Hatem al-Haj – ADB003 Al-Adab Al-Mufrad – Parents & Dutifulness to Mother
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AI: Transcript ©
To proceed,
we are studying
And,
the first the first session was on introductions.
The second session, we
finished up to the chapter
of,
or.
And beautifulness to one's father.
So we'll start to from here, and this
is the 5th Hadith.
And we said we how many Hadith we
have?
1322,
644
chapters.
So this is the 3rd chapter, the 5th
hadith.
Every chapter has about 1 or 2 Hadith.
And and, certainly, the, all of these are
to the trust where the narrators, and this
is a hadith that is agreed upon,
reported by Bukhari and his Sahih Muslim as
well.
Who said the prophet was asked,
oh,
to whom shall I be beautiful? He said,
your mother. He replied. He was asked,
then,
then, you know, he was asked then, then
whom?
Your mother? He replied. He was asked, then
whom? Your mother? He replied.
He was asked, then whom?
He replied,
your father.
So
we will not, basically stop here because this
is certainly a, hadith that's agreed upon by
a Bukhari and Muslim.
And in terms of the implications of this
hadith, we've discussed that we've discussed all the
implications
last time. And we said that mothers are
given precedence when it comes to when it
comes to care,
when it comes to you know, they're more
deserving of your compassion and
care, and and service.
And we said that, you know, most of
the scholars would give precedence to the father
when it comes to obedience.
But
once again, if this obedience has to do
with air and compassion for one of them,
then
the mother takes precedence,
again.
This chain of narration has
it's all sika trustworthy narrators.
The second one is Abdullah ibn Mubarak, you
know, one of the our greatest a
ima.
And,
the the first one though, Bishop Abu Mohammed,
is sadook. Sadook means truthful.
Truthful does not
truthful is basically a category that there is
much discussion about. We've talked about this last
time. It's the 4th category in
in in in in what? In in Tadeel,
Nadjar.
In,
credible, you know, credible,
narrators
are divided,
in in 6 categories, and we've talked about
them. 4th of them is sadhu, truthful.
And
sadhu is not as good as tikka.
Tikka means trustworthy.
You know? So at least with tikka, you're
comfortable with their,
credibility
and their
their competence also,
their memory
and things like that. When someone is truthful
but may not be,
the the most credible
in the sense of up to our competency,
then they would give them they would demote
them.
Bishop Abdul Mohammed was Sadegh,
Waromi abel Erja. He was accused of
Erja. Erja literally means
to defer
the ruling of Imam al Kufr to Allah
on the day of judgment.
So they are the the most
reserved in,
in Takhtukfir,
But, certainly, Erzia is considered the beta among
the Salaf
because they were they were taking it too
far. They were excessive,
and taking it, too far
in,
in their reservation
against Akfir.
And
if someone does not know who is
a kafir,
they
would would don't know who is a Mu'min
because,
things are known through the the contrast.
So if someone doesn't know what a kafir
means,
they probably don't know what a moment means.
Having said
that having said that,
it is extremely, extremely important
that we avoid that fear
except when it is clear as the sun
in the middle of a summer day.
And whenever in doubt, refrain.
You will not lose anything
by refraining,
not being noncommittal,
pausing, suspending judgment,
you're not gonna lose anything.
However, at the same time, if you think
all people are believers, then there is there
is no difference between Islam and Christianity. There's
no difference between Islam and Buddhism. There's no
difference between Islam and Paganism.
And and you're
yeah. That
you're lost.
So there the you you have to understand
that that there is there has to be
the the if if if you belong to
this deen, this deen has borders. There you
know, you're in and out,
and there are borders. You cross those borders,
you're out.
Anyway, the the the hadith itself, the subject
matter of the hadith itself, we have gone
over this,
before.
It's the same meaning being repeated.
The mothers
take precedence in bir
over the fathers.
And when you say this, you're basically saying
that you take precedence over everybody.
I mean, if she if she get is
given precedence over the father,
and, you know, there is so much that
the prophet, sallallahu alaihi wasallam, said about the
father. And
if he get take takes precedence over the
father, he's taking precedence over
all people,
everybody.
Then the next chapter was chapter number 4,
beautifulness to parents, even if they are unjust,
even if they
are unjust.
Okay.
And so this is an important Hadith, and
the addition in this hadith
is an important addition
is an important addition.
