Abdur Rahman ibn Yusuf Mangera – Hadith Series Do Things Well

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.