Hamzah Wald Maqbul – Riyd alSlihn Double Trouble Double Reward 02052023

Hamzah Wald Maqbul
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AI: Summary ©

The speaker discusses the concept of slavery and

AI: Summary ©

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			Are about to finish a module of the
		
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			book,
		
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			and, we're making a lot of progress. We
		
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			should finish the book within a year or
		
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			so
		
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			at this pace. This is the
		
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			the chapter with regards to the
		
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			virtues of.
		
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			So there's a couple of things that
		
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			should be said
		
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			before
		
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			beginning the text of the book
		
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			which is that menumission or the freeing of
		
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			slaves,
		
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			having a chapter regarding it in Tasuluf
		
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			and a book on Tasuluf,
		
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			on orthodox spirituality
		
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			in Islam,
		
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			presupposes
		
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			the idea that there's slavery in Islam.
		
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			And, so we'll talk about slavery. And if
		
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			someone wants to pull out a sound bite
		
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			that can make things look really bad,
		
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			you know, if you're, I guess, that's your
		
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			work. Good for you. But,
		
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			a couple of things in the beginning. One
		
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			is that slavery in Islam
		
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			was never like slavery was in this country
		
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			where people are enslaved because of the color
		
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			of their skin or because of their race.
		
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			That's not a concept in Islam at all.
		
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			In fact, there's a hadith that we read
		
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			inshallah we should get through in in today's
		
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			that categorically
		
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			negates this idea.
		
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			The second thing is this is that, slavery,
		
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			although nobody would want to be a slave,
		
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			slavery as an institution
		
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			is not an immoral institution. And there are
		
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			many parallels
		
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			in America to what Islam
		
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			considered as a slavery that are essentially indispensable
		
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			to
		
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			to life in this country.
		
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			The idea being that
		
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			a person,
		
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			as a punishment can be placed into
		
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			a sort of a hobbled
		
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			level of citizenship
		
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			where you're not able to,
		
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			come and go as you please,
		
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			and you're also not able to, you know,
		
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			make choices about your life that you normally
		
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			would like to. But in general, it doesn't
		
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			mean that you're a piece of property,
		
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			and it doesn't mean that you don't have
		
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			rights, and it doesn't mean that you don't
		
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			have dignity or worth as a human being.
		
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			It's a, you know, situation you're in. So
		
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			for example, if somebody comes to America
		
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			and their visa runs out,
		
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			they put them in detention center. Somebody commits
		
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			a crime.
		
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			You know, it's not like their citizenship is
		
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			revoked because of it. But there are so
		
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			many crimes that will garner a personal life
		
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			sentence
		
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			and, many of them justifiably so, very reasonably
		
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			so. But it's not like that person becomes
		
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			a
		
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			like, not a human being anymore.
		
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			Rather,
		
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			because of the choices that they made, the
		
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			society has to have deal with them a
		
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			certain way. Like, you can't just kill everybody.
		
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			The Mongols had a sacred law called the
		
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			yasa.
		
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			They were actually encouraged by the Muslims to
		
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			codify it,
		
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			when they conquered the Muslim lands. So they
		
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			had some 100 some odd laws, but only
		
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			one punishment for everything is death.
		
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			Right? So you can't do that. You can't
		
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			do that and have a healthy society.
		
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			And so this is a way that the
		
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			the the sacred law
		
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			dealt with war captives, and it's not anything
		
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			unique in that sense to
		
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			Islam.
		
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			But it was, something that that seems to
		
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			be more or less standard amongst all human
		
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			beings.
		
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			And,
		
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			you know, it's something that we don't really
		
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			deal with very well even in this country.
		
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			The idea is that if you're a prisoner,
		
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			you don't, like, lose your rights or whatever.
		
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			You're still, like, a human being, and you
		
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			still have certain rights, under the law. You
		
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			lose some of them, not all of them.
		
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			But in practice,
		
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			even over here, it's oftentimes grossly, grossly executed
		
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			to the point where a person actually does
		
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			get dehumanized to a great degree.
		
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			Executed to the point where a person actually
		
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			does get dehumanized to a great degree.
		
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			Allah most high says in his book
		
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			and Surah Al Balad
		
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			that is Allah is talking about
		
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			a human being without going too deep into
		
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			the tafsir.
		
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			And he says he's talking about a human
		
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			being. And so he says,
		
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			so he was shown 2 different paths that
		
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			he he could take.
		
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			But he never entered into the
		
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			into the the the the the destination. Like,
		
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			he was travelling
		
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			1 of 2 paths, and he never made
		
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			it to the destination.
		
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			Means
		
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			means to enter into something.
		
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			So he never entered into the the the
		
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			the place that he wanted to go, the
		
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			place that he
		
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			needed
		
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			to
		
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			go.
		
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			And how can I explain to you?
		
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			What how can I explain to you what
		
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			that that destination
		
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			is that he should have been striving for?
		
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			And so there's a list of things that
		
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			Allah mentions
		
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			that are those things that would have taken
		
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			you to the destination that you wanted to
		
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			go.
		
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			And the first is,
		
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			the
		
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			freeing
		
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			the prying free or prying loose of the
		
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			chains from a neck,
		
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			meaning what? It's a
		
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			the neck is here the metaphor for the
		
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			enslavement of a person to free a slave.
		
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			So the chapter regarding the virtues of manumission
		
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			of freeing a slave, that freeing a slave
		
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			would have gotten a person to the destination,
		
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			that they, that they wanted to go.
		
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			To feed,
		
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			feed the hungry, in their time of difficulty,
		
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			somebody who is an orphan that's a relative
		
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			of yours or somebody whose dire poverty is
		
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			there a lot,
		
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			and they have absolutely
		
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			nothing.
		
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			Then after doing deeds like this, they're from
		
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			the people who believe
		
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			and, they
		
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			encourage one another to
		
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			patience and steadfastness, and they encourage one another
		
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			toward
		
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			mercy. Those are the people who will be
		
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			on the right hand side on the day
		
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			of judgment. Meaning, they're the people of human
		
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			of Barakah and the ones who will enter
		
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			into Jannah.
		
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			And so, this is a great fadilla of
		
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			of, a great virtue of edkaf freeing a
		
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			slave that,
		
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			Allah would mention mention it in the first
		
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			of a list of well known,
		
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			of well known good deeds.
		
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			And the idea of Talasse is also part
		
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			of the spiritual path, which is what is
		
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			that it's a very difficult path for somebody
		
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			to travel,
		
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			better than traveling alone. We travel with one
		
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			another, and that we should encourage people, one
		
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			another on the on the path, not constantly
		
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			discourage people when someone wants to do something
		
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			good, when somebody wants to be steadfast, when
		
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			a person wants to be upright, when a
		
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			person wants to be ethical,
		
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			instead of telling them, well, everybody else does
		
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			it and, you know, don't waste your time
		
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			and you're a fool and you're this. Instead,
		
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			encourage them encourage them and help them out
		
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			in order to take the path of righteousness.
		
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			This is also a part of that path,
		
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			as well.
		
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			In the, the men of the that are,
		
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			that are are red.
		
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			Abu Huraira
		
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			who, said that the messenger of Allah
		
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			said whoever
		
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			freeze
		
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			the neck of a Muslim or a Muslim
		
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			neck,
		
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			for every
		
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			limb of that person, a limb, of theirs
		
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			from the hellfire,
		
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			to the point of the manumission
		
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			of his,
		
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			of the the the the genitalia of the
		
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			slave will be
		
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			a manumission of the,
		
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			genitalia
		
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			genitalia of the manumitter.
		
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			And so there's a number of things here
		
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			as well
		
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			that,
		
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			that that the commentators bring attention to.
		
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			1
		
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			is that,
		
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			you know, the the the the deed of
		
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			manumission is
		
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			composed of different parts.
		
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			And others that a person has their own
		
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			sins that they're afraid of, especially the age
		
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			we live in is a proliferation of zenat
		
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			to the point where oftentimes non Muslims Muslims
		
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			have a hard time believing that there was
		
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			actually a society ever, whether it's here or
		
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			whether it's amongst the Muslims where people are
		
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			not all, constantly just gross,
		
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			with their bodies and with another.
		
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			And,
		
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			you know, it's true it did exist and
		
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			it does exist, but it's vanishing in front
		
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			of our eyes because people are making bad
		
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			choices
		
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			with regards to how they conduct themselves, and
		
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			with regards to how they how seriously they
		
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			take the problems. You
		
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			know? But the the mention of
		
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			also is a an idea that
		
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			in freeing a slave,
		
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			you know, slaves were not all the same
		
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			price.
		
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			A slave had a value based on his
		
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			or her physical attributes, based on their skill
		
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			set, based on their disposition.
		
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			And so
		
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			this is also an encouragement to free the,
		
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			slave that's of high value of high price,
		
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			that recognition that the act is a more
		
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			difficult act for somebody to to
		
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			to do, that what they give up ostensibly
		
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			of material,
		
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			in terms of material benefit is more than
		
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			what a person would give up in freeing,
		
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			like, somebody who's old or somebody who's disabled
		
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			or somebody who, has some other, defect.
		
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			And on the flip side, somebody who has
		
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			some sort of excellency or some quality in
		
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			them that's greater than,
		
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			another person,
		
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			then, the reward according to this hadith should
		
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			be more.
		
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			There's a discussion
		
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			about
		
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			the freeing of
		
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			a,
		
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			of a,
		
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			what would you say in English? Eunuch
		
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			eunuch
		
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			slave. And,
		
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			first of all,
		
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			although it was a practice in,
		
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			in the Muslim world,
		
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			unfortunately,
		
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			people used to buy and sell eunuch slaves,
		
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			slave that was castrated.
		
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			One of the reasons for that is because
		
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			that way the master could be could trust
		
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			the slave with the women of the house
		
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			without any
		
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			danger of, you know, happening.
		
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			But, so they oftentimes fetched a very high
		
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			price, especially in, like, noble households.
		
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			But the process of castrating a slave to
		
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			make a eunuch,
		
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			is actually,
		
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			is haram. It's haram. There's no you don't
		
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			have, like, the right to do that. Just
		
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			because someone's a slave, you don't have the
		
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			right to, like, physically damage them or mutilate
		
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			them in that way.
		
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			And,
		
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			so
		
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			the objection was brought that, does this,
		
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			hadith somehow negate the
		
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			negate or decrease, like, mitigate the amount of,
		
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			reward
		
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			that a person would,
		
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			receive for manumitting a eunuch slave?
		
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			And the,
		
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			answer to that question is that,
		
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			no,
		
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			actually, because the idea the general idea of
		
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			the hadith is that the higher the value
		
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			of the slave is,
		
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			monetarily or because of its composite parts, the
		
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			more, reward a person would get for for
		
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			that slave.
		
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			And so and that's like like being a
		
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			eunuch, like castration,
		
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			because it actually increases the value of the
		
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			slave. It would increase the value of the
		
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			manumission. But it's important to point out that
		
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			this did exist in the Muslim world. Some
		
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			brothers, my father, like, oh, if we had
		
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			a caliphate, you know, like, there'd be Coca
		
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			Cola coming out of, like, all the water
		
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			fountains. We had a caliphate for a very
		
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			long time. It wasn't as amazing as people
		
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			would hope and as it should have been.
		
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			And this type of stuff used to happen.
		
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			It's not right.
		
