Hamzah Wald Maqbul – Riyd alSlihn Animals People 01282018
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AI: Transcript ©
It's a chapter regarding the
adab or the proper etiquettes
of sale,
of traveling,
not necessarily being on a trip, but actually
actively traveling. The person may go somewhere, but
the the process of moving is only
is only,
you know, on the way there and on
the way back.
And the adab, the proper etiquette of
getting down from one's conveyance
and spending the night,
and sleeping while traveling
and the recommendation,
to travel during the nighttime and
being kind to animals
and
looking after their best interests and after,
their health
and
the permissibility
of 2 people riding the same animal as
long as the animal is able to,
is able to to handle that
without pain or without
harm.
And
something about
what happens or
what to do when a person falls short
in,
giving an animal its its ride.
So this chapter is by Sayna Abu Hurairah
who said the messenger of Allah, sallallahu alaihi
wasallam said,
when you
you
Muslim.
So it's a hadith narrated by saying Abu
He said
So when you're traveling in the Chizb, what
is the Chizb?
Chizb is the land that has
vegetation.
Hizb is the land that has vegetation.
If you travel in the land that has
vegetation, give the camel or whatever other riding
beast you're riding,
its share or its portion,
thereof
from the earth. Meaning what?
Don't just ride the animal
hard
and not give it a break.
Rather, if you're riding and you see that
the animal could use a break, then stop.
Let the animal eat, graze, etcetera, etcetera
so that the animal is in a good
condition.
That's also part of your travel as well
as to take into account that the animal
needs breaks and it needs to eat something,
etcetera.
And if you travel
and say, what is?
Jadb is
the the land that is
dry
and that has no vegetation at all,
in which everything is dead.
Ride quickly through it.
Don't waste time.
Why? Because generally speaking, people used to pack
the provisions for
themselves, but they didn't pack provisions for the
animals. So the longer that the animal has
to stay in the judge, the the the
harder it is for it. So camels, they
can go sometimes days without drinking.
Certain animals have certain, you know, faculties that
they're able to go longer without
breaks or without,
food or water or whatever. But that doesn't
mean that you should, like, stretch them to
their limit just because you can.
So he says
so when you're traveling through the the the
the barren and desolate land,
then move through it quickly.
And and,
this is
an
expression in Arabic that probably won't translate very
well,
word for word into English.
But
means to,
you know, to go quickly towards something.
The the the
the the,
is it's the of something.
I've been modern Arabic. Muq now, like, means,
like, your your your skull or your head
or your brain,
but that's not classically what it means. Muh
classically means a hollow space inside of a
bone.
Obviously,
there is a hollow space inside of someone's
skull
in the sense that the brain is much
less dense than the skull is,
without having to resort to making fun of
people.
But,
that's why the word mukhnaus had means means
like a brain or or or or a
head or something like that to the modern
Arabs. But classically speaking, the mukh is what?
It's a space, the hollow inside of every
bone.
And so
is it that get through the get through
the barren land
before you drain you drain the marrow out
of the animal.
Right? Meaning what?
They get get through the barren land quickly
before you end up stretching your animals to
the limit
that they're panting and they're sick and they're
hungry and they're, tired
and they're going through pain and suffering.
Keep keep keep the animal's welfare in,
in mind.
And in the, what does mean? Do you
know what it means?
Yeah. Marshall. Very good.
Means to stay the night somewhere.
There's a difference of opinion amongst the amongst
lexicographers.
Some of them mean it means just to
sleep somewhere,
whether in the night or the day, but
the more correct,
the more correct meaning is what? Is to
stay the night somewhere.
Said if you're gonna stay the night, don't
don't sleep in the in the road
or in the path.
Why?
Because animals come
up and down it,
up and down that path, and it's also
a place that's frequented by by gins
at nighttime.
And there's a number of other reasons that
a person can think of that it's not
good to stop in the path.
People are other people are coming and going.
You don't want somebody to bump into you
or to cause,
difficulty for another person who is trying to
pass, etcetera, etcetera.
So it's not a to to stay, or
to sleep on the road itself, but go
some distance from the road where you're out
of the way and you're not causing anybody
any difficulty or takleef.
This is something that
especially
children, this is something that you should learn
from adab.
Never stop in the way of anything.
When you walk, walk on the sidewalk on
the side. When you're in the sidewalk, walk
on the side of the sidewalk in case
someone needs to go by you. If you're
in the airport or in a mall or
at a gas station, right, don't stand in
the doorway. Look around you. See someone needs
to come and go. Right? Yield, give way
while you're driving.
Obviously, you guys can't drive yet, but when
you can,
right, it's bad. People go like you know,
they're going slow in the fast lane. That's
all bad adab.
So
Rasulullah says don't don't don't sleep in in
the road.
I guess you're it also is worth stating
it's probably a dumb idea to
stop your car and go to sleep in
the freeway or the highway
as well. Someone might just end up hitting
you, or or causing some other type of
trouble. Just take an exit and,
you know, pull over somewhere where it's peaceful.
And God forbid someone get a hotel room,
or even stay at somebody's house.
But that that's the
advice of Rasool Allah sallallahu alaihi wa sallam
on how to travel.
Right? So meaning what? Get to the get
to where you're going before you
literally
work the animal to the point where its
marrow is drained out of its bones, with
Tarisu and Nuzulu Bilal.
This hadith also comes in another,
narration,
in which
in which it's mentioned
rather than the word
it's narrated also that the prophet
said give the camel its right.
And these are the recorded differences of opinion
or sorry, differences of narration with regards to
the hadith of the prophet sallallahu alaihi wa
sallam. So a person can see even though
the hadith which as a point of aqida,
we don't consider the hadith
as preserved word for word.
Although when you have several different narrators
narrating the same hadith with the exact same
word, then we see that it's very unlikely
that that there there was a change in
it. If different narrators from different
separate chains of narration narrate the exact same
wording, then it's quite probable that that wording
is exactly the wording that Rasool
made. But it's the belief of the Ahlus
Sunnur Jama'ah that even if the exact wording
of the hadith isn't transmitted, the meanings of
them are are protected and are sound. And
so you see even in those few hadith
in which there is a difference of opinion
with regards to wording,
the meaning is is is almost exactly the
same.
Right? The what is the portion of the
animal and what is the hap of the
animal, it's almost the same thing. You could
see how hap and hav.
Both of them are,
you know, both of them are words on
the same wasn't and they have the same
first letter, etcetera.
You can see how it doesn't really make
much of a difference,
in
it doesn't make much of a difference in
the meaning, the fact that they're different, and
they sound very similar. So it's a easy,
it's a easy,
it's a easy word to flip back and
forth.
The idea is in here that there's one
hadith saying that, you know, that give the
camel its right, and on the other side,
Sadod, you know, forget about the camel. Like,
it's not it's not like that.
So
who
was one of the heroes and the tough
guys of the Ansar.
We mentioned before also that he was Rasoolullah
sallallahu
alaihi wasallam actually had him as the armed
escort of the the caravan that would go
for Umrah, that he wouldn't take Haram
because,
he was essentially the armed guard of, one
of the armed guards of the the the
caravan that would leave for Umrah from Madinah
Munawwara.
