Hamzah Wald Maqbul – Riyd alSlihn The Prohibition of Cruelty to Slaves & Animals
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The importance of the Rasool message in Islam is discussed, as it is not compatible with Aflaq of Islam and is dangerous and harmful. The natural value of the mother and the potential consequences of her actions are also emphasized. The speaker discusses the issue of slavery and the natural value of the mother, as well as the importance of avoiding giving alcohol or eating a vegan meal. The success of the weightless industry and the importance of avoiding criticized behavior are also emphasized. The speaker emphasizes the need to manage behavior and avoid harming human beings.
AI: Summary ©
That animals should be tied up and killed.
They should tie them up and torture them
or do something repetitively to them that will
end up killing them.
Narrates. And this Abu Ali Suede bin Mukarin
is as he mentions in the
as he mentions in the,
the hadith
that he's one of 7 brothers. All of
them made Hijra, accepted Islam, and made Hijra
in the path of Allah. All of them
were counted from the companions and from among
the.
May Allah be pleased with all of them.
So this is like a unique
honor that they have, the 7 of them
7,
siblings. They accepted Islam together and they made
her dress. So they're good people.
But
he will mention something that is, you know,
perhaps
not compatible with the Aflaq of Islam,
that the Rasool
told them how to rectify they rectified it.
He said that I saw myself
as the
7th
of 7, sons
our father.
And, we only had one we had one
here, the word
literally means servant, but it means like a
slave. There was one slave that used to
take care of everything in the house, like
a maid or a key a housekeeper or
someone who helped to run the affairs of
a house a large household.
But she was treated in such a way
that even the smallest, the youngest of us
would slap her.
And so the messenger of Allah
commanded us to free her.
And so,
they they freed her, for the sake of
Allah.
Narrates that I was beating a slave boy
of mine with a switch,
with a
stick, small stick.
And I heard
a voice behind me
saying no, oh, Abu Abu Masarud.
And he said, I didn't understand the
the voice.
I didn't understand the voice because of how
angry I was.
And this is a thing that anger does
to a person completely. Like, neurologically,
it causes, like, large swaths of a person's
cognitive abilities and even, like,
their ability to see certain things or their
ability to hear certain things. Like, large blocks
of a person's neurological functionality
shut down when a person loses their anger.
So he said, I didn't understand the the
voice because of
anger.
So so when it came close to me,
lo and behold, it was the messenger of
Allah sallallahu alaihi wasallam.
And he said,
no Abu Masrud,
that Allah has more power over you,
meaning you're more,
within the complete control of Allah,
helpless,
then this boy is,
helpless in front of your complete control.
And so when he understood what was going
on, he heard what the
said. He said, I'll never be the slave
again.
And, in the narration,
the switch fell from,
my hand
from the awe of the messenger of Allah
And And in another narration,
he's he adds that I said, oh, messenger
of Allah, he is free for the sake
of Allah. He
said that he's free for the sake of
Allah
And he said that,
he said that,
if you didn't do that,
the fire would have been opened for you
or the fire would have touched you.
And it is a narration of Muslim. All
of these are narrations of Muslim.
Rahu
Muslim.
So there are a couple of
narrations that that,
just came back to back with regards to
slaves.
This is an important,
it's an important concept people should understand and
should be able to enumerate to other people
with regards to the defense of Islam from
mudslinging allegations against it. 1 is that Islam,
condoned slavery, and this is a bad thing.
And my personal opinion is that there are
actually many scholars who have themselves,
mentally kind of, like, collapsed internally. They've imploded
with regards to this issue.
Not necessarily because they don't understand the different
pieces of the puzzle or how they should
put be put together, but because of their
own
very human and natural aversion
to,
you know, being made fun of or
being, you know, treated poorly
because of something that is so,
so completely anathematized,
by
the people around us. Because everybody is a
human being.
Everybody is the companions are people.
