Hamzah Wald Maqbul – Riyad Al Salihin Warning Against The Abuse Of Leadership[1]
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AI: Transcript ©
Chapter regarding anger
if
one of the sacred,
limits of the Sharia was violated.
So it's a Hadith of Sayna Anas bin
Malik radiAllahu ta'ala Anhu that the prophet sallallahu
alaihi wa sallam he saw
someone hacked a loogie
in
the direction of the Qibla and that
that that angered him
until it
was visible in his face. Somebody spit
phlegm in the direction of the qibla and
it angered him salallahu alaihi wa sallam wa
ta'ala. Anger was visible in his face
and he stood and he scraped it off
with his hand Sallallahu alaihi wa sallam.
And he said,
Indeed,
one of you when they stand for salat,
you
are talking to your lord, you're entreating your
lord, and your lord is between you and
between the direction of the tibla.
So let not one of you
spit
in the direction of the tibla
rather
to his left
or underneath his foot.
And then he took his
rida. What is a rida? It's this thing.
He took his shawl
and he
spit in it and then he put another
part of shawl over it and then he
rubbed those two parts together.
He says or let them do like this.
It's a hadith both of
Bukhari and of Muslim
and Nawi Imam Nawi adds that regarding spitting
to the left or underneath the foot,
that's if you're not inside of the masjid.
If you are inside inside of the masjid,
then only,
spit into your into your garb. So let's
say into the cup of your sorry, the
hem of your pocket
or into your,
shawl or something like that.
There's a couple of things. One is that
it's the prophet sallallahu alaihi wa sallam used
to treat the masjid as a sacred space
and he used
to be upset if the sacredness of the
masjid was violated.
Obviously, we're just sitting 3 of us right
now and the entire masjid is empty. So
perhaps the people who would benefit from hearing
this or not here,
does
of time. But running, screaming,
what does it mean? What does it mean
to keep the sacredness of the space?
If you wouldn't do it in the courtroom,
if you wouldn't do it at a store,
if you wouldn't do it at work, you
shouldn't do it in the masjid.
That's a very, very practical
yardstick
about what a person,
you know, how they should go about treating
the sacred space as a sacred space. One
of the common, I guess, misunderstandings
of people nowadays is that they believe that
the Masjid is a social center
or a cultural center. And although the Masjid
does play a very important role in social
life of people and it does play an
important role in the cultural life of people.
That's not what it is.
If you you know, this is it comes
in the books of
for example, the poets used to gather in
the masjid and say their poetry.
So he had a hall built outside like
a, a lounge where the poets could say
their poetry
and keep the masjid
clear of all of that type of stuff.
Why? Because the reason people should come to
the masjid is for the remembrance of Allah
Ta'ala and for the worship of Allah Subhanahu
Wa Ta'ala.
That's one thing. The second thing is notice
when someone violated the karma of the masjid,
what was the first thing the prophet sallallahu
alaihi wasallam did?
He he rectified it himself. He cleaned the
he cleaned the spit himself.
This is also very important
that, when we see something in the masjid,
if you see like a must have placed
upside down or if you see a a
piece of garbage or if you see,
something out of place, then fix it yourself.
Then nobody should feel,
feel about doing that. Like, oh, we paid
janitor to do that. This and well, we
may pay a janitor to do it. But
the thing is that any and every one
of us when we have the opportunity to
fix those things, we should consider that service
to be an honor from Allah Subhanahu Wa
Ta'ala
Because it's his house, whoever
does the service of his house is honored
by him jallahu ala. It's not a matter
of
it's keeping maintaining the house of Allah is
not a matter of
of of being a janitor or being somebody
who is paid to do something that other
people don't want to. Rather, it's a matter
of honor. That's the the the the the
title
of the title of whoever,
had temporal authority over,
Makkamukaram and Madina Munawara is what? This is
a is a Khalamul Haramain al Sharifin. The
person is the one who does the service
who does the service of that Haramain al
sharifin. This is a great honor. It's a
great honor. And some people, the title they
keep it, you
know, what's going on, what's not going on,
not to poke whatever. You know, to be
fair to the Saudis, people always give them
a hard time. But to be fair to
them, they spend a lot of money for
the maintenance
of the the Harambee and Sharif. Even this
kind of monstrous clock tower which I have
to admit I'm not super excited about on
aesthetic level, but it's all a lot.
The hotels and things like that, the the
proceeds from all of that, none of it
goes to any private individual.
The proceeds from all of that go towards
maintenance of the Haram and Sharifin which is
something that's everybody uses and benefits from.
The Bin Laden family which is unfortunately infamous
in America for other things. The thing that
they should be known for
which is the thing that they're not known
for is that, Osama's father,
Raheemu Alaa Ta'ala, his father, Allah have mercy
on him. He was he came as a
he's from Hadar Motes from the west eastern
part of Yemen. He came as a porter
to, Makkomukarama.
He worked as a porter and carried luggage
for people for tips basically.
And he was very, you know, very intelligent
and he knew to get things together. So
he kinda worked his way up and he
started a construction firm and he became a
very wealthy person.