You will find that
in Sheikh al Bani
who was a great scholar of Hadith,
did not include this
particular hadith
in his book Sahih al Adab al Mufrad.
Or,
you know, he he basically
commented on this hadith as being,
live. And then when it was excluded
in Sahih Adeb al Mofrad. It was, thereafter
excluded in Sahih al Adeb al Mofrad.
Do we do we have to agree with
Sheikh Al Bani on dividing books into Sahih
Hanbaif?
It it is not a capital crime. I
will have to just
let's be fair and let's be,
thoughtful about things.
When you select the Sahih books according to
you,
the this this is not
the book of in Nasai. You're not tampering
with the book of in Nasai. You're saying
that this is my selection of Sahih
Hadith
from the book of Nasai.
This is my selection of Sahih Hadith from
the book of Nasai. If you want to
take my selection, take it. If you want
the book of Nasai,
unadulterated,
there are 2,000,000 copies. You could always
find it.
Having said that
having said that, it's not a capital,
crime.
It it it's probably,
not advisable
not
advisable because
because of many reasons. Because,
many people would end up,
buying this book. And
this is not what Anasai wanted for his
book. He wanted to include all of these
Hadith
in his book.
Additionally,
the and and Sheikh al Bani never said
that himself. He never said that my judgment
is final.
But knowing that his judgment is not final,
when you select a particular group of a
hadith and call them sahih
and exclude another ahadith and call them da'if,
knowing that your judgment is not final,
the book should be kept together.
And then you should basically add your commentary
on the hadith in the footnotes of the
book
because, eventually, your judgment is not final. And
someone else may come and say, you're Sahih
HaDAif and you're
Sahih
and and so on and so forth.
But you have you you you don't have
to be, too polarized
and you don't have to be
too sharp
in your assessment of things. Just consider all,
consider,
you know, all the points and and be,
fair and try to be, as much as
you can, forgiving
and kind in your judgment.
Anyway,
so
this hadith,
Sheikh al Bani, excluded.
Did we translate the hadith? No. We didn't.
So the hadith, ibn Abbas, said, if any
Muslim obeys Allah regarding his parents, Allah will
open 2 gates of the garden
for him. If there is only 1 parent,
then one gate will be opened. If one
of them is angry,
then Allah would not be pleased with him
until that present that parent is pleased with
him.
He was asked,
even if they wrong
even if they wrong him,
he said,
even if they wrong him
Even if they wrong him.
So
why are why is it important that we
include this hadith? Because it has this important
addition that makes it crystal clear
that even if your parents are
basically
wronging you, you still need to be kind
to them.
Is it basically
adding
a a concept foreign to the deen, foreign
to the sharia?
No.
Didn't Allah say
And if they strive against you, to make
you.
These are these are parents who are persecuting
you,
like, because this is what they did
during the time of the revelation. The parents
were persecuting their kids
to abandon Islam. So if they strive against
you, to to divert you or from Islam
or to make you ascribe partners
to make the greatest crime, ascribing partners to
god,
you know,
then don't obey them. Obey them not,
And,
accompany them with kindness
in this life. Accompany them with kindness
in this life. This is a Quranic principle.
A Quranic principle.
So these parents who are striving to make
you ascribe partners to Allah, that's the highest
form of aggression
to basically,
you know,
to ascribe
partners
to Allah.
And despite that,
what what you're required to do by Allah
is to give them good companionship,
Kind companionship
in life. Yes. Obey them not. Don't ascribe
partners to me. But give them kind companionship.
So
now why do we need the Hadith?
Because the wording of it makes it, you
know, accessible to everyone.
Even if they wrong him even if they
wrong him. So it is, you know, this
wording
makes it crystal
clear, to people
and,
you don't need to basically spend a lot
of time
to crystallize that.
Now why is this hadith
so why would Al Bukhari
report a hadith that is, weak? So what
is the
chain of this hadith, Hajjat, Al Hammad, Anshulayman,
Atsayme, on side of
Abhin Abbas, of course, we would not need
to comment on Abhin Abbas. He is a
companion.
Okay? So Hajjag is and Ahmed
is an
imam.
Imam.
Is Majul.
Madhur means what? Means unknown. And we did
talk about this last time. I know we
talked about the difference between
and so on.