Even the even though we consider them to
be,
and we believe with our imam that they're,
they're divinely protected from error, but they're still
human beings. Like, cold things are still cold.
Hot things are still hot. If a loved
one, something happens, they lose a loved one.
They still get you know, are sad about
it, etcetera. All that stuff is there. Right?
So it's important to understand, like, when people
react a certain way to something, look at
the Quran around that thing. You know? What
are the what are the
the the the the stacking of stimuli and
incentives and etcetera so you can have a
full picture?
The issue is this is that Islam has
something called slavery and,
the you know, America had something called slavery,
but the concept was different.
We don't have a slavery based on race.
And furthermore, we don't have slavery in which
it's like the people are chattel. Like, they're
actually, like, are are literally one person is
owned by another. So the prophet
obviously forbid,
you know, imagine slapping somebody in the face.
So we're not.
The have never really took much hold in
the Muslim world,
although you you might be forgiven for not
knowing that if you look at some weirdos
on the Internet. But,
you know, Vahi Madhab didn't really take much
rasuk and the ummah, and we're not Vahidis.
And so imagine this, if the messenger of
Allah sallallahu alaihi
is
they obviously knew what they were doing is
wrong in front of him for slapping a
slave, and they were driven to, you know,
for slapping or for beating a slave with
a switch,
which is something people do to their own
children.
Then what do you think about, like, what
they used to do in America? What do
you think you know, like, where you see
a slave, the back is so,
you know, grossly, like, malformed and
filled with scars that are, like, like, deep
enough that you could stick a finger inside.
What do you think about, you know,
filling slaves on the boats and ships where
there's you know, they can't move around and
where, you know, they're so malnourished that they
fight each other for the food and, like,
you know, just that that kind of, like,
horrific treatment that no one would do to,
their own children. So it's a very different
it's a very different institution.
If somebody still doesn't agree with it or
still doesn't like it, that's fine. We can
agree to disagree about that. But, what we
don't accept is that somebody should lie or
misportray,
what Islam is. And these are the teachings
of Islam, that if a person is like
this with the slave the kafarah of of
of beating a slave that in a way
that is,
excessive,
that doesn't have any,
rhyme or reason, that's just, you know, a
person harming another,
another human being that has no, Islahi value,
no rectification for any wrong or fault.
The kafara for the sin is that that
that they should be freed. If a person,
should be able to a slave should be
able to prove in court that this is
a a normal occurrence,
then the judge will free the slave, on
on behalf, of themselves,
because our sacred Sharia does not tolerate that.
And how would it tolerate it? Again, it's
we don't follow the value of the mother.
Imagine that the first hadith we read was
about a
about what?
It was about an animal that
an animal like a beast of burden that's,
like, tied up,
and and tortured. The prophet
forbid that. And there's a number of hadith
that will come then in,
in order,
that have to do with, again, the torture
of human beings and the torture of beasts.
If the torture of beasts, like non human
beasts is like that, then
it should be that a human being is
even more haram or even greater of a
sin for them for them to torture, whether
that person is a free person
or
a
slave.
Hisham bin Hakeem bin Hizam, may Allah
be pleased with both of them.
Both of them are from Quresh. Hakim bin
Hizam,
accepted Islam,
on the,
after the fact.
And I believe this the the Hisham
accepted Islam,
before his
father, but I'm not a 100% sure.
But,
continuing
continuing. He said that he passed by when
he was in Sham,
a group of Anba'at of Nabateans
that were
forced to stand in the heat of the
sun,
and,
oil was poured over their heads.
So, obviously, right now, it's really cold
outside. You're like, oh, that sounds real nice.
It's not nice. It's horrible.
It's extremely hot, and then the the oil
will close the sweat the sweat glands and,
like, cause a person, like, all kinds of
pain and suffering person. The natural the body's
natural ability to cool itself down will be
compromised. So it's a type of torture.
He saw that these Nabateans what's a Nabatean?