And he's a very pious man. He's a
very God fearing man. And so what would
happen is that all of the contracts for
the expansion of the Haram in Sharif,
they would have a bid for them. You
know, like they have the public process that
this is they say this is what we
needed and the people bid for us. You
always bid 1 rial for all of the
programs. For this for for example, even the
custodians that clean the the Kaaba,
the clean the Haramay Sharifa. Right? That contract
for that for that for that job. He
also bids yearly one rial. No one can
underbid him. He basically does it out of
his own. I mean, he's his company. They
do it out of their own pocket. They
actually use I don't know if you remember
until, like, 9:11. They actually have, like, the
name bin Laden on on the
on the on the uniforms. And and I
think it was like a request from somebody
outside that you not put that name on
the uniforms anymore because people will think that
you're supporting something else. But, you know, that's
an honor. It's an honor and that's that's
that's the at the governmental level, if you
go and ask the people who are actually
doing the the cleaning over there,
there are there are some of them are
like
people you would expect to take a job
like. Their job doesn't pay very much. It
pays it pays basically like whatever, like $150
a month which is not a lot of
money, even though Saudi Arabia is cheaper to
live over there than here. But it's still
like it's nothing. It's not enough to get
by over there.
And so the the cleaner, some of them
are, you know, people you would expect to
take a job like that. Someone who's not
like so super educated or whatever. Some of
them are actually who follow Quran.
Some of them are actually from, like, you
know, better off families. They're just there because
they want to be to be able to
do the service of the Haram and Sharif.
If you talk to them ever, you'll see
that that they're they're not all the same.
Not all of them are the same.
But this is what what did the prophet
do? He said that he saw that someone
spit this like phlegm into the qibla wall
of the Masjid.
Before saying anything to anyone else, the first
thing he did was clean it. Why? Because
it upset him that the the mastud is
in a state that it shouldn't be. And
so he restored it into the state that
it should be in.
And that's a sensibility that I think a
lot of people need to have. It's something
that a lot many of our also, you
know, we saw them in Madrasah if something
like in the bathroom was wrong. I can't
tell you how many times I heard just
in the last 3 days. Sheikh, you need
to make an announcement. People can't use the
bathroom like that. Sheikh, you need to make
an announcement. People can't dislike that. Sheikh, it
is true. We do need need to make
an announcement. The bathroom is like pretty creepy.
But like, you know, the the the sensibility
the sensibility
is what is that first first clean in,
Then we can talk about announcements and things
like that. People do need to know better
about these things, but the the the the
problem is if the issue is that what
you should feel personally, like, it should hurt
you enough that you're more concerned about rectifying
the the the problem than giving everybody
an educational lesson on what announcements need to
be made.
Because trust me, we announce things all the
time. Every now and again, people may forget
to listen,
you know.
Yeah. So that that was the first thing.
Then the second thing is, yeah, he did
get upset,
It did upset him. It wasn't one of
these things. Because now we live in a
very precarious time where it's like,
oh, okay. Like, don't be too
gung ho about you know, don't don't, like,
be lax because then everything will fall apart.
But then don't be too gung ho in
your announcements because then people are gonna be
like, oh, don't feel comfortable in the masjid
anymore. I'm gonna make a Anmas documentary about
you. You know?
And I don't wanna laugh at that because
there are some people who have gone too
far.
There are some people who definitely gone too
far and abused people who come to the
Masjid to the point where they don't where
they don't feel welcome to come anymore.
Sisters and minorities
and, man, you just whatever.
Sunni Muslim Brown
whatever the Muslim equivalent of WASP is, you
know, it's a Sunni Muslim brown, basically slash
Arab
male. You know, even those people oftentimes get
get, like, treated so badly, like, they don't
wanna come to the Masjid again. You know,
everybody's been through those those,
those scenarios. So person obviously should be very
careful not to push that hard. At the
same time, it doesn't mean that everything is
everything is good and this is just like
Masha'Allah, the hippie camp and like everything can
happen and it's all good. There is some
some
there is some karma, there is some,
sacredness to the space
and, you know, we should be able to
remind each other. I think the more most
actionable
matter as far as that's concerned is that
when someone reminds us, we shouldn't get angry
at them.
It doesn't mean we should go gung ho
on other people. We should always remind people
of love. But But if someone should remind
us with some sternness instead of taking it
personally, you know, sometimes someone's like, well, how
come you screwed this up? You're like, I
didn't do that. Instead of saying I didn't
do it, go fix it, then you can
say, yeah, actually I didn't do that, you
know. But, but we should have that that
sensibility about the Masjid space.
The chapter regarding,
the affair of those people who are
in temporal control,
who are in worldly control over other people,
the affairs of leadership basically,
which I mean it
can mean anywhere from somebody who is like
the
sovereign ruler of
a sovereign nation all the way down to
someone who's like in some control or committee
in the masjid or to a father over
their children or mother over their children or
an elder or younger,
anyone who's in in any sort of control.
The commandment for them to
be kind to those who are,
who they have their their flock who's
underneath their control and to be sincere to
them or give them good advice and to
be, soft with them
and, to,
the chapter regarding
the forbiddenness
of cheating them.
Means to cheat someone. It it literally means
the opposite of sincerity. When you want what's
best for someone, that's sincerity. When you don't
care what happens to them or you want
bad for another person,
the this is the chapter that that I
hadith regarding the the prohibition
of having that opposite of sincerity for them.