He narrates
that the messenger of Allah sallallahu alaihi wa
sallam
when he used to travel and wished to
sleep at night,
he would
lay on his right side.
And when he would sleep right before,
so before the before the, the morning or
before the crack of dawn, he would,
plant his right,
elbow into
into the in in the in the in
the ground,
and then he would put his,
his cheek lay his cheek or his head
sallallahu alaihi wasallam in his right
palm.
So hadith of Muslim.
And so the the ulama commenting on this
hadith is the reason that there is a
difference that Rasulullah salallahu
alaihi wa sallam used to,
put his hand in his the put his
head in the palm of his hand rather
than laying it on the ground. And so
that that, he wouldn't
miss the Fajr time or wouldn't miss the
beginning of Fajr time.
Obviously, Rasool Allah Sallallahu Alaihi Wasallam is divinely
protected from error
And, there is a hadith in which Rasulullah
Sallallahu Alaihi Wasallam missed,
Salat al Subha.
He asked
him what happened
and he said, You Rasoolullah, what the same
thing happened to you happened to me when
we both fell asleep.
But there's a a a hadith of Rasool
Allah Sallallahu Alaihi Wasallam
that is
narrated by Imam Malik and his Muwata,
amongst others
in which Rasool Allah Sallallahu
Alaihi Wasallam said
that I don't forget things. Rather at certain
times, Allah Ta'ala will will cause me to
forget
but only for the purpose of showing what
the sunnah is to forget in that situation.
So
something like this obviously then a person will
say that well, why would Rasool Allah Sallallahu
Alaihi Wasallam need to,
put his his his head in his the
palm of his hand. He's not gonna miss
anyway, which is probably true or which is
true
actually.
But rather
he did that to show the ummah that
they should also guard over their
their, salatasub
as well.
And so there's a specific sunnah here of,
like, how you're supposed to lay down because
Rasulullah Sallallahu Alaihi Wasallam, if you divide the
part in that night into 6 parts,
part 45
or 345 is when Rasulullah Sallallahu Alaihi Wasallam
would
would spend
in Tajjud.
And then the the the the last part,
the 6th part, the last part before the
break of dawn, often Rasoolullah Sallallahu Alaihi Wasallam
would would sit or relax before the time
for for subha would happen as well.
And so
we also can take, a lesson from this,
which is what which part of the night
is for sleeping.
1, 2, and 3.
And if you're really tired then you can
do the whole 4, 5, and 6 as
well. But Rasool Allah Sallallahu Alaihi Wasallam that's
the first lesson. The second lesson is what
is that he himself was cognizant of about
his Fajr. So if you have trouble waking
up for Fajr because you're really sleepy,
then what should you do?
You can also put your hand in your
in the your head in the palm of
your hand, which is fine.
But the idea is that even the idea
behind putting your head in the palm of
your hand is what?
Do what you need to do in order
to not miss your Fajr.
Everybody has,
nowadays, phones
and
the Lord knows how much benefit the phone
is giving everybody.
So there's a Toyota Sienna.
The lights are on. So whoever
drives in the Toyota Sienna, if you can
go turn the lights off, it would be
much appreciated. Thank you.
So your phone, you get so much benefit
from it.
Set your set your alarm to fudger before
you go to sleep
and make it a repeating alarm because nobody
is going
to need to miss fudger.
Someone might say, what if a woman is
on her menses?
Then she doesn't have to wake up for
fajr. Right?
She doesn't,
although I've seen that this is a practice
of,
many of the
that they will
themselves sit and make some sort of or
some sort of
at the times of the prayers.
Why?
Just so that they don't get out of
the habit of,
of observing the prayer time.
And there's a lot there's a lot there
to be mentioned. You know, there are a
lot of things just because a woman is
in menses doesn't mean that she
is expected to or or even has license
to be heedless with regards to the deen.
It just means that that's a time that
Allah Subhanahu Wa Ta'ala has legislated for you
that you don't pray the salat, but there
are other forms of worship that you you
can take, from that.
It's
a principle in the Quran
that when you're done with 1 when you're
done with 1,
you know, with 1 duty,
then place yourself in in another one.
Otherwise, that's why even if a a man
might say or a woman might say or
a man might say or whatever
whatever you call a feminist nowadays. I don't
know because referring to people by different genders
become very tricky subject nowadays.
A person might say,
what?
That,
this is
not fair or this is some sort of
impropriety in the deen that the women don't
pray for for some time and then the
men pray all the time. And who said
the men pray all the time?
After after Asr, do you pray
as a man? No.
After Fajr, do you pray as a man?
No.
The difference is not qualitative. It's quantitative that
who who is
who is to,
pick some other Ibadah from the Ibadah that
Allah taught
the prophet sallallahu alaihi wasallam and the prophet
sallallahu alaihi wasallam taught the Ummah.
It's just a matter of of what times
there may be some difference in the times.
Otherwise, as a concept,
it's still haram for everyone to fast on
Eid. Right? That same fast that will give
you so much reward at any other time.
Now, Mashallah Silicon Valley, now fasting, now they
have something called smart fasting,
which is like they'll go on, like, they'll
do the fast of saying that Dawud alayhis
salaam and say, oh, look, you know, it's
so good for you. Now tell me if
you're gonna fast and you're not gonna receive
any reward, does it sound smart to me?
It sounds pretty dumb. It sounds like dumb
fasting. Our forefathers did smart fasting.
Imagine
old school they see people in Arabs that
don't have diabetes
and they have their health in check and
they're gonna go to Jannah as well. That's
smart fasting. This is dumb fasting.
Having a diet coke, you know, like for
36 hours. That doesn't sound very smart to
me but
so Rasool Allah Sallallahu Alaihi Wasallam, he would
rest but he wouldn't let his rest Sallallahu
Alaihi Wasallam distract him from from the subha
prayer even though the subha prayer was divinely
protected.
It was only there's khalal in it only
one time and that was by the divine
command as well. And Rasool Allah sallallahu alaihi
wa sallam received the reward of having prayed
that fajr on time too because his own
sha'at is what? That he would have prayed
it on time.
But for the benefit of the Ummah,
Allah Ta'ala caused them to to as a
command of the taqeen
to to
to miss it one time. So he receives
the reward of having prayed on time and
he receives the reward on top of it
for teaching us what to do if we
if we miss the fajr. For those of
you who don't have the, the large the
time for the long darshavadit, what you do
when you miss fajr is you have to
make it up as soon as you can.
Or any other prayer. If a person misses
the prayer intentionally,
That person is described by Rasulullah sallallahu alaihi
wa sallam as it is as if that
person, they suffered such a calamity as if
their their all of their property and all
of their family was destroyed.
But for the person who was held up,
you know, you're,
you're you you you were sleeping and you
couldn't wake up or there's some medical emergency,
you know, someone someone was dying and you
had to save their life or whatever
or, you know, you and much all good
pious people went to go visit Jerusalem or
really for that matter Makar Madinah and the
guards don't let you go, in time to
say your prayers or whatever.