They are a Semitic speaking people
that live in the,
kind of in the the interlands between the
northern part of the Arabian Peninsula and between,
Sham,
that were known to the Arabs to be,
of Arab origin,
of Arab stock,
but they mixed with the, non Arabs, like
the Arabic speaking people,
that were, that were in Sham,
and with the Romans and with the Persians.
And they basically would farm for them,
and do like, basically be in their employ
to the point where their
their Arabic became, like, kind of like a
degraded form of what their Arabic was previously.
And so they're Semitic speaking people, but their
language was not. It was deep it was
a kind of a degenerate form of of
Arabic.
And to this day,
my understanding is that that,
you know, they have poetry in Arabic that's
in
the vernacular dialects that lacks any of the
grammatical case endings,
and is,
just kinda like colloquial part. They'll refer to
it
as, and but it's not it's not Arabic.
It's not like classical Arabic.
So the Nabateans,
he said that there are a group of
Nabateans that were, like, being basically forced to
stand in the heat of the sun, in
the day, and they were they had oil
poured over their heads. And Hisham bin, Hakim
bin Hizam,
he,
you know, he asked,
what's going on here?
And he was told that they're being, tortured
because they didn't pay their taxes.
Is, right, the land,
of, the like, all arable land.
All arable land in the,
in the world
that is used for agriculture. It's either the
land of Urshar or Kharaj,
meaning that there's a taxation rate
that that, that that's levied against it. The
question is that a tenth of the produce
should be given in zakat. Haraj is whatever
negotiated rate was given at the time of
surrender
if it's conquered,
through force.
And so the rates, the rate is kind
of like a feature of the land. It
will stick with the land in perpetuity,
and then whenever it's sold or whatever, you
know, it stays with the land. Just like
over here, you know, a house might be
worth more money because it has low taxes
or maybe worth like, you know, ironically ironically,
if you, you know, buy a house in
Glendale Heights, which is you
know?
It's not the nicest suburb. That's kinda why
all Muslims are up there.
It's
really high taxes for the prices of the
houses. But if you go to,
like, Oak Brook,
where there I guess, a gang of Muslims
there too, Marcela, where you buy these huge
type houses, the rate of taxation is actually
far lower,
per per per dollar. Anyway,
whatever. So it's it the the land has
it's a feature of the land, how much
taxation is it will cause the value to
go up and down, etcetera.
So, those were lands of Haraj.
And so
the taxes are due
with the harvest of every
crop.
So
they're they're being they're being punished because they
didn't pay the haraaj from the from the
land.
And,
in another narration,
they were
it wasn't the Kharaj, but it was jizya.
Because the word Kharaj can also be used
in general to mean attacks,
so that they were, that they were
imprisoned
because they didn't pay their their jizya.
And said Sennhe Shyam,
he
said, I bear witness indeed. Right? Because this
is a thing that they do on,
like, on social media and stuff. Right? You
got it you get to, like, monitor social
media. Right? All the, like, super right wing,
like,
Zionist, like, anti Muslim,
like, guys, they'll be like if any, like,
non Muslim, like, any white Christian will ever
say anything positive about Islam, what what will
they say? They'll say, you're being a Right?
Which is like, okay. They turned it into
kinda like a cuss word or like a
pejorative or whatever. So they'll be like, ah,
look. See, it's in the hadith. These guys
are getting, like,
boiled in oil on a hot day,
because they didn't pay their jizyah.
So what happens? The companion of the messenger
of Allah sallallahu alaihi wa sallam, his tribesmen
walks in and he yells at them, he
can't do this.
And he went to the amir
that was over that
area,
and he told him he said, I heard
the messenger of Allah
say that,
indeed. It's a.
