Hatem al-Haj – ADB002 Al-Adab Al-Mufrad – Parents & Dutifulness to Mother

Hatem al-Haj
AI: Summary © The importance of tiskea and character, etiquette, and conduct in Islam is discussed. The deen is about protecting the relationship with Allah and showing the need for comfort with the sun. The importance of commitment to Islam and not being caught in the bubble of self- interests is emphasized. The deen is about protecting the relationship with Allah and showing the need for patience. The speaker emphasizes the importance of training oneself and being kind to oneself, as it is a message of anger. The de ecretion from the world of Asbaab is also discussed, and the importance of not being caught in the bubble of self- interests is emphasized.
AI: Transcript ©
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So last time, we talked about,

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you know, an introduction to, Kitab al Adeb

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al Mufrad by Ilham Al Bukhari,

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rahimahullah

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ta'ala.

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Last time, we talked about,

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the importance of tiskea,

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also known as the saguf,

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the combines

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spirituality,

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ethics, and etiquettes,

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character, and conduct.

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Ethics and etiquettes would be character, character, and

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conduct.

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And we,

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talked about the Imam Bukhani, and we talked

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about Radab al Mufrad, and we talked about

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why we,

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chose

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this particular topic and this particular,

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book.

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And this time, Insha'Allah, we will start,

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from, the beginning of the book,

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Al Adab Al Mufrad.

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Imal Bukhari Rahimahullah Ta'ala,

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said,

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Did he say

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He did not write this, but we presume

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that he would have said it to himself.

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And

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Bismillah Ar Rahman Rahim would be sufficient

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because that is how you mentioned the name

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of your Lord.

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But

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the prophet sallallahu alaihi wa sallam also used

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to begin his

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books or

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letters

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by Bismillah Al Rahman Rahim.

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He didn't write from the law of Dua

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Aminosulamu

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Ansar from Ursareen.

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Wa sallam alayhi wa sallam

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alayhi wa sallam alayhi wa sallam alayhi wa

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sallam alayhi wa sallam alayhi wa sallam alayhi

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wa sallam alayhi wa sallam alayhi wa sallam

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because there are reports about,

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the the importance of Alhamd in the beginning,

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of any task of importance

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or any

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significant, task. So we we in in this

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case,

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you would say that this is sufficient, and

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we presume,

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that Imam Abu Hari would have said it.

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And if he had said it, then he

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and certainly he,

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like, he was constantly making hamdah and salah

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and so on.

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But this is how you, basically basically,

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should

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think of

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good people, righteous people. You should think of

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the best of them and presume the best

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all the time.

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So this is the, you know, this is

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Kitab Birel Walidayid. And Imam Bukhari did not

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give

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book names. He gave chapter names.

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Some people, you know, collected different chapters on

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their books after Imam al Bukhari,

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just for organization

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of the book. But Imam al Bukhari did

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not say Kitab

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Beir al Waradayin.

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He started

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by the first chapter,

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and he said,

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the chapter chapter on the saying of Allah

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or the words of Allah

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Almighty, we have enjoined upon

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man to be good

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to his parents.

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So you could say

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or

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or

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All would be

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okay,

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correct

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to say.

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Most of the scholars prefer to say

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In this case, you would, say chapter

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and

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column,

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for the people who translate

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the words

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of Allah with

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capital t, the with capital t. So it's

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not chapter on, chapter

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and colon.

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And then the words of Allah Almighty,

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we have enjoyed upon man to be good

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to his parents.

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And this is the beginning and I said,

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Insha'Allah,

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the the purpose of this

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is to learn the proper character and proper

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etiquettes.

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The book talks about etiquettes, but they are

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intertwined with character,

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And it is,

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certainly

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expected of a Muslim,

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to base their etiquettes

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in good character.

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The etiquettes should not be

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only

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external

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conduct

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or

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pretentious

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behavior

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or even calculated strategy,

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they should be coming from

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a good character.

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So when you give, it should be coming

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from the character of

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generosity

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that is that you have worked on

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until you it became

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part of your nature,

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if you were not born with it, as

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we said last time. Because some people could

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be born with certain qualities,

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and certainly, we are born with mixed qualities,

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good and bad.

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And

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your success in life

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is

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to realize your potential

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in,

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perfecting

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the good manners, good qualities as the prophet

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said. I was sent or commissioned to perfect

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good character.

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So your success in life would be to

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end it

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after having,

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worked

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hard,

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after having done your best to perfect your

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good character, to realize your potential

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in goodness,

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in every virtue,

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in every virtue,

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and to have,

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cleared

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your character from

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the vices

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that you may have, may or may not

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have

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inclination toward

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by your

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composition,

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just your

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natural

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composition.

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So this is the primary focus.

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However,

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like I said last time, be because we

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do need to to be comfortable with the

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sunnah of the prophet, sallallahu alaihi wa sallam,

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and to,

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we need to be to realize

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the efforts that were placed,

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into preserving

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the sunnah of the prophet, sallallahu alaihi wa

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sallam, so that we are not subject

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to misconceptions,

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such as sort of the revisionist,

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approach to Islamic history,

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and and things of that nature. And and,

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certainly,

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the assaults on the sunnah have not started

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with this. And but this is an assault

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on the entire

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structure, the sort of the entire building and

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its foundation,

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revisionism.

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But the assaults on the sunnah have started

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much much much earlier than this, and we

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do need to be,

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we need need to to be confident in

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the sunnah in its entirety. And as I

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said, you need to be also moderate. You

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need to understand

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what is definitive and what's not definitive.

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And that singular reports are not definitive in

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transmission,

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yet they are applicable,

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yet they are binding,

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yet you should be very confident in acting

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upon them

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because of all of the efforts that were

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spent

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in preserving,

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these reports from the prophet sallallahu alaihi wasallam.

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So we will, we'll talk about some of

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the narrators to just

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for a familiarity

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to understand,

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how related they are to each other,

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how they knew 1 another, how much we

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know about each 1 of those,

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inheritors.

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Sometimes, you know, you could write books on

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these narrators. This is

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how much we know about them.

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We know where they lived. We we know,

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like, you know, who the whom they learned

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under. We know their students, their teachers.

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We know that their mehna, the troubles, the

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hardships they went through. We we know so

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much about them,

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that we should be very confident

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in their reporting.

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So

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we will start by

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this will be a little bit of a

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longer,

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train because this is at the beginning

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of

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this is at the beginning of the book.

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So it does not start far from it,

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Imam al Bukhari,

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but it starts from the collector,

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or it's it's starts from the 1

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from whom the,

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the sort of that the collector of that

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particular,

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collection,

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heard from. So he says

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Mohammed, ibn Haroon, ibn Abdul Jabbar, al Bukhari,

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known as ibn Nizikih,

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informed us regard reading reading it to him

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reading it to him. This is 1 of

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the,

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basically,

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ways of talaqti or reception

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to read the book to the shayf or

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to hear it from the shayf.

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You either read it yourself

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or you read it while you're listening or

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someone else reads it while you are listening

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and the Sheikh would approve of

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it.

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So there are different forms of talaqih. And

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then there is ijazah. You don't read it,

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but he gives you

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he certifies you to, narrate the book. That's

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usually given when when people are confident,

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that the person will,

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is competent.

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So he informed us reading it to him

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and he acknowledged it.

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He came to us as a pilgrim in

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the month of Safar in the year

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370.

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He said, Abu Abu Khair,

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It should be albazaz by the way.

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So he used to sell fabric.

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Informed us in the year

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322,

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he said, Abu Abdul Abdulla,

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Muhammad, ibn Ishmael,

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He said, Shu'aaba narrated to us. He said,

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Al Walid ibn al Azaar informed us. He

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said, I heard Aba Amr al Shaye Baniye

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say the owner of this house and he

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pointed at the house of Abdullah ibn Mas'ud

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said, I asked the prophet sallallahu alaihi wa

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sallam, may Allah bless him and grant him

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peace.

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Which action Allah loves best? He replied

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prayer

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at its proper time.

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Then what?

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He asked

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or I asked. He said

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then kindness to parents, kindness to parents. I

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asked then what? He replied, then jihad in

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the way of Allah.

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He added, he told me about these things,

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3 things. If I had asked him to

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tell me more, he would have told me

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more.

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And

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certainly,

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you know, from al Bukhari to Abdullah al

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Mas'ud,

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this is a chain of

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basically most verifying erudite

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narrators.

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This is a chain

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of verifying erudite

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narrators. That is why this hadith was reported

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by al Bukhari al Muslim in their Sahih.