Then for those people, they should conceive of
the prayer time for them as stretching
all the way until
they're able to pray and then the time
it takes for them to make wudu and
pray.
This is not me saying it. This is
Kha'ib bin Abdul Bar and perhaps there's an
older source for it as well. Khaadib bin
Abdul Bar is a Hafiz of Hadith and
a master Muhaqq of the Maliki Madhub. His
Hafiz of Hadith meaning, at least anecdotally, I'm
sure if you ask Masha Hadisab, he's gonna
tell you that, no, there's actually some khilaf
in it. But at least anecdotally for, like,
simple people, they say that a Hafiz of
Hadith is someone who's memorized over a 100000
Hadith,
both in their text and their chain of
narration.
So, you know, it's not it's not just
like something cool for ban. It's it's a
reality. That's important too because sometimes a person
will miss the prayer and then they'll become
so depressed or so upset or it'll ruin
their day or whatever. If you did it
on purpose, you should be upset.
And that's a sign that your will be
accepted.
If you didn't do it on purpose, however,
right, there then Allah's choice is better than
your own choice for yourself.
So instead of freaking out, consider that if
you prayed at the first time because this
is what will happen. Shaitan will still ruin
it for you. Imagine you got,
like, you got,
so many things in the Sharia are described
like that. Imagine a person eats forgetfully while
they're fasting. Rasoolullah
said, what are you gonna do about it?
You, you know, you ate you ate forgetfully.
Wanted to feed you something, you ate it.
Why are you so upset about it? One
thing is a person cheated on their own.
The other thing is a person ate forgetfully.
Right? So it's a risk from Allah subhanahu
wa ta'ala. Even there's a Khalaf, Malik says
you still have to make the fast up.
But he didn't say that there's any sin
or that you should feel bad about it.
Right? Why? Because it wasn't it wasn't something
that's your choice. However, the problem is not
that. The problem is once it's already happened,
then the person's like, oh, well, I already
missed Fajr, so I may as well just,
like, you know, sleep for the next 6
hours. That's your bad.
You had a choice about that, and you
didn't fulfill it.
The time stretches
just as long as what?
As long as you're able to you're able
to then break free from whatever thing is
holding you back and make wudu and pray.
And so a person should feel like they
prayed in time.
It's not the same as praying in time.
That's fine, but don't kill yourself about that.
For you, that's the closest thing in the
of Allah.
Allah to this is one thing
Amin mentioned about teaching.
He said people get really hung up about
about why why am I, you know, gonna
be judged,
if, Allah knows whatever what's gonna happen before
he created the heavens and the earth.
And the very simple answer he gave was
what? He said you're judged based on your
knowledge, not based on Allah's knowledge.
You're judged based on your ability, not based
on Allah's ability.
If we're you know? So that's it. That
that's it. So if that was your that's
your time to pray, then just get up
and pray, and don't don't freak out about
it or feel bad about it. You can
ask Allah
tomorrow, please give me that I pray on
time. Inshallah, you'll pray on time. But there's
no point in freaking out about something. The
if you freak out about your own knowledge
and your your own actions, that's fine. If
you freak out about Allah's knowledge and Allah's
actions, that's like a weird kind of kufr
and it doesn't make any sense. And there's
no point and there's no benefit in it.
And,
you know, it's just a
stupid path to go down.
Said,
if you travel, you should travel
in at night
because
the earth is folded up at night.
It's a narration of Abu Dawood with a
good chain,
and,
means what? Traveling at night or moving at
night.
So what does this what does this
expression mean?
That the that the that the that the
land or the earth is folded
at night, meaning
2 places that may
be far from one another. When the earth
is folded, they become close. So imagine, like,
you have a basketball,
and these are these are,
examples given by, like, physicists when describing
describing,
like, certain unintuitive
phenomena that happen in time and space as
well. Imagine you have a basketball.
So if you're on the surface of the
basketball, you wanna get from one side to
the other, then you have to walk around
the surface of the or you have to
move along the surface like an ant has
to walk out along the surface of the
ball.
So imagine if the the air is let
out of the ball.
Right? And you can just tunnel straight through,
then then the opposite side of the ball,
you can get get to it. It's closer
to you than,
it's closer to you than other things that
may,
under normal circumstances when the ball is inflated,
be be closer.
So this is something
that
that's part of our as well that Allah
gave everything in this created universe,
its creation and its form and a discrete
quantum
as far as time and space is concerned.
But he also
reserves the right to put
something or take out of something.
That something may,
may at least outwardly have a certain
distance,
but inwardly, it may be something that Allah
will
stretch or
contract,
at his liking for whoever he wills. And,
part of this part of this,
hadith has to do also with
things that
that should be hopefully common sense.
1 is what it's harder to travel during
the daytime especially in a barren and desolate
land.
And the second is that
everyone else is doing what they're doing at
daytime at the daytime as well.
So you're just going to end up
getting in people's way and they're going to
end up getting in your way.
Even,
even here, for example, if you were to
travel so just say I'm I mean, the
Midwest is like one city after the other.
So if I travel from here to
I don't know,
Louisville, Kentucky. Right?
I'm gonna pass through I'm gonna pass through
Indianapolis, etcetera, etcetera.
If I leave at 8 in the morning,
I'm gonna get traffic out going out of
Chicago.
And,
if I don't hit the traffic going into
Louisville, I'm gonna hit some part of it
in Indianapolis anyway.
And, it's just, like, stupid.
You're getting in other people's way. They're getting
in your way.
Why bother each other?
When you're traveling, traveling is not like the
most, like, computationally intensive process that a human
being does.
If you're on the back of a camel,
the camel is moving, you pull the reins
this way, that way to make a turn.
It's basically
that simple.
If you're driving,
driving requires even less,
less brainpower,
than
than driving a camel,
especially when there's no traffic. Masha'Allah.
If you,
you know, you Moana Bilal, one time, he
came to Seattle. After I had moved to
Chicago, we were both invited to the same
program in Seattle,
which was interestingly enough also,
the theme of which was the Sahaba radiAllahu
ta'ala Anhum
and it was epic mashallah and
Baidu here, Allah ta'ala, give him
that he should be able to pull out
pull out the files from those lectures. They're
really wonderful.
But, Moana Bilal and Sheikh Morabit were there.
It was a really wonderful,
get together.
But,
one of the things I say I told
Moana Bilal in the street in the in
while driving the I5,
I said, you know, one of the reasons
that I always say to you guys that
that Chicago is a dump and Seattle is
a nice place,
He says he says he says, yeah. I
go, you think I'm being a hater, but
there's really, like, a lot of things there
to be to be said.
He he goes, like, what? I said, look,
I drove on I5 for probably 3 minutes
without touching the steering wheel.
It's such a well engineered road. It drives
itself.
I said, can you do this? You tried
doing this on Kedzie. You're going to you're
gonna die and you're gonna kill somebody as
well.
It doesn't it doesn't work. Even the exits
and things like that, they're all banked properly
and whatever. So it doesn't take that much
it doesn't take that much brainpower to to
to travel. As long as you're not actually
dozing off or falling asleep, it's good. This
comes to this comes to a more,
I guess, philosophical point with regards to not
only how you travel, but how you do
things in general,
which is what using a little bit of
your brainpower,
will end up making life easier for you
and for other people.
