Abdur Rahman ibn Yusuf Mangera – Hadith Series Do Things Well
![Abdur Rahman ibn Yusuf Mangera](https://artwork.muslimcentral.com/abdur-rahman-ibn-yusuf-mangera-150x150.jpg)
AI: Summary ©
AI: Transcript ©
Bismillah al Rahman al Rahim Al Hamdulillah. Hamden, Kathy on the
uban Mubarak and fee Mubarak unnati He can now your Hebrew
buena wildoe jelajah. Allah who I'm unaware of, or salatu salam
ala. So you didn't have even Mustafa SallAllahu Taala either
you either early he was Safi or Baraka was seldom at the Sleeman
Kofi Annan on laomi. Dean Mr Barrett, and be here Allah Shuddha
demonios on the Sunni Allah He sallallahu alayhi wa sallam, Gaza
in Allaha Ketubot Santa Ana khalifate for either cotton to the
ASEAN or catla whatever the Batum for us in the dub ha, well, you
hit a hurdle CompTIA fratta who will URI the be hetero.
So this narration
is related by Imam Muslim this time Buhari did not related it but
he related another one that's a bit it's similar. It's got
slightly different words. It says in Allah Azza wa Jalla Marcin on
it that starts with saying Allah is Morson Allah does things
excellently because the word s son
comes from the word husen. It's a transitive verb from the word
husen. Herson means what? Beauty? What else does it mean?
perfection. Perfection may be in in like a consequential sense.
Otherwise, perfection is more common, but people translate it
like that as well. But the word person means beauty. Beauty means
proportion. Right? And beauty is something that a person is
inclined to That's what you call beauty. should read Prince loves
his book on loving the Holy Quran is like a
complete expert on love. So that love has a lot to do with beauty.
Herson. So son means to do things with beauty, to do things with
goodness to do things with excellence. And of course you can
say to do things with perfection because perfection is the ultimate
beauty. Right? And
so how do you so then the Prophet sallallahu Sallam gave these
examples? Essentially the prophets Allah Islam is saying that Allah
has gettable. Now the word cutter but whenever it's used in the
Quran, it's used in a prescriptive meaning cuttable means to write
literally, but it's been used quotevalet camassia fasting has
been written upon you ie decreed obligated, so Allah has obligated
Ehsaan in everything.
Right, do things beautifully. That's why I get really upset when
people get a book and they just publish it anyhow, thinking it's
okay because we are white through a press we're so particular about
perfection. And but then it does take us years and years to produce
a single book, whereas others are churning out books and distillers
Why are you worried about what just get the get the information
out there? So when I actually saw this, that mashallah, you know,
it's it's done? Well, you know, it's produced well, Inshallah,
there's some axon here. So I'm really happy to see this, you
appreciate it.
So especially when it comes to religious things, we need to focus
more on perfection in those things. So an heir son of equally
che, to make something beautiful and excellent in everything.
That's what Allah subhanaw taala is prescribed for us. And then the
Prophet haven't just gave us some examples. Why these examples is
the question.
Why would you say the person gave these examples, he could have
given hundreds of other examples about perfecting prayer, for
example, perfecting the way you eat, they could have been
perfecting cooking, maybe why did he talk about these things? So the
first one he talked about is that if you kill them kill will kill
well
don't worry, I'm not recording you not gonna get get you in trouble.
I mean, I'm just wondering, you know, it's just thinking about it,
whatever the bottom, right. So when you sacrifice an animal, then
do it well. And really, if you see the way animals are sacrificed in
many places, or slaughtered in many places, if only you know,
these Hadith, there's only one I mean, I haven't seen lots of
places, but there's one place I went and hamdulillah they were
doing it very well, the guy was so calm, right? He was very calm in
the way he was doing it. But in most places, what they do is when
they, you know, qurbani or for the normal eating, what they do is
they,
they have all the animals there, and they're slaughtering them in
front of one another. And that's one of the most evil things you
could do because animals have a feeling and you don't want to it's
bad for the animal is bad for you. You want to eat the meat of that
animal? Why would you want to eat the meat of a stressed animal? So
at the end of the day, even from a selfish perspective, it's wrong to
do that. So the idea is that you have the animals there, maybe have
a veil or something, a divider or something, you take the animal
behind, then you cut they make the show the knife is very sharp. And
don't give give people
like, let me try. Let me try you know, and they don't know how to
do it and they do it half. I've seen that in Kobani right where
they let children or something, okay, you do your company. I know.
It's good. We're training them but come on, and they do half the job.
And the animal is in great agony.
because we believe that if you slice it just completely, you
know, through the at least three of the four, it's the windpipe the
trachea and the two, two, which are called the jugular veins,
right? You have to
the food pipe, the air pipe, and then you've got the two. What is
it? What is it called? So out of those four, three of them have to
be done for it to be right, and has to be done as swiftly as
possible. So that's what the Prophet salallahu Alaihe Salam is
saying here.
That's why they then specifically said make sure the knife is very
sharp, where you read the B hetero.