However,
Soleiman et Tayemi, who is reporting from Saeed
al Qaysi,
what what I'm trying to say is what
I'm trying to say is
the here,
the lean here in the Hadith, or the
little weakness in the hadith is not
enough
to preclude it from being reported
in this book. And Imam al Bukhari found
that this hadith suitable
to be
reported
in this book
under
this particular subject
or,
discipline.
Saeed
al Qaisi, who the the person reporting from
him is a great great Muhaddis,
a great narrator.
So you would trust his discernment
to, some extent. And he's reporting from Saeed
al Qaysi, reporting
from,
Ibn Abbas.
And the weakness in this particular layer,
of Abiain,
was not was
mostly
not great, not too much weakness
in that particular layer of Tiberi.
So
activists,
you know, activists that the wording of the
Hadith
is
not adding any concept foreign to the deen,
is not in conflict
with any principle
in the deen, then
the Hadith
be reported and should should not be a
problem in reporting this Hadith.
And,
there should not be a problem
in
sitting
sitting in the Masjid
and relating this hadith to people
with
if you want to say,
which is
called
just to hint to the weakness
or for the student of knowledge who needs
who needs it, You don't necessarily
say it is weak in front of the
public.
You just, you know, hint to it so
that the student of knowledge would be alert
to the fact that there is a little
bit of weakness in this hadith. That that
is fine. But you could re relate this
hadith,
to the people
because you you want this last phrase in
the hadith.
Even if they wrong him, even if they
wrong him. All of the other Hadith will
not give you that
particular,
notion.
And
it is not foreign to Islam.
It's established as a Puranic principle, but the
Hadith makes it crystal clear.
Having said that,
in his book of
considered one of the of this hadith to
be
Hassan. Considered one of the
of this hadith with the same wording,
to be Hassan. This is the it's not
from a narrator,
by the name of,
Abu Yala.
So so this hadith
is an important hadith and,
you know, it one may say
one may say,
but what what how fair is this? Like,
how fair is this to
tolerate
injustice
because it is coming from
your parent? And did Allah,
make us,
you know, slaves to our parents so we
can
just like we are his slaves,
Is there power absolute?
No. No one said this.
It you know, keep in mind, this is
not being said. And the
does apply even with the parents. No harm
and reciprocation.
There should be no harm or reciprocation of
harm. Does apply with the parents.
And atta,
as we said, we did not say it
in in, the session proper, but in the
q and a session,
is basically qualified by being.
So it is
pertains to that which is,
permissible, halal,
doable, mumkin,
sensible and purposeful,
and, with regard to that which is a
benefit for them and doesn't no harm for
you. No harm for you. Now if something
will harm you,
you protect yourself from harm.
You have an obligation towards yourself
to protect yourself from harm.
To protect yourself from harm while being very
kind to your parents.
What which is doable.
It's just that, you know, the people who
have
people who who people who find this,
conflict
irresolvable,
they have
a problem with their,
intentions
or a problem with their intellect.
They're either either not sincere enough
or not resourceful,
wise, intelligent enough.
You could always handle this because Allah does
not ask you anything beyond your capacity.
Allah asked you, don't obey them and give
them good companionship. Guide kind companionship.
Do it.
Don't obey them. Give them kind companionship.
So they they tell you to do something
that is harmful.
You don't have to do it.
Give them kind companionship.
Find a way to tell them, you know,
your father tells you,
go buy me
beer.
You'll say,
you know, I'm sorry. I I can't do
this,
you know,
and and so on and so forth. But
you would hasten to,
obeying him
if he tells you just, like, 5 minutes
later,
oh, okay. Just go buy me cereal.
Then you you will you will show, basically,
your your obedience and you will be
eager
to show
him that
I didn't buy your beer because I just
can't,
be you know, because I I am the
servant of God before anything else.
When it is controversial,
when your father commands you to do something
that's controversial,
most of the time, you could do what's
controversial. Because,
my principle here is that the uncertainty
is the is the obligation of obedience.
Doubt is whatever it is that's controversial.
So I would give precedence to liapin
over Shaqir,
and I would obey my father.
Did we want to say anything else about
my?
Yes. I I I think it is clear.
You you could
just
build that partition.
Don't obey them.
Give them good companionship.
And while you're disobeying them, you're disobeying them
gently and kindly.
You're just refraining,
abstaining,
but you're doing it as kindly and gently
as possible.