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So So this is an agreed upon,

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hadith.

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So the the prophet sallallahu alaihi wa sallam

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gave different answers to different people and we

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have discussed to this before why he gave

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different answers to different people because, yes, the

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answer is contextual. The answer will vary depending

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on,

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the person posing the question, depending on the

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current circumstances

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and the person and the person's weaknesses and

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strengths. And, you know, if the prophet

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notices that a person is deficient in 1

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thing,

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he will focus

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on it,

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more, you know, and and basically advise them.

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So this is giving

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a

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customized

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answer, you know, most of the time he

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was given

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customized

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answers to people.

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But since Abdullah ibn al Saud

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is a scholar

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who's asking

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to learn

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mainly, of course, you know, there is no

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benefit in learning if you don't intend to

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act on your learning.

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We've we've said this and we repeat it

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over and over again, but since Abdullah ibn

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Mas'ud is 1 of the most scholarly sahaba,

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the scholars presume

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that these answers

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are generic,

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not customized.

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Like this is a generic answer.

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So this is it. If you want to

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look for the order,

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if you're not want to look for the

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right order,

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this is it. Because

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he gave this answer

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to a scholar,

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not to just

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any regular practitioner. You give it to a

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scholar.

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So And

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each 1 of this is a prototype.

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Each 1 of this signifies

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something be just beyond it.

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Salaala waqtihah is what? Your commitment to Allah,

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your relationship with Allah, your direct

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relationship with Allah shouldn't shouldn't be the most

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important thing.

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And isn't the salah

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the clearest manifestation

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on this commitment?

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5 times a day, you'll have to pull

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yourself out of your daily routine

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and make if

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you don't have

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and and stand before Allah Subhanahu Wa Ta'ala

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to,

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moisten your dry soil.

00:15:59 --> 00:16:01

Extremely important,

00:16:01 --> 00:16:04

and it is about your

00:16:04 --> 00:16:05

religious commitment.

00:16:06 --> 00:16:06

That is why,

00:16:07 --> 00:16:09

you know, it is the the

00:16:10 --> 00:16:11

sort of the pillar,

00:16:12 --> 00:16:14

the most important pillar in the deen comes

00:16:14 --> 00:16:15

after,

00:16:15 --> 00:16:16

the shahada,

00:16:18 --> 00:16:19

and,

00:16:20 --> 00:16:21

it's the middle pillar of the tent, you

00:16:21 --> 00:16:24

know, you know, Amud al Fustat. It's the

00:16:24 --> 00:16:24

middle pillar

00:16:25 --> 00:16:26

of, the tent.

00:16:28 --> 00:16:28

Then

00:16:29 --> 00:16:30

what would be next,

00:16:31 --> 00:16:34

you know, if if salah is basically the

00:16:34 --> 00:16:36

most important thing because it is,

00:16:36 --> 00:16:38

you know, your commitment to Allah subhanahu wa

00:16:38 --> 00:16:39

ta'ala.

00:16:39 --> 00:16:41

Then after this, you

00:16:42 --> 00:16:44

know, your your your because

00:16:45 --> 00:16:46

the deen is about,

00:16:48 --> 00:16:50

your relationship with Al Khalk and your relationship

00:16:51 --> 00:16:54

with Al Khalk. What would come next is,

00:16:55 --> 00:16:56

your commitment to

00:16:57 --> 00:16:58

good conduct,

00:16:58 --> 00:16:59

to,

00:16:59 --> 00:17:00

towards,

00:17:00 --> 00:17:01

Al Khalk,

00:17:01 --> 00:17:03

to fulfilling your obligations,

00:17:04 --> 00:17:06

to the creation of Allah subhanahu wa ta'ala,

00:17:06 --> 00:17:09

the creations of Allah, All of the creations

00:17:09 --> 00:17:12

of Allah Subhanahu Wa Ta'ala. Who should come

00:17:12 --> 00:17:12

first?

00:17:14 --> 00:17:14

Certainly,

00:17:21 --> 00:17:22

certainly

00:17:22 --> 00:17:23

your parents

00:17:23 --> 00:17:24

should come first.

00:17:26 --> 00:17:28

And if you have 1 of them alive

00:17:28 --> 00:17:29

or both of them,

00:17:30 --> 00:17:30

then

00:17:32 --> 00:17:33

these are your doors to paradise.

00:17:36 --> 00:17:36

So

00:17:37 --> 00:17:38

your parents should come first,

00:17:39 --> 00:17:40

before anyone else.

00:17:41 --> 00:17:42

You should not put anyone

00:17:43 --> 00:17:45

ahead of of your parents.

00:17:45 --> 00:17:48

That does not mean injustice to others. It

00:17:48 --> 00:17:50

just means that when it comes to bir,

00:17:52 --> 00:17:55

they should always come first.

00:17:55 --> 00:17:58

And anybody else will be a distant second,

00:17:59 --> 00:18:00

a distant second.

00:18:01 --> 00:18:02

He then said,

00:18:08 --> 00:18:10

And then I asked him,

00:18:10 --> 00:18:11

then

00:18:11 --> 00:18:12

what?

00:18:12 --> 00:18:13

He said then jihad

00:18:14 --> 00:18:14

in the way

00:18:17 --> 00:18:18

of Allah.

00:18:19 --> 00:18:21

And what does this refer to? What does

00:18:21 --> 00:18:22

jihad refer to?

00:18:24 --> 00:18:26

You know if if you read

00:18:29 --> 00:18:31

it it will basically tell you that after

00:18:31 --> 00:18:33

you have fulfilled,

00:18:34 --> 00:18:35

your commitments,

00:18:36 --> 00:18:37

now your your duty

00:18:38 --> 00:18:39

the the next duty

00:18:39 --> 00:18:40

will be

00:18:41 --> 00:18:41

to resist,

00:18:42 --> 00:18:43

to struggle,

00:18:43 --> 00:18:45

to stay on course.

00:18:46 --> 00:18:48

And you will have you will have

00:18:48 --> 00:18:49

so many forces,

00:18:51 --> 00:18:51

trying

00:18:52 --> 00:18:54

to, basically pull you away

00:18:55 --> 00:18:56

from the the past,

00:18:57 --> 00:18:58

the the straight path.

00:18:59 --> 00:19:02

Now you fulfilled your obligations. These are prototypes.

00:19:02 --> 00:19:03

Commitment to God,

00:19:04 --> 00:19:05

commitment to his creations,

00:19:07 --> 00:19:10

and, 1 that these are examples. You know,

00:19:10 --> 00:19:12

the most important thing when it comes to

00:19:12 --> 00:19:14

commitment to God is your prayer. The most

00:19:14 --> 00:19:15

important people,

00:19:16 --> 00:19:18

to show this commitment to

00:19:18 --> 00:19:19

are

00:19:22 --> 00:19:22

your parents.

00:19:23 --> 00:19:25

And then once you have done this,

00:19:26 --> 00:19:28

you have to be patient.

00:19:31 --> 00:19:32

They enjoined 1 another to,

00:19:33 --> 00:19:34

to the truth

00:19:34 --> 00:19:35

and to patience.

00:19:36 --> 00:19:38

You need a lot of patience

00:19:38 --> 00:19:40

basically to to not be,

00:19:42 --> 00:19:42

distracted,

00:19:46 --> 00:19:46

dissuaded,

00:19:48 --> 00:19:50

deceived away

00:19:50 --> 00:19:51

from the straight path,

00:19:53 --> 00:19:54

to to the pleasure of Allah Subhanahu Wa

00:19:54 --> 00:19:55

Ta'ala.

00:19:56 --> 00:19:57

Now

00:19:58 --> 00:20:00

so that is an al jihad. Al jihad

00:20:00 --> 00:20:02

is that struggle. It's that resistance. Does it

00:20:02 --> 00:20:03

apply to

00:20:04 --> 00:20:07

jihad by the sword? Of course. It does

00:20:07 --> 00:20:09

apply to this but it is not limited

00:20:09 --> 00:20:10

to this.

00:20:11 --> 00:20:13

You you know, that is the the pinnacle

00:20:13 --> 00:20:13

manifestation

00:20:14 --> 00:20:16

because when you go to the battlefield,

00:20:16 --> 00:20:17

you're sacrificing

00:20:18 --> 00:20:18

everything,

00:20:19 --> 00:20:20

to testify

00:20:21 --> 00:20:22

to your belief.