If you don't wanna use your brain, what
do people do? They just, like lemmings, do
the same thing that the next person does.
For example, in Hajj. Right? If everybody is
trying to enter from the same gate, what's
gonna happen? Nobody can go through that gate.
If everyone's trying to leave at the same
time, what's gonna happen? Nobody's gonna be able
to leave. If everyone is and this is
something that the book the the Fuqaha have
written about Hajj in the past,
and it's
it's like a small, like, teaching opportunity to
see, like, lessons for
everything else in the world. Right? If everyone
is trying to go to the same Amazon,
like, weird
Amazon store that you don't need to, like,
check out from at the same lunch hour,
then what's gonna happen? It's gonna be a
waste of time for everyone. If you go
10 o'clock that evening, you'll be able to
get through it very quickly, in
fact. The whole thing is if you use
your brain, if you wanna do something, you
can do it. There's a smart way of
doing things, which is what? To see how
how how does it make sense? How to
make use of of of resources limited resources,
in a way that,
is is complementary
for other people to be able to use
things.
The dumb way is what?
Do something when everybody else is going to
do it. And there's like a million
ways you can apply this Hikma in your
life,
in every single different thing. If you're on
an airplane,
right, on a very long flight,
don't wait till you're done eating the food
to use the bathroom. Everybody else is gonna
use the bathroom once the meal is served.
Go use the bathroom like 15 minutes before
the meal is served. There'll be no line.
I promise you. What will happen that when
you have to go real bad and another
person has to real go go real bad,
then it's a zero sum game. 1 of
you is going to be ingratiated and the
other one is going to have to suffer.
Whereas if you went before,
neither of you have to suffer and you
receive the reward of, like, both helping yourself
and helping another person.
And it didn't cost you a dime. It
didn't cost you a cent. Right? But what
is our,
what is our way of like dealing with
our problems?
Is like, oh, you know, people are consumers
are buying
and wasting too much from this earth. So
let's have, like, buy nothing day and let's
make t shirts for it.
What does it what is it? It's just
it's just making the problem worse. It just
betrays like a lack of like thinking about
things. People think about,
people think about like, you know,
all sorts of,
issues and the the the solution of those
problems are backwards.
And the problem is we ourselves as as
Muslims and as human beings, we suffer for
our own stupidity.
We have to have a a fundraiser for
the Masjid.
So let's go and, like, give the Marriott
$80,000
for
for whatever. Because nobody's gonna give the money
that they should have given in the first
place
until
they see, like, that amount of money wasted.
Right? It's it's silly. It's stupid.
It's a sign of a poem that's decayed.
What do you mean by decayed?
It means what? If the rest on your
car is from the outside, you can take
sandpaper and and and and grind it off
and you can paint over it.
If the rest is from the inside, once
it's come out, there's nothing you can do
for you cannot you cannot do anything about
it. It's done. It's finished. There's no khair
in it anymore.
People say, well, you know, and I mashallah,
I work as a professional fundraiser. So I
do these kind of stupid things for a
living as well. Although I I I I,
you know, I'm
I don't think any of my colleagues appreciate
the fact that I I I still like,
you know, I'm very grudging in in in
the way that I dispense the the money.
But the idea is what? Is that I
know how these things work.
If you want to run things on a
corporate model,
corporate model is very wasteful. If you wanna
run things on the prophetic model, you can
get a lot done with very little with
very little investment needed.
I've got a
Hi, Sherry, Jill. You work in the corporate
world. Right?
So we're not talking about where you work
right now but perhaps a previous job. Okay?
How smart are people who work with you
in your organization?
Do they seem to you like genius level
people?
Even the bosses, the only reason that they're
bosses is because the the the like, a
normal employee, you can tell them a very
simple task and they'll finish it. You tell
them a complex task, they can't do it.
The mid level management and the people who
are making, like, you know, whatever, a $100,000
a year more than the the the the
regular people. It's what just can you because
you can tell them some sort of, like,
medium level of complexity in a task and
they can get it done competently,
dependably.
These are things that the the the people
of the Ummah
trained them to be able to do those.
He trained every single individual to be able
to
do those things properly. So that's fine. I
get the fact that look, there's refugee crisis
in Burma. There's cholera outbreak in Yemen. I'm
not gonna be able to fix the entire
Ummah, like, in 1 week. So that's fine.
Let's have the fundraiser at the Marriott and,
like, you know get the money to help
the people who are in need. Let's go
build the Masjid. Let's go build the, you
know, madrasa. Let's build all the things how
we need to right now.
But just because
just because you cannot fix the entire problem
this week doesn't mean that Allah gave you
the right to ignore the problem this week
as well.
And there needs to be there needs to
be people who are trained to think about
like, you know,
think
trained to think and trained to understand and
to act in ways that are,
that are somehow helpful
rather than just throwing your hands up in
the air and say, yeah, I guess the
prophetic model doesn't work anymore and now we're
gonna do something different.
Because, you know,
if, everyone lives in, the sewer then being
a pig is very efficient way
of doing things.
Maybe someone should think about, like, maybe cleaning
the place up a little bit,
and something else might be
useful as well then.
He is a Sahabi,
who
lived to see the reign of all 4
Khalifa and say the Muawiyah radiAllahu ta'ala Anhu.
And he is known by his kunya of
Abu Thalaba
and there's
a number of different
different,
possibilities or narrations about what his
his name is. But, he's he was well
known by his his rather than by his
name. And this happens. There are some people
nobody knows what their name is. Even to
this day, they're weird. There's like an Arab
uncle in the Chico Masjid.
Everyone used to call him Frank. I'm pretty
sure his name isn't Frank,
but God help me if anyone knew what
his name was.
So
what can you do?
If he's, you know, inshallah, he's still alive
and doing well. Keep him happy. And if
if and when
he and all of us move on to
the rahm of, then forgive us as well.
The
Abu Falaaba, he narrates that
that the Rasul sallallahu alaihi sallam,
he when he would travel with people,
when they would, like, break travel
and pitch camp,
People used to just
go wander every different way.
And so they would go through the different,
the different alleyways or the different valleys, and
each person would find their place that they
want to, sleep for the night. So one
time, Rasool Allah sallallahu alaihi wa sallam said
that this way that you all break up,
break ranks, and just kind
of fan out into the fan out into
the,
periphery.
This is from Shaytan. It's not from anyone
but Shaytan. And
then after that, what would happen is that
they would stay close with close together with
one another.
When they would,
pitch camp, they would all find places that
were right next to each other rather than
fanning out so far away,
which is what? Like, if you're traveling together,
obviously, right, this is not spring break type
of travel.
They're either going
on jihad's
or going on Umrah or gonna
happen
is gonna happen with everyone together as a
body. If there's a need to gather everybody
and everyone is, like, god knows where,
then that's very difficult.
And as a leader, you only have a
certain amount of capital that you can use
with your the people who are following you.
You can't yell at them about everything all
the time.