The prohibition
of being,
harsh against them and the prohibition of
against
not paying attention to what's best for them
and they have a prohibition of of being,
heedless of what their needs are. But if
you're in a position of control, the people
underneath you, you're you're mandated to know what
their needs are, to figure out what their
needs are and try to help them out
with that. And that's not just their spiritual
needs, that includes their worldly needs as well.
Allah Ta'ala says in his book, Surat Shoa'ala,
he says, lower your wing,
lower your wing meaning be humble,
to those who are following the
believers.
Allah
says in Surat Al Naham, verily Allah commands
you to justice
and to
Ihsan, to go even beyond what's justice
and to,
give to,
your, near relatives
and he forbids a person,
from indecency
and from sin and from rebellion,
and he,
exhorts you, in order that you may be
people of remembrance.
This is a very,
I mean, obviously, the
the entire Quran is beautiful and it's in
a high rhetorical style.
This ayah is a very balir ayah,
I forget who it was, I think it
said it was Uthman bin Badaroon
who was
a Sahabi of the prophet sallallahu alaihi wa
sallam,
and he died
after the hijra, shortly after the hijra.
But he was one of the people who
accepted Islam in Makkah, he's one of the
Muhajaleen and the person of very high rank
with the prophet sallallahu alaihi wasallam from the
first people who accepted Islam.
And,
he was he was a person once he
accepted Islam, he would spend his entire nights
praying and he would he would fast every
day to the point that the prophet sallallahu
alaihi wa sallam had to force him to
slow down,
with his with his Ibadat because of how,
strenuous they were.
They say that
he says that he said that he had
initially
accepted Islam from the prophet sallallahu alaihi wa
sallam because the prophet sallallahu alaihi wa sallam
kept insisting
on him becoming a Muslim so much that
he felt bad telling him no again and
again, but he he he was like not
a sincere conversion.
But then when he heard this ayah,
he he he felt that this is not
like the Kalamu Basra. This is not something
that a human being would say, Rather it
comes from a higher source because of a,
how beautiful what the thing being said is
and b, how beautiful it is that the
way it's it's phrased as well. That in
Allahha, you mumu billa adil Allah ta'ala commands
to justice, what what and to ihsan, to
going beyond justice. So it's like, you know,
this is one of the things over here
they say, oh, like you go to like
a rally. No justice, no peace. Justice is
not
justice is not, as Muslims, what we're looking
for.
Justice is not what we're looking for. Justice
is like the bare minimum. Justice
is is is like a bare minimum. If
you cannot like justice, you're like an animal.
You're not even like a human being. You
know, you understand what I'm saying? We don't
consider it a virtue to like justice.
It's a twisting of the fitra that a
person cannot accept justice. That person is already
like, you know, already in a bad situation.
Justice is like the lowest level of what
a normal human being should should aspire to.
What does Islam teach? Islam teaches Ihsan.
It teaches Ihsan that you should not only
give justice, you should give it in a
good way.
That you give your relatives, meaning that you
give them even for no reason. Is what?
You owe someone a haqq. So, like, for
example, you rented a car from from a
company.
Right?
Is that you return the car,
you know, without crashing it or whatever. Is
what? You didn't have to, you know, you
know, they would have cleaned back in the
car. They would have thrown away the whatever
used plastic bottles, but you threw them away
anyway before you gassed up. And what that
what is that? I said, I said, I
said, I said, I said, you went over,
over and above what you were supposed to
do.
Is you just you gave you gave for
no reason. There's no even contractual agreement between
you. You just gave, you know, for the
sake of Allah ta'ala,
that you give from yourself.
And he forbids from indecency and from sin
and from from rebellion,
meaning from from from,
destroying, an existing order.
Order is good. If order is being used
for bad, the the the sentiment of the
Sharia and the sentiment of the hadith of
the prophet sallallahu alaihi wa sallam is the
way to fix bad
something bad in the order is not to
destroy the order, but to fix specifically what's
wrong.
So you'll see that when people become Muslims,
a tribal accept Islam, the person who's the
chief in Jahiliya is still the chief in
Islam. You know, the person who,
the person who, you know, for example, is
wealthy, he won't take their wealth away from
them when they become a Muslim. The people
who are doing whatever they're doing in Jahiliya,
there's they're still in Islam. He didn't
tell,
okay, you were like this great horseman in
general in Jahiliya.
Now you become Muslim. Now from now on
your job is to, like, cook for the
people of Madinah or like your job is
to, you know, study hadith. Right? They say,
Khabib Walid radiyaahu.
And he once remarked that he saw the
mussaf somewhere and he said that, Jihad fee
sabillillahi has kept me from being able to
learn
learn you and give you your hap.
Otherwise but no one's gonna say, Khalbin Walid
is like someone who didn't do anything for
Islam or whatever. The prophet would generally keep
things keep structures and keep systems in the
way that they are. He wasn't ready to
trash them because it's conventional wisdom. Anyone who's
built anything knows that it's very difficult to
build something from scratch. It's easier to fix
things that are already there.
And so and so what what,
and he he he forbids you from from
indecency and from sin and from rebellion.
It's easier to put out the fire than
to burn the house down and build it
again.
Sometimes it made the fire may go so
far that you can't do anything about it,
and that is what it is. But if
you can stop it from before, you know,
that's always that's always superior.
And he exhorts you to all of these
things in order that you may be people
who take the remembrance of Allah Subhanahu Wa
Ta'ala.