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			And, it's it's haram. And oftentimes, what would
		
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			happen is unscrupulous non Muslim slavers
		
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			because they knew that the price would be
		
00:12:08 --> 00:12:10
			higher and the Muslims, you know, will not
		
00:12:10 --> 00:12:12
			at least endorse doing it themselves. They would
		
00:12:12 --> 00:12:14
			just do it themselves and then sell the
		
00:12:14 --> 00:12:16
			slave afterward. And it's, like, just catastrophic because
		
00:12:16 --> 00:12:18
			one of the reasons that the price of
		
00:12:18 --> 00:12:20
			the eunuch was higher was because children would
		
00:12:20 --> 00:12:22
			die. They did it to them as children,
		
00:12:22 --> 00:12:23
			and they would die.
		
00:12:23 --> 00:12:25
			The mortality rate, I assume, would probably even
		
00:12:25 --> 00:12:26
			be worse if you did it once someone
		
00:12:26 --> 00:12:27
			was an adult.
		
00:12:28 --> 00:12:29
			And so it's just like this horrific thing.
		
00:12:29 --> 00:12:30
			It's not right.
		
00:12:31 --> 00:12:33
			But once that that that happened, if a
		
00:12:33 --> 00:12:35
			person were to possess such a slave to
		
00:12:35 --> 00:12:38
			free them actually would not necessarily be less
		
00:12:38 --> 00:12:40
			because of this hadith, because the value of
		
00:12:40 --> 00:12:41
			the slave would be would be more.
		
00:12:42 --> 00:12:43
			And, Allah Allah
		
00:13:10 --> 00:13:11
			The hadith is narrated by
		
00:13:14 --> 00:13:15
			who said that I asked the messenger, Allah
		
00:13:15 --> 00:13:18
			sallallahu alaihi wa sallam, which deeds are most
		
00:13:18 --> 00:13:18
			virtuous.
		
00:13:19 --> 00:13:22
			And he said, sallallahu alaihi wa sallam, belief
		
00:13:22 --> 00:13:24
			in Allah and struggling in, in Allah's way.
		
00:13:27 --> 00:13:30
			Then he said, which slaves are the most
		
00:13:30 --> 00:13:30
			virtuous?
		
00:13:31 --> 00:13:34
			Meaning to manum it. And he said the
		
00:13:34 --> 00:13:36
			the ones that are most precious to their
		
00:13:36 --> 00:13:36
			families,
		
00:13:37 --> 00:13:38
			meaning the family here,
		
00:13:39 --> 00:13:41
			I guess, doesn't necessarily mean family, but meaning
		
00:13:41 --> 00:13:43
			the the people who who who who the
		
00:13:43 --> 00:13:43
			slave
		
00:13:44 --> 00:13:45
			serves.
		
00:13:47 --> 00:13:49
			And the ones that are,
		
00:13:49 --> 00:13:51
			of the highest value, the highest price.
		
00:13:51 --> 00:13:54
			This is important because anybody who's seen,
		
00:13:55 --> 00:13:57
			you know, anyone who's seen slavery before like,
		
00:13:57 --> 00:13:59
			we've seen it in Mauritania. I guess, theoretically,
		
00:13:59 --> 00:14:00
			like, the government,
		
00:14:02 --> 00:14:04
			banned it or whatever. Practically, it was still
		
00:14:04 --> 00:14:05
			there.
		
00:14:05 --> 00:14:07
			So you see that if a slave is,
		
00:14:07 --> 00:14:07
			like,
		
00:14:08 --> 00:14:09
			80 or whatever,
		
00:14:09 --> 00:14:11
			they're not going to be no one's gonna
		
00:14:11 --> 00:14:12
			buy them in the marketplace. It's the same
		
00:14:12 --> 00:14:14
			thing. We do the same thing with prisoners
		
00:14:14 --> 00:14:15
			in this country. Right?
		
00:14:15 --> 00:14:17
			That they'll give, release to a prisoner, like,
		
00:14:17 --> 00:14:19
			at a certain age when they're, you know,
		
00:14:19 --> 00:14:21
			already sick. They have cancer. They have this.
		
00:14:21 --> 00:14:22
			They have this. Oh, look. We're gonna give
		
00:14:22 --> 00:14:23
			you release on on on
		
00:14:24 --> 00:14:25
			compassionate grounds.
		
00:14:26 --> 00:14:29
			And, where's the compassion? You know? Like, they
		
00:14:29 --> 00:14:30
			actually have better health care in the prison
		
00:14:30 --> 00:14:32
			than they would have outside. You know?
		
00:14:33 --> 00:14:35
			And so, it's just like like let them
		
00:14:35 --> 00:14:37
			out and let them go somewhere and die.
		
00:14:37 --> 00:14:39
			And so at that point, like, if you
		
00:14:39 --> 00:14:40
			were to, like, really if you free a
		
00:14:40 --> 00:14:42
			slave, like, what are you doing? You're just
		
00:14:42 --> 00:14:44
			basically saying go go away and die somewhere
		
00:14:44 --> 00:14:44
			else.
		
00:14:45 --> 00:14:46
			Whereas if you still
		
00:14:47 --> 00:14:49
			free a slave that has is, you know,
		
00:14:49 --> 00:14:51
			possessed of some capacity, they can make a
		
00:14:51 --> 00:14:52
			life for themselves still.
		
00:14:53 --> 00:14:55
			This is one of the reasons, you know,
		
00:14:55 --> 00:14:55
			that
		
00:14:56 --> 00:14:57
			the freeing of slave
		
00:14:58 --> 00:15:00
			it didn't mean that the slave leaves. It's
		
00:15:00 --> 00:15:01
			like a lifelong,
		
00:15:02 --> 00:15:04
			bond that people used to have with their
		
00:15:04 --> 00:15:05
			Mawali.
		
00:15:05 --> 00:15:06
			Alright? The word
		
00:15:07 --> 00:15:10
			mola, it means the the the the owner
		
00:15:10 --> 00:15:12
			that released the slave, and it also means
		
00:15:12 --> 00:15:14
			the the the slave that was released by
		
00:15:14 --> 00:15:16
			the owner. This is one of the just
		
00:15:16 --> 00:15:17
			as a kind of a side note. Right?
		
00:15:17 --> 00:15:18
			We have some,
		
00:15:19 --> 00:15:21
			mostly Desi people who have this objection, oh,
		
00:15:21 --> 00:15:23
			you can't say to a scholar.
		
00:15:25 --> 00:15:26
			Right? And the word has a number of
		
00:15:26 --> 00:15:27
			meanings.
		
00:15:27 --> 00:15:29
			One of them is master.
		
00:15:29 --> 00:15:30
			Right?
		
00:15:31 --> 00:15:31
			It's
		
00:15:32 --> 00:15:35
			also a proper way of addressing Allah that
		
00:15:35 --> 00:15:36
			you are master.
		
00:15:36 --> 00:15:39
			So, give us victory or give us aid
		
00:15:39 --> 00:15:40
			against the,
		
00:15:41 --> 00:15:42
			the unbelieving folk.
		
00:15:44 --> 00:15:46
			However, the word has many meanings. One of
		
00:15:46 --> 00:15:49
			the meanings of it is the master who
		
00:15:49 --> 00:15:51
			freed the slave. It also means the the
		
00:15:51 --> 00:15:52
			the slave that was freed by the master.
		
00:15:53 --> 00:15:55
			It can be used either way.
		
00:15:56 --> 00:15:58
			So, you know, this is kind of a
		
00:15:58 --> 00:16:00
			kind of a Baqwas objection of people who
		
00:16:00 --> 00:16:02
			don't know Arabic, who just wanna look for
		
00:16:02 --> 00:16:03
			something to point out in order to be
		
00:16:03 --> 00:16:06
			cool, which is sadly a condition of many
		
00:16:06 --> 00:16:08
			human beings, especially the Desi ones. I don't
		
00:16:08 --> 00:16:10
			know. Maybe not especially maybe just all human
		
00:16:10 --> 00:16:11
			beings, but the Desi ones do it in
		
00:16:11 --> 00:16:13
			in especially annoying ways to me,
		
00:16:14 --> 00:16:16
			that are that are precious. God bless their
		
00:16:16 --> 00:16:17
			heart to me.
		
00:16:17 --> 00:16:18
			So
		
00:16:18 --> 00:16:20
			that's that's that's what that is. But, you
		
00:16:20 --> 00:16:22
			know, in the old days, when someone freed
		
00:16:22 --> 00:16:23
			a slave, it's like a lifelong,
		
00:16:24 --> 00:16:26
			connection that you have. Part of it is
		
00:16:26 --> 00:16:28
			why? Because, like, you don't know anybody. You
		
00:16:28 --> 00:16:30
			don't have a tribe, so you become part
		
00:16:30 --> 00:16:32
			of the tribe of the the the master
		
00:16:32 --> 00:16:34
			who freed you. You don't have contacts. No
		
00:16:34 --> 00:16:36
			one's gonna give you a job. No one's
		
00:16:36 --> 00:16:37
			gonna, like, you just you you have nothing
		
00:16:37 --> 00:16:39
			to do. You know? Like, no one's gonna
		
00:16:39 --> 00:16:40
			marry you. So, okay, it doesn't mean that
		
00:16:40 --> 00:16:41
			the master is necessarily,
		
00:16:42 --> 00:16:44
			in in normal life gonna say, okay. Now
		
00:16:44 --> 00:16:45
			you can marry my daughter or my niece
		
00:16:45 --> 00:16:46
			or whatever.
		
00:16:46 --> 00:16:48
			But at least in that circle, they'll find
		
00:16:48 --> 00:16:49
			somebody for you.
		
00:16:49 --> 00:16:51
			Whereas if you don't have anybody, like, to
		
00:16:51 --> 00:16:53
			survive on your own, to survive alone is
		
00:16:53 --> 00:16:54
			impossible.
		
00:16:54 --> 00:16:56
			Nowadays, there's this fantasy and this illusion that,
		
00:16:56 --> 00:16:57
			like, you can survive on your own. Like,
		
00:16:57 --> 00:16:59
			I don't need anyone. Like, I'm gonna throw
		
00:16:59 --> 00:17:00
			up the deuces and just get, like, a
		
00:17:00 --> 00:17:02
			studio apartment in the city, and that's it.
		
00:17:02 --> 00:17:04
			But you need other people. You just shifted
		
00:17:04 --> 00:17:06
			to another master who's even more cruel and
		
00:17:06 --> 00:17:07
			and,
		
00:17:07 --> 00:17:08
			unloving
		
00:17:08 --> 00:17:11
			but is, like, good at at, you know,
		
00:17:11 --> 00:17:11
			giving you,
		
00:17:12 --> 00:17:14
			metered doses of Kool Aid in your IV.
		
00:17:14 --> 00:17:17
			You know? So that's that's what that is.
		
00:17:18 --> 00:17:19
			So
		
00:17:21 --> 00:17:21
			is the chapter
		
00:17:26 --> 00:17:29
			Ihsan, of behaving beautifully with,
		
00:17:29 --> 00:17:31
			with the with the slave. Mamluk, the word
		
00:17:31 --> 00:17:34
			here, Mamluk means what? Someone who's owned.
		
00:17:34 --> 00:17:37
			Right? People talk about the Mamluk Dynasties, Mamluk
		
00:17:37 --> 00:17:37
			Islam, Mamluk
		
00:17:38 --> 00:17:39
			everyone is Mamluk.
		
00:17:41 --> 00:17:41
			And,
		
00:17:42 --> 00:17:44
			the fact that we have in Islam, like,
		
00:17:44 --> 00:17:47
			slave dynasties in different places, it's a sign
		
00:17:47 --> 00:17:47
			that
		
00:17:48 --> 00:17:50
			that, you know, things were a bit different.
		