So if you make it more difficult,
for whoever is the emir
to get the command to you in the
first place, it's like a subtle form of
disobedience.
It's not like you're saying no, but you're,
like, basically putting a cap on how how
the body will be able to move as
one.
You're putting a cap on the amount of
quote unquote unity that can be, affected in
in such a situation.
So if you're doing some khidna for something
or if you're going for some sort of
or sort of purpose, don't fan out.
If you're going on Hajj, if you're going
on Umrah, if you're going on a trip,
if there's, you know, whatever,
if there's some sort of, like, whatever weekend
program or etiquef program or you're going to
Madrasah or whatever. Right? Tell the tell the
people, like, tell whoever it's important to where
you're going
if you're gonna go somewhere. Right? Tell them
what your needs are if you have a
need. Tell them tell them what's going on.
Keep keep them informed. Leave your phone number.
Don't just, like, be like, oh, like, you
know, the bus is waiting and then you
just go off to, you know, find dates
or whatever in the date market or something,
you know, weird like that. Why? Because it
causes everybody else taklief, and one of 2
outcomes will happen. Either you give them taklief
or they're gonna leave you behind. And neither
of them nobody is happy when that happens.
You know, this was my own bad. Right?
Because you guys might be thinking, oh, look.
He's like, analyzing all of the issues of
the Ummah and look at him himself. Right?
We we had the the
we had the
the the the retreat,
last weekend
in Minneapolis.
So I didn't have a band in the
morning.
So I I went,
I went to,
I went with 1 of the Minneapolis brothers
to go to Caribou to get coffees for
myself and for Moana Tamim and Moana,
Musa and Moana Bilal. We used to enjoy
going Caribou. Caribou is, like, gone from the
state now. Right? So I thought they'll like
it, you know. I'll I'll that old crew,
they all like like, you know, they they
all enjoyed
going to Caribou. It'll be good for old
time sake. So I told the guy that
who's making the brewed coffee, I said make
new coffee,
you know, so it'll be fresh and everything.
They'll be happy. So when I came back,
I saw Milana Faraz, who was the, you
know, basically the emir of the entire gelsa.
Right? He was, like, pacing back and forth
nervously in front of the door wondering, like,
what what happened, you know, to our guests.
So the Minneapolis brother who was next to
me, man, he was basically, like, he was
basically about to, like, shackle him in the
guillotine.
So I was like, oh, Moana. This is
my fault.
This is my bad. I'm sorry. I asked
him to to go and take me, so
don't blame him. He was just he was
just following my orders. You're right. I should
have told you guys before before leaving. It's
true. Right? Why? Because people need to know
what's going on. You know?
And so he he he laid into that
brother. He goes he goes he goes, don't
you know what's the adab from the adab
of, like, any,
anything that you do together that before you
leave, you should at least tell Amir where
you're going.
It's true.
It was our battle. Allah forgive us for
it. But, I mean, it's something that that
we don't understand anymore. And that's why, you
know, Moana Faraz, if you if you want
to appreciate his personality, one of the things
you you need to know, he's a he's
a graduate of the the madrasa in in
RiWnd.
The madrasa in RiWnd is legendary for the
amount of discipline that
Raywin. Why? Because of the tablir markers.
But it has a madrasa as well. And
the students of knowledge, the idea is this
is right? Tablih means what?
Means to call people toward the deen. The
idea in in in RiWound is that the
children should have such impeccable,
order and discipline in them
that they will lead by example
the entire
ummah. And nobody who's
anybody who wants to show how good of
a leader they are, the best way they
can show how good of a leader they
are is by being a good follower.
If somebody cannot follow, that means they have
absolutely no aptitude for leadership whatsoever. And if
you think that, like, you know, if you
wanna look for, like, like, examples to apply
that and wonder who's a good leader and
who's not,
just look around you.
You know, we're talking about the sunnah of
the prophet
and Jay z and Donald Trump are having
a spat with one another. You don't know
which one is a bigger moron than which.
It's like the like,
yin and yang of stupidity.
Right?
If you wanna see how how a man
will be a good leader, you have to
see how how can that person follow.
How are they going to know what the
needs of people who are following are if
they themselves don't know what it means to
follow anything?
So the the the Madrasah and Raywin is
is is legendary for the discipline that they
that they they, impart to their students. And
whatever experiences one may have had or not
have had
with the with certain individuals or in general,
you know, it's something I believe is in
general,
something great comes from.
Although I've had my fair share of run
ins with people who don't, you know, embody
the ideals as much as they should. But
then again, someone could say the same thing
about me as well.
But
whatever your opinion is or isn't about it.
I'll tell you one thing, running the ulama
retreat,
for 3 years.
1 year in Seattle,
1 year,
being intensively involved with it in in in
the Northern California and Mufti Abdul Anana was
the host. And the 3rd year, by then,
I had moved to Chicago and so we
basically did a repeat repeat again.
I can tell you one thing is that
the graduates of RiWAN, Masha'Allah, you can tell
the difference between them and between all of
the other
attendees. Why? Because there were 4 or 5
of them. Dependably, every single time when the
Iqamah was called, they were already
sitting in the first stuff, having prayed all
of their sunnahs, making have having had wudu,
etcetera, etcetera, while there are still people who
are struggling to come and join the the
salat or missing the salat and having to
pray a second jama'ah or having to pray
on their own afterward.
And so,
that's something very beautiful
that that training. If a person cannot receive
it from Madrasah, they're definitely not gonna receive
it from university.
They're definitely not gonna receive it from high
school, public high school, or from Facebook or
Twitter.
Go, you know, go sit in a hanta
or go on jamaat or something like that
yourself for some time
So that you can learn what are these,
these values of the sunnah, how people should,
the etiquettes and the adab of how people
are supposed to move together and get along
with one another based on the sunnah and
then practice it as well because it's one
thing to understand something.
It's one thing to understand something theoretically.
Right? There are a lot of people, some
of the most annoying people in the world
are people who read a 100 books about
Sufism but never sat in the Hanukkah before.
Never never
showed any sort of discipline in making zikr
before. Never,
you know, met a sheikh before. Those people
are it's what? It's like to them,
you know, it's like a person who, you
know, wishes to, like, get a PhD in
political science, and the only thing that they
ever read was, like, the legend of King
Arthur. That's their only, you know, so that's
a very ideal form of Moshala government. I
I I admit it's it's wonderful.
But, you know, in real life it's things
are not that things are not that easy
until you get your,
hands dirty in practice.
You don't really understand what what these things
mean or what they take. And it's okay
if someone to, you know, to for someone
to admit to themselves that I don't have
exposure to this. It's okay to admit it
to yourself.
And and then to go and receive some
sort of training with regards to these things.
It's not I mean, it's not easy.
I got yelled up by my.
Rafin, maybe I I yelled at you or
showed you, like, a evil grimace once or
twice while traveling or while working on stuff,
but it's all good afterward. Right?
Hopefully. I don't know. Maybe when I'm gone,
he's sharpening his knife or something. But, like,
it's it's all part of the part of
the process. There's khair in it, Insha'Allah.
Eventually, it will bring people closer together. There's
no there's no harm or anything bad in
it. It builds character.