It's a he said that that that that
not only is the hadith not only is
it a hadith of the prophet, but I
heard it myself. And he's in an emphatic
way saying, I heard it myself because not
all the hadith that they used to tell
to each other, there's mursul kafi between the
companions of the Allah, and not always would
they say I heard this myself. Said I
heard it myself, and the messenger of Allah
said,
indeed, Allah will,
torment those who torment people in this world.
And so he
went to the Amur, and he he he
told him he told him this hadith of
the messenger of Allah and he commanded that
they should all be let go. So he
persisted from from this thing, which was obviously
not a right thing to do.
It's like a financial penalty. You don't like
torture people over it.
Said Abdullah bin Abbas said
that the messenger of Allah sallallahu alaihi wa
sallam saw a donkey that was branded in
the face. Right? You take the hot iron
and you you take a brand that kind
of marks it as your as your property,
that it was branded in the face.
And, he
he, he detested that.
He expressed his, he expressed his, detesting of
that. No. No. And he said, by Allah,
I would not
I would not, brand it except for
in the farthest part,
from the body.
So, Sayedna Abdul Abin Abbas
although the hadith could be could be interpreted
that the messenger did
it, but the commentators say that Sayedna Abdul
Abin
he,
commanded that the that his donkey be branded
in the in the back of the hindquarter.
And, he
he was the first person who branded the
animal,
in the back of the hindquarter. Otherwise, people
used to brand them in the face.
Mentions that the prophet
passed by a donkey that was
branded in his face
or in its face. And he said, may
Allah curse the one who branded it.
And that the messenger of Allah, sallallahu alaihi
wa sallam,
he,
forbid
beating in the face,
or branding in the face.
Obviously, if this is for an animal, then
for,
for a human being, it's even worse.
Forgive us all and protect us. I mean,
so
before moving on to the next chapter, I
wanted to mention this is also a very
strong proof with regards to the the heavy
dysfunctionality in the,
in the halal
industry.
If you go and see a plant where,
where cattle
are raised
and where,
chickens are raised,
it's completely all of this torturous, like, barbarity.
It's nonsense. It's horrible.
It's completely haram.
And, you know, sadly, what happens is that
the most
elite hyper elite religious amongst us are the
ones who look was it slaughtered correctly?
But, very few people will pay attention to
is it raised correctly.
The Sharia is the Sharia, the master gives
a command. We don't pick and choose.
That is the
the
the attribute of the corrupt from Banu
Islael. Chastises them.
Do you believe in some part of the
book, and do you disbelieve in other parts
of it?
For the punishment of such people is not
not except for
humiliation and,
the life of this world. And on the
day of judgment, they'll be returned to an
even more severe torment.
So we see that the point of all
these stories of and all the chastisements in
the Quran is not so we could say,
Look how screwed up these people are.
Some of them do it themselves.
Like the most ridiculous instance of a
you don't believe god even exists, but you
believe he gave you the land. Right?
But the point is is what? Is that
this is not there so we can look
down on other people. This is there so
that we can
avoid going down the same path that they
went down because someone from the ummah is
going to do it before the day of
judgment.
So we ourselves should not be like that.
So don't just look at whether it's halal,
the consumer or not. Look at
how is the animal raised. Someone says, well,
you know, this is difficult. It's overwhelmed. Okay.
Nobody says that you have to, like, rectify
the whole animal welfare industry in, like, one
day.
But, like, if you know something like an
egg, you know, a dozen eggs is, like,
raised in a more humane the egg the
chickens are raised in a more humane way
or some meat is is just, like, a
dollar more or something like that. Spend money
on that. Don't spend it on something else.
Because really what it is, you're you're cheating.
That's how much things actually cost. The rest
of it is all theft. It's the hack
of, other living things, whether it's a human
being or whether it's a an animal. It's
a hack that you're stealing from them. And,
that's the way a person should look at
it. That's the the cost of doing businesses,
those things. And you'd be surprised. You know?
You can keep a couple chickens in your
backyard. You can keep a goat in your
backyard. Many cities allow that now.
You can do stuff.