00:17:50 --> 00:17:52
			What we use the word slavery for in
		
00:17:52 --> 00:17:53
			America and what what slavery was in the
		
00:17:53 --> 00:17:56
			Sharia. They were very, like, qualitatively different things.
		
00:18:14 --> 00:18:18
			Allah said, worship Allah and do not associate
		
00:18:18 --> 00:18:19
			with him anything.
		
00:18:20 --> 00:18:20
			And
		
00:18:22 --> 00:18:22
			that you should
		
00:18:23 --> 00:18:25
			show goodness and kindness and beauty to your
		
00:18:25 --> 00:18:27
			parents and to,
		
00:18:28 --> 00:18:31
			your relatives and to your I'm sorry. And
		
00:18:31 --> 00:18:31
			to,
		
00:18:31 --> 00:18:32
			orphans
		
00:18:32 --> 00:18:33
			and to,
		
00:18:34 --> 00:18:34
			the destitute
		
00:18:35 --> 00:18:36
			and to your,
		
00:18:37 --> 00:18:37
			you know,
		
00:18:38 --> 00:18:39
			neighbor your your
		
00:18:40 --> 00:18:41
			relatives who live near to you
		
00:18:42 --> 00:18:43
			and to your,
		
00:18:44 --> 00:18:46
			neighbor who, lives next to you and to
		
00:18:46 --> 00:18:49
			whoever is in your proximity, not. You
		
00:18:51 --> 00:18:54
			have no, like, familiar relation with them. And
		
00:18:54 --> 00:18:56
			the the not. You have no, like, familiar
		
00:18:56 --> 00:18:57
			relation with them,
		
00:18:58 --> 00:19:00
			and the the person who's, like, next to
		
00:19:00 --> 00:19:02
			you, whoever you're sitting with. Right? So don't
		
00:19:02 --> 00:19:03
			be a jerk. You know, this is a
		
00:19:03 --> 00:19:05
			thing, As Americans,
		
00:19:05 --> 00:19:06
			we do.
		
00:19:06 --> 00:19:08
			Many of us one of the things we
		
00:19:08 --> 00:19:09
			do as Americans is try to pretend we're
		
00:19:09 --> 00:19:11
			not Americans. You know? But, you know, just
		
00:19:11 --> 00:19:14
			because you're brownie, Ebriani doesn't mean you're special.
		
00:19:16 --> 00:19:18
			You know, all of us, we're human beings.
		
00:19:18 --> 00:19:20
			We take from people around us. People who
		
00:19:20 --> 00:19:22
			grew up their whole life hearing from their
		
00:19:22 --> 00:19:24
			immigrant parents, that's what Americans do. That's what
		
00:19:24 --> 00:19:25
			Americans do. And, you know,
		
00:19:26 --> 00:19:28
			I feel like that's not as unique of
		
00:19:28 --> 00:19:31
			an experience as people, wanna hope it is.
		
00:19:33 --> 00:19:35
			So, yeah, the people who are immediately around
		
00:19:35 --> 00:19:37
			you, one of the things we do as
		
00:19:37 --> 00:19:38
			Americans is that we wanna, like,
		
00:19:39 --> 00:19:41
			push our rights. Like, you can't tell me
		
00:19:41 --> 00:19:42
			what to do, and, like, so I'm gonna
		
00:19:42 --> 00:19:43
			do this just because I have the right
		
00:19:43 --> 00:19:44
			to
		
00:19:44 --> 00:19:46
			do it. That's not a good thing
		
00:19:46 --> 00:19:48
			to annoy another person just because you have
		
00:19:48 --> 00:19:50
			the right to annoy them and you don't
		
00:19:50 --> 00:19:51
			want them to, like, tell you what to
		
00:19:51 --> 00:19:52
			do. Yeah. Sure. If it's gonna, like, harm
		
00:19:52 --> 00:19:54
			you or it's gonna cause
		
00:19:54 --> 00:19:56
			you some undue,
		
00:19:56 --> 00:19:59
			you know, difficulty or someone expects you to
		
00:19:59 --> 00:20:00
			somehow be deferent to them,
		
00:20:01 --> 00:20:04
			in a way that's, you know, is malevolent.
		
00:20:04 --> 00:20:05
			I guess,
		
00:20:06 --> 00:20:07
			in that in that case, a person should,
		
00:20:07 --> 00:20:09
			like, stand up for themself. But just to
		
00:20:09 --> 00:20:11
			be a jerk for no reason just because
		
00:20:11 --> 00:20:12
			you can and you don't
		
00:20:12 --> 00:20:14
			wanna take that away. I think one of
		
00:20:14 --> 00:20:15
			the really interesting
		
00:20:18 --> 00:20:20
			experiences we had with that has to do
		
00:20:20 --> 00:20:22
			with, like, masks, face masks
		
00:20:22 --> 00:20:23
			for, like,
		
00:20:24 --> 00:20:25
			COVID.
		
00:20:25 --> 00:20:27
			So some people would, like, take them off
		
00:20:27 --> 00:20:28
			to piss other people
		
00:20:29 --> 00:20:31
			off. You know? Some people put them on
		
00:20:31 --> 00:20:33
			to piss other people off. Like, one thing
		
00:20:33 --> 00:20:34
			is, like, where you put it on and
		
00:20:34 --> 00:20:35
			then the person is upset about it, but
		
00:20:35 --> 00:20:36
			you need to wear it. I get that.
		
00:20:36 --> 00:20:38
			Right? But, like, you're walking around outside or
		
00:20:38 --> 00:20:39
			you're, like, you know, like, in car alone
		
00:20:39 --> 00:20:41
			or something like that just to, like, somehow
		
00:20:41 --> 00:20:43
			make a statement to, like, annoy people. I
		
00:20:43 --> 00:20:44
			don't I don't I don't see the benefit
		
00:20:44 --> 00:20:46
			of that, of either way. So now they
		
00:20:46 --> 00:20:48
			make an announcement in the airplane. They're like,
		
00:20:48 --> 00:20:50
			you know, masks are not required, but you
		
00:20:50 --> 00:20:51
			can't you can wear one if you want
		
00:20:51 --> 00:20:53
			to. And whatever your choice is, we ask
		
00:20:53 --> 00:20:55
			that you respect your you know? Like, they
		
00:20:55 --> 00:20:56
			have to make these, like, kinda nanny type,
		
00:20:57 --> 00:20:58
			announcements where,
		
00:20:58 --> 00:20:59
			you know,
		
00:21:02 --> 00:21:04
			was asked about about, like, the summary of
		
00:21:04 --> 00:21:05
			the salaf. This is actually one of the
		
00:21:05 --> 00:21:06
			points he mentioned
		
00:21:08 --> 00:21:08
			mentioned from the favel of, of of the
		
00:21:08 --> 00:21:09
			salic is that he should
		
00:21:09 --> 00:21:11
			be somebody who, when he sits in a
		
00:21:11 --> 00:21:13
			group of people, he tries to, like, just
		
00:21:13 --> 00:21:15
			if there's no harm in it and if
		
00:21:15 --> 00:21:16
			there's no, like, you know,
		
00:21:17 --> 00:21:19
			violation of the sharia, what just go with
		
00:21:19 --> 00:21:20
			the flow. Why do you have to be,
		
00:21:21 --> 00:21:22
			you know, stick out like a sore thumb?
		
00:21:23 --> 00:21:24
			Which is something that I I don't I
		
00:21:24 --> 00:21:26
			feel like I I have to admit I've
		
00:21:26 --> 00:21:27
			not been good at for a large amount
		
00:21:27 --> 00:21:29
			of my life. It's taken a long time
		
00:21:29 --> 00:21:31
			for me just to realize that this is
		
00:21:31 --> 00:21:34
			this is actually part of the, and, now
		
00:21:34 --> 00:21:36
			we have to practice a little bit more.
		
00:21:36 --> 00:21:36
			But,
		
00:21:37 --> 00:21:39
			don't be like me. You know? Learn learn
		
00:21:39 --> 00:21:40
			from my
		
00:21:41 --> 00:21:42
			he learned from my shortcomings.
		
00:21:43 --> 00:21:44
			So,
		
00:21:46 --> 00:21:47
			we read this hadith from
		
00:21:52 --> 00:21:55
			from the, from the, from the,
		
00:21:56 --> 00:21:56
			Tabi'in,
		
00:23:01 --> 00:23:03
			And he was wearing a
		
00:23:04 --> 00:23:07
			is the clothing that the the upper garment
		
00:23:07 --> 00:23:09
			and the lower garment match. They're cut from
		
00:23:09 --> 00:23:09
			the same cloth.
		
00:23:11 --> 00:23:12
			It has the leaves for Shah Rukh comes
		
00:23:12 --> 00:23:13
			in there. See that?
		
00:23:15 --> 00:23:16
			Why do you say stuff for Allah?
		
00:23:17 --> 00:23:18
			Say Right?
		
00:23:18 --> 00:23:20
			But the upper garment and the lower garment
		
00:23:20 --> 00:23:22
			is is the same. It's cut from the
		
00:23:22 --> 00:23:23
			same cloth. The Rasulullah
		
00:23:24 --> 00:23:26
			right? Today is it's narrated that he
		
00:23:31 --> 00:23:34
			Alright? That the it's the the the narration
		
00:23:34 --> 00:23:35
			in the Shamal Sharif
		
00:23:36 --> 00:23:37
			that that the Rasul
		
00:23:37 --> 00:23:39
			also. Although, he wasn't Shawwar.
		
00:23:39 --> 00:23:41
			He didn't used to wear he never wore
		
00:23:41 --> 00:23:43
			tailored pants, but he wore a Izad. He
		
00:23:43 --> 00:23:45
			wore a waist strap and the lower garment.
		
00:23:45 --> 00:23:47
			But the idea is that the the is
		
00:23:47 --> 00:23:50
			is a not because it's on the bottom,
		
00:23:50 --> 00:23:52
			but because it's the the upper garment and
		
00:23:52 --> 00:23:54
			the lower garment are the same.
		
00:23:54 --> 00:23:54
			They're cut
		
00:23:56 --> 00:23:58
			from the same cloth. And so, he said
		
00:23:58 --> 00:24:01
			that I saw I saw Abu Abu Zar,
		
00:24:01 --> 00:24:02
			wearing,
		
00:24:03 --> 00:24:05
			and his the slave boy who was serving
		
00:24:05 --> 00:24:05
			him
		
00:24:06 --> 00:24:07
			was also wearing,
		
00:24:08 --> 00:24:09
			the exact same clothes.
		
00:24:10 --> 00:24:12
			They were clothed the same, which I assume
		
00:24:12 --> 00:24:13
			didn't used to happen,
		
00:24:15 --> 00:24:17
			you know, in Alabama and Mississippi back in
		
00:24:17 --> 00:24:17
			the day.
		
00:24:18 --> 00:24:21
			So he said that I asked him about
		
00:24:21 --> 00:24:23
			that, like, what's the deal with that? And
		
00:24:23 --> 00:24:25
			he said that, he mentioned to me that
		
00:24:25 --> 00:24:26
			once he,
		
00:24:26 --> 00:24:28
			cussed out and got into
		
00:24:29 --> 00:24:30
			a got into a angry
		
00:24:31 --> 00:24:32
			exchange with
		
00:24:33 --> 00:24:34
			a man,
		
00:24:35 --> 00:24:36
			during the
		
00:24:37 --> 00:24:39
			era of the Messenger of Allah sallallahu alaihi
		
00:24:39 --> 00:24:40
			wa sallam.
		