00:20:22 --> 00:20:24

You know, so when you when you give

00:20:24 --> 00:20:26

sadaqa, sadaqa barhan,

00:20:27 --> 00:20:29

it proves your belief in Allah subhanahu wa

00:20:29 --> 00:20:31

ta'ala. You want to prove to yourself

00:20:31 --> 00:20:32

because

00:20:32 --> 00:20:34

otherwise if you don't believe in Allah Subhanahu

00:20:34 --> 00:20:35

Wa Ta'ala, you will hold on to your

00:20:35 --> 00:20:36

money.

00:20:36 --> 00:20:40

But if if if you go home today

00:20:43 --> 00:20:46

and, certainly if you have access to donate

00:20:46 --> 00:20:47

to our brothers and sisters in

00:20:56 --> 00:20:58

Like you have direct access, then you should

00:20:58 --> 00:21:00

do this. But if you go home today

00:21:00 --> 00:21:03

and whatever organization that you use usually

00:21:04 --> 00:21:05

and donate

00:21:05 --> 00:21:06

to,

00:21:06 --> 00:21:08

our brother and sister who are suffering, whether

00:21:08 --> 00:21:10

in that's our other places, you know, there

00:21:10 --> 00:21:12

are the wounds are, too many.

00:21:16 --> 00:21:17

So,

00:21:17 --> 00:21:19

so then you're you're saying

00:21:19 --> 00:21:21

that I I do believe

00:21:22 --> 00:21:23

in Allah

00:21:24 --> 00:21:25

and I am sacrificing,

00:21:26 --> 00:21:28

you know, my wealth

00:21:28 --> 00:21:30

for him, for his cause.

00:21:39 --> 00:21:40

So

00:21:42 --> 00:21:42

like,

00:21:44 --> 00:21:46

but what about the mujahide? The mujahide does

00:21:46 --> 00:21:47

not only

00:21:53 --> 00:21:54

so what about the

00:21:55 --> 00:21:58

the does not only sacrifice his wealth, the

00:21:58 --> 00:22:00

mujahid sacrifices

00:22:00 --> 00:22:02

his life, you know,

00:22:02 --> 00:22:02

life

00:22:03 --> 00:22:03

at stake.

00:22:05 --> 00:22:05

So certainly,

00:22:06 --> 00:22:07

it would,

00:22:08 --> 00:22:10

it would come next. It would come next.

00:22:10 --> 00:22:12

It is expected that it would come next.

00:22:14 --> 00:22:14

Now

00:22:15 --> 00:22:16

but Birir Walidain

00:22:16 --> 00:22:18

was given precedence

00:22:18 --> 00:22:19

over Ildihaq.

00:22:19 --> 00:22:21

Yes. Because it's about your, you know, because

00:22:21 --> 00:22:23

that is what Nadine is about, to fulfill

00:22:23 --> 00:22:24

your obligation to

00:22:25 --> 00:22:27

Allah and to his creations.

00:22:27 --> 00:22:30

And then the struggle comes after this, after

00:22:30 --> 00:22:31

you have fulfilled your obligations.

00:22:32 --> 00:22:34

Someone who wants to struggle without having fulfilled

00:22:34 --> 00:22:35

their obligation,

00:22:37 --> 00:22:37

what

00:22:38 --> 00:22:39

was why are you doing this?

00:22:40 --> 00:22:43

Why are you failing in fulfilling your obligation?

00:22:44 --> 00:22:46

Is it fascination with heroism?

00:22:47 --> 00:22:49

Because many people we talked to it last

00:22:49 --> 00:22:50

time about identitarian

00:22:51 --> 00:22:53

religiosity, and we talked about how we as

00:22:53 --> 00:22:54

minorities,

00:22:54 --> 00:22:55

as Muslim minorities,

00:22:56 --> 00:22:59

even if you're a convert, you're still you

00:22:59 --> 00:23:01

have identified with this group now so you

00:23:01 --> 00:23:02

could certainly,

00:23:03 --> 00:23:05

be stuck in identitarian religiosity.

00:23:06 --> 00:23:07

We've talked about

00:23:07 --> 00:23:09

how we're prone to this and we've talked

00:23:09 --> 00:23:11

about the perils of identitarian religiosity,

00:23:13 --> 00:23:14

and we've talked about

00:23:15 --> 00:23:16

desires

00:23:16 --> 00:23:19

that we may have, you know, someone who

00:23:19 --> 00:23:19

wants

00:23:19 --> 00:23:21

jihad, you know,

00:23:23 --> 00:23:26

the first people with with whom the fire

00:23:26 --> 00:23:28

will be kindled. 1 of them is, right,

00:23:30 --> 00:23:33

because he wanted to fight to be to

00:23:33 --> 00:23:34

be called courageous

00:23:34 --> 00:23:37

or to be seen as, you know, heroic

00:23:37 --> 00:23:39

or courageous or this or that. So there

00:23:39 --> 00:23:40

there are subtle,

00:23:43 --> 00:23:44

you know,

00:23:45 --> 00:23:45

self interest.

00:23:46 --> 00:23:49

Self interest is is what we the the

00:23:49 --> 00:23:51

word I'm looking for. Self interest. Subtle self

00:23:51 --> 00:23:51

interest.

00:23:52 --> 00:23:54

If you have not fulfilled your obligation towards

00:23:54 --> 00:23:55

your parents

00:23:55 --> 00:23:57

and you're very keen on coming to this

00:23:57 --> 00:23:58

class

00:23:58 --> 00:24:00

to learn knowledge,

00:24:01 --> 00:24:03

you're likely not learning it for Allah

00:24:04 --> 00:24:06

because you have the widest door.

00:24:10 --> 00:24:12

You have the widest doors to him. Like

00:24:12 --> 00:24:14

if you have 2 parents alive, you

00:24:22 --> 00:24:24

So 1 of the set off is is

00:24:25 --> 00:24:28

1 of his parents died and he was

00:24:28 --> 00:24:30

was crying and they said to him, I

00:24:30 --> 00:24:31

just said,

00:24:36 --> 00:24:38

Jazar is basically the unpraiseworthy

00:24:39 --> 00:24:39

grief.

00:24:40 --> 00:24:40

That's debilitating

00:24:41 --> 00:24:41

grief.

00:24:44 --> 00:24:45

He said no but

00:24:52 --> 00:24:54

I have 1 of the doors

00:24:55 --> 00:24:56

to paradise,

00:24:57 --> 00:24:59

closed in front in front of my face.

00:25:02 --> 00:25:04

So anyway, so if you have these doors

00:25:04 --> 00:25:04

open

00:25:06 --> 00:25:09

and you're not doing your best

00:25:10 --> 00:25:11

in,

00:25:12 --> 00:25:15

showing kindness to your parents and you're coming

00:25:15 --> 00:25:16

here to learn,

00:25:16 --> 00:25:18

you need to ask yourself why you're learning.

00:25:19 --> 00:25:20

Why you're

00:25:20 --> 00:25:23

learning? I mean, well, for what purpose?

00:25:24 --> 00:25:27

Most likely to be called a learned man.

00:25:28 --> 00:25:28

That's it.

00:25:30 --> 00:25:32

How useless is that?

00:25:33 --> 00:25:35

You will discover this

00:25:35 --> 00:25:37

when your veil

00:25:37 --> 00:25:38

gets removed,

00:25:38 --> 00:25:39

once you enter your grave,

00:25:40 --> 00:25:42

and the veil gets removed,

00:25:42 --> 00:25:46

and everything that matters here doesn't matter there.

00:25:46 --> 00:25:48

And, you know, currency changes

00:25:49 --> 00:25:50

there

00:25:50 --> 00:25:52

and things get reversed.

00:25:52 --> 00:25:53

It gets, you know,

00:25:55 --> 00:25:56

you you will discover,

00:25:57 --> 00:25:57

there.

00:25:59 --> 00:26:02

So, so this is it. The prophet is

00:26:02 --> 00:26:04

pointing out the importance of,

00:26:04 --> 00:26:07

being genuine in your religiosity.

00:26:08 --> 00:26:09

It is not about you. It's not about

00:26:09 --> 00:26:10

your self interest.

00:26:11 --> 00:26:12

It's not about your image.

00:26:14 --> 00:26:16

Even in your your image in front of

00:26:16 --> 00:26:18

yourself, it's not about any of this. It's

00:26:18 --> 00:26:20

about fulfilling your obligations to Allah,

00:26:21 --> 00:26:22

to his

00:26:23 --> 00:26:23

creations.