Uh-uh, Ibnu Abul Hambalia.
He was known by the name of his
grandmother.
He's from the Sahaba radiallahu anhu
that went on Umrah with the prophet Sallallahu
Alaihi Wasallam unarmed while the Mushrikeen of Quresh
were still hostile.
You know, full well. This is one of
the things that Bayatul Ridwan, why are those
people special?
Because if there was,
if it was
an easy trip
or there was
a war treasure to be gained afterward,
they would have gone. So Allah Ta'ala said
in his book.
You're not gonna make money from going to
going to Umrah.
Right? It's not like a wealthy opponent. If
you defeat them, you'll take swords and armor
and animals and livestock and money and things
like that from them. It was a difficult
trip.
All the the best thing you'll get out
of it is what you did Umrah which
is difficult.
And, the worst is that you'll get killed
and they'll be you don't even have a
way to defend yourself. So the people who
were there at the Bay Alta Ridwan,
those people were were special people.
And those people were,
you know, what happened was they were,
they stopped at the place of Hudaybia,
which
we went on the, we went when we
went on Umrah and we went
on Hajj, we stopped in that place. It's
a place in the hill. It's outside of
the Haram, the sacred boundary that surrounds Makkamukarama.
And,
they stopped at that place before entering the
the Haram.
And,
the mushrikeen,
they they they told the prophet sallallahu alaihi
wa sallam, just don't go don't come any
closer.
Let's negotiate this thing out first
because you're coming closer as a threat to
us.
We don't want to we don't wanna fight
with you because you're in pilgrim garb. Just
stop right there. Let's have a negotiation.
So part of the negotiation was what? Rasoolullah
Sallallahu Alaihi Wasallam sent to say Uthman ibn
Affan radiAllahu ta'ala Anhu,
into Makkamukarama
in order to negotiate with them. Why? Because
he was a person that was loved by
everybody.
And he would be the best negotiator. When
a long time
passed and he didn't come back,
the Muslims feared that perhaps he was killed
treacherously,
which is a sign that what that there's
gonna be a fight.
And it's a fight that they weren't prepared
for, but they all took they all took,
an oath of allegiance with the prophet sallallahu
alaihi wasallam said that they're together until the
end.
And, Allah
described that oath as what? As
if you buy your own
That, Allah is pleased with the believers
when they,
when they gave their oath of allegiance with
you underneath the shade of the tree.
So the place where that the the the
the place where the the
that that oath of allegiance was made was
inside of that Masjid.
And then there's a Darah outside of it,
like a kind of a half built wall.
That was the place of what? The place
where the treaty of Hudaybiyyah was signed.
So it's a very Mubarak place
and
said, Ibnulhamdaliyah
was one of those people.
And this is a great proof also against
those people who cursed the Sahaba radiAllahu ta'ala
and whom Allah subhanahu wa ta'ala give us
something from existence
better than than than such a state of
wretchedness.
It's a proof against them because Allah ta'ala,
he said that Allah Ta'ala is pleased with
the believers when they
took the oath of allegiance,
with you underneath the tree. Meaning what those
who who who took the oath of allegiance
underneath the tree, Allah
described them as as mumineen.
And he also on top of it said
that he's pleased with them.
So whatever haters are gonna say that, yeah.
No. No. That just meant 2 or 3
of them. Then why are you, you know,
you're describing,
hundreds of people
and then you're saying, no. No. Allata only
meant 2 or 3 of them. It doesn't
it doesn't make any sense,
when there's no, when there's no,
external proof then it becomes a nonsense as
well. If you have some proof for it,
bring that as well, but there's no other
proof for that claim.
And it's it's just a bunch of nonsense.
So, Ibn Hanbali is one of the Ansar
from Banu Haritha,
Al Ossi,
And, he,
was from the people of the Bayatoreidwan.
And he mentions that the messenger of Allah,
Sallallahu Alaihi Wasallam passed by a
grown man male camel.
Who was so thin that its stomach was
stuck to it was sticking to its
back. Meaning what? It was so thin that
it's
the stomach was completely empty, had no fat
on it. It seemed like it was. The
skin of one side was sticking to the
other side.
And so the messenger of Allah, salallahu alayhi
wa sallam said, fear Allah ta'ala when it
comes to
these,
animals that are unable to speak.
The animal cannot itself complain or raise any
complaint against you, has no tongue, has no
ability to speak up for itself or to
advocate for its own right. Fear a lot
to Allah when it comes to these,
animals that cannot speak.
And if you ride them
ride them,
So
meaning what? Meaning
one of 2 possible meanings.
1 is ride them as a righteous person
would ride them, meaning treat them well.
The other is ride them in a in
a in a state that they're they're also
free from any sort of difficulty or defect.
If you ride an animal, ride it while
it's healthy.
And if you eat the animal, eat eat
it,
either slaughter it properly or eat it while
it's also
healthy.
And this has to do with this has
to do with, another hadith that will will,
come to,
the next hadith. But the idea is what?
Is that if they're good enough to eat,
to keep for for eating and they're good
enough to, use for work,
then then they're also good enough to treat
well. Now we don't use animals for work
all that much anymore.
Maybe, like, if someone has a petting zoo
or someone is gonna run SeaWorld or whatever,
then, you know, don't be a jerk to
the Shamu or whatever. I guess that's an
issue too. So SeaWorld's about to go out
of business. But we definitely eat animals, and
we're totally not practicing any of this, and
it's completely a sin. Don't think just because
Hafsa puts a certificate up on the wall
that we're absolved from the sin of how
the animals are are treated.
So rather than being cheap, if there is
an alternative for something that's humanely raised or
whatever, pay more money for it and just
eat less meat. You know, you can buy
tofu or whatever. People say, oh, tofu is
bad for your thyroid gland. Okay. Go to
the whatever Valley produce on the corner of
Bloomingdale and North Avenue and get the to
taste better than tofu anyway. That's probably healthier
for you as well.
The idea is that just, you know, eat
eat some vegetables one day if it's too
too expensive.
If it's good enough for you to eat,
it's also good enough for you to take
care of. What did Rasoolullah
said? He said that he said that he
said that,
ride them while they're in good health and
eat them in good health as well.
And,
we may just have
2 more hadiths to get through the bab
inshallah.
So there's some issues that tie over to
the next hadith.
So Abu Jafar,
Abdullah bin Jafar So
he's Abdul Jafar bin Abi Talib, a full
brother of Saidna Ali,
he was Shahid with,
Saidna, Zaid bin Haritha and Abdullah bin Rawaha
at the battle of Mu'adda,
fighting the Romans,
during the lifetime of the messenger of Allah
sallallahu alaihi wa sallam. So he's the nephew
of the prophet, sallallahu alaihi wa sallam, the
son of his cousin,
the son of the brother, Sayna Ali radiAllahu
anhu.
He said that Rasool
sat me down on on on his mount
one day.
The the 2 of them were riding as
a boy, as little boy, so it's not
gonna harm the animal too much, you know,
for another kid, like, sitting down on the
on the mount. So he sat me down
on the same mount,
one day,
behind him, and then he told me,
something
as a secret, and I'll never tell anybody,
what that is.
