spiritual fall, to live like a slave, to live like a slave, not daring to tell a man that you don't agree with him. You will notice it in communication: as soon as you start to disagree with a person, he senses it – hop, immediately he backs down: “Yes, uh-huh, uh-huh” – hop, hop… another 30 seconds and the conversation is over. [unclear]. That is not good, that is not good; rather, a person must have his own position, and if he disagrees with someone, in the nicest possible way, and back up what he holds with arguments.

77. 31:14

    And look at the world that way. You view all events that way. You view everything through argumentation. You see a certain phenomenon – you analyze it with arguments, either positively or negatively.

78. 31:32

    You see someone doing something – you analyze it with arguments. You want to evaluate a person – you evaluate them with arguments. And then you know exactly what you need to do. If you need to decide on something, on some opinion, on some person, and to support someone, you know exactly what you need to do.

79. 31:57

    However, when a person lacks these abilities, or when he lives a life of “it's all good, it's all the same, it's all… it's all… that”, then what happens happens. Also, in this sense, it is narrated that the Prophet, sallallahu alayhi wa sallam, said: “Inna an-nasa idha ra'aw al-munkar” – he said: when people see munkar, that which is evil – “fa lam yughayyiruhu” – and do not change it at all, they see evil and do not change that evil,

80. 32:27

    they leave it as it is – he said: “awshaka an ya'ummahumullahu bi 'iqabihi” – it is to be feared that Allah, subhanahu wa ta'ala, will punish them all. When people see some evil and do not change it, it is to be feared that Allah will punish them all,

81. 32:47

    both those who do the evil and those who do not do that evil but watch it. That is why this is a foundation, a foundation of our religion. And it is impossible to live on this Earth, if a person wants to live correctly, within the framework of Islam, without this principle:

82. 33:12

    commanding good and forbidding evil. If a person sees evil and does not react and lets it be, then we come to a situation where that evil is committed publicly. And then, when that evil is committed publicly, it becomes normalized, and it is very hard for a person to do anything after that.

83. 33:35

    That is why these words of the Prophet, sallallahu alayhi wa sallam, should be a lesson. Every sin has its consequence. That is why one should react to evil, so that it does not happen that because of that evil Allah, subhanahu wa ta'ala, sends certain punishments to a people, and that after that the best of that people supplicate to Allah, and Allah, subhanahu wa ta'ala, does not answer their supplications.

84. 34:04

    Rather, the believer should do what is up to him: to understand what the straight path is, to know what the truth is, to know what falsehood is, to know that he should stand with the truth, to know that he must be against falsehood.

85. 34:20

    Just imagine what it was like for the earlier generations, what it was like for the Prophet, sallallahu alayhi wa sallam, what it was like for him in that society in which the Prophet, sallallahu alayhi wa sallam, grew up, what it was like for him with his paternal uncles who cared for him, what it was like for him to stand on the side of truth while they stood on the side of falsehood, and to carry that truth with pride.

86. 34:49

    Do you think that was easy? And our kinds of trials in this sense are much smaller. Our kinds of trials in this sense are much smaller. Back then it meant an enormous sacrifice. Back then it sometimes led to a situation where in some battles a man had to stand against his closest relative:

87. 35:19

    he on one side, the other on the other side, and both carrying swords; this one upon truth, that one upon falsehood. And holding fast to the straight path sometimes meant that too. And you know, and you have probably heard, the event connected with the well-known munafiq (hypocrite) from the time of the Prophet, alayhis-salam.

88. 35:49

    When news spread that, because he was a hypocrite and a munafiq, the Muslims were saying that he should be wiped off the Earth, that someone should eliminate him for it. His son Abdullah heard this, and he came to the Prophet, alayhis-salam.

89. 36:11

    He said: “O Messenger of Allah, I have heard what people are saying about my father” – and his father was the leader of the hypocrites – “I have heard what people are saying about my father, this father of mine,” and he said: “I could not bear for the killer of my father to walk the Earth.

90. 36:35

    That would be hard. I cannot bear it,” he said. “So allow me to do it. If it has to happen, if he must be eliminated, then allow me to do it.”

91. 36:54

    Then he came to the entrance of Medina – they were returning from some campaign, and Allah, subhanahu wa ta'ala, revealed verses of the Qur'an. The hypocrites had been talking among themselves: when we return to Medina, the mighty will expel the weak – that is, they, that group of hypocrites, would expel the Prophet, alayhis-salam, and the believers from Medina – and Allah revealed that in those Qur'anic verses.

92. 37:20

    So he stood at the entrance of Medina and, when his father came by, he said: “As for you, you cannot come in. As for you, you cannot come in until the Prophet, sallallahu alayhi wa sallam, permits you to enter.”

93. 37:38

    Then the Prophet, alayhis-salam, permitted him, and he entered – he let him enter Medina. Imagine that kind of trial, imagine that manner of trial, to be tested in that way. And that is why the biography of the Prophet, everything related to the biography – the whole of Islam is there. Everything is there.

94. 38:01

    The whole of Islam is there. And that is why the one who listens to and reads about the biography of the Prophet, alayhis-salam, should try to live those moments. Not to read it and retell it, but to try to live that moment: if you were in that situation, how would you act?

95. 38:21

    If you were on one side and your father on the other, and your father is what he is, and then someone has to deal with him. How would a person act in that situation, and how many calculators would he pull out to calculate, to see how and what, what if this, what if that, what…

96. 38:43

    And in this, among other things, lies one of the essential differences between us and the earlier generations: when they accepted the truth, that was it. No more left and right. Unlike the hypocrites, who have one story for one chair, for one gathering, another story for another gathering, a third story for a third gathering.

97. 39:10

    So, from this first thing in this hadith of the Prophet, alayhis-salam, we understand the Prophet's care, alayhis-salam, for his companions, his love for them, his concern that they not fall into something, his fear for them, that there not come a time of immorality and catastrophe that they might live through.

98. 39:32

    And here he addresses the Muhajirun, he says: “O community of Muhajirun.” Why does he address the Muhajirun? It is said that it is because the Muhajirun suffered a great deal for the sake of da'wah and went through various kinds of trials back then, at that time, so he addresses them specifically in this hadith; however, it encompasses all other Muslims.

99. 39:55

    And we also understand that sins have their consequences, that the believer must guard himself against sins, and we also understand that in societies there must be those who call to good and forbid evil, and that it is not enough for a person to be, in himself, obedient only to Allah, subhanahu wa ta'ala, but that he must react to evil.

100. 40:19

     And we mentioned the ways of reacting when it comes to evil, and that is that a person changes it with his hand if he can; if he cannot, with his tongue; if he cannot, then condemns it with his heart, and that is the weakest form of iman. Here there are, as we said, four more things that are also important.

101. 40:37

     If there is some opportunity here in Pazar for another lecture, in sha Allah, in sha Allah, as far as we manage, we will mention each of those things and comment on them. I ask Allah to forgive us our sins, I ask Allah to forgive us our sins, I ask Allah to forgive us all our sins, to admit us all into Jannah (Paradise) with the Prophet, alayhis-salam, with the righteous, with the learned, with the martyrs.

102. 40:59

     I ask Allah to admit us all into Jannah, to protect us from Jahannam (Hellfire). I ask Allah to help Muslims all over the world, to help our brothers in Syria, to help our brothers in Syria. I ask Allah to help them, I ask Allah to make them firm, I ask Allah to make it easy for them, I ask Allah to make it easy for them, I ask Allah to make it easy for them, I ask Allah to destroy their enemies. Allahumma amin. [unclear]. As-salamu alaykum wa rahmatullahi wa barakatuh.

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