And
how does he translate that here? Spare the suffering to the animal
he slaughters? trying the best. Some people think that this is a
contradiction. If you get a vegetarian, he's gonna say, Man,
this is how can you say this is sparing suffering?
You're telling him to kill an animal? How are you going to spare
the suffering? Because it's a narrative. Right? There's a
narrative that you have in your mind already. So when that's done,
then there's no point trying to explain this, you're going to try
to explain deal with the narrative itself. So anyway, let's get back
to this hadith.
Allah Allahu Akbar.
Now, when he says, When the prophets Allah, some said, every
action must be done well. How do you what is the criteria for doing
an action? Well,
because there's various different actions. So is there one universal
criteria for doing every action? Well, no, right? That's difficult.
So when you slaughter an animal, there's a unique way to be doing
that in a excellent way. If you're going to
bake a cake, or make a video on it, right? There's a certain way
to do that. I'm sure everybody would appreciate Epson in biryani,
right? Right. If nothing else, I mean, at least that's great. If
you're giving somebody a gift, there's a lesson in that, if
you're presenting food, there's an axon in that, of course, then a
person has to be careful, they do not use the concept of axon to
become such a perfection, a debilitating perfectionist, right,
because that's debilitating them. Right there has to be a middle
ground, there has to be a moderate mean that you have to that we have
to adhere to. Some people are too lacks, where it's all sloppy, then
we need to get better at that. And there's people who are so
perfectionist that they just can't get anything done. Because they
just keep fussing around. So there has to be a balance in this as
well, just like with everything else.
So just because honey is a Shiva, it doesn't mean that a diabetic
can have three tablespoons of it, you see what I'm saying? So that's
the same kind of thing here, the Prophet saw some sees things in a
context. And if anything's taken beyond that context, and it's an
abuse anyway, you can't then just say, oh, person wants it perfect.
So I'm going to take 10 years to do this. Right.
So for everything that excellence in it will be according to the
nature of it, basically.
And then even within that, there will be a wajib amount,
an obligatory amount, and then there will be an optional amount
that you can go beyond depending on circumstances and context, as
well, for everything.
Now, there's a lot of discussion, if you when you look at the
classical content, commentaries of this hadith, there's a lot of
discussion about Jihad there. Right? I'm not going to be able to
have that discussion, because we don't have too much time. And
I guess it's not as relevant we, but basically, there's so many
laws of jihad that relate to this. Because the first the first for
either Qatar to invest in Hitler. If you are gonna kill somebody,
then you need to do it. Well, because in Islam, there's several
forms of killing, right one is in jihad, you're killing the enemy,
which happens anywhere in the world. Number two, if you're
killing somebody because an AI a life for a life, like for example,
in America, they have the life the death penalty. It's very strange.
You've got to Western countries, Americans, in many states are fine
with it. But in England, we talk about it, they just freak out, as
though it's something that is inconceivable. And yet, people
across the divide are fine with it. Right? That's just within two.
So the idea is that whenever there's a religiously sanctioned
killing, that needs to be done, well you can't mess around in
that. So then there's these huge laws about let's just say that
somebody who killed murdered somebody else, so they're supposed
to be murdered. Now, as Allah says in the Quran, evocative naughty if
he had enough happiness, this was that we stipulated or prescribed
upon the Bani Israel, right the Israelites that live for life
right.
Now they had to take the life or in their religion, but in Islam,
is that you take the life but if you forgive you got you've got
this permission for you to
expiate for it by giving a ransom. Instead, you're not forced to kill
the other person, you can forgive them, or you can take a ransom
instead.
Now there's big discussion that let's just say somebody mutilated
somebody's body and killed them. So now the other man discussing
that, since it's supposed to be an eye for an eye like for, like,
would we be allowed? Would would the state be allowed then to the
punishment be that they also mutilate the other person? And
then kill them? Or is it just killing? So now you've got two
opinions there? Some say yes, you could mutilate the same, you know,
to the same degree, cut off the nose, or eyes, or whatever it is
that people have done. Because there's a hadith in which that
happened in the time of the Prophet sallallahu sallam, and
others say that no, that was the earlier command, maybe. But no,
you can't do that. It's just straightforward killing, finish it
off, don't do anything like that, then there's these big discussions
about whether you're allowed to punish using fire or not some
Sahaba used to allow it like I do, they did that in one case, and so
on. So even with animals, you're not allowed to, you're not
allowed, for example, if there's an anthill. Or if there's a bird,
or something that is aggrieved ants, for example, there's a
certain way that you're supposed to get rid of them. So this really
relates to all of these things.
Right, I just want to give you the scope of it, I don't want to I
don't want to not discuss it at all, because at the end of the
day, it's not fair because that person is indicating towards these
things. And I just want to mention it that at least you understand
these things, that there is this discussion here. And
because once the Prophet salallahu Salam saw an anthill that was
burnt, and he got very upset. He got very upset. He said, In one
occasion, he said What in the narla Your attitude will be
Illallah fire is only used by Allah to punish so nobody else
should use fire to punish somebody.