Then, the Imam Baha'i
under chapter 5, gentle words to parents or.
He said,
This is, you know, just to comment on
the
chain first.
This is a chain of thickheart, trustworthy narrators,
throughout.
Trustworthy narrators throughout.
The first narrator, his name is Musaddad
ibn Musarhad ibn Musarbal ibn Murabal.
And,
you know, even if if Arabic is not
your native language, you would recognize
that the name is somewhat
different, I guess, I should say.
But they used to make fun of it.
And there may be a lesson for us,
even the, you know, the scholars of hadith.
When someone reports from,
they would say that this is.
Or, you know, this is,
what,
for
the sting of a scorpion.
Anyway,
and so it it just should remind us
that we should choose
easy names for our kids and just
even here in America, I guess, Muslims should,
should make sure that they are choosing,
like, Muslim names that are easy, which is
possible.
Like, what's wrong with Omar and Harry and,
you know, these are,
good names that are easy to say.
But but to make it difficult,
you will basically subject your child to mocking,
and that's not
probably a good thing.
So there there are there are multi many
names that are clearly Muslim
and that are easy
to, to pronounce.
One other thing about the chain,
the second one, Musadda is the first, Maheel.
Ibrahim is the second.
Ma'id ibn
Ibrahim is is called Ismail ibn alaiyah. He's
called after his mom. His mother is alaiyah.
And he used to say to them, whoever
calls me Ismail ibn Alaiya,
has transgressed me or wronged me.
He didn't like to be called by the
name of his mother.
So but he was known
by the name of his mother.
So
now,
some of the scholars of Hadith would say,
you
know, I I don't care. Like, he's known
by the name of his mother, and there
is no problem
in, being called by the name of his
mother.
Tell the the the the killer of the
child of Sophia,
he would be destined to have the hellfire.
The child
the child of Safeiya or the son of
Safeiya is, is Zubayr Milawam,
Radiallahu.
So he called them, you know, Sofia's son
or the son of Sofia. And so people
say that it's fine to call someone
the son of of so and so, but
by the name of his mom.
So some of the scholars of Khareid will
say, well, I I don't care. You know,
he's not he if I say it's Ma'id
ibn Abrahim, people will not know him. So
I'll just use his known name, it's Ma'id
ibn Abrahiya.
Some of the scholars of Hadith would say,
just like a here. Imam Ahmed would always
call him as Ma'id ibn Abrahim.
The the of Imam Ahmad, he knew that
he dislikes being called as.
So out of his,
he would call him as Ma'id ibn Ibrahim.
And
Tama you know, Shafi'i,
and Imam Shafi'i,
was was so clever. He he used to
say,
Ibrahim,
who is called Ismail.
Mhmm. Anyway,
so the Hadith now,
said, I was with the Najdites.
The
Najdites, you know, Amr ibn Najdah, one of
the Khawarij. They were called after him.
They are Khawarijites Khawarijites.
When I committed wrong actions, you know, the
Khawarij,
they consider the, you know, al kabirah kafiran.
Basically, if someone falls into,
a major sin, they consider him kafir.
Anyone who falls into a major sin, the
would consider him.
That's the proper.
You know, now there are variant forms of
But Khwarez proper would consider Fahlil Kebira Kefir.
So he was with the Najdah,
that, subset of Khwarez.
When I committed wrong actions, which I supposed
were major sins.
I mentioned that to Abno Ammar. He inquired,
what are they?
So he was telling ibn Omar, I committed
a lot of major sins. Of course, you
know, Khawarij, in addition to considering
the duer of Kabira Kafir,
they also expanded the scope of,
Kaza'ir Allat.
So if no Omar said to him and
I'm not gonna get into what's Kabira here
because this is a lengthy discussion,
but some people put them at 7. Some
people so you
may
use try to distinguish Khabair by
mentioning them 1 by 1,
giving them a certain count,
and some people just give them a definition.
The people who try to just give them
a definition and move on, they said that
kabira would be something that is deserving of
a curse,
deserving of, you know, a nar, the hellfire,
being destined to the hellfire in the language
of the prophet,
deserving
of
a had,
like, a fixed punishment in the dunya. So
anything that's deserving of a curse, deserving of
the hellfire, deserving of a had, or being
called a kabira by the prophet sallallahu alaihi
wa sallam is a kabira.