The person who wants to obey Allah
Allah will open their mind and heart and
show them ways of doing things that are
better than other ways.
And I know like, you know, for example,
God forbid a person skip eating meat one
day. I know there's a lot of, like,
whatever red pill bro bros,
on on the Internet who will, like, be
like, oh, look. This guy is whatever. You
know? Like, I don't I'm not a vegan.
That
is insane. But if I had to skip
a meal
and eat a vegan meal for the sake
of pleasing Allah to Allah in time, I
wouldn't be ashamed of it.
I'm not saying you have to. I'm telling
you, like, make solutions to these problems so
you don't have to be a vegan if
you don't want to. But I'm just saying
that, like, you also don't shouldn't make it
such a
humiliation or whatever that a person shouldn't be
able to give something up for the sake
of every now and again or until they
can figure out something that that that's a
better thing to do. And that's the better,
like, middle path between, like,
some people who are on stream saying, look,
I don't understand how a Muslim can eat
meat nowadays. And then on the other flip
side, you know, it's like, no. Until you're
eating, like, you know, like, beef liver blood
dripping off of your beard, you know, you're
a Hindu or whatever. Whatever. Like, that doesn't
that's that's that's all just emotional overreaction on
both sides.
So this is important. This has to do
with the halal industry, which makes it I
hate to beat a dead horse. You guys
much so I feel bad. Right? You probably
heard it from you know, all the stuff
you heard it from me a 1000 times.
Sometimes don't wonder even why I bother showing
up to these things or why you guys
come or anything. But, like, look. Imagine if
it's that bad with
the certified double, triple black belt, like Sigma
6 Ninja black belt halal. Right?
Imagine the dudes were telling people, yes. You
know, it's gonna
go eat some McDonald's that is halal, yani.
Like, what what is that? Like, what where
what's sunnah, what deen, what analysis, what what
what what is
that? What is that? I I don't understand.
I don't get it. I don't know. I
don't I don't know what problem that's all.
It's a people. Make it easy on people.
I said, I don't understand how that's making
it easy on anyone because,
you know, the prophet
passed by
a donkey
that got branded in the face, which is
sucks, but it's less than getting killed and
eaten. Right? And he said he
passed by and said on the person who
branded it in the face.
Maybe it would be good for us to,
like, I don't know,
not be,
covered under the,
of the one who was sent as Rahm
Alil Al Amin.
And, you know, that's the best way you
can vote. You vote with your dollars. It's
easy. Other people have really big problems in
the world right now.
For us, this is a really
small issue to to manage incrementally. You don't
have to, again, burn the whole house down
in one day. Just, like, start thinking about
it next time you have a choice in
front of you to look into it a
little
bit.
The chapter regarding the prohibition
of tormenting with fire all living things,
including
including even lice or something
like a like a insect like that that
seemingly has no beauty or or value.
Narrates that the Messenger of Allah
sent us,
sent a detachment out
sent us out in a detachment.
And he said, if you find so and
so
and so and so,
to
in.
He said it about 2 men from Qurayshaun.
He named
them. He said, then burn them alive in
fire.
Then after some time,
the messenger
of when we were ready to get up
and leave, he said, I I had
ordered you to burn so and so and
so and so with fire,
but
nobody has the right to,
torment by fire except for Allah.
So if you find them, just kill them.
So that,
said
that we were with the messenger of Allah
in a trip, and, he went to, take
care of his his business,
meaning his personal,
personal things.
And, we saw
a small bird
that had 2 chicks with it, 2 baby
chicks with it. So we took the chicks,
and, the,
the bird,
came
and was, like, flying over,
hovering over and trying to cover over the
the the chicks. And the messenger of Allah
came and said, who
who pained
this
bird on account of its progeny,
returned its progeny to to her?
And
he saw a an ant colony
that we had burned.