This ayah is also,
it's a tradition from the time of the
salaf that is read in the end of
the
the second khutba of Jumu'ah.
I wouldn't I wouldn't say it's a sunnah,
but it is a tradition from the type
the time of the salaf, from the time
of the Tabireen,
and it was instituted by Sayidna Amar ibn
Abdul Aziz.
Why? Because the the the
rulers from Banu Umayyah Yazid
and
Marwan bin Hakam
and Abdul Malik bin Marwan
and,
etcetera. You know, those kind of interstitial rulers,
Yazid obviously being the most corrupt of them,
the other ones being relatively talented
administrators, although people who are not
definitely not the most pious of this.
One of the things that that that they
instituted was the cursing of Sayna Ali radiAllahu
ta'ala Anhu from pulpit. They say that he's
a usurper and he he didn't have the
right to rule and he didn't this and
he didn't Allahu alaam what the specific wording
was, but they say that they used to
invoke the curse of Allahu Ala'am on sayna
Ali and on the Ahlul Bayt of the
prophet sallallahu alaihi wa sallam. So Omar bin
Abdul Aziz is one of the one of
the many
brilliant things that he did
was that he,
he changed that. Instead of that, he forbade
the people from doing that
and he, instituted just read this verse afterward
because people have their own political points of
view still. Some people were still, you know,
politically whatever. He's like, okay. Okay, well, we're
not gonna curse Yazid from the pulpit. We're
not gonna bring it up. But this is
what? This is this is the the standard
that Allah Ta' teaches you what? That you
should
justice Ihsan and be good to your relatives.
Right? And implicit in that is what?
That Banu Banu Maya is is is they're
they're cousins of Banu Hashan as well. Right?
Is
the first,
the first Qureshi chief of
of
of Makkah
and then he has 2 sons,
uh-uh Abdul Shams and
so Abdul Abdul Manaf and Abdul Abdul Dhar.
And so,
both so so you have Pusay,
then you have his 2 sons, Abdul Darren,
Abdul Manaf. Abdul Manaf has has
a number of sons.
Right? One of his sons is Hashim and
one of his sons is Abdul Shams. Right?
Abdul Shams is has a son. His name
is,
Umayyah.
So Banu Umayyah are are are basically they're
basically they share the same great great grandfather,
essentially.
Right? So their great grandfathers are brothers,
from the the prophet
and the people of Barumayyah from his generation.
So he's saying what?
Instead of cursing them, you know, even if
you feel like Allah his opinion was that
he supported Sayna Ali radiAllahu ta'ala but even
if you feel like that your people were
right, the Quran is commanding you you should
you should, like, show some more decency to
your relatives instead of acting this way.
And he forbids you from from from from
fakshat, munkar, and from rebellion.
And it was sufficient to get the the
the point across. And say, no, Omar Ibn
Abda says he's a Tabireen.
He's one of the Tabiri Tabiri. So we
don't consider this to be a bada, rather
it's a a received practice from the time
of Salaf al Salih. And if someone doesn't
do it, we don't say it's Makruwur. Okay?
We don't get on their back about it.
He he he,
narrates,
may Allah be pleased with him and with
his father,
that I heard the messenger of Allah sallallahu
alaihi wa sallam say, each and every one
of you is a,
a shepherd, and each and every one of
you is,
responsible for their flock.
The shepherd being a
a
a
a majaz, a metaphor
for being someone of authority
and the flak being a metaphor for the
thing that you're you're responsible for,
the thing that you have authority over and
thereby thereby,
you know, by by extension responsible for.
The imam and imam here is the imam
that's meant here is the sovereign ruler of
the sovereign ruler of the Islamic State.
Not the da'j, but the actual Islamic State.
And so don't don't don't bust this hadith
on me like you're responsible for everything because
that's not what it is. It says right
here. Right? Ibn Alan, he's one of the
top students of Muhaqfismil Hajar Haytami,
one of the great Muhaddiin of of Makkal
Mulkallum. He writes here, Al imam
So this is the the one who has
the authority over the the supreme caliphate. Right?
So don't
don't bust my chops. Okay?
So this is the the imam is is,
the the shepherd
is a shepherd, and he is
flock? The entire state.
The apparatus of the sovereign state underneath him,
the citizens and the wealth of the state,
the military protection of the state.
It's important to understand this is one of
the things I think people
misunderstand. It's important to understand that good akhlaq
on the level
of individuals and good akhlaq on the levels
of of community and good akhlaq on the
levels of governance are all very different. They
have very different forms. Okay?
So if for example, right, doctor Shokat walking
down the hall and, like, Anas bumps into
him. Right? And Anas is like, I'm sorry.
Forgive me. Doctor Shokat's like, no. And then
he hits him back. Right? What would you
say? You say, woah, man.
That that was that was why'd you have
to do that? You know? Right? Doc Shrokath,
in real life, what would you do? He'd
be like, yeah. No problem, man. You know?
It was a mistake. Or if someone did
it on purpose also, I'd be like, well,
watch where you're going. But, you know, you're
not gonna like you know, someone who would
insist on taking vengeance for for for no
reason whatsoever,
you would think of them as a bad
person.
Imagine there's a country.
Right? And so neighboring country, you know, like,
I don't know, steals like, like a $100,000,000
worth of some resource from somewhere.