Otherwise, they are not kabir. Some people counted
them. Ibn Omar here counts them at as
9, and we will hear what he,
says about kebair.
But some expanded them to reach, like, 300,
and it it varies. Because if you, apply
this had
the or definition
of the cabal that we just mentioned, they
will be, you know, in the 100.
So if no Amr said,
these are not kabbar. So he mentioned to
them, I replied such and such. He stated
these are not major sins.
There are 9 major sins. He will mention
7 that was mentioned in the
in the hadith
reported by Muslim
Avoid the 7 destructive sins.
Destructive.
Avoid the 7 destructive sins. He would mention
the 7 destructive sins and he will add
to them too, that he must have heard
it from the prophet
at other times.
He says,
they are
associating the others with Allah,
getting someone,
desertion from the army when it is advancing,
or fleeing
from the army when it's advancing,
plundering a chased woman,
usury,
consuming an orphan's property,
heresy in the mosque
or, you know,
admitting a crime
or a heresy or a major crime in
the mosque,
Scoughing,
mocking,
mockery,
sarcasm,
or witchcraft
because it could either be
or
So the dot,
on top of the hat
would make a difference.
Some of the scholars said it is actually
a.
It's witchcraft because that was mentioned in the
Hadith of the destructive sins.
And some of the scholars
said, no. The the manuscript
say, and
is
one
of the Kabar.
Mockery,
or casp,
and causing one's parents to weep,
through disobedience.
Ibn Aamer then said to me, do you
wish to separate yourself from the fire?
Would you like to enter paradise
via law? Yes. I replied.
He asked, are your parents
still alive?
I replied, my mother is. He said,
if you speak gently to her
and feed her,
then you will enter paradise
as long as you avoid the major
sins As long as you avoid the major
sins.
Okay.
So since
we're not talking about Al Khabar
here,
in detail and we want to finish the
book,
the this this particular hadith can take several
sessions to go over
the hadith. But I'll just point out a
few things.
One is the barakah and the blessing of
asking people of knowledge and the company
of the people of knowledge.
So,
a little
yeah.
Didn't we go over Hadith earlier
where someone asked Abdul Lab and Abbas? I
killed
a woman who, I proposed a woman. She
refused and she rejected me. I killed her.
But Abdullah ibn Abbas was able to save
him from,
despair
and told him to repent.
Had he asked someone else, maybe he would
have given him a different answer.
And now,
this person is asking Abdullah ibn Umar. And
Abdullah ibn Umar
is guiding him back,
to the,
to orthodoxy, to the way of the prophet,
sallallahu alaihi wa sallam, to the straight path
to the straight,
path.
And even though orthodoxy is a is a
is a word that we we basically borrowed
from a different tradition,
but
it it means a straight path.
Straight path. Orthodoxy
linguistically
means
straightness.
You know?
Okay. So guiding him back to orthodoxy or
to this straight path, he told them, no.
They are not. These are the 9.
And that Abdul Abhin O'ammar mean that these
are the only kabahir?
Possible.
It's possible that this was our the understanding
of Abdul Ab Nomer.
But no one can put,
like, a limit, a ceiling
on the kebir this way,
and
it may
be intended by god.
You know, Laylat al Qadr, we were not
told which, you know, there
is There is 1 hour in on,
Friday
that where your dua will be,
responded to,
there is a,
the middle prayer. Although,
more likely, will
be closer to Maghrib.
More likely, Salah Rusta is lost.
More likely,
Laylat al Qadr is the 27th.
But still, we don't have complete certainty because
Allah wanted you to be to excel in
the last 10 days.
Allah wanted you to seek out the middle
prayer and, you know, do not neglect the
fajr because many people said that's the law
most a lot told me, you know, and
so on. So when Allah
does not make it clear,
you know, just don't kill yourself over it
to to figure it out and
realize that there is a purpose
why this was not made completely clear. Kaba'er,
there is a purpose why it was not
made completely clear so that you are more
vigilant,
and more observant
of, you know,
sins out of fear
of falling into a major one.
Yes.
So, yes, means
is
mockery
and witchcraft,
sorcery.
They're completely different, but, you know, which word
did did the prophet
say, we don't have complete certainty,
but we will consider it to be both
because both of them are
crimes.
Both of them can qualify to being
a bear.