And he
if he wanted to go and,
answer the call of nature,
Rasool Allah sallahu alaihi wa sallam preferred to
go behind some sort of mountain or hill
that that that that's between him and between,
where people
are. Or he would, he if that wasn't
available, he would like to or he would
prefer to go,
behind a
some sort of barrier, like a a wall
made out of, palm
palm branches.
The they used to have those, like, walls,
like, an enclosed area that a person can
enter or have some sort of, like, a
barrier so a person can go behind the
screen and then answer the call of nature
so as to be screened from from the
view of people. Right? This is before in
pre pre modern times, they didn't used to
have,
at least in the Arabian Peninsula, they didn't
used to have, like, proper bathrooms.
So people would just like they do in
villages and and and different places to this
day, they just walk far away and go.
So Rasool Allah sallallahu alaihi wa sallam, because
of his his shyness and his hayat,
he would look for a place that's completely
screened that there would be no chance that
anyone will see him,
when he would, go use the restroom.
So this much is narrated by a Muslim,
and,
Al Burqani,
brings with the same level of chain of
narration,
some more words in this narration
that Rasool
Salam once like this, he entered into a,
an area that was walled off by such
a palm branch, wall,
that belonged to the Ansar.
So when he entered into that area, there
was a camel in it. And when the
camel saw the Nabi salallahu alaihi wa sallam,
it made a gargling
noise in its throat,
and,
it,
its eyes started to well up with tears.
So the messenger of Allah
came to it and patted it on its
on the, on the hump and and rubbed
it behind the ears.
And he he asked then, who is the
owner of this
of this camel?
And,
a young man from the Ansar came forth
and he said, oh, messenger of Allah, it's
me.
So Rasool Allah sallahu alaihi wasallam then chastised
him. He said, do you not fear Allah
ta'ala when it comes
to these animals that Allah ta'ala has made
you a master over?
So this this camel came to me and
complained that you don't feed it. You let
it stay hungry for long amounts of time,
and that when you work it, you tire
it out.
So hadith narrated by Abu Dawood,
and Abu Dawood brings the same narration of,
Burqani, the the longer narration.
So if you're if you're going to use
it,
use it as a righteous person would and
use it put it keep it also in
a good state.
And if you're going to, eat it, then
eat it, you know, like, let it live
in a good state before you eat it
and also eat it in the in in
the correct way, as a righteous person would
eat it, meaning, slaughtered properly.
And this is this is important. I mean,
in general, whatever things we use we should
use them properly.
Everything has a proper use. We shouldn't abuse
things and
not use them properly. It's a type of,
it's a type of
ingratitude for the nirma, for the blessing Allah
has given us. But especially when it comes
to a living thing,
you have to be careful about you have
to be careful about, you know, how you
deal with those things. And just because we
don't ride camels anymore, it doesn't mean that
this doesn't apply to us.
Rather it applies to us double because we
eat more meat than other people used to
eat from before and animals are not being
taken care of
properly.
There's another,
narration that's,
I of the same of the same hadith,
in fact,
in which in which the messenger of Allah,
sallallahu alaihi wa sallam. It's very interesting because
Rasool Allah, sallallahu alaihi wa sallam, just because
the fact that Allah made it permissible to
kill the animal to eat it, doesn't mean
that, like, you just the act of killing
an animal is not like, to be done
nonchalantly.
Ibni Ruslan brings a a a narration.
Ibni Ruslan brings a a a narration in
which of of the same of the same,
incident.
And so that that person,
that person was brought to the messenger of
Allah, sallallahu alaihi wa sallam, and he called
he called that person to him. Says,
And Rasuulullah, salallahu alayhi wasalam asked him, what
is what's the deal with this camel of
yours?
Don't turn around.
Pay attention to the dars.
He says, what's the deal with this camel
of yours? And he says, I don't know
by Allah.
What we know is that we about him
about this animal is what?
Is that,
we use it to carry water,
to carry water,
until it's no longer able to,
until it's no longer able to carry water
anymore. King water is really heavy.
Water is very heavy.
It's very dense.
So he said to he said to the
messenger of Allah sallallahu alaihi wa sallam,
He said that we made a decision yesterday
that now that it's unable to carry water
anymore,
we're going to slaughter it and just give
out the meat.
And Rasulullah said no, don't do it.
And there's another there's another, like, Hadith also
like that,
that that that I'm reminded of that a
woman,
she was lost in the desert or something
like that. And so she swore an oath
that that if her camel if she the
camel that she had that, like, brought her
that that that was that she was riding,
if she got back
to civilization
and safely,
that she'll slaughter the animal, for for the
sake of Allah and
divide up its meat. And
said that's horrible. Why would you do that?
The same camel that saved you. Like, why
why are you
why are you gonna kill it now just
for having helped you out?
And so the idea is what? It's permissible
to eat the animal. It's not a legal
hook them that, like, imagine if you, you
know, if you make a decision to to
kill an animal like a livestock
to eat, it's permissible.
I mean, in general, it's it's permissible as
long as the animal's not a pig or
something like that.
It's permissible, like,
without ex with with, in general, I shouldn't
say without exception, but in general it's permissible
to
slaughter the animal in order to eat it.
But the point is what?
If you wanna slaughter the animal, slaughter the
animal to eat it. Don't just slaughter to
kill it off.
And this is unfortunately,
like, you know, many, like, restaurants and businesses
and things like that. That's exactly what they
do is that they treat the animals,
without any respect.
And, when the animal has, like, lost its
commercial usefulness,
then they'll immediately just dispatch it in order
to be killed.
And, that's there's something wrong with that. You're
not giving
the respect to living things that is due
to them
by,
by doing such a thing. And so the
the olamah, they they,
they mentioned,
they mentioned that with regards to this Ibnu
Islam, we'll call it Ibnu Islam. If you
have the here reality, manr nahril jamili idha
asmana or ajazaanilamali
He said that, he said that this narration
shows a proof
that,
that a person
it's it's wrong to slaughter the animal just
because it's become old or become its because
it's not able to work anymore.
The the correct intention or for slaughtering the
animals because you wanna eat it.
And so it's it's a
it's not like a outwardly enforceable part of
the law, but the nia is is is
not right that you're just getting rid of
it because it's no longer of any use
to you. It's like you're disrespecting the the
life of that living thing.
It's permissible for you to slaughter it in
order to eat it if that's what you
wanna do, but don't just do it because
you see it as like something that that
its life is no longer of any use
anymore.
So this this one small
hadith inshallah is the last one we'll read
inshallah for this lesson. It's saying, Anas bin
Malik radiAllahu anhu. He narrates that,
our our habit
meaning what the companions of the messenger of
Allah Sallallahu Alaihi Wassalam.
Our habit when we arrived,
at our destinations
was that we would not, pray,
until we would,
unload the unload the animals, the burden from
the animals.
Meaning what? It's a sunnah it's a sunnah
to pray. It's a sunnah like when you're
going to Hajj, it's a sunnah first thing
when you
reach the the the
the masjid al Haram
is to what to make tawaf
and not to do anything else before that.