And you're like, oh, no. That's okay.
A $100,000,000
in it is going to, like, drown the
life the the livelihood of,
you know, how many people, you know, their
entire lives will be ruined. If you forgive
that, then you're
you're a bad ruler. You'll be asked about
that on the day of judgment, you know.
And in between, there's many levels in between.
So like in the masjid and things like
that, there's certain things that one might say,
oh, well, you know, let's just, you know,
move on and whatever. No. There's certain things
that you need to do in order to
establish
establish,
order. And, obviously, forgiveness, it doesn't mean that
you can throw forgiveness out the window completely
as well, but it just means that a
person needs to think about the repercussions of
what they do.
It becomes the stakes become much higher when,
when you're when you're at a higher level.
At every one of those levels, you know,
the good looks like something different. So it
says that imam is what? Is a shepherd
and he's gonna be asked about his flock.
So if he just lets it go, you
know, neighboring country is like firing and shelling
your country and you're not doing anything about
it and your people are dying, you didn't
stand up to protect them, you'll be asked
about that, you
know.
Whatever you do, good or bad, you'll be
asked about those things.
And a man is a a a shepherd
in his family and he'll be asked about
his flock as well. So if you're the
father and your kids are watching all kind
of weird things on television and they're not
learning how to, you know, read the Quran
and they're not learning, you know, what's the
basic farad of Islam, they're not learning what
the basic aqaid of Islam are, they have
bad company,
you know, they have, you know, they're learning
bad things in school, etcetera. You'll be asked
about that.
If you did your best to raise them
and then they become an adult and go
on to be a jerk on their own,
that's not your problem. That's their problem.
But if you raise them to be a
jerk and they go on to be a
jerk, that's that's your you know, a person
is
a person is is a participant in that
and they're going to be asked about it
as well. And this is one of the
things, you know, Quran after Allah
Rasool Sallallahu Alaihi Wasallam,
the person who
is, the the human being who is commanded
to have the most respect and his deen
is who? It's your parents.
You know, that's not for free. It's not
because Allah wanted to give you a personal
servant to mow your lawn and take out
the garbage for you.
That's
you're given that that that that that respect
and authority because you know best and you
can lead your children in in a direction
that will benefit them in this world and
the hereafter. And if you did it for
any reason other than that, you're gonna be
asked about that. And just as much respect
as as they're commanded to give you as
a parent, that's how much,
you're gonna be asked about and how much
in trouble you'll be if you didn't use
it for for what's best for them.
But, yes, a man is. And I was
kind of hoping to share akhiv because this
is very much in in in line with
the Khutba that he gave,
the Friday before last. And it was an
important.
I mean, it was an important. I don't
know if it, like, hit people as much
as it should have, but there's, like, a
lot of stuff. Are not the kids don't
educate themselves, you know.
The the the the cat doesn't feed itself,
and the kid doesn't educate itself. You don't
need somebody, you know. Just like a baby,
You can't tell like a newborn baby, like,
go go fix yourself something. The keys of
the car are in the closet. There's a
Taco Bell on Perryville. You know, you can
go and order whatever you like. I'll pay
you back when you when you get you
can't do that. You need to you need
to be able to, provide for them something.
You'd be asked about it as well.
And a woman is,
the shepherd
in in the house of her husband, and
she's going to be asked about
her flock. Meaning what? That that that her
husband's house
and his wealth and his honor, his children,
etcetera, etcetera.
She is she is, she is the the
the shepherd that hurts those things. She'll be
asked about those things as well.
This is at the risk of,
completely,
I guess, being,
you know, set on fire and burned alive,
but there's no this hadith is a a
a deal that there's no dishonor in a
woman being,
somebody who stays at home and takes care
of the kids and takes care of the
house as well.
Why? Because Allah Ta'ala is warning warning this
ummah about it, that this is not like
a small
this is not a small matter. This is
a great,
this is a great, responsibility
to raise your kids. You know, people people
it's so strange, 'Abdu'l Bila how contemporary people
think about these things. Notice I use the
word contemporary, not modern. Modern is a concept
of philosophy.
We're like post postmodern.
Using the word modern is a sign that
you're outdated because it's like that concept of
idea of modernity.
Europe has moved on from it like a
century ago. There's only Muslims who are let
go. We need to be more modern now.
Now. So, you know, it's like somebody who's
like, ah, people are wearing wearing bell bottoms.
We should start wearing well, that came in
one long time ago. That's now the fashion
has changed to something else as well. Whereas
contemporary means so people people in contemporary times,
you know, you have this thing this idea
that like,
you know, running the household
and raising the children is some somehow a
burden that's to be footed equally between husband
and wife.
You know, just like 2 people when they
go to go to a restaurant, they should
split the check, you know, so it's justice.
Because everyone loves to eat. Nobody loves to
pay. The idea is paying is horrible. Nobody
likes to pay. So we we we it's
from our justice that we split, you know,
carry our burden according to according to how
much of it we're responsible for. So the
idea that we have to split the the
household chores half and half. Why?
Because,
because, you know, taking care of the house
and raising children is like some sort of
burden or some sort of punishment.
And this this is this is this hadith
is proof that the the dean doesn't consider
it to be that way. A person may
be more inclined to work than to raising
children in the household, and that's fine.