00:26:25 --> 00:26:26

So

00:26:47 --> 00:26:48

So

00:26:49 --> 00:26:53

Tajreed is Tajreed is detachment from the means

00:26:53 --> 00:26:53

and,

00:26:54 --> 00:26:56

as Bab would be the means.

00:26:57 --> 00:26:58

So to be to be

00:26:59 --> 00:26:59

in,

00:27:03 --> 00:27:06

to want a detachment from the means when

00:27:07 --> 00:27:08

Allah had placed you in a world of

00:27:08 --> 00:27:09

means

00:27:09 --> 00:27:10

is a subtle

00:27:11 --> 00:27:12

self interest.

00:27:14 --> 00:27:15

Subtle temptation.

00:27:16 --> 00:27:18

What does he mean by this?

00:27:18 --> 00:27:19

Like

00:27:20 --> 00:27:21

someone who who,

00:27:22 --> 00:27:22

basically

00:27:23 --> 00:27:25

pretends to be detached from the world of

00:27:25 --> 00:27:28

Asbaab. And certainly there are different ways of

00:27:28 --> 00:27:30

understanding this. And

00:27:36 --> 00:27:38

if if you want to to to expand

00:27:38 --> 00:27:40

on this, I have, like,

00:27:41 --> 00:27:44

like, I have a lecture online

00:27:44 --> 00:27:45

by

00:27:45 --> 00:27:47

the name of reclaiming

00:27:48 --> 00:27:49

or or something

00:27:49 --> 00:27:51

like this. So maybe you can you could

00:27:51 --> 00:27:52

expand.

00:27:52 --> 00:27:56

But anyway, the legacy of those great scholars

00:27:59 --> 00:28:01

can be interpreted in different ways,

00:28:02 --> 00:28:03

and we want

00:28:04 --> 00:28:06

to to make the Sunni interpretation

00:28:06 --> 00:28:08

of their legacy

00:28:08 --> 00:28:10

so that we don't deprive ourselves of their

00:28:10 --> 00:28:11

wisdoms.

00:28:11 --> 00:28:12

So

00:28:13 --> 00:28:15

here, detachment from an SBAB does not mean

00:28:15 --> 00:28:17

that anyone would be completely detached from an

00:28:17 --> 00:28:18

SBAB,

00:28:18 --> 00:28:19

That anyone

00:28:20 --> 00:28:21

because at the end of the day, if

00:28:21 --> 00:28:22

you're hungry, you will eat.

00:28:24 --> 00:28:24

No 1,

00:28:25 --> 00:28:26

would basically

00:28:26 --> 00:28:30

not eat if they are hungry and say

00:28:30 --> 00:28:31

these are as bad and I

00:28:32 --> 00:28:33

am above this or

00:28:33 --> 00:28:35

I'm beyond this. And this is not the

00:28:35 --> 00:28:36

way of the prophet, not the way of

00:28:36 --> 00:28:37

the companions

00:28:37 --> 00:28:38

radiallahu

00:28:38 --> 00:28:39

anhu. But

00:28:41 --> 00:28:42

let let us give an example. I heard

00:28:42 --> 00:28:44

this example from Sheikh Hassan Shafi'i

00:28:46 --> 00:28:48

and it's it's it's a good example. He

00:28:48 --> 00:28:49

says someone

00:28:50 --> 00:28:53

who has the, like, the potential to benefit

00:28:53 --> 00:28:56

the the Muslim community, for instance, to teach,

00:28:56 --> 00:28:58

to excel in worship, and so on and

00:28:58 --> 00:28:59

so forth.

00:28:59 --> 00:29:02

And they have money, enough money to retire.

00:29:03 --> 00:29:05

And your your your job is not basically

00:29:06 --> 00:29:07

the the the most helpful job.

00:29:08 --> 00:29:10

It it's not like you're a heart surgeon

00:29:10 --> 00:29:12

and everything that you do, because if if

00:29:12 --> 00:29:14

you're a heart surgeon and you're doing a

00:29:14 --> 00:29:15

good job and,

00:29:15 --> 00:29:18

then maybe you could you could seek the

00:29:18 --> 00:29:21

pleasure of Allah through perfecting your

00:29:21 --> 00:29:22

work. But

00:29:22 --> 00:29:24

your job is like a mundane job, and

00:29:24 --> 00:29:25

you do have the potential

00:29:26 --> 00:29:28

to benefit the community and to excel in

00:29:28 --> 00:29:31

worship and so on. And you defer your

00:29:31 --> 00:29:31

retirement

00:29:33 --> 00:29:35

because you're you're keen on

00:29:37 --> 00:29:39

amassing more wealth more wealth and so on,

00:29:40 --> 00:29:42

that is someone who is an.

00:29:43 --> 00:29:45

That is someone who is attached to,

00:29:46 --> 00:29:46

the means,

00:29:47 --> 00:29:49

to the point that he dropped. He fell

00:29:49 --> 00:29:50

off, you know,

00:29:52 --> 00:29:53

high aspirations.

00:29:53 --> 00:29:54

He's not basically

00:29:55 --> 00:29:55

pursuing

00:29:56 --> 00:29:57

higher aspirations.

00:29:59 --> 00:29:59

Okay.

00:30:01 --> 00:30:01

Someone

00:30:02 --> 00:30:04

like an ordinary person, for instance.

00:30:05 --> 00:30:06

I have

00:30:08 --> 00:30:11

encountered many of those folks.

00:30:13 --> 00:30:15

Maybe more than 20 years ago,

00:30:15 --> 00:30:17

someone was asking me

00:30:17 --> 00:30:18

if they should,

00:30:21 --> 00:30:23

someone who's who was not basically

00:30:25 --> 00:30:26

intellectually,

00:30:33 --> 00:30:34

Okay. I have to say this in a

00:30:34 --> 00:30:35

respectful way.

00:30:36 --> 00:30:38

So someone who was, you know,

00:30:39 --> 00:30:40

who was not really given

00:30:41 --> 00:30:43

to, like, the the pursuit of knowledge

00:30:44 --> 00:30:46

and was dependent on his brothers

00:30:47 --> 00:30:50

to finance his pursuit of knowledge,

00:30:51 --> 00:30:53

to finance his dedication to knowledge.

00:30:54 --> 00:30:58

He's been studying for years and his level

00:30:58 --> 00:30:58

of comprehension

00:30:59 --> 00:30:59

was was

00:31:00 --> 00:31:01

obviously limited,

00:31:03 --> 00:31:05

but still making his brothers work

00:31:07 --> 00:31:07

to fund

00:31:08 --> 00:31:08

his

00:31:09 --> 00:31:12

pursuit of knowledge, his dedicated dedication to knowledge.

00:31:14 --> 00:31:15

I think that this is,

00:31:17 --> 00:31:18

This is basically,

00:31:19 --> 00:31:21

like he's pursuing a self interest,

00:31:22 --> 00:31:23

because obviously

00:31:24 --> 00:31:26

Allah subhanahu wa ta'ala is not

00:31:27 --> 00:31:30

base is not opening that door for him.

00:31:30 --> 00:31:31

He's encountering

00:31:31 --> 00:31:32

difficulties

00:31:33 --> 00:31:35

in understanding and learning and so on.

00:31:36 --> 00:31:37

Knowledge is important.

00:31:38 --> 00:31:40

Knowledge is good. You could always say, how

00:31:40 --> 00:31:42

could you blame someone for dedicating himself to

00:31:42 --> 00:31:43

knowledge?

00:31:43 --> 00:31:46

But you're relying on your brothers to earn

00:31:46 --> 00:31:49

a living for you, to support you, support

00:31:49 --> 00:31:52

your family. You're married. You have 1 or

00:31:52 --> 00:31:55

2 kids, and you're relying on your brothers

00:31:55 --> 00:31:56

or your father,

00:31:57 --> 00:31:59

your your your old father,

00:32:00 --> 00:32:02

to continue to support you.

00:32:02 --> 00:32:04

How is that not Hashem HaFei?

00:32:04 --> 00:32:05

It is Hashem HaFei.

00:32:06 --> 00:32:09

These are 2 examples that you could use

00:32:09 --> 00:32:11

just, you know, for approximation

00:32:11 --> 00:32:12

of this concept.

00:32:13 --> 00:32:14

So sometimes

00:32:15 --> 00:32:18

when you excel in a particular worship and

00:32:18 --> 00:32:19

you fall behind in another,

00:32:20 --> 00:32:21

you want to ask yourself

00:32:21 --> 00:32:22

why.