Or it's a sunnah, for example, when you
arrive from a trip that you should pray
2 rakas in your house,
or when you're
when you're leaving, you should pray too before
going. But for the purpose of this hadith,
when you arrive, you should pray 2 rakas
or a person may even have, like, you
know, have, a further prayer that
they need to yet pray before they can
go to sleep or whatever.
I said before worrying about the before worrying
about the salat, what what would they do?
They would first offload the the animals, not
burden them.
So that they can have some relaxation from
having to carry the burden that they they
have to and then they would they would
say the prayer.
And I think there's something very important to
understand about this that,
without having to talk about it too much
that
if this is what Rasool Allah Sallallahu Alaihi
Wasallam's
mercy was toward the animals,
then what would his mercy be toward human
beings?
And it a lot of the a lot
of the people who nowadays have, you know,
are kinda animal rights activists or whatever. Right?
It's kind of like the relationship between
smart fasting and the actual smart fasting,
which is what one is like a hollow
shell that receives no reward. It's a mockery
of of of of, an act of the
pious, and the other is the actual act
of the pious. Nowadays, many people, the reason
that they
they they are, quote, unquote, animal rights activists
is what?
Is because they've lost any sort of mercy
for human beings.
They would rather spend $10,000
on their dog
than,
you know, see, like, you know, some kid
from the hood get an education.
They would rather spend,
you know, they would rather, like, make a
big scene and a big protest about something
that happened
to, you know, somebody some, you know, some
animal somewhere,
rather than worry about, like, people dying of
cholera or people, you know,
having, you know, just living in a refugee
camp in a jungle somewhere or whatever.
It's a sign of what if you have
more
mercy for animals than you do for people,
it's a sign that your heart is hard,
that your heart is dying or it's already
died.
Rasool Allah sallahu alaihi wa sallam's concern for
animals was what? It was in its place.
He used to not
put animals above people
in in in in his mercy,
but it was from the perfection of his
mercy
that he maxed out on his mercy for
people and he also
would have mercy for all of Allah's
creation.
So most of us even, you know, even
though we're going to anonymously eat whatever meat
that we eat, we're not gonna actually, like,
meet the animals that we're gonna slaughter.
You know,
Imagine if this is the mercy that Rasulullah
his
his sunnah is to have for the animals,
then how much should it be for people
if the usul of the sunnah is that
people have more honor than animals do?
And how much should it be then for
the person who says,
Yet
people,
when they have
employees,
they treat their employees badly.
Someone wants to go on a bathroom break.
Somebody is sick. Somebody needs to do this.
Somebody needs to do that. Just because you
pay a person something doesn't mean that, like,
you own that person.
In fact,
slavery is
there's so many of of
the law of the Sharia
regarding slavery.
Slavery was never abolished by the
sharia of the prophet sallallahu alaihi wa sallam,
which is probably not like the most, like,
I don't know. It's not the most, like,
a PR friendly thing to say. But in
the darsa of the din, imagine that
that even slavery is not abolished in in
the din.
You still can't treat your slave. If you
can't overbear
burden your camel, then can you overburden your
slave?
No. If you cannot starve the camel, can
you starve the slave? No. If you can't
beat the camel, can you beat the slave?
No. So why is it everybody when
you say, oh, look. Islam has slavery. There
are people outside that will lose sleep at
night and say, oh, how how barbaric is
Islam and how barbaric is the prophet
You people are the ones who you people
are the ones who are like the Mujtahhid
Imams of barbarism.
You people are the sick people who imagine
and and
and and and fantasize
and literally receive
disgusting types of pleasure out of the thought
of harming other people.
You're the ones who have take discussing pleasure
about the thought of harming other people. If
you look at the the
war the pictures from the civil war era
where, you know, you have,
you know, slaves that they've been lashed so
hard that their entire
back is, like, scarred,
like a jumble of scars, and there's more
scar tissue than there is skin.
Like, you know, like, 80% of their back
is scar tissue, and there's maybe 20% on
the periphery that's skin. That's what they think
about when they think about slavery.
The the fact of the matter is if
someone came even even even, like, 5% of
that, you know, to the and showed, look
how badly I was beaten,
the would have freed the slave,
from the from the the clutches of the
master.
What is this? This is a a very
simple
a very simple issue, which is
that Kufr will always hate the deen and
Kufr will always try to
push people away from from the deen. By
what? Feeding them false information.
And the deen will always supplant
by what? Telling people the truth.
And the fact of the matter is if
Rasulullah sallallahu alaihi wa sallam,
you know, that literally the the camel would
cry and come to him and and and
and share this,
you know, share its pain with him, and
he would do something about it. Then what
do you think that a a believer in
Allah and his Rasool
should do when a human being comes and
cries and shares their pain with you? And
if you think that this is some sort
of, like, exaggeration or nonsense, you know, pie
in the sky in July, type of stuff
that the Muslims just made up in order
to, you know, you know, make the prophet
sallallahu alaihi wa sallam look like, some sort
of super supernatural Superman. This is not something
abnormal. This is something very real. I've seen
it. I've seen the animals. I've seen camels
also. They can tell the difference between people.
They they they they have relationships with people.
They say things to people.
I remember I used to take my sheikh
to the or I took my sheikh a
couple of times to the Uzbah to go
get fresh camel's milk.
You know, this is before he has now
he has a very high mansab in the.
He drives himself in those days. He neither
had a car nor did he drive. So
I I took him. I remember the camels
used to come and they would,
lower their head and be, petted by him,
like, in line.
And they didn't do it for other people.
They never did it for me. I remember
even my sheikh, Rahimullah Ta'ala and Lahore,
the the camels that they slaughtered for for
Eid.
The camels came they they they they came
to the manhara, the place of slaughter on
their own. They didn't have to be wrestled.
Anyone who goes to a place most places
in America where they slaughter the animals for,
Eid al Adha, you know, you hear the
goats and the sheep, like, screaming like human
beings,
because of how horribly they're being slaughtered and
probably because how horrible this
you know, the people that they're being slaughtered
for are.
Right? You see you see that you see
that from from the animals. That's something if
you haven't, you know, if you haven't lived,
with, like, living things, you don't understand those
things.
That that's not a that's not a, like,
some sort of supernatural miracle.
Although it may seem miraculous to us, that's
what it's a sign of a human being
who is, in contact and in connection with
living things,
around him. That's a very normal thing for
somebody who knows about those things, but we've
been separated from them so much. So this
is something that we also should practice ourselves.
Allah
bring into our hearts, mercy for one another.
If you can see yourself being, feeling mercy
for an animal
and not see yourself having the same mercy
for, like, you know, people in the Masjid
or, you know, Muslims in different places or
from whatever country you come from or whatever,
you know, if you see just another Muslim
somewhere and you're embarrassed about them, whereas you
can see like an animal in pain and
you feel bad for them,
Something's messed up inside.
Their work needs to be done. Those things
don't get messed up overnight and they don't
get cured overnight,
But, accepting that there's a problem, that's the
way that you'll get out of it,
by by not accepting that problem.
It's only gonna get worse.