But to across the board consider it like
that, I consider that to be a completely
like an aqidah problem.
It's a problem in in in in in
a person's
fundamental,
perception of what reality is.
And there's nothing wrong with that. It is
one of the things when we raise our
sons and daughters, we have to raise them
to be like, look, you know, you're gonna
be a father one day. It's really important.
So think about that, you know. Look. You're
gonna be a mother one day. It's really
important. Think about that. You know? Think about
when do you wanna have children? Are you
gonna do your MD PhD and win the
Nobel Prize and then have your first child
when you're 43 years old? You know, it
doesn't you know, which is like, okay, when
I'm done with everything, then I'll do it.
That's something what what do you do? How
do you what do you procrastinate like that
for? Not for important things. At least you
should a normal person healthy person wouldn't procrastinate
for their important things. They get their things
done in order of their importance.
And so that that's something very this hadith
is a
a
a deliul for that. It's a deliul for
that. It's not it's not it's something very
important and people treat it like a side
issue. And it's interesting. When does when does
taking care of the children become, something that
people like in in in in in the
society we live in
that they fight over?
When there's a divorce.
Why? Because then there's money that's paid for
one over the other and it's like they
use it as a tool to, like, you
know, get get a one up you know,
one over the other.
That's such a decrepit way of
that's so decrepit. That's such a decrepit way
of, like,
living and, like, being and
thinking about your family and your children. It's
so just horrible. It's just so bad. It's
so dirty.
I I get I get people to shirk.
Who gets custody? The kids. This and in
the old days, the the books of fit
weren't weren't written that way. Right? The the
books of fit is not like who can
beat the other person over the head and
take custody or whatever. It was the discussions
are about like who will
do the best job in taking care of
the kids.
Right? So they'll say, for example, the mother
the kids will stay with the mother unless
she marries another man. If she marries another
man, then, you know, she'll pay more attention
to her new husband and the kids might
get ignored because he's not gonna feel the
familial bond. So then they'll go to the
whatever, you know, maternal
grandmother or to the maternal aunt or whatever.
There's these discussions. There's like the long discussions
about them as a discussion of what's best
for the kids and who's gonna take best
care of them in case someone dies or
in case the divorce happens or whatever. Whereas
here, it's like, you know, yeah. No. Who
gets the who gets the alimony? Who gets
the child support? You know? Who gets it?
I don't wanna pay child support, so I
wanna have more custody of the kids so
I don't have to pay child support. No.
I wanna have complete custody so I nail
my husband for child support because he's a
total creep. Well, he may be a total
creep but that's not the point. You understand?
I'm not I'm not,
you know, whatever,
discounting that that possibility but just the whole
framework in which we
view these things. It's not it's not healthy.
And it's that a woman is
a shepherd
in the house of
a shepherdess, I guess, in the house of
her husband and she'll be asked about her
flock. And even a servant is a a
shepherd in the
wealth of his employer,
and he'll be asked about,
his his, his flock. In fact, all of
you are shepherds and all of you will
be asked about your flock. Each of you
will be asked about his flock. So even
a person like what's you know, if you
work at Taco Bell or if you work
at the gas station or if you work
at whatever, you know. My, you know, my
sister used to work at Dairy Queen. I
used to sell shoes. In fact, selling shoes
I used to sell sell shoes at the
Converse store. It was one of the funnest
jobs I ever had Masha'Allah, I got paid
minimum wage and that's it. And it was
great. It was wonderful. It was awesome. We
used to stack
inventory in the back and I used to
make sales and deal with cranky customers. And
someone's like, oh, no. I I just wore
it one time. The shoes like like obviously
been worn for about 3 months continuously,
and I was wondering if I change it
for another size, all that all that fun
stuff, and it's like, hey. You need to
talk to the manager about this one.
You know?
But even then, you're going to even then,
there's dignity and there's honor in that as
well, and you'll be asked about it. It's
not like a a small thing. It's something
serious.
It's something serious. You'll be asked about it.
The amount of your sayyid, the the the
wealth of your employer that you're being paid
for, the time you're being paid for,
you know, you're gonna be asked about it
and you may say, well, like, no, you're
using a big deal out of it because,
you know, you're trying to aggrandize your own
spiritual teachings. Okay. Well, maybe or yomukliyama, people
actually go to jahannam for this stuff.
Allah is not gonna burn somebody for something
that's not important.
People will go to jahannam because of these
things. The person was an employer. They were
employed to do certain things. They didn't do
what they were supposed to do or they
treated their their,
their employer's property in a way that they
wouldn't have treated their own property or, you
know, whatever.
So those things are like a big deal.
A person a person has to be very
careful about
about those things. Right? If you don't think
it's a big deal, I don't think it's
a big deal. Allah thinks it's a big
deal. Think it's a big deal. Allah thinks
it's a big deal as Rasool Sallallahu Alaihi
wa sallallahu thinks it's a big deal. And
their their assessments and judgments and their,
pronouncements are more worthy of being given consideration
than that of Karl Marx or of
any number of bizarre political and
economic,
theories and movements of the 20th century out
of 11th 20th century.
And Musani passed away in Basra.
RadiAllahu Ta'ala Anhu. Shahin Beyat Ridwan.