00:32:23 --> 00:32:25

Is there a self interest here? So when

00:32:25 --> 00:32:28

Abu Bakr radiallahu anhu, the prophet said,

00:32:29 --> 00:32:30

you know, who woke up fasting

00:32:31 --> 00:32:34

today? Abu Bakr said I, and then he

00:32:34 --> 00:32:36

said, you know, who fed a poor person

00:32:36 --> 00:32:38

to the Abu Bakr said I, who followed

00:32:38 --> 00:32:41

the Jeraziz? Abu Bakr said I, who,

00:32:42 --> 00:32:45

visited the segment today, Abubakri Saidai. What does

00:32:45 --> 00:32:45

that mean?

00:32:46 --> 00:32:48

What does what does that

00:32:48 --> 00:32:49

diversified

00:32:49 --> 00:32:49

portfolio

00:32:50 --> 00:32:51

mean?

00:32:53 --> 00:32:54

He's,

00:32:54 --> 00:32:55

you know,

00:32:55 --> 00:32:58

he's he's not the servant of any particular

00:32:58 --> 00:33:00

desire or interest or liking

00:33:01 --> 00:33:02

or pursuit.

00:33:03 --> 00:33:06

He is a servant of God. So the

00:33:06 --> 00:33:08

pleasure of God is what he's after.

00:33:08 --> 00:33:09

Every door

00:33:09 --> 00:33:10

to goodness

00:33:11 --> 00:33:14

that gets open before him, he walks in,

00:33:14 --> 00:33:15

you know.

00:33:16 --> 00:33:19

And that is how we should be and

00:33:19 --> 00:33:21

that is how we should train ourselves.

00:33:22 --> 00:33:24

So like I said, it is very appropriate

00:33:25 --> 00:33:27

to begin this with this,

00:33:27 --> 00:33:29

particular hadith

00:33:29 --> 00:33:30

because

00:33:30 --> 00:33:30

seriously,

00:33:31 --> 00:33:34

if you're not being kind to your parents,

00:33:36 --> 00:33:37

whatever you're doing here

00:33:39 --> 00:33:39

is useless.

00:33:43 --> 00:33:43

Then

00:33:44 --> 00:33:45

the next hadith

00:33:47 --> 00:33:48

or, you know, I I should say

00:33:49 --> 00:33:51

I I hope that it will,

00:33:52 --> 00:33:53

benefit you in the sense of

00:33:54 --> 00:33:56

making you kind to your parents.

00:33:58 --> 00:33:59

Will benefit you in that sense.

00:34:01 --> 00:34:01

Then,

00:34:31 --> 00:34:34

and I'm not going to repeat the

00:34:34 --> 00:34:36

chain in English. I just read it for

00:34:36 --> 00:34:38

the first 1.

00:34:39 --> 00:34:41

So Abdullah ibn Umar said the pleasure of

00:34:41 --> 00:34:43

the Lord lies in the pleasure of the

00:34:43 --> 00:34:46

parent, and the anger of the Lord lies

00:34:46 --> 00:34:47

in the anger

00:34:48 --> 00:34:48

of,

00:34:50 --> 00:34:50

the the parent.

00:34:51 --> 00:34:53

So I love it basically is, you know,

00:34:53 --> 00:34:56

and and then this hadith, you're you're being

00:34:56 --> 00:34:57

told

00:34:59 --> 00:35:01

that the pleasure of the Lord is contingent

00:35:01 --> 00:35:03

on the pleasure of the parent.

00:35:03 --> 00:35:04

And

00:35:05 --> 00:35:07

does that mean that

00:35:07 --> 00:35:10

Allah put a medium between you and him?

00:35:10 --> 00:35:13

No. Because he required to be you to

00:35:13 --> 00:35:14

be kind to your parent.

00:35:14 --> 00:35:17

If your parent will be upset with you

00:35:18 --> 00:35:18

because

00:35:19 --> 00:35:20

of their

00:35:20 --> 00:35:22

shortcoming and not yours,

00:35:22 --> 00:35:25

then Allah subhanahu wa ta'ala will not basically

00:35:25 --> 00:35:26

hold you to this.

00:35:26 --> 00:35:29

Your parent is upset with you

00:35:29 --> 00:35:31

because your parent wanted you to do something

00:35:31 --> 00:35:32

haram.

00:35:33 --> 00:35:35

Your parent wanted you,

00:35:35 --> 00:35:37

did not want you to

00:35:39 --> 00:35:41

basically be practicing

00:35:41 --> 00:35:42

or, you know,

00:35:43 --> 00:35:46

if if your parents tells you, like, occasionally,

00:35:46 --> 00:35:48

I don't want you to pray sunnah

00:35:49 --> 00:35:51

now. I want you to go buy me

00:35:51 --> 00:35:52

this.

00:35:52 --> 00:35:54

Then you should listen to your parent, of

00:35:54 --> 00:35:57

course. Of course. But if your parent is

00:35:57 --> 00:35:57

consistently

00:35:59 --> 00:36:00

irritated by your

00:36:01 --> 00:36:01

religiosity,

00:36:02 --> 00:36:04

and some parents are like this,

00:36:04 --> 00:36:06

would you say that

00:36:06 --> 00:36:09

this hadith will apply in this case and

00:36:09 --> 00:36:10

because your parent is upset, Allah would be

00:36:10 --> 00:36:12

upset? No. It's not.

00:36:15 --> 00:36:17

Pertains to that which is maruf, which is

00:36:17 --> 00:36:18

good.

00:36:19 --> 00:36:21

But we will come to talk about this

00:36:21 --> 00:36:22

in more detail,

00:36:23 --> 00:36:24

but let us not

00:36:25 --> 00:36:26

detract from

00:36:27 --> 00:36:29

the impact of these ahadith

00:36:30 --> 00:36:32

by getting into the

00:36:32 --> 00:36:35

discussion. When should you obey? When should you

00:36:35 --> 00:36:37

not obey? Let's just get the whole impact

00:36:37 --> 00:36:38

of this,

00:36:38 --> 00:36:40

so that it is effective.

00:36:46 --> 00:36:48

And maybe because it is the first hadith

00:36:48 --> 00:36:49

that that

00:36:49 --> 00:36:52

that would have something to be said about

00:36:52 --> 00:36:54

the chain of narration, the further,

00:36:55 --> 00:36:57

let's let's let's say it.

00:37:27 --> 00:37:29

Isn't is is this the chain that you

00:37:29 --> 00:37:30

have in front of you?

00:37:35 --> 00:37:36

Okay.

00:37:37 --> 00:37:38

So this this hadith

00:37:41 --> 00:37:42

is not particularly

00:37:42 --> 00:37:45

this hadith is acceptable. It is Hassan.

00:37:45 --> 00:37:46

Where is the

00:37:47 --> 00:37:50

the slight weakness coming to this hadith from?

00:37:50 --> 00:37:50

Adam

00:37:54 --> 00:37:54

is

00:38:17 --> 00:38:20

from his father. His father is

00:38:29 --> 00:38:30

from Abdulab, Nomer.

00:38:32 --> 00:38:33

Adam is

00:38:34 --> 00:38:35

sicker,

00:38:37 --> 00:38:37

trustworthy.

00:38:40 --> 00:38:41

So we have

00:38:41 --> 00:38:42

the hadith,

00:38:42 --> 00:38:43

could be sahi

00:38:45 --> 00:38:46

or daif

00:38:47 --> 00:38:49

or something between them called Hassan.

00:38:51 --> 00:38:52

Hassan is still acceptable,

00:38:53 --> 00:38:55

but it is short of Sahih authentic

00:38:56 --> 00:38:58

and it is above the aif week and,

00:38:58 --> 00:39:01

certainly, there are different degrees of dawf

00:39:02 --> 00:39:04

and there are different degrees of sahar

00:39:04 --> 00:39:06

and there are different degrees of husn.

00:39:11 --> 00:39:12

Is

00:39:17 --> 00:39:18

Do you need to say?

00:39:20 --> 00:39:21

Of course not.

00:39:21 --> 00:39:23

You don't comment on the Sahaba

00:39:24 --> 00:39:26

and comment on the Sahaba is basically

00:39:29 --> 00:39:30

impolite,

00:39:31 --> 00:39:32

improper.

00:39:34 --> 00:39:35

So

00:39:36 --> 00:39:37

from his father.

00:39:37 --> 00:39:38

His father,

00:39:41 --> 00:39:42

they call him Madhul.

00:39:47 --> 00:39:49

What what what who's who's Shaaba?

00:39:50 --> 00:39:51

Shaaba bin Hijad?