00:24:41 --> 00:24:41
			And,
		
00:24:43 --> 00:24:44
			he,
		
00:24:45 --> 00:24:46
			he said that he
		
00:24:49 --> 00:24:51
			basically bad mouthed him because of his mother.
		
00:24:52 --> 00:24:54
			Basically, he cussed out his mother.
		
00:24:55 --> 00:24:57
			And the whole idea was that he basically
		
00:24:58 --> 00:25:00
			spoke bad about him because he was black
		
00:25:00 --> 00:25:02
			in color and because he was a slave.
		
00:25:03 --> 00:25:03
			And,
		
00:25:04 --> 00:25:06
			the prophet sallallahu alaihi wasallam, when he this
		
00:25:06 --> 00:25:08
			came to his attention, he straightened him out.
		
00:25:08 --> 00:25:11
			He said that, you're a man. There's still
		
00:25:11 --> 00:25:13
			Jahiliya in you. There's still ignorance in you.
		
00:25:14 --> 00:25:15
			He said that they're your brothers
		
00:25:16 --> 00:25:19
			and, but at the same time, they're they're
		
00:25:19 --> 00:25:19
			your servants.
		
00:25:21 --> 00:25:23
			Allah put them underneath your hand,
		
00:25:23 --> 00:25:26
			meaning under your control. And so if one
		
00:25:26 --> 00:25:28
			of your brothers is under your control,
		
00:25:29 --> 00:25:30
			then
		
00:25:30 --> 00:25:33
			let a man feed him what he eats,
		
00:25:33 --> 00:25:34
			and, let a man,
		
00:25:36 --> 00:25:37
			let let a man
		
00:25:38 --> 00:25:40
			clothe him with the clothes that he wears,
		
00:25:40 --> 00:25:41
			and don't,
		
00:25:42 --> 00:25:44
			burden them with work,
		
00:25:45 --> 00:25:45
			that
		
00:25:46 --> 00:25:47
			overwhelms them.
		
00:25:47 --> 00:25:50
			And if you burden them, then help them
		
00:25:50 --> 00:25:53
			in, the discharge of the the burden that
		
00:25:53 --> 00:25:54
			you give them.
		
00:25:54 --> 00:25:56
			And so there's a number of beautiful
		
00:25:57 --> 00:25:59
			here. Right? The sunnah is the what, where
		
00:25:59 --> 00:26:01
			the slave wears the same thing the master
		
00:26:01 --> 00:26:03
			eat wears, and the slave eats from the
		
00:26:03 --> 00:26:04
			same food that the,
		
00:26:04 --> 00:26:05
			master
		
00:26:05 --> 00:26:06
			eats.
		
00:26:06 --> 00:26:07
			And,
		
00:26:08 --> 00:26:09
			that the work that you give us, should
		
00:26:09 --> 00:26:12
			not be excessive, but you facilitate the work
		
00:26:12 --> 00:26:14
			getting done. This is one of the things
		
00:26:14 --> 00:26:15
			that 100%
		
00:26:17 --> 00:26:18
			bothers me, like, to
		
00:26:21 --> 00:26:22
			a maximal extent.
		
00:26:23 --> 00:26:24
			I use
		
00:26:24 --> 00:26:26
			the words I used because there's a book
		
00:26:26 --> 00:26:28
			of the hadith of the messenger of Allah
		
00:26:28 --> 00:26:30
			sallallahu alaihi wasallam in front of me. Otherwise,
		
00:26:30 --> 00:26:32
			I might have some more choice and colorful
		
00:26:33 --> 00:26:33
			vocabulary
		
00:26:34 --> 00:26:36
			used in describing how much it bothers me,
		
00:26:36 --> 00:26:39
			which is for whatever reason in the Muslim
		
00:26:39 --> 00:26:40
			world, in particular,
		
00:26:41 --> 00:26:42
			in bureaucratic settings,
		
00:26:44 --> 00:26:44
			but
		
00:26:45 --> 00:26:46
			in general, in
		
00:26:49 --> 00:26:51
			scenarios where there's some sort of hierarchical relationship,
		
00:26:53 --> 00:26:55
			whether it be at a government office, whether
		
00:26:55 --> 00:26:56
			it be a school,
		
00:26:57 --> 00:26:58
			whether it be
		
00:26:59 --> 00:27:01
			the relationship between, like, a mother-in-law and a
		
00:27:01 --> 00:27:02
			daughter-in-law, whatever,
		
00:27:02 --> 00:27:05
			there's this idea that not only is the
		
00:27:05 --> 00:27:07
			hierarchy going to be exercised, but I'm gonna
		
00:27:07 --> 00:27:09
			speak in the worst way possible, and I'm
		
00:27:09 --> 00:27:11
			gonna actually make your job harder for you
		
00:27:11 --> 00:27:12
			for no freaking
		
00:27:12 --> 00:27:13
			reason whatsoever.
		
00:27:14 --> 00:27:16
			And this is something that the Rasul
		
00:27:18 --> 00:27:20
			called Abu Ghra'ul Ghrafa'i one of the
		
00:27:20 --> 00:27:23
			most pious and one of the most loving
		
00:27:23 --> 00:27:24
			and one of the most intense in his
		
00:27:24 --> 00:27:26
			iman from amongst the companions
		
00:27:29 --> 00:27:31
			at Jahil and told him in that in
		
00:27:31 --> 00:27:31
			that
		
00:27:32 --> 00:27:33
			nasihah, in that scolding.
		
00:27:34 --> 00:27:37
			I mean, imagine this isn't this is like
		
00:27:37 --> 00:27:39
			years later. This is years later that this
		
00:27:39 --> 00:27:41
			is happening after Rasulullah Sallallahu Alaihi wa Salam
		
00:27:41 --> 00:27:42
			passes away.
		
00:27:43 --> 00:27:45
			That he sees this thing and look how,
		
00:27:45 --> 00:27:45
			like, much
		
00:27:47 --> 00:27:50
			remembered the scolding that stood years later. This,
		
00:27:50 --> 00:27:52
			like, young boy is, like, wearing the is,
		
00:27:52 --> 00:27:54
			like, between 7 14 years old. He's wearing
		
00:27:54 --> 00:27:55
			the same clothes that, like, Abu Dhar is
		
00:27:55 --> 00:27:57
			wearing in his advanced age.
		
00:27:58 --> 00:27:59
			That he kept the wasi
		
00:27:59 --> 00:28:03
			he Mahful, you know, to that level of,
		
00:28:04 --> 00:28:05
			of
		
00:28:07 --> 00:28:09
			specificity that they're literally wearing the same clothes.
		
00:28:09 --> 00:28:11
			And one of the things he told them
		
00:28:11 --> 00:28:13
			in that scolding was was what? If you
		
00:28:13 --> 00:28:15
			make them do work, facilitate the work for
		
00:28:15 --> 00:28:16
			them.
		
00:28:17 --> 00:28:18
			The first meaning of
		
00:28:22 --> 00:28:24
			that comes to mind is actually participate in
		
00:28:24 --> 00:28:25
			the work with them.
		
00:28:27 --> 00:28:28
			This is for a slave.
		
00:28:28 --> 00:28:30
			This is not for your employees. This is
		
00:28:30 --> 00:28:32
			not for your children. This is not for
		
00:28:32 --> 00:28:34
			your students.
		
00:28:34 --> 00:28:36
			This is not for people who come to
		
00:28:36 --> 00:28:38
			like for some public service as a public
		
00:28:38 --> 00:28:38
			servant.
		
00:28:39 --> 00:28:40
			This is for, actually, like a like a
		
00:28:40 --> 00:28:42
			master and slave relationship.
		
00:28:43 --> 00:28:44
			Do the work with them
		
00:28:44 --> 00:28:45
			until it's done.
		
00:28:46 --> 00:28:47
			At the bare minimum,
		
00:28:48 --> 00:28:49
			the
		
00:28:49 --> 00:28:50
			is what?
		
00:28:50 --> 00:28:52
			Is facilitate it. Make it easy for it
		
00:28:52 --> 00:28:53
			to get done. What do we do? We
		
00:28:53 --> 00:28:55
			throw up barriers and hoops in order to
		
00:28:55 --> 00:28:57
			make the work extra hard. In order to,
		
00:28:57 --> 00:29:00
			like instead of facilitating it, like, in order
		
00:29:00 --> 00:29:01
			to just, like, make it, like, complete *
		
00:29:01 --> 00:29:03
			and, like, make it more difficult as a
		
00:29:03 --> 00:29:05
			show of our force or our power or
		
00:29:05 --> 00:29:06
			our authority.
		
00:29:06 --> 00:29:09
			It's completely satanic quality. It's not a good
		
00:29:09 --> 00:29:09
			thing.
		
00:29:10 --> 00:29:11
			And Allah forgive us any of us if
		
00:29:11 --> 00:29:13
			we've ever done it in the past. You
		
00:29:13 --> 00:29:14
			know, like,
		
00:29:14 --> 00:29:16
			you see that, like, you know, like, you're
		
00:29:16 --> 00:29:17
			at a restaurant.
		
00:29:19 --> 00:29:20
			You know, if you can just take something
		
00:29:20 --> 00:29:22
			and put it up at the counter or
		
00:29:22 --> 00:29:23
			whatever, you can take the cart and put
		
00:29:23 --> 00:29:25
			it back, whatever. So they get paid for
		
00:29:25 --> 00:29:28
			this. Now you're not generating jobs and work
		
00:29:28 --> 00:29:29
			for them by doing this.
		
00:29:30 --> 00:29:32
			They get paid based on the revenue that
		
00:29:32 --> 00:29:33
			the
		
00:29:34 --> 00:29:35
			the business makes.
		
00:29:36 --> 00:29:38
			You're not generating value or revenue by leaving
		
00:29:38 --> 00:29:40
			your cart like a jerk, like on the
		
00:29:40 --> 00:29:42
			wrong side. Okay, you're like, it's cold outside,
		
00:29:42 --> 00:29:44
			and you don't wanna go, and you, you
		
00:29:44 --> 00:29:46
			know, you had surgery last week and this
		
00:29:46 --> 00:29:48
			okay. Leave the cart then.
		
00:29:48 --> 00:29:50
			But sometimes it's easy. All you have to
		
00:29:50 --> 00:29:51
			do is, like, push the the cart, like,
		
00:29:51 --> 00:29:53
			and you're parked right next to it. All
		
00:29:53 --> 00:29:54
			you have to do is push it around
		
00:29:54 --> 00:29:55
			the corner. Right?
		
00:29:55 --> 00:29:57
			The point is, Anna, it can take many
		
00:29:57 --> 00:29:58
			forms,
		
00:29:59 --> 00:30:00
			and then you can get to the zero
		
00:30:00 --> 00:30:02
			point where you neither help them nor do
		
00:30:02 --> 00:30:04
			you, make it difficult.
		
00:30:06 --> 00:30:08
			I'm not following a sunnah, but, like, you
		
00:30:08 --> 00:30:10
			know, it's just sunnah. It's not farther. Right?
		
00:30:10 --> 00:30:11
			Then going out of your way to, like,
		
00:30:11 --> 00:30:12
			make it annoying
		
00:30:13 --> 00:30:15
			just because. This is a completely horrible trait.
		
00:30:15 --> 00:30:17
			I hate people like this.
		