He was one of the Sahaba Radhiya Allahu
Ala'an who who were there at the Bayat
Ridwan. Who knows what the Bayat Ridwan was?
When they,
came to the Omar.
Yeah. And then,
was it the off man that I found
that he had gone to to Mecca to
do some deal and then Yeah.
They they did a bayah because they thought
that they had hacked over something.
Right. So it was an oath of allegiance
to stick with the prophet sallallahu alaihi wa
sallam to the end when the Sahaba were
at
Hudaybiyyah,
and,
they were unsure
Ridwan?
The
most pieces. Yeah.
Right. Shajalah, the Allah has been pleased with,
right. Radhiyallahu is Ridwan is the the
master of,
is the
master of the verb that's used, right, that
Allah is pleased with them. It's the the
the oath of those who Allah was pleased
with. So he was one of those present
over there. And this is a benchmark from
amongst the, Muhajirun and Ansar, the ones who
are present at the Bayatul Ridwan have a
higher status than the ones that weren't,
than the one than the ones that were
in.
So Maqalib and Yasar is one of those,
may Allah Ta' be pleased with him. He
said, I heard the messenger of Allah sallallahu
alaihi wa sallam say that there is no
slave that Allah ta'ala,
asks him to herd his flock,
that dies,
in such a state that he,
he cheated his flock
Except for Allah will make haram for him
Jannah.
Right? And this is what Ghash right? What
is Rish?
Rish is again
is a hadith of the prophet
that deen is good advice. One of the
meanings of Nasiha is sincerity.
And so good advice is only given from
sincerity when you want what's best for the
person. So Rish is not wanting what's best
for the person. So if a person dies
and they have something that there are someone
that they're responsible for and the one that
they're responsible for, they didn't have their best
their best interest in mind.
You know, maybe they were they were in
a government position only to enrich themselves.
Maybe there are parents that were using the
children for their own for their own best
interest, not for the best interest of their
children.
Maybe they were using,
you know, their position in order to, you
know, in in
some authority in order to further their own
business or to further their own,
you know,
whatever status amongst people or to get this
done or that done. Whatever it is, a
person won't die like that in such a
state except for Allah makes haram for him
Jannah.
Sahadeen is narrated by both Muslim Muslim and
Bukhari.
And in a different narration,
that he doesn't offload that responsibility
with his sincerity,
except for that person will not never find
will never find the
even the fragrance of Jannah. I mean, they
won't even come close to it.
And then the narration,
that's only narrated in Sahih Muslim.
The messenger of Allah
said,
said, there is no hamir or person of
authority, commander
who will take the take command of the
affairs of the Muslims
that doesn't
exert himself for their sake,
and doesn't have sincerity toward them,
except for he won't,
enter Jannah with them.
Meaning what? The idea is that the generality
of the Muslims will enter Jannah.
This
is the of the Muslims. When you see
the group of Muslims,
if someone's like, oh, these guys are all
going to *, that person is not that
person has a screw loose in his head.
Allah doesn't give lot of people except for
that he loves them. There's something good about
them. It doesn't mean everything that they're doing
is good, and it doesn't mean that just
because that, you know, a lot of people
are doing something is right. But it means
even if there's something wrong, their overall, it's
a positive picture.
Overall, it's a positive picture. The fact that
a person comes to the masjid and the
person prays and fasts and all of these
things, even if they may have their idiosyncrasies,
you know, we don't, you know, we don't
say that we we we say positive about
them. Them. This is one of the things
that irks me to know. And,
oh, brother, we live in Muslim country, but
our system is not Islam. And this is
non Muslim country, but they're closer to no.
They're not closer to Islam.
They're not they're not.
Like people shooting up
churches and people killing each other and people.
When there's any breakdown in order, right, you'll
see the entire society falls apart, Right?
Like, whatever,
Katrina and all these people start looting and,
you know, like,
every now and then, like, you'll have a,
like,
armored car as, like, a flat tire or
something like that. All the people passing by,
they'll they'll loot the the the car, drive.
Once they know they can get away with
it, that's it. It's a done deal. Right?
Don't don't tell me it's so our our
people back home, they may not know how
to form a line, which is very sad.
You should try to address that. But when
they do something, they do it for the
sake of Allah. They don't do it because
there's a government telling them to. In fact,
most of them don't live in a country
that has a government that could tell them
to do anything
in the first place. And many people are
good people despite the government telling them not
to be good people.
So,
but, yeah,
that that a person who takes the,
there's no person who so the the idea,
the premise of this
entire this hadith or this narration is what?
That the generality of the Muslims will enter
Jannah one day. They're good people. Their goodness
is partially in this world and partially
spiritually. You'll see it in the hereafter.
In fact, the greater part of their goodness,
you'll see it in the hereafter. In this
world, they may not be so impressive to
you.
There may be you may go to and
look at people and, like, see they're kinda
weird and they don't know how to park
correctly and they they put on, like, strange
forms of entertainment after doing sometimes.
But,
you know, still
still
despite all the disorderliness,
which is not something we accept or something
that we're happy about or encouraged that we
try to obviously, that we try to change
it. We don't not try to change it.
But still despite all of those things, the
people in the Masjid, they're good people, InshaAllah.
We have a good we good hope from
Allah that they're going to go to Jannah.