00:39:54 --> 00:39:56

If there is a layer next to the

00:39:56 --> 00:39:57

right next to the sahaba,

00:39:58 --> 00:39:59

Shaaba, he is that layer.

00:40:00 --> 00:40:02

This is the highest

00:40:02 --> 00:40:05

the the so this is the highest,

00:40:05 --> 00:40:07

highest, highest level

00:40:07 --> 00:40:08

in trustworthiness

00:40:09 --> 00:40:10

you could get to ever.

00:40:11 --> 00:40:12

There is nothing like this.

00:40:13 --> 00:40:16

So Shaba' is Amir al mumineen.

00:40:16 --> 00:40:17

Fil Hadith.

00:40:24 --> 00:40:25

Very few people

00:40:26 --> 00:40:28

were described as Amir al mumineen al Hadid.

00:40:29 --> 00:40:30

Shawba is certainly

00:40:30 --> 00:40:31

1 of them.

00:40:34 --> 00:40:36

So you have Thika, you have trustworthy,

00:40:36 --> 00:40:38

Amiral Mumineen, Thika,

00:40:39 --> 00:40:39

Sahabi.

00:40:40 --> 00:40:42

You got a Madhuul here.

00:40:43 --> 00:40:45

So what does majhul mean?

00:40:47 --> 00:40:48

Unknown,

00:40:48 --> 00:40:49

right?

00:40:49 --> 00:40:50

Is he majhulalayin

00:40:51 --> 00:40:51

or majhulalal?

00:40:52 --> 00:40:54

There is a distinction and I'm not going

00:40:54 --> 00:40:54

to get into

00:40:55 --> 00:40:57

the the the mastur and there there are

00:40:57 --> 00:40:58

other

00:40:58 --> 00:41:01

layers here. But majhul al ayn, we don't

00:41:01 --> 00:41:03

know he who he is

00:41:04 --> 00:41:04

at all.

00:41:05 --> 00:41:07

We don't know the person himself.

00:41:09 --> 00:41:12

Madhulul hal, we don't know the status

00:41:12 --> 00:41:13

of the person.

00:41:15 --> 00:41:17

They give different definitions to mazhul alayin and

00:41:17 --> 00:41:18

mazhul al hal.

00:41:19 --> 00:41:21

Person who's unknown or his status is unknown.

00:41:21 --> 00:41:23

We know him, but we don't know his

00:41:23 --> 00:41:23

status.

00:41:24 --> 00:41:26

So Madhur Al Ayn

00:41:26 --> 00:41:27

is someone,

00:41:28 --> 00:41:31

that we that only 1 narrator reported from.

00:41:32 --> 00:41:34

Mathur al Khale, when we have 2 or

00:41:34 --> 00:41:36

more narrators reported

00:41:36 --> 00:41:37

from him, but we still

00:41:38 --> 00:41:39

don't have

00:41:39 --> 00:41:40

someone

00:41:40 --> 00:41:41

from

00:41:41 --> 00:41:41

the

00:41:42 --> 00:41:43

erudite scholars of hadith

00:41:44 --> 00:41:45

saying he's,

00:41:46 --> 00:41:48

you know, this or that, giving

00:41:49 --> 00:41:50

him, like, a ranking.

00:41:51 --> 00:41:52

And we have

00:41:52 --> 00:41:55

according to al Hafid al Najjar, we have

00:41:55 --> 00:41:56

12 rankings.

00:41:56 --> 00:41:58

6 belong to credibility

00:41:59 --> 00:42:01

and 6 belong to

00:42:02 --> 00:42:03

lack of credibility.

00:42:04 --> 00:42:06

6 degrees of lack of credibility,

00:42:07 --> 00:42:09

6 degrees of credibility.

00:42:09 --> 00:42:10

We said

00:42:12 --> 00:42:12

shawba

00:42:13 --> 00:42:15

is first the degree of credibility, the top,

00:42:16 --> 00:42:17

the cream of the crop.

00:42:19 --> 00:42:20

Would

00:42:20 --> 00:42:20

be

00:42:22 --> 00:42:23

2nd or 3rd?

00:42:25 --> 00:42:25

3rd.

00:42:26 --> 00:42:29

When you second would be

00:42:31 --> 00:42:33

You use like tawkid.

00:42:35 --> 00:42:37

You repeat the basically,

00:42:38 --> 00:42:38

the praise.

00:42:42 --> 00:42:45

This would highest level the the highest superlatives.

00:42:50 --> 00:42:52

No 1 is is,

00:42:52 --> 00:42:55

you know, greater than him. Something like this.

00:42:56 --> 00:42:58

This would be the first, second, and third.

00:42:58 --> 00:43:01

So anyway but you have you have this

00:43:01 --> 00:43:02

problem.

00:43:07 --> 00:43:09

And so this person,

00:43:10 --> 00:43:12

do we know him? Do we know

00:43:13 --> 00:43:13

Ata?

00:43:16 --> 00:43:17

How do you know him?

00:43:18 --> 00:43:21

His son is telling you my father

00:43:21 --> 00:43:22

said, you know, and

00:43:23 --> 00:43:25

and not only that we know Atta,

00:43:27 --> 00:43:29

we know that he was born 3 years

00:43:29 --> 00:43:31

before Umar died,

00:43:37 --> 00:43:39

So you know that he was born in

00:43:39 --> 00:43:40

the Khalaf of Amr,

00:43:42 --> 00:43:45

and when Shaba used to say to

00:43:46 --> 00:43:49

from your father from whom? So

00:43:50 --> 00:43:51

Yalab

00:43:51 --> 00:43:52

used to say

00:43:54 --> 00:43:54

to Sha'ba,

00:43:55 --> 00:43:57

my father told me that the prophet, sallallahu

00:43:57 --> 00:43:58

alaihi wa sallam said such and such.

00:43:59 --> 00:44:01

Sha'ba will not be content with this.

00:44:02 --> 00:44:03

From your father, from whom?

00:44:06 --> 00:44:09

And then you Allah would be to him,

00:44:09 --> 00:44:11

you're not accepting the hadith of my father?

00:44:12 --> 00:44:13

My father

00:44:13 --> 00:44:15

lived during the time of Osman,

00:44:16 --> 00:44:16

you know,

00:44:17 --> 00:44:18

You

00:44:18 --> 00:44:21

know, those many of the Sahaba. He left

00:44:21 --> 00:44:23

during the time of these Sahaba.

00:44:24 --> 00:44:26

What is he trying to say to him?

00:44:26 --> 00:44:27

This is a man

00:44:28 --> 00:44:31

who did not only catch the, sort of

00:44:31 --> 00:44:31

the

00:44:31 --> 00:44:35

the younger Sahaba, but the the older Sahaba

00:44:35 --> 00:44:37

lived during the khilafa of Uthman, so he

00:44:37 --> 00:44:39

would be to you from the Sahaba.

00:44:40 --> 00:44:41

And if he's reporting to you from the

00:44:41 --> 00:44:43

Sahaba from the prophet you don't need to

00:44:43 --> 00:44:44

ask about

00:44:46 --> 00:44:49

the rationale when he would say to Sha'aaba,

00:44:50 --> 00:44:50

you know,

00:44:51 --> 00:44:52

my father,

00:44:52 --> 00:44:54

from from, the prophet.

00:44:55 --> 00:44:58

But anyway, so we know this much about

00:44:59 --> 00:45:01

the father of Yala, Ata Alhamrei

00:45:02 --> 00:45:02

Sakafei.

00:45:03 --> 00:45:05

He's from from Saqif.

00:45:06 --> 00:45:06

So,

00:45:08 --> 00:45:11

and you know, we know enough details about

00:45:11 --> 00:45:11

him

00:45:12 --> 00:45:12

to,

00:45:13 --> 00:45:13

to say

00:45:14 --> 00:45:15

that we would be

00:45:16 --> 00:45:17

comfortable

00:45:18 --> 00:45:18

accepting

00:45:20 --> 00:45:20

his report,

00:45:23 --> 00:45:24

because Yalla

00:45:25 --> 00:45:26

is sicker.

00:45:26 --> 00:45:29

Yalla is a credible narrator

00:45:29 --> 00:45:30

and Yalla

00:45:31 --> 00:45:32

is telling you

00:45:32 --> 00:45:33

his father

00:45:34 --> 00:45:34

is credible

00:45:35 --> 00:45:38

and he is reporting from Abdullah ibn Omar.

00:45:39 --> 00:45:41

The 1 thing though about this,

00:45:41 --> 00:45:42

chain

00:45:42 --> 00:45:44

is that it is likely Abdullah ibn Umar

00:45:44 --> 00:45:46

but there is a wow that is missing.