And he said, who burned who burned all
of these? And we said we did. He
said that, it it's not right,
to
for anyone to torment by fire except for
the lord of fire. So the prophet
chastised them for playing with this like, these
baby bird chicks, the amount of pain it
cost to their mother, and he chastised them
for burning an ant colony. You have to
understand,
they used to do this to, like, one
another. When
Adi this is, like, the people that was,
like, their profession. Their business was to, like,
kill people and take stuff.
So, you know, a lot of people were
probably not,
you know, in tune with, like, animal rights
or whatever. And the
wasn't like one of these crazy, like, you
know,
PETA activists or whatever. Right?
Human beings eat other animals. Animals eat other
animals.
He wasn't like that. But the idea of
giving pain or suffering to another
living thing without need,
that's, that's what he's he was trying to
say. To the point where imagine Rasulullah sallallahu
alaihi wasallam is so rare that you find
that the prophet would do something and give
an order to have someone killed. It happened,
but it was very rare, and they probably
deserved it.
They probably deserved to be burned alive.
And statistically, it's quite probable that they were
still forgiven
anyway. But,
even then, that was his fear of Allah
Even though he could have gotten away with
it, no one would have said a word
to him. And to show, like, weakness or
double minded in front of your soldiers is
not kind of a way of,
cultivating
authority.
But it was his fear of Allah that
that caused him
to, to say that.
We'll read one more hadith, and then we'll
pause for question and answers and thicker and
and the rest.
Allah said that Allah
commands you to render
trusts to those,
to whom they are.
They're to be rendered. And
says when some when
some of you are
secure
from others, then let them
render.
Let let them, let the one who has
been trusted
render his trust.
This is the chapter regarding what the
prohibition
of
a person a rich person,
delaying,
fulfilling,
the rights
of their companions. Here, rich doesn't mean, like,
okay. Like, if you're Bill Gates, it's hard
to, like, repay a loan. Like, it means
if you have somebody you owe someone money
or you owe someone something,
and you're able to you're able to render
it, then it's harm to it's harm to,
it's harm to delay in rendering it.
It. If, for example, if you agree with
someone that you pay them next week and
they ask for the money this week, then
this hadith is not about that.
This hadith is about a person who the
loan is due right now, and you have
the ability to render it and,
or it might cause you some minor inconvenience,
but you just you're not rendering it for
some reason or another. People should pay their
debts on time. It's also good financial,
habits,
to keep on top of your expenses and
keep your businesses running well. But some people
do that. They just leverage other people,
and they ask them to come back next
week. And they know people oftentimes don't have
the ability to collect,
from them by force. So they have no
choice except for to to wait.
So that's that's haram.
If you don't have the money, then, obviously,
if you're
if you're not able to render the the
render the loan back
or the trust back, whatever it is.
And you didn't do it on purpose. It's
just circumstance that it is what it is.
But don't say like, well, I'm not rich.
But you have, like, you owe someone $5,
you have $10 in your wallet.
Just give it back.
The the point is that you have the
ability to
discharge your your debt.
The messenger of Allah
said
that for a person a wealthy person to
delay repayment
is an act of transgression.
And
if one of you
is has gone to collect a debt from
somebody
and they say take it from so and
so person who has the debt,
like, I can't take it right now, but
they've made arrangements to carry carry the debt
forward.
So for example,
Sadiq,
he,
you know, borrowed a $100 from me because
he knows I'm making the bigger money.
And so, so okay. Yeah. No problem. So
and then next thing you know, he said,
I'll pay you back in a month. The
month goes by. I'm like, hey. Where's my
money?
If he says he
says ask you know, Talha's I talked to
Talha. He said he'll pay you back. Instead
of saying, no. You give me my money.
Why are you wasting my time? If you
know that he's generally in a difficult time
and you'd have an idea that will
probably be able to repay the money easier,
then go ahead and extend that courtesy and
take the money from from the person to
the transfer.
Yeah. Yeah.
Are there any questions?