00:30:17 --> 00:30:20
			I feel like this is my sadaqa because,
		
00:30:21 --> 00:30:23
			you know, being a Mullana Saab doesn't pay
		
00:30:23 --> 00:30:24
			as much as it used to, you know,
		
00:30:24 --> 00:30:27
			back in Nizam al Mulk's days. So, like,
		
00:30:27 --> 00:30:28
			you know, this is the sadaqa I give
		
00:30:28 --> 00:30:30
			that when I see people behaving like this,
		
00:30:30 --> 00:30:31
			I just think, like, how is it I
		
00:30:31 --> 00:30:33
			can, like, humiliate this person just so they
		
00:30:33 --> 00:30:34
			can taste it? And I know they're not
		
00:30:34 --> 00:30:37
			gonna understand because people like that usually don't
		
00:30:37 --> 00:30:39
			think through things. They're this is a very,
		
00:30:39 --> 00:30:40
			like, animalistic mentality that, like, you know, dominance
		
00:30:40 --> 00:30:42
			and pecking order, like, gorillas trying to beat
		
00:30:42 --> 00:30:44
			each other up to figure out who's the
		
00:30:44 --> 00:30:45
			alpha or whatever.
		
00:30:45 --> 00:30:47
			You know, that this is you know, they're
		
00:30:47 --> 00:30:49
			probably not gonna understand. How can you give
		
00:30:49 --> 00:30:51
			so please don't do that part? But just
		
00:30:51 --> 00:30:53
			the part that's useful is what? The sunnah
		
00:30:53 --> 00:30:54
			is just to, like, make it
		
00:30:55 --> 00:30:56
			easy make it easy for people. If that's
		
00:30:56 --> 00:30:58
			what it is for a slave, then, like,
		
00:30:58 --> 00:30:59
			you know, non
		
00:31:00 --> 00:31:01
			slavery related
		
00:31:02 --> 00:31:04
			situations. You know? No involved.
		
00:31:04 --> 00:31:06
			None of that stuff. Then just, you know,
		
00:31:07 --> 00:31:08
			you should try to make it easy for
		
00:31:08 --> 00:31:10
			people. And it doesn't mean you have to
		
00:31:10 --> 00:31:12
			do everything for everyone all the time. But
		
00:31:12 --> 00:31:14
			if it's easy, you know, like, doing one,
		
00:31:14 --> 00:31:16
			like, thing, like pushing a cart or, like,
		
00:31:16 --> 00:31:17
			picking up
		
00:31:18 --> 00:31:19
			dishes and put putting them on the counter
		
00:31:19 --> 00:31:20
			or,
		
00:31:21 --> 00:31:23
			you know, rinsing off a plate at home,
		
00:31:23 --> 00:31:24
			you know, when you know, you know, it's
		
00:31:24 --> 00:31:26
			somebody else's turn to do the dishes,
		
00:31:26 --> 00:31:27
			or whatever.
		
00:31:28 --> 00:31:30
			Those things when they pile up and repetitively,
		
00:31:30 --> 00:31:32
			a person has to do it 10, 20,
		
00:31:32 --> 00:31:34
			15, a 100 times in a day,
		
00:31:34 --> 00:31:36
			you know, it makes a difference that we
		
00:31:36 --> 00:31:37
			would just make life a little bit easier
		
00:31:37 --> 00:31:39
			for one another, and that's that's a good
		
00:31:39 --> 00:31:40
			thing.
		
00:32:05 --> 00:32:07
			This is a hadith also that the Rasool
		
00:32:07 --> 00:32:09
			of Allah is on the the the the
		
00:32:09 --> 00:32:10
			point here.
		
00:32:15 --> 00:32:16
			That the,
		
00:32:17 --> 00:32:19
			and this is a thing in the. Right?
		
00:32:19 --> 00:32:20
			Right?
		
00:32:21 --> 00:32:23
			It's in in in
		
00:32:28 --> 00:32:29
			And this is a very regular thing. Like,
		
00:32:29 --> 00:32:30
			is it or
		
00:32:31 --> 00:32:31
			the
		
00:32:32 --> 00:32:32
			the the
		
00:32:34 --> 00:32:34
			the
		
00:32:34 --> 00:32:36
			the the the putting of the dama on
		
00:32:36 --> 00:32:37
			the
		
00:32:37 --> 00:32:38
			the second letter,
		
00:32:39 --> 00:32:40
			is
		
00:32:40 --> 00:32:41
			one of the,
		
00:32:42 --> 00:32:43
			peculiarities of
		
00:32:44 --> 00:32:44
			the.
		
00:32:45 --> 00:32:47
			The, they they they prefer putting on it,
		
00:32:47 --> 00:32:48
			but this is one of those things you
		
00:32:48 --> 00:32:50
			regularly see through through different.
		
00:32:52 --> 00:32:54
			But he said he said that if, your
		
00:32:54 --> 00:32:54
			servant,
		
00:32:55 --> 00:32:57
			one of you, your servant, should come to
		
00:32:57 --> 00:32:58
			you here servant means slave.
		
00:33:00 --> 00:33:02
			Should come to you with with the food
		
00:33:03 --> 00:33:03
			with their food.
		
00:33:05 --> 00:33:06
			Then if you don't sit them down to
		
00:33:06 --> 00:33:08
			eat with you meaning what? What's the actual
		
00:33:08 --> 00:33:09
			sunnah? The best the highest form of the
		
00:33:09 --> 00:33:11
			sunnah to sit them down to eat with
		
00:33:11 --> 00:33:12
			you.
		
00:33:12 --> 00:33:14
			If you don't sit them down to eat
		
00:33:14 --> 00:33:16
			with you, then at least give them a
		
00:33:17 --> 00:33:19
			one or 2 bites to eat.
		
00:33:19 --> 00:33:21
			And this is a shock of of the
		
00:33:21 --> 00:33:22
			Rahwi, not that the Rasulullah
		
00:33:23 --> 00:33:23
			said
		
00:33:27 --> 00:33:30
			but the Rahi has shak which work, was
		
00:33:30 --> 00:33:31
			used, and both of them mean essentially the
		
00:33:31 --> 00:33:33
			same thing, which is to give them a
		
00:33:33 --> 00:33:34
			bite or 2. Give them some part
		
00:33:35 --> 00:33:36
			of the food, to eat as well.
		
00:33:37 --> 00:33:39
			Meaning what the sunnah is that they should
		
00:33:39 --> 00:33:40
			not only eat the same food as you,
		
00:33:40 --> 00:33:42
			they should actually sit with you and eat.
		
00:33:42 --> 00:33:43
			Why? Because
		
00:33:47 --> 00:33:48
			that he is the,
		
00:33:49 --> 00:33:50
			the the person who is
		
00:33:53 --> 00:33:54
			trusted with his
		
00:33:54 --> 00:33:55
			with his work.
		
00:34:00 --> 00:34:02
			He's the person who's, like, helping you out.
		
00:34:04 --> 00:34:07
			So it's in your favor. It's in your
		
00:34:08 --> 00:34:09
			it's in your favor and it's in your
		
00:34:09 --> 00:34:10
			interest
		
00:34:10 --> 00:34:12
			to be good to him. Right? Because he's
		
00:34:12 --> 00:34:14
			doing something for you, which is the same
		
00:34:14 --> 00:34:16
			thing. Right? It's the same thing with all
		
00:34:16 --> 00:34:18
			of these hierarchical relationships. That somebody who's you
		
00:34:18 --> 00:34:20
			know, it's in your interest to see them
		
00:34:20 --> 00:34:22
			succeed. Like, why would you push them down,
		
00:34:22 --> 00:34:24
			for no reason? They're actually there to serve
		
00:34:24 --> 00:34:26
			you. And this has to do with,
		
00:34:27 --> 00:34:29
			the theory behind slavery, which is what?
		
00:34:29 --> 00:34:31
			Look. When you have war captives,
		
00:34:31 --> 00:34:34
			one nation conquers another nation. What used to
		
00:34:34 --> 00:34:36
			happen in the old days, so many so
		
00:34:36 --> 00:34:37
			many different times, so many different places. They
		
00:34:37 --> 00:34:39
			used to have a general massacre. The Mongols
		
00:34:39 --> 00:34:40
			used to do that.
		
00:34:40 --> 00:34:42
			Basically, you have one chance to surrender. If
		
00:34:42 --> 00:34:44
			you don't surrender right away, then that's it.
		
00:34:44 --> 00:34:46
			There's no nothing else. Just they would beat
		
00:34:46 --> 00:34:49
			them, kill them. That's it. Drain them of
		
00:34:49 --> 00:34:51
			blood. It's nothing personal.
		
00:34:52 --> 00:34:54
			Why would they do it? It's nothing personal.
		
00:34:55 --> 00:34:56
			It's because
		
00:34:56 --> 00:34:59
			when you leave people alive to plot against
		
00:34:59 --> 00:35:00
			you after you beat them,
		
00:35:01 --> 00:35:02
			you know, you don't know what's gonna happen
		
00:35:02 --> 00:35:04
			tomorrow. You won today. Tomorrow may not be
		
00:35:04 --> 00:35:06
			so lucky. Right? So you gotta, you know,
		
00:35:06 --> 00:35:07
			take care of business.
		
00:35:08 --> 00:35:09
			And so this is what used to happen.
		
00:35:09 --> 00:35:12
			So you have, like, these different options that
		
00:35:12 --> 00:35:14
			when when somebody when somebody is war captive
		
00:35:14 --> 00:35:16
			or when people are war captives,
		
00:35:16 --> 00:35:17
			you can either kill them right on the
		
00:35:17 --> 00:35:19
			spot, which seems to be,
		
00:35:20 --> 00:35:20
			I guess,
		
00:35:22 --> 00:35:25
			according to many great world conquerors and people
		
00:35:25 --> 00:35:27
			who are credited with building civilization,
		
00:35:28 --> 00:35:30
			seems to be the preferred option oftentimes.
		
00:35:31 --> 00:35:33
			You can take them prisoner. The problem with
		
00:35:33 --> 00:35:34
			taking them prisoner is you still have to
		
00:35:34 --> 00:35:36
			feed them. You have to take care of
		
00:35:36 --> 00:35:37
			them. Then when you take them prisoner, you
		
00:35:37 --> 00:35:39
			can either enslave them or you can, you
		
00:35:39 --> 00:35:42
			know, ransom them, but not everybody has ransom
		
00:35:42 --> 00:35:43
			that that that they can pay.
		
00:35:44 --> 00:35:45
			In fact, they used to you know, like,
		
00:35:45 --> 00:35:46
			in the middle ages, what they would do,
		
00:35:46 --> 00:35:49
			like, the the the people who
		
00:35:49 --> 00:35:51
			had worth and value, they would ransom them.
		
00:35:51 --> 00:35:53
			But like most people, you have to
		
00:35:54 --> 00:35:56
			basically enslave them or kill them. Or you
		
00:35:56 --> 00:35:59
			could let them go, free, and they may
		
00:35:59 --> 00:36:00
			actually, like, just turn around and try to
		
00:36:00 --> 00:36:02
			kill you again tomorrow or maybe later in
		
00:36:02 --> 00:36:03
			the day,
		
00:36:03 --> 00:36:05
			depending on how how things are going.
		