00:45:47 --> 00:45:48

However,

00:45:48 --> 00:45:50

all of the manuscripts of this book

00:45:51 --> 00:45:53

reported from 'Abdulillah ibn Umar.

00:45:54 --> 00:45:55

It is not known

00:45:56 --> 00:45:57

that Ata

00:45:57 --> 00:46:01

ever reported from 'Abdulahib Nomer. And in other,

00:46:02 --> 00:46:02

books,

00:46:03 --> 00:46:06

it is basically traced back to 'Abdullah ibn

00:46:06 --> 00:46:06

Umar,

00:46:06 --> 00:46:08

not 'Abdullah

00:46:08 --> 00:46:09

ibn Umar

00:46:10 --> 00:46:12

because Ata reported from 'Abbas'

00:46:12 --> 00:46:15

reported from Abdullah ibn Umar, but it's not,

00:46:15 --> 00:46:18

known that he reported from Abdullah

00:46:18 --> 00:46:19

ibn Umar.

00:46:20 --> 00:46:20

Therefore,

00:46:22 --> 00:46:23

this hadith

00:46:23 --> 00:46:24

would be

00:46:24 --> 00:46:26

classified as

00:46:27 --> 00:46:27

Hasan.

00:46:29 --> 00:46:31

Why are we not calling it sahi? We

00:46:31 --> 00:46:33

have this problem here.

00:46:34 --> 00:46:36

Why are we not calling it daif?

00:46:38 --> 00:46:40

Although some people may call it daif.

00:46:41 --> 00:46:43

Either does the majority of scholars of hadith,

00:46:44 --> 00:46:46

call it Hassan

00:46:47 --> 00:46:48

because we're comfortable enough

00:46:49 --> 00:46:51

based on the testimony of yalla,

00:46:51 --> 00:46:53

based on the fact that Ata

00:46:53 --> 00:46:56

was born during the time of Umar,

00:46:57 --> 00:46:59

lived during the time of Asman,

00:47:00 --> 00:47:01

that he would be,

00:47:01 --> 00:47:02

our, you know,

00:47:04 --> 00:47:04

good enough,

00:47:07 --> 00:47:08

you know, to to

00:47:09 --> 00:47:11

to accept to accept his reports.

00:47:13 --> 00:47:14

So that was,

00:47:15 --> 00:47:16

that was

00:47:25 --> 00:47:26

So

00:47:28 --> 00:47:29

read the rabbi feesahat

00:47:29 --> 00:47:30

alwalid

00:47:31 --> 00:47:32

the next chapter

00:47:33 --> 00:47:34

is babu beril

00:47:36 --> 00:47:38

beautiful beautifulness to one's mother.

00:47:44 --> 00:47:45

Time runs by.

00:47:47 --> 00:47:49

Yeah. I'll I'll take

00:47:50 --> 00:47:50

Yeah.

00:47:52 --> 00:47:54

So Babu Beril Ummah, the chapter of beautifulness

00:47:54 --> 00:47:55

to one's mother.

00:47:56 --> 00:47:56

He said

00:48:11 --> 00:48:12

You could say both.

00:48:18 --> 00:48:19

Would be

00:48:20 --> 00:48:21

here so you could say

00:48:36 --> 00:48:38

So if he said abaq here then we

00:48:38 --> 00:48:41

should go back and say, umak, umak, umak,

00:48:49 --> 00:48:51

Bahez ibn Hakim the,

00:48:51 --> 00:48:53

Bahez ibn Hakim's grandfather

00:48:53 --> 00:48:53

said

00:48:56 --> 00:48:57

Bahezib Nakhim's

00:48:57 --> 00:48:59

grandfather is Muhabi al Qushairay.

00:49:02 --> 00:49:03

He is a Sahabi.

00:49:04 --> 00:49:07

He said, I asked the I asked the

00:49:07 --> 00:49:09

messenger of Allah Subhanahu Wa Ta'ala to whom

00:49:09 --> 00:49:11

should I be beautiful? Your mother, he he

00:49:11 --> 00:49:14

replied. I asked then whom? Your mother, he

00:49:14 --> 00:49:16

replied. I asked then whom?

00:49:16 --> 00:49:19

Your mother, he replied. I asked then then

00:49:19 --> 00:49:20

to whom,

00:49:21 --> 00:49:22

should I be beautiful?

00:49:22 --> 00:49:24

He said your father,

00:49:25 --> 00:49:25

he replied,

00:49:26 --> 00:49:28

and then the next closest relative

00:49:28 --> 00:49:30

and then the next

00:49:30 --> 00:49:32

and then the next closest relative and then

00:49:32 --> 00:49:33

the next.

00:49:34 --> 00:49:37

And certainly this hadith, and this is basically

00:49:37 --> 00:49:39

the vast majority of scholars would,

00:49:40 --> 00:49:43

give precedence to the mother over the father

00:49:43 --> 00:49:44

in but

00:49:47 --> 00:49:49

they would give precedence to the father in

00:49:50 --> 00:49:51

in obedience.

00:49:52 --> 00:49:53

So

00:49:55 --> 00:49:56

when you have

00:49:58 --> 00:50:00

when do you need this? When do you

00:50:00 --> 00:50:01

need this comparison?

00:50:01 --> 00:50:03

If there is a conflict.

00:50:03 --> 00:50:05

But if there is no conflict, then you

00:50:05 --> 00:50:07

should be kind to your mother and your

00:50:07 --> 00:50:08

father.

00:50:09 --> 00:50:09

And oftentimes,

00:50:10 --> 00:50:11

fathers get shortchanged

00:50:12 --> 00:50:12

because,

00:50:13 --> 00:50:13

you know,

00:50:14 --> 00:50:16

what they do is is not

00:50:16 --> 00:50:17

particularly

00:50:17 --> 00:50:18

visible

00:50:19 --> 00:50:20

or is not that visible.

00:50:20 --> 00:50:23

But to be fair to fathers as well,

00:50:23 --> 00:50:24

they

00:50:26 --> 00:50:27

they deserve

00:50:28 --> 00:50:29

they deserve a lot of kindness.

00:50:31 --> 00:50:32

And if they come second after the mother,

00:50:32 --> 00:50:33

that's fine.

00:50:35 --> 00:50:38

But it is not, it's not a very

00:50:38 --> 00:50:39

distant second,

00:50:40 --> 00:50:42

let us say. So your father gives you

00:50:42 --> 00:50:45

a command, your mother gives you another command.

00:50:46 --> 00:50:49

Does this command pertain to their well-being,

00:50:51 --> 00:50:52

to their well-being,

00:50:52 --> 00:50:55

to their own benefit and their own well-being,

00:50:56 --> 00:50:58

or to something about you?

00:50:58 --> 00:51:02

So your father tells you study engineering, your

00:51:02 --> 00:51:03

mother tells you study medicine.

00:51:09 --> 00:51:11

Your father tells you

00:51:11 --> 00:51:12

get me,

00:51:13 --> 00:51:15

your your father and your mother tell you

00:51:15 --> 00:51:17

massage my legs

00:51:17 --> 00:51:18

now.

00:51:20 --> 00:51:22

You're, you know, if you if you're really

00:51:22 --> 00:51:23

having difficulty,

00:51:24 --> 00:51:26

you know, making arrangements with them to figure

00:51:26 --> 00:51:27

it to, you know,

00:51:28 --> 00:51:30

then you get precedence to your mother.

00:51:30 --> 00:51:32

You get precedence to your mother.

00:51:33 --> 00:51:35

If your father tells you study,

00:51:35 --> 00:51:38

you know, engineering, your mother tells you study

00:51:38 --> 00:51:39

medicine.

00:51:39 --> 00:51:41

First of all, you don't have to,

00:51:42 --> 00:51:43

obey them here, but

00:51:44 --> 00:51:46

let's say you're being kind.

00:51:47 --> 00:51:49

You get precedence to your father's command

00:51:50 --> 00:51:53

here because it it's not about their well-being.

00:51:53 --> 00:51:54

It's not about their own benefit.

00:51:56 --> 00:51:57

It is basically,

00:51:58 --> 00:52:00

a command about your own well-being,

00:52:01 --> 00:52:02

not their well-being.

00:52:02 --> 00:52:04

So that's the difference between and

00:52:06 --> 00:52:08

is when it has when it has to

00:52:08 --> 00:52:08

do with

00:52:09 --> 00:52:11

the benefit or the well-being of

00:52:12 --> 00:52:12

the,

00:52:13 --> 00:52:14

orderer,

00:52:15 --> 00:52:16

but is

00:52:17 --> 00:52:18

when it doesn't.