You know, if 1 or 2 of them
strays here and there, we ask Allah to
protect us all. But, you know, the the
generality, we we we have good hope and
good expectation to see them in Jannah, inshallah.
So that's the premise. Right? So what's the
hadith and the hadith and that there's no
amir that takes over the affairs of the
Muslims,
and then afterward isn't doesn't exert himself to
the maximum in order to to to do
what's right for them and doesn't
and and doesn't have sincerity for them except
for when all of them one day when
they all enter Jannah,
he won't enter with them. They'll all go
in and then bam, the angels will be
like, where are you going?
And so, well, these are my people. I
was with them. Yeah. You didn't you didn't
you didn't get you know, you didn't do
for them what you're supposed to do for
them.
They enter you're not gonna enter this day
with them.
Allah Ta'al protect us. Allah Ta'al protect us.
I mean, this is
this is, I guess, a completely different model
of of of of of leadership than what
people think.
But
if a person, unless they're like extraordinarily,
like spiritually
powerful people,
a normal person,
the normal reaction to them being a leader
for something,
if, you ever,
see them, if they're giving their whole they're
doing it the way it's supposed to be
done, is that they shouldn't enjoy being leader.
They should be ready to quit and see
people burned out like, I'm done with this.
That's like a that's a relatively reasonable reaction
for a person who
right? Sidon
Amar
right?
He he he
he he tired himself out. He wouldn't sleep
at night. He would do all sorts of
stuff for people. Right? The the the woman
complained.
He went
incognito disguised outside, and he asked the woman,
why is your children crying? He said, because
of Omar's policy is there's nothing to eat
for the kids. And so he went back
to the Baytul Ma'al to carry a sack
of,
sacks of flour and food for them. And
those sacks are very heavy, and so, one
of his assistants says, let me carry it.
So are you gonna carry it on my
behalf on the day of judgment? Right? So
he was so concerned about it because people
still didn't like you know, people obviously, he's
doing his best and people still don't like
it, which is the second lesson. Right? Don't
live in a fairy tale. If you ever,
if you ever have like an ideal leader,
it's still gonna you're still gonna not like
like half the stuff he does.
Right? Said no other one, he was stabbed
when he's assassinated. The first thing he asked,
Who killed me? Was it a Muslim?
And they said, no, it wasn't. And he
said, alhamdulillah.
He's afraid someone would like, you know, because
people didn't like him and that someone disliked
him enough that he would kill him. He's
afraid that I'm gonna be asked about, why
did you upset the people so much that
someone would, you know, go to this length
because they hated you that much. Right? So
what does that mean? Right? People are, oh,
we we don't have good leaders anymore like
say, nah, nah, nah, nah. If you had
them, what are you gonna do? You know,
like,
elect someone else in the next, like, election.
It doesn't you know, like, that that's the
thing is right that's one thing we should
understand if there's like a real Islamic government
somewhere, you know,
there's you're still gonna have to pay taxes,
you're still gonna get, like,
fined for speeding, you're still gonna get all
these things are still gonna whatever. Something or
another they're gonna do. The judge will still
give a hook them against somebody. The prophet
himself,
he was asked to adjudicate a case between
2 people,
land dispute and 2 people between 2 people
in Hadhara Mot, which is like like
almost a 1000 miles away from Medina.
And he's like, look, you guys give me
the evidence. I don't know who's lying, who's
telling the truth. I have a procedural way
of judging this case, but know whoever, if
I judge in your favor and you it
turns out you were wrong, then my judgment
for you, I'm just breaking you off a
piece of the fire and handing it to
you. Right? So the fact is that even
the Nabi sallallahu alaihi wa sallam, he he
even he himself as a judge, he entertained
the possibility that he may give a judgement
that,
although it's correct from the procedural point of
view, it may be wrong ultimately.
And so people obviously wouldn't like that. Imagine
if someone someone got a judgment against you
and the prophet gave that judgment. Why? Because
because procedurally that person was right,
you know. You have to understand that it's
not gonna be like nothing in this world,
nothing in this dunya is is is perfect
like that. Rather, it's just a matter of
of of getting by with,
whatever you have best. But that Amir, if,
you know, if he's doing what he's supposed
to be doing according to this hadith, it
shouldn't be a person who's enjoying themselves. It's
like like it's a strain on on people.
And we've seen that. We've seen from the
ulama and from the masha'ikh and from the
saliheen, people are put in positions of authority
and it, like, literally one day kills them.
That's how much, responsibility they take for it.
And,
that's something I guess, you know, to kinda
be in the real world and understand.
But that person, you know, if they
do what they're supposed to do,
then they'll enter Jannah with their flock. If
they don't do what they're supposed to do,
they'll be barred from entering,
with them. And, for anyone who ever thinks
about being in a position of leadership, this
is this is the advice of the ulema
and the masha'ikh. They say that it's better
to
it's better to be a person that nobody
knows and Allah is pleased with you than
to be a person that's well acclaimed. And
Allah you know, you pleased everybody or you
impressed everybody, but you didn't impress Allah subhanahu
wa ta'ala. Allah ta'ala give us,
tawfiq and protect us from getting in a
situation we can't fulfill the responsibilities for. Allah
ta'ala give us tawfi to refill the responsibilities
of those things that are thrust on our
shoulders. Allah give us tawfi to make Tawba
from being ignorant about the responsibilities we have
with regards to others.