00:36:07 --> 00:36:10
			The idea of slavery is what? It's a
		
00:36:10 --> 00:36:11
			a way to do
		
00:36:11 --> 00:36:13
			a couple of things. 1, you spare the
		
00:36:13 --> 00:36:14
			person from dying,
		
00:36:15 --> 00:36:17
			and but you also spare yourself from them
		
00:36:17 --> 00:36:19
			turning around to kill you. Islam had a
		
00:36:19 --> 00:36:22
			particular interest. Why? Because usually people used to
		
00:36:22 --> 00:36:24
			go to war with each other for economic
		
00:36:24 --> 00:36:26
			reasons that they're fighting over money. The companions
		
00:36:26 --> 00:36:27
			weren't doing that
		
00:36:29 --> 00:36:31
			because they didn't take people's stuff. Like, if
		
00:36:31 --> 00:36:33
			the the the booty that was there, the
		
00:36:33 --> 00:36:35
			Hanima and the battle, they would take. But,
		
00:36:35 --> 00:36:37
			like, if they conquered a place, they didn't
		
00:36:37 --> 00:36:38
			or
		
00:36:38 --> 00:36:41
			sorry. If they a place submitted to them,
		
00:36:41 --> 00:36:43
			the sacred law doesn't allow you to touch
		
00:36:43 --> 00:36:44
			any of people's stuff.
		
00:36:44 --> 00:36:46
			They still own everything that they own.
		
00:36:48 --> 00:36:48
			And so,
		
00:36:49 --> 00:36:51
			it's not that. That's not and, generally, it
		
00:36:51 --> 00:36:53
			doesn't seem that many of them made all
		
00:36:53 --> 00:36:54
			that much wealth,
		
00:36:55 --> 00:36:56
			from their conquests.
		
00:36:57 --> 00:37:00
			And it's like that in many Muslim states,
		
00:37:01 --> 00:37:02
			right down to
		
00:37:03 --> 00:37:05
			one of the reasons that they wanted to
		
00:37:05 --> 00:37:06
			standardize
		
00:37:06 --> 00:37:08
			the the the code for citizenship in the
		
00:37:08 --> 00:37:10
			Ottoman Empire is because under the laws of,
		
00:37:10 --> 00:37:13
			like, non Muslim, like, Armenian
		
00:37:13 --> 00:37:15
			merchants and stuff like that, they became massively
		
00:37:15 --> 00:37:17
			rich, And their their their wealth was, like,
		
00:37:18 --> 00:37:20
			indemnified against taxation to the point where it
		
00:37:20 --> 00:37:22
			was causing resentment in amongst people. So they're
		
00:37:22 --> 00:37:24
			like, oh, let's get rid of the sharia
		
00:37:24 --> 00:37:26
			system and, like, just tax them under some
		
00:37:26 --> 00:37:28
			uniform code, so that we can get out
		
00:37:28 --> 00:37:28
			their money
		
00:37:29 --> 00:37:30
			by people who are not,
		
00:37:31 --> 00:37:32
			interested in the,
		
00:37:32 --> 00:37:34
			in the sovereignty of the Sharia within the
		
00:37:34 --> 00:37:35
			state.
		
00:37:37 --> 00:37:38
			The idea is this is that you
		
00:37:39 --> 00:37:41
			have to do something with them. If you
		
00:37:41 --> 00:37:43
			free leave them free, there's a very good
		
00:37:43 --> 00:37:45
			chance that this could be the
		
00:37:45 --> 00:37:47
			the recipe for your own disaster tomorrow.
		
00:37:48 --> 00:37:50
			The companions weren't fighting them because of race.
		
00:37:51 --> 00:37:53
			They weren't fighting them because of money. They
		
00:37:53 --> 00:37:54
			weren't fighting them because of some sort of,
		
00:37:54 --> 00:37:56
			like, score that they wanted to settle for
		
00:37:56 --> 00:37:59
			jahiliyah. The whole point of the jihad of
		
00:37:59 --> 00:37:59
			the companions
		
00:38:00 --> 00:38:00
			was
		
00:38:01 --> 00:38:03
			was to what? Was to bring the nizam
		
00:38:03 --> 00:38:04
			of Islam and the Adlah of Islam to
		
00:38:04 --> 00:38:06
			people, the message of Islam to people.
		
00:38:07 --> 00:38:09
			And so what better way to do this
		
00:38:09 --> 00:38:10
			except for or what better way to do
		
00:38:10 --> 00:38:12
			this except for to have them live with
		
00:38:12 --> 00:38:14
			you? Because people are gonna be, like, right
		
00:38:14 --> 00:38:15
			off the bat like, we were talking about
		
00:38:15 --> 00:38:16
			before dark. Right? People are gonna be like,
		
00:38:16 --> 00:38:18
			well, I'm a Muslim. That's why Islam is
		
00:38:18 --> 00:38:19
			best. Another person who I'm a Christian, that's
		
00:38:19 --> 00:38:21
			why Christianity is best. Someone else is, like,
		
00:38:21 --> 00:38:23
			you know, whatever. Like, I'm a weak and
		
00:38:23 --> 00:38:25
			that's why, like, you know, I have a
		
00:38:25 --> 00:38:27
			pentagram in my, you know, in my basement
		
00:38:27 --> 00:38:29
			or whatever on the floor, and we, like,
		
00:38:29 --> 00:38:30
			light candles. I don't know.
		
00:38:30 --> 00:38:30
			But,
		
00:38:31 --> 00:38:33
			everyone's gonna think that what they do is
		
00:38:33 --> 00:38:34
			best, and it's all equal. Like, at the
		
00:38:34 --> 00:38:37
			most the aqla most people can get to
		
00:38:37 --> 00:38:39
			without is what, that they're all the same.
		
00:38:39 --> 00:38:41
			And I choose mine, you choose yours. So,
		
00:38:41 --> 00:38:42
			like, I won't bother you. You don't don't
		
00:38:42 --> 00:38:45
			bother me. But if we fight, then it's
		
00:38:45 --> 00:38:47
			a fight between equals. Islam is not like
		
00:38:47 --> 00:38:49
			that. But everyone will make the claim that
		
00:38:49 --> 00:38:51
			they're better than the other person when pushed.
		
00:38:52 --> 00:38:53
			There needs to be some way that this
		
00:38:53 --> 00:38:55
			ifbath of this claim can be made.
		
00:38:56 --> 00:38:58
			And through the institution of
		
00:38:59 --> 00:39:00
			through the institution of,
		
00:39:01 --> 00:39:03
			of of, you know, keeping war captives, imagine
		
00:39:03 --> 00:39:05
			that the person eats what you eat.
		
00:39:07 --> 00:39:08
			They,
		
00:39:09 --> 00:39:11
			drink what you drink. They wear what you
		
00:39:11 --> 00:39:13
			wear. They sit with you. They stand with
		
00:39:13 --> 00:39:15
			you. And in general, to make a Hassan
		
00:39:15 --> 00:39:16
			toward them
		
00:39:16 --> 00:39:18
			is by the explicit commandment of the messenger
		
00:39:18 --> 00:39:20
			of Allah sallallahu alaihi wa sallam, a good
		
00:39:20 --> 00:39:21
			thing.
		
00:39:22 --> 00:39:24
			Will that change their mind about you? Yeah.
		
00:39:24 --> 00:39:26
			Quite possible. Not only will it change their
		
00:39:26 --> 00:39:28
			mind about you, it's quite possible they'll accept
		
00:39:28 --> 00:39:30
			Islam. Even if they don't accept Islam,
		
00:39:31 --> 00:39:34
			you're no longer like a foreigner. Like, you
		
00:39:34 --> 00:39:35
			now become the same.
		
00:39:35 --> 00:39:38
			This is one of the reasons that that
		
00:39:38 --> 00:39:38
			that
		
00:39:39 --> 00:39:39
			the
		
00:39:39 --> 00:39:42
			level of, like, racial animosity we have in
		
00:39:42 --> 00:39:43
			America,
		
00:39:43 --> 00:39:45
			I don't think it was known to,
		
00:39:46 --> 00:39:47
			people in the Muslim world.
		
00:39:50 --> 00:39:52
			Because it's not that there weren't people who
		
00:39:52 --> 00:39:53
			were subjugated
		
00:39:54 --> 00:39:55
			or people who were enslaved or whatever,
		
00:39:56 --> 00:39:59
			but because the the the nature of the
		
00:39:59 --> 00:40:02
			institution was such that people had to mix
		
00:40:02 --> 00:40:04
			with one another to this degree like, for
		
00:40:04 --> 00:40:05
			example, in America,
		
00:40:05 --> 00:40:07
			you know, people say about Thomas Jefferson that
		
00:40:07 --> 00:40:10
			he sired, like, children with his slaves and
		
00:40:10 --> 00:40:12
			things like that. They're not Jeffersons in that
		
00:40:12 --> 00:40:13
			sense. Right? They don't really have a share
		
00:40:13 --> 00:40:16
			in inheritance or whatever. Whereas in the, in
		
00:40:16 --> 00:40:19
			the sacred sharia, the children of a slave
		
00:40:19 --> 00:40:21
			woman are, like, full heirs of the masters.
		
00:40:21 --> 00:40:22
			The point is this is this is that
		
00:40:22 --> 00:40:25
			the prophet here first in the hadith of
		
00:40:25 --> 00:40:27
			Abu Zar. He said that they are your
		
00:40:28 --> 00:40:31
			brothers who Allah put in your service.
		
00:40:31 --> 00:40:34
			So a person who treats his brother like
		
00:40:34 --> 00:40:36
			garbage is basically treating himself like garbage. You
		
00:40:36 --> 00:40:38
			humiliate your brother. It means that you're because
		
00:40:38 --> 00:40:40
			you're from the same, it means that you're
		
00:40:40 --> 00:40:43
			worthy of humiliation. And here, the idea is,
		
00:40:43 --> 00:40:44
			like, they're there to, like, help you. So,
		
00:40:44 --> 00:40:46
			like, why would you put you put them
		
00:40:46 --> 00:40:48
			down? Like, you should, like, support them.
		
00:40:49 --> 00:40:49
			And
		
00:40:54 --> 00:40:56
			we have maybe 3 or 4 more.
		
00:41:08 --> 00:41:10
			The chapter now regarding the
		
00:41:10 --> 00:41:12
			to the slave themselves,
		
00:41:13 --> 00:41:16
			regarding the virtue of the the enslaved one
		
00:41:17 --> 00:41:17
			who
		
00:41:19 --> 00:41:23
			renders the right of Allah and renders the
		
00:41:23 --> 00:41:24
			right of their
		
00:41:25 --> 00:41:27
			masters. So a couple of things. If someone
		
00:41:27 --> 00:41:28
			is a Muslim,
		
00:41:28 --> 00:41:30
			no matter if they get defeated in war
		
00:41:30 --> 00:41:32
			or whatever, a Muslim doesn't have a right
		
00:41:32 --> 00:41:33
			to enslave them.
		
00:41:35 --> 00:41:35
			This is a big,
		
00:41:36 --> 00:41:39
			contention between Sahinun and the the Al Khalibah.
		
00:41:40 --> 00:41:42
			And he actually,
		
00:41:42 --> 00:41:45
			basically, had his own, like, band of, like,
		
00:41:45 --> 00:41:46
			rough, tough Bedouin Moreeds who
		
00:41:47 --> 00:41:48
			would basically
		
00:41:48 --> 00:41:50
			free wrongfully enslaved Muslim
		
00:41:51 --> 00:41:52
			captives who are, like, political
		
00:41:53 --> 00:41:55
			adversaries of the of the Daulah.
		
00:41:55 --> 00:41:58
			You cannot enslave another Muslim in that sense,
		
00:41:58 --> 00:41:59
			even if they fight against the government or
		
00:41:59 --> 00:42:00
			are defeated or whatever.
		