00:52:18 --> 00:52:20

So you give precedence to your mother if

00:52:20 --> 00:52:22

it is about her comfort,

00:52:22 --> 00:52:26

her her benefit, her interest, you you give

00:52:26 --> 00:52:27

precedence to your mother.

00:52:28 --> 00:52:28

Now,

00:52:29 --> 00:52:31

Imam Malik was approached by a man

00:52:31 --> 00:52:32

who had a father

00:52:32 --> 00:52:33

who,

00:52:33 --> 00:52:35

his father said to him,

00:52:36 --> 00:52:37

you know,

00:52:37 --> 00:52:39

his father was asking him to go to

00:52:39 --> 00:52:39

Sudan,

00:52:41 --> 00:52:42

to travel to Sudan.

00:52:44 --> 00:52:46

And his mother said to him, no, don't

00:52:46 --> 00:52:46

travel.

00:52:47 --> 00:52:49

And Imam Malik was asked by the man,

00:52:49 --> 00:52:51

what should I do now?

00:52:51 --> 00:52:52

And he said to him,

00:52:57 --> 00:52:58

obey your father

00:52:58 --> 00:53:00

and don't disobey your mother.

00:53:05 --> 00:53:06

So what does that mean?

00:53:08 --> 00:53:10

He's given precedence to his father

00:53:10 --> 00:53:12

but he's saying to him,

00:53:13 --> 00:53:15

figure it out. Try to get to try

00:53:15 --> 00:53:16

to convince your mother,

00:53:17 --> 00:53:19

before you embark on your journey.

00:53:20 --> 00:53:22

Try to convince your mother before you embark

00:53:22 --> 00:53:23

on your journey.

00:53:25 --> 00:53:25

Okay.

00:53:26 --> 00:53:27

So that is

00:53:28 --> 00:53:29

that's the difference between

00:53:30 --> 00:53:32

ber and and taha anyway.

00:53:32 --> 00:53:33

But certainly,

00:53:33 --> 00:53:34

we we will not

00:53:35 --> 00:53:37

this is a hadith from the prophet sallallahu

00:53:37 --> 00:53:38

alaihi wa sallam.

00:53:38 --> 00:53:40

There are various narrations from the prophet sallallahu

00:53:40 --> 00:53:42

alaihi wa sallam to this effect.

00:53:43 --> 00:53:44

We were not

00:53:45 --> 00:53:46

basically

00:53:49 --> 00:53:51

we're not taken away from

00:53:51 --> 00:53:52

the

00:53:53 --> 00:53:54

the impact of this hadith.

00:53:55 --> 00:53:56

The mother is given precedence.

00:53:57 --> 00:54:00

When it comes to bir, the mother deserves

00:54:00 --> 00:54:01

more kindness.

00:54:01 --> 00:54:03

And in the following gahadith,

00:54:03 --> 00:54:04

we will understand

00:54:05 --> 00:54:06

why she does.

00:54:06 --> 00:54:07

Why

00:54:07 --> 00:54:08

she does.

00:54:10 --> 00:54:13

Let me just finish this chapter and I

00:54:13 --> 00:54:15

will stop, you know, I'll take 1 more

00:54:15 --> 00:54:17

hadith and then I will stop there.

00:54:24 --> 00:54:27

You know, your the next skin, you know,

00:54:27 --> 00:54:27

the

00:54:28 --> 00:54:28

then,

00:54:29 --> 00:54:31

after your your mother and your father and

00:54:31 --> 00:54:34

then the next skin and the closest and

00:54:34 --> 00:54:35

then the closest and then the closest.

00:54:38 --> 00:54:38

Then,

00:54:50 --> 00:54:52

This is a chain of tikat

00:54:53 --> 00:54:54

all through.

00:54:54 --> 00:54:55

Incredible

00:54:55 --> 00:54:56

narrators throughout.

00:55:54 --> 00:55:54

So

00:55:55 --> 00:55:57

at Abne Essar said that a man came

00:55:57 --> 00:55:59

to Abne Abbas and said, I asked,

00:56:01 --> 00:56:03

he came to have not passed and said

00:56:03 --> 00:56:03

to him

00:56:05 --> 00:56:06

I proposed to a woman or I asked

00:56:06 --> 00:56:08

the woman to marry me

00:56:08 --> 00:56:11

and she refused to marry me. Another man

00:56:11 --> 00:56:14

proposed to her and she agreed to marry

00:56:14 --> 00:56:17

him. I became jealous and killed her.

00:56:18 --> 00:56:19

I mean that's,

00:56:20 --> 00:56:22

you know, that doesn't get any more evil

00:56:22 --> 00:56:22

than this.

00:56:25 --> 00:56:26

Then he said to him,

00:56:26 --> 00:56:29

is there any way for me to repent?

00:56:29 --> 00:56:32

So Abdul Abba said to him, is your

00:56:32 --> 00:56:32

mother alive?

00:56:36 --> 00:56:37

He said no.

00:56:38 --> 00:56:39

He replied,

00:56:42 --> 00:56:44

then just repent to Allah

00:56:45 --> 00:56:47

and try to do try your best. Try

00:56:47 --> 00:56:48

to draw

00:56:48 --> 00:56:50

near him as much as you can.

00:56:51 --> 00:56:53

So I went and asked the Abin

00:56:53 --> 00:56:54

Abbas,

00:56:54 --> 00:56:56

do you speak at here or ata?

00:56:57 --> 00:56:59

1 of the students of Abin Abbas.

00:56:59 --> 00:57:01

I went and asked Ibn Abbas

00:57:04 --> 00:57:06

why did he ask him about his mother?

00:57:06 --> 00:57:08

Why did he inquire about the man's mother?

00:57:09 --> 00:57:10

So he replied,

00:57:14 --> 00:57:16

I don't know of any deed closer to

00:57:16 --> 00:57:18

Allah, exalted and majestic,

00:57:18 --> 00:57:19

other than

00:57:19 --> 00:57:20

dutifulness

00:57:20 --> 00:57:21

to the mother.

00:57:22 --> 00:57:25

Beautifulness to the mother. So he's he's basically

00:57:25 --> 00:57:26

telling a murderer,

00:57:28 --> 00:57:28

you

00:57:30 --> 00:57:32

know, if your mother had been alive,

00:57:32 --> 00:57:34

it would have been much easier for you

00:57:34 --> 00:57:35

to repent

00:57:36 --> 00:57:38

because you could have,

00:57:40 --> 00:57:43

earned your way to Allah's pleasure

00:57:44 --> 00:57:46

through, your kindness and beautifulness

00:57:51 --> 00:57:53

to her but now that she's not alive

00:57:54 --> 00:57:54

then

00:57:55 --> 00:57:56

do your best.

00:57:56 --> 00:57:57

What can I tell you?

00:57:58 --> 00:58:00

You killed a human being just because she

00:58:00 --> 00:58:01

refused to marry you.

00:58:02 --> 00:58:04

What can I tell you? Repent and and

00:58:04 --> 00:58:05

do your best.

00:58:07 --> 00:58:07

So

00:58:08 --> 00:58:10

but but there is certainly

00:58:10 --> 00:58:13

an an important lesson to learn here

00:58:14 --> 00:58:15

that

00:58:15 --> 00:58:16

if,

00:58:17 --> 00:58:19

you know, 1 of your parents is, still

00:58:19 --> 00:58:20

alive,

00:58:20 --> 00:58:21

particularly

00:58:21 --> 00:58:22

and certainly particularly

00:58:23 --> 00:58:24

your mother,

00:58:25 --> 00:58:26

then even repentance

00:58:29 --> 00:58:30

will be easier,

00:58:32 --> 00:58:33

because you

00:58:33 --> 00:58:36

could draw closer to Allah Subhanahu Wa Ta'ala.

00:58:36 --> 00:58:38

You could earn the pleasure of Allah Subhanahu

00:58:38 --> 00:58:38

Wa Ta'ala

00:58:39 --> 00:58:40

simply by

00:58:42 --> 00:58:43

being kind to her.

00:58:47 --> 00:58:49

If you speak kindly to her

00:58:49 --> 00:58:51

and you take care of her needs,

00:58:51 --> 00:58:53

that's all you need to,

00:58:53 --> 00:58:54

earn this pleasure.

00:58:57 --> 00:58:57

That's

00:59:00 --> 00:59:01

it.

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