00:42:01 --> 00:42:03
			So how does a Muslim how does a
		
00:42:03 --> 00:42:04
			slave become a Muslim?
		
00:42:05 --> 00:42:08
			Either they're a Muslim who traveled to the
		
00:42:08 --> 00:42:09
			land of Kufr and were was enslaved over
		
00:42:09 --> 00:42:12
			there somehow by hook or crook. These things
		
00:42:12 --> 00:42:14
			happen. The seer of Islam gives no guarantee
		
00:42:14 --> 00:42:17
			of a person's rights under the Sharia if
		
00:42:17 --> 00:42:19
			they choose to move in the Darul Kufur.
		
00:42:19 --> 00:42:21
			So even if it's
		
00:42:21 --> 00:42:23
			by trick or by Hila, if somebody is
		
00:42:23 --> 00:42:26
			enslaved, like cheated and enslaved in the lands
		
00:42:26 --> 00:42:27
			of the Kufar,
		
00:42:28 --> 00:42:30
			the Muslims are not obliged to free you
		
00:42:30 --> 00:42:31
			in that sense.
		
00:42:32 --> 00:42:35
			Rather, if they they bring you as a
		
00:42:35 --> 00:42:36
			slave to the market and then sell you
		
00:42:36 --> 00:42:39
			back into Dhar You're coming to as a
		
00:42:39 --> 00:42:39
			as a slave.
		
00:42:40 --> 00:42:42
			So this is one way. But more commonly,
		
00:42:42 --> 00:42:44
			what would end up happening is that, a
		
00:42:44 --> 00:42:45
			person,
		
00:42:46 --> 00:42:46
			who was
		
00:42:47 --> 00:42:48
			enslaved
		
00:42:50 --> 00:42:51
			would be enslaved as a non Muslim, and
		
00:42:51 --> 00:42:53
			then they would accept Islam.
		
00:42:55 --> 00:42:57
			And that could happen by them being enslaved
		
00:42:57 --> 00:42:59
			by a Muslim, or they could be, an
		
00:42:59 --> 00:43:01
			a non Muslim slave of a non Muslim
		
00:43:01 --> 00:43:03
			master, but hears about Islam and accepts it,
		
00:43:03 --> 00:43:06
			which was, like, probably the most common amongst
		
00:43:06 --> 00:43:07
			the first of the companions
		
00:43:08 --> 00:43:10
			that that were, that accepted Islam in slavery.
		
00:43:11 --> 00:43:12
			Like,
		
00:43:16 --> 00:43:18
			like, And so, this is the wasi that
		
00:43:18 --> 00:43:19
			that the that the Rasool
		
00:43:20 --> 00:43:21
			gave to the slaves
		
00:43:21 --> 00:43:23
			of how your conduct should be.
		
00:43:33 --> 00:43:33
			So
		
00:43:38 --> 00:43:38
			I said, now
		
00:43:39 --> 00:43:41
			be pleased with them both, so that the
		
00:43:41 --> 00:43:41
			messenger
		
00:43:42 --> 00:43:44
			said that the slave,
		
00:43:44 --> 00:43:46
			if he's sincere to his master
		
00:43:48 --> 00:43:51
			and serves him serves Allah in a beautiful
		
00:43:51 --> 00:43:53
			way, makes Ihsan in his worship of Allah
		
00:43:53 --> 00:43:56
			not serves worships Allah in a beautiful way,
		
00:43:56 --> 00:43:58
			then he receives the reward double.
		
00:43:58 --> 00:44:00
			Someone says, well, how is this
		
00:44:01 --> 00:44:02
			how is this,
		
00:44:03 --> 00:44:05
			relevant to us? Because there's no slaves in
		
00:44:05 --> 00:44:07
			the room, inshallah, keep your necks free of,
		
00:44:08 --> 00:44:09
			of of servitude.
		
00:44:10 --> 00:44:12
			I mean, and mine as well. I mean,
		
00:44:12 --> 00:44:14
			the point is is what? It's hard being
		
00:44:14 --> 00:44:14
			a slave.
		
00:44:16 --> 00:44:18
			So in general, many of the material rights
		
00:44:18 --> 00:44:19
			over the slave,
		
00:44:20 --> 00:44:21
			over a normal Muslim,
		
00:44:22 --> 00:44:23
			or criminal,
		
00:44:24 --> 00:44:26
			liabilities, they're put put put in half for
		
00:44:26 --> 00:44:27
			the slave,
		
00:44:27 --> 00:44:29
			first of all. 2nd of all,
		
00:44:29 --> 00:44:31
			the idea is that as a free person,
		
00:44:31 --> 00:44:33
			it's so difficult to discharge your duties anyway
		
00:44:33 --> 00:44:35
			if you're in slavery already.
		
00:44:36 --> 00:44:38
			Then there's a recognition in the Sharia that
		
00:44:38 --> 00:44:40
			to be a Muslim is even harder. And
		
00:44:40 --> 00:44:42
			so it's reflect it reflects this concept that
		
00:44:42 --> 00:44:44
			the harder it is for you to do
		
00:44:44 --> 00:44:45
			stuff, the more reward
		
00:44:45 --> 00:44:47
			you get for it. It's relevant to us.
		
00:44:47 --> 00:44:49
			Why? Because we're, like, you know,
		
00:44:50 --> 00:44:52
			we're minorities or we're whatever. You know, like,
		
00:44:52 --> 00:44:54
			things are hard sometimes. You know, like, you
		
00:44:54 --> 00:44:56
			know, the your exam is on the 27th
		
00:44:56 --> 00:44:58
			day of Ramadan. You're in the masjid the
		
00:44:58 --> 00:45:00
			night before, and you're like, oh, why does
		
00:45:00 --> 00:45:01
			it have to be so hard to be
		
00:45:01 --> 00:45:03
			a Muslim and there's nothing halal at the
		
00:45:03 --> 00:45:05
			cafeteria to eat, and, you know, and then
		
00:45:05 --> 00:45:07
			said machine slaughter is definitely haram. And so,
		
00:45:07 --> 00:45:09
			you know, you can't do that anymore either.
		
00:45:09 --> 00:45:10
			And why does it have to be so
		
00:45:10 --> 00:45:12
			hard? Why is it so difficult? Thing is
		
00:45:12 --> 00:45:13
			the more difficult
		
00:45:13 --> 00:45:14
			it is, the more you put into it,
		
00:45:14 --> 00:45:17
			the more you receive your ajr. Why? Even
		
00:45:17 --> 00:45:18
			the slave, it was difficult for them. They
		
00:45:18 --> 00:45:20
			received double the reward for the same act.
		
00:45:46 --> 00:45:48
			He narrates that the messenger of Allah
		
00:45:48 --> 00:45:49
			said that
		
00:45:49 --> 00:45:51
			for the slave who was owned,
		
00:45:52 --> 00:45:53
			but he
		
00:45:54 --> 00:45:56
			is Muslim. Like, he he does well.
		
00:45:57 --> 00:46:00
			He he he serves, and he whatever he
		
00:46:00 --> 00:46:01
			does, it's
		
00:46:01 --> 00:46:03
			It makes things better rather than trying to
		
00:46:03 --> 00:46:05
			make things worse or or or slide by
		
00:46:05 --> 00:46:06
			without doing anything.
		
00:46:06 --> 00:46:08
			That that Muslim,
		
00:46:08 --> 00:46:10
			both in a worldly sense and the moral
		
00:46:10 --> 00:46:13
			sense as well, that that slave that's that's
		
00:46:13 --> 00:46:16
			righteous, he receives double the reward. Then Abu
		
00:46:16 --> 00:46:16
			Hurair
		
00:46:17 --> 00:46:19
			who he swears an oath, he said that
		
00:46:19 --> 00:46:20
			I heard the
		
00:46:20 --> 00:46:22
			he's saying what is that the reward that
		
00:46:22 --> 00:46:24
			I heard from the messenger of Allah Sallallahu
		
00:46:24 --> 00:46:26
			Alaihi Wasallam about what the reward of a
		
00:46:27 --> 00:46:28
			slave is who makes good.
		
00:46:29 --> 00:46:31
			That it is so high that I swear
		
00:46:31 --> 00:46:33
			an oath by Allah in whose hand is
		
00:46:33 --> 00:46:34
			the soul
		
00:46:35 --> 00:46:36
			of Abu Huraira.
		
00:46:37 --> 00:46:38
			If it wasn't for
		
00:46:38 --> 00:46:40
			the obligation of Jihad in the path of
		
00:46:40 --> 00:46:40
			Allah
		
00:46:41 --> 00:46:43
			and the obligation of Hajj and the reward
		
00:46:43 --> 00:46:46
			of Hajj and the obligation of taking care
		
00:46:46 --> 00:46:48
			of my mother and the reward of taking
		
00:46:48 --> 00:46:50
			care of my mother. He said, I would
		
00:46:50 --> 00:46:52
			have thought it nice to die as a
		
00:46:52 --> 00:46:52
			slave.
		
00:46:53 --> 00:46:54
			Why? Because
		
00:46:54 --> 00:46:56
			the sabr the reward for the sabr that
		
00:46:56 --> 00:46:57
			the Rasulullah
		
00:46:57 --> 00:46:58
			Sallallahu Alaihi Salam
		
00:46:58 --> 00:47:01
			described, the patience of a person in difficulty
		
00:47:01 --> 00:47:02
			is so high.
		
00:47:02 --> 00:47:03
			So some of these things that we think
		
00:47:03 --> 00:47:05
			about, like, why me? Why me? Like, walk
		
00:47:05 --> 00:47:06
			around, you know, as if you're cursed and
		
00:47:06 --> 00:47:07
			things like that. One day,
		
00:47:08 --> 00:47:10
			maybe a person will see this that this
		
00:47:10 --> 00:47:11
			is actually a blessing from Allah,
		
00:47:13 --> 00:47:14
			and not a curse.
		
00:47:30 --> 00:47:31
			Who
		
00:47:31 --> 00:47:33
			narrates a Hadith of similar meaning,
		
00:47:34 --> 00:47:36
			that the Messenger of Allah Sallallahu Alaihi Wasallam
		
00:47:36 --> 00:47:39
			said that the slave, that
		
00:47:39 --> 00:47:41
			makes good or makes beautiful
		
00:47:41 --> 00:47:43
			the, worship of his lord
		
00:47:44 --> 00:47:47
			and who renders over to his master the
		
00:47:47 --> 00:47:49
			rights that are upon him,
		
00:47:50 --> 00:47:52
			in terms of their rights and in terms
		
00:47:52 --> 00:47:53
			of their obedience and in terms of being
		
00:47:53 --> 00:47:56
			sincere to them. That slave will receive double,
		
00:47:56 --> 00:47:57
			reward for his good deeds.
		
00:48:28 --> 00:48:29
			This is another hadith,
		
00:48:30 --> 00:48:33
			in which there's even more specificity given
		
00:48:33 --> 00:48:35
			that, said Musa
		
00:48:36 --> 00:48:37
			Al Ashari
		
00:48:37 --> 00:48:39
			Ashari who said that there are 3,
		
00:48:40 --> 00:48:43
			groups of people who will receive double reward.
		
00:48:44 --> 00:48:46
			1 is a man who
		
00:48:47 --> 00:48:49
			was from the Ahlul Kitab, from the people
		
00:48:49 --> 00:48:51
			of the book, and they believed in there,
		
00:48:51 --> 00:48:53
			the the nabi that was that that they
		
00:48:53 --> 00:48:56
			knew of, And then afterward, they believed in
		
00:48:56 --> 00:48:58
			saying Muhammad sallallahu alaihi wa sallam that their
		
00:48:58 --> 00:48:59
			Islam,
		
00:48:59 --> 00:49:01
			they'll receive the reward of continuing with their
		
00:49:01 --> 00:49:03
			old religion, and they'll receive the reward of
		
00:49:03 --> 00:49:05
			practicing Islam on top of it separately.
		
00:49:06 --> 00:49:07
			And the second is the,
		
00:49:08 --> 00:49:10
			the the slave who's owned
		
00:49:10 --> 00:49:12
			that renders the right of Allah
		
00:49:13 --> 00:49:15
			and the right of his masters.
		
00:49:15 --> 00:49:17
			And a man and this is
		
00:49:18 --> 00:49:18
			a particular
		
00:49:19 --> 00:49:19
			a particular,
		
00:49:21 --> 00:49:23
			act of Ihsan
		
00:49:23 --> 00:49:24
			to a slave, that a man
		
00:49:25 --> 00:49:26
			who owns a
		
00:49:27 --> 00:49:27
			slave girl
		
00:49:28 --> 00:49:29
			or a slave woman.
		
00:49:30 --> 00:49:32
			And the idea is what? Again, if they're
		
00:49:32 --> 00:49:34
			like war captives or somebody who's
		
00:49:36 --> 00:49:36
			completely
		
00:49:37 --> 00:49:40
			unfamiliar with Islam and with its adab and
		
00:49:40 --> 00:49:42
			culture, civilization, language, any of
		
00:49:43 --> 00:49:44
			things. That he
		
00:49:45 --> 00:49:46
			acquires a woman as
		
00:49:46 --> 00:49:48
			a as a captive, or he requires a
		
00:49:48 --> 00:49:50
			woman who is a captive as a slave,
		
00:49:50 --> 00:49:52
			and he teaches her how to comport as
		
00:49:52 --> 00:49:53
			a Muslim.
		
00:49:54 --> 00:49:56
			And he teaches her the knowledge that a
		
00:49:56 --> 00:49:57
			Muslim needs to know, that he teaches her
		
00:49:57 --> 00:49:59
			how to pray. He teaches her how to
		
00:49:59 --> 00:50:01
			make the, how to fast, how to do
		
00:50:01 --> 00:50:04
			all of these things, etcetera, the juzamah, things
		
00:50:04 --> 00:50:06
			like that, like, teaches her the basics of
		
00:50:06 --> 00:50:08
			being human being. What is it that he
		
00:50:08 --> 00:50:08
			took somebody
		
00:50:09 --> 00:50:10
			who had no dean and no status in
		
00:50:10 --> 00:50:11
			society
		
00:50:11 --> 00:50:13
			and then raised her to the the the
		
00:50:13 --> 00:50:17
			the position of knowledge and position of dean
		
00:50:17 --> 00:50:18
			and position of, of
		
00:50:20 --> 00:50:22
			comportment in society that she has a rank.
		
00:50:22 --> 00:50:24
			And then thereafter, he frees her and marries
		
00:50:24 --> 00:50:25
			her.
		
00:50:26 --> 00:50:28
			That man will also receive the reward double.
		
00:50:28 --> 00:50:29
			Why?
		
00:50:31 --> 00:50:33
			He didn't have to free her and he
		
00:50:33 --> 00:50:34
			didn't have to marry her, but what did
		
00:50:34 --> 00:50:36
			he do? He took somebody who was, like,
		
00:50:36 --> 00:50:38
			in a low status
		
00:50:39 --> 00:50:40
			and took her by the hand and raised
		
00:50:40 --> 00:50:41
			her up.
		
00:50:41 --> 00:50:44
			This is what the the the dean is
		
00:50:44 --> 00:50:46
			about, is to take somebody who's down
		
00:50:46 --> 00:50:47
			and take them by the hand and raise
		
00:50:47 --> 00:50:49
			them up and be happy that they're equal
		
00:50:49 --> 00:50:51
			with you rather than try to keep pushing
		
00:50:51 --> 00:50:53
			people down, pushing people down, pushing people down,
		
00:50:54 --> 00:50:56
			which, sadly, a lot of people think is
		
00:50:56 --> 00:50:58
			a sign of of success or of status.
		
00:50:59 --> 00:51:01
			And there's one, last hadith in this module
		
00:51:01 --> 00:51:03
			of the of the book left
		
00:51:04 --> 00:51:04
			And I think that,
		
00:51:05 --> 00:51:06
			because of
		
00:51:06 --> 00:51:08
			some of the discussions, it will
		
00:51:08 --> 00:51:10
			become clear why it's
		
00:51:10 --> 00:51:11
			connected to,
		
00:51:12 --> 00:51:14
			the Hadith that came from before, although I
		
00:51:14 --> 00:51:16
			don't think it would immediately be clear to
		
00:51:16 --> 00:51:16
			most people. So
		
00:51:24 --> 00:51:26
			this is a chapter regarding the virtue of
		
00:51:26 --> 00:51:29
			worshiping Allah and Haraj. Haraj is what? When
		
00:51:29 --> 00:51:32
			like everything goes crazy and when there's fitna,
		
00:51:33 --> 00:51:35
			it's basically when blood is spilled and just
		
00:51:35 --> 00:51:37
			society breaks down.
		
00:51:39 --> 00:51:41
			Again, what's then the the connection? The connection
		
00:51:41 --> 00:51:44
			is what? Is that imagine the Rasulullah Sallallahu
		
00:51:44 --> 00:51:46
			Alaihi Salam described the reward of the slave
		
00:51:46 --> 00:51:48
			in slavery and the difficulty of slavery that
		
00:51:48 --> 00:51:50
			they worship Allah Ta'ala as being doubled.
		
00:51:51 --> 00:51:52
			So according to that same,
		
00:51:54 --> 00:51:56
			according to that same standard in canon,
		
00:51:58 --> 00:51:59
			the reward of
		
00:51:59 --> 00:52:02
			worshiping Allah in other types of difficulty other
		
00:52:02 --> 00:52:04
			than slavery also should be great.
		
00:52:24 --> 00:52:25
			In a time of chaos.
		
00:52:26 --> 00:52:28
			It's like making Hijra to me. The idea
		
00:52:28 --> 00:52:30
			being that the reward of Hijra was something
		
00:52:30 --> 00:52:31
			very great,
		
00:52:32 --> 00:52:34
			and it was something that, that was described
		
00:52:34 --> 00:52:36
			as very great. And the companions on whom
		
00:52:36 --> 00:52:37
			they
		
00:52:37 --> 00:52:39
			saw some sort of deficiency
		
00:52:40 --> 00:52:41
			in Hijra, the or in the Islam of
		
00:52:41 --> 00:52:43
			a man who didn't make Hijra even though
		
00:52:43 --> 00:52:44
			he was able to,
		
00:52:45 --> 00:52:47
			and it was something by which a person
		
00:52:47 --> 00:52:47
			completed their
		
00:52:48 --> 00:52:50
			iman that, to be patient and steadfast in
		
00:52:50 --> 00:52:52
			the worship of Allah in the time of
		
00:52:52 --> 00:52:53
			difficulty.
		
00:52:54 --> 00:52:54
			He
		
00:52:55 --> 00:52:57
			likened it to to making hijrah to him.
		
00:52:59 --> 00:52:59
			May Allah
		
00:53:00 --> 00:53:01
			write us from the.
		
00:53:01 --> 00:53:03
			Obviously, there's no blood being spilled in the
		
00:53:03 --> 00:53:04
			streets.
		
00:53:06 --> 00:53:09
			But, things are getting weird, and it will
		
00:53:09 --> 00:53:11
			get to that point as well. There's nothing
		
00:53:11 --> 00:53:12
			that goes up except for it it comes
		
00:53:12 --> 00:53:14
			down. A lot of us bear us forever
		
00:53:14 --> 00:53:16
			seeing it, but it happens. We know it
		
00:53:16 --> 00:53:18
			has to happen everywhere. It has to happen.
		
00:53:19 --> 00:53:20
			So a person should be steadfast and keep
		
00:53:20 --> 00:53:22
			that in mind. And rather than thinking
		
00:53:23 --> 00:53:24
			about why is it so hard for me,
		
00:53:25 --> 00:53:28
			just realize and remember that Allah outputs every
		
00:53:28 --> 00:53:29
			test that a person has that they're put
		
00:53:29 --> 00:53:30
			through
		
00:53:30 --> 00:53:31
			for them.
		
00:53:40 --> 00:53:42
			This is actually one of the lines from
		
00:53:42 --> 00:53:43
			the that Allah doesn't
		
00:53:44 --> 00:53:46
			make people responsible for more than they can
		
00:53:46 --> 00:53:48
			bear nor does he give him give them
		
00:53:49 --> 00:53:52
			more, than, he made them responsible for.
		
00:53:52 --> 00:53:54
			So just do your best.
		
00:53:54 --> 00:53:57
			This is what perfect looks like. Perfect.
		
00:53:57 --> 00:53:58
			People think, well, I'm you know, I can't
		
00:53:58 --> 00:54:01
			be perfect. But perfect is that deficiency that
		
00:54:01 --> 00:54:03
			you're able to do. And even then, a
		
00:54:03 --> 00:54:05
			person falls short of that perfect as well.
		
00:54:05 --> 00:54:07
			But don't they say, don't let that perfect
		
00:54:07 --> 00:54:08
			be the enemy of the good. The meaning
		
00:54:08 --> 00:54:09
			of that is what? Is that there's a
		
00:54:09 --> 00:54:11
			perfect that's not even possible mathematically.
		
00:54:12 --> 00:54:14
			To look at that and then be dejected.
		
00:54:14 --> 00:54:15
			Shaitan says to you, oh, look. You're a
		
00:54:15 --> 00:54:18
			loser. You're not actually practicing, Dean, because you're
		
00:54:18 --> 00:54:19
			not nobody could do it. Nobody can do
		
00:54:19 --> 00:54:20
			that. I mean, it's not even possible to
		
00:54:20 --> 00:54:23
			do that. That perfect, you're not even gonna
		
00:54:23 --> 00:54:24
			be asked about. There's a perfect below that,
		
00:54:24 --> 00:54:26
			which is itself deficient
		
00:54:26 --> 00:54:28
			that you might be asked about one day,
		
00:54:29 --> 00:54:30
			and nobody will even get to that.
		
00:54:31 --> 00:54:33
			But to look at the other perfect that
		
00:54:33 --> 00:54:34
			you you never could get to in the
		
00:54:34 --> 00:54:36
			1st place, it's just that, like,
		
00:54:36 --> 00:54:38
			a, sort of, like, self
		
00:54:40 --> 00:54:41
			flagellation.
		
00:54:42 --> 00:54:44
			And out of all of the
		
00:54:44 --> 00:54:46
			types of things that a person does to
		
00:54:46 --> 00:54:46
			themselves,
		
00:54:47 --> 00:54:49
			that are haram, flagellating is
		
00:54:50 --> 00:54:51
			not one of
		
00:54:52 --> 00:54:53
			no. Just don't go there. None of them
		
00:54:53 --> 00:54:54
			are good. Anyhow,
		
00:54:55 --> 00:54:57
			Allah give all all of us to worship
		
00:54:57 --> 00:54:58
			him in in times of
		
00:54:59 --> 00:55:01
			of of of hardship and ease. And may
		
00:55:01 --> 00:55:02
			he accept from us the best of what
		
00:55:02 --> 00:55:03
			we do and
		
00:55:05 --> 00:55:06
			ignore the rest.