Sukhreya
why would Sukhreya qualify to be a kabeer?
Allah
says
in the pran Let no people
mock, any people
because they might be better than them.
So
mister
Suhreya, mockery
is forbidden.
It is a kabira.
Not only that it is a cabira,
it's actually
one of the greatest.
Why?
Because it reflects that quality
that is so evil and sinister
more than all
many other quality.
What are what are the roots of all
evil?
There are 4 different types of qualities.
Four different types of quality.
And according to Ilhaman Alkayim,
you have the worst that is in Malakaiya,
royal royal.
The second is an Iblisiana.
Italian.
The third is.
Predatory.
The 4th is Al Mahi Meia.
Beastly.
Indulgence,
you know,
people who indulge, like, What is
Fornication.
The lungs here or here. It could be
predatory, of course. So, you know, some people,
you know
for some people, it is predatory.
But for many people, it is bezimea,
beastly.
Fornication,
beastly.
Predatory
is aggression,
you know, is is predatory.
Like,
lions, cattle
cattle. They're eating too much and, like,
basically,
gratifying the carnal,
the bodily, the carnal, and so on. And
and certainly,
if you do this in a halal way,
then then it is it's not the or
anything.
It's completely pure.
In fact, you know, our conception
of the of these things, our conception of
* itself
is a very pure and elevated
conception.
It is
even
a spiritual thing.
Like,
you know, you don't start something,
inferior by Bismillah.
You are instructed,
you know, to approach your spouse.
When you approach your spouse, you say Bismillah.
So this is this is a huge thing.
This is basically,
you know,
the precursor
of
the most
fantastic,
fascinating
phenomenon
when a baby is,
created
and the angels come from Allah, this
extension of life.
You know?
So,
I mean, women should be proud
that angels descend in their womb,
you know, at a particular point
carrying,
you know, the decrees of Allah, and
they would be harboring
another spirit
inside them.
So you have 2 spirits
in 1 body, sometimes more. They would be
harboring,
a spirit inside,
the womb, a spirit that comes from god,
an honored,
spirit that comes from god. So our understanding
of, you know, this is a little bit
different. But when people do it without
regulations,
they do it in a beastly manner,
then it is a beastly quality
a beastly quality. And the distinction between the
spiritual and the beastly here, the the distinction
between the pure, wholesome, and beastly is very
simple.
The word of God.
You know?
You know, the word of God. If you
do it,
you know, in a
in the proper way, it is
honorable.
Otherwise, it's beastly. So anyway,
predatory
is
there are lions, you know,
hyenas,
predatory,
that, you know, cursing,
you know, punching,
beating,
you know, you know, and and
and things of that nature, aggression, all forms
of aggression. These are predatory qualities
are worse than Albehiemia.
Albehiemia
would be the most benign.
You know, people like, even
even stealing
would be, you know, a a reflection
if someone is stealing,
basically,
because of their behemoth quality,
they want a mass more wells,
or they more want to have more of
this, more of that, more of this, more
of that.
It's still a behemi quality. Predatory
is worse. That is why the prophet
There are 2 things.
Their their punishment will not be deferred,
will be hastened in this life not deferred
to the hereafter.
Is aggression and
is
is basically,
cutting off.
Yeah. Comes from which means to cut. That's
why you pull
because you cut up the
the the animal into pieces and, you know,
serve to the people. So it's from this
and is from is from to to cut
up.
And here, you would be cutting off the
bearer
of your, your parents.
So predatory.
And then you have the satanic.
And the satanic here would be things like
al hasad
Hasad and sukhreya.
Hasad is envy. And when you envy someone,
it is not like you want to have
what they have. You just don't want them
to have what they what they have.
As if you're evil. Like, it's not like,
you know,
you know, he has a nice car.
I hope I have one. That's that's also
somewhat, you know, inferior unless you have a
good intention and of,
you know but but you you can certainly
envy someone for the that they have and
the wealth that they spent for the sake
of Allah.
But you don't envy people or you don't
basically wish to have what they have if
it is purely pure
stuff.
But even worse
is to wish for them to lose what
they have
without you wanting it. You just you know,
you wish to and the the there are
some people who are like this, by the
way. It's like and these are satanic quality.
It's just like pure evil.
So Hreya is also part of this.
And
that's why all of the reputation culture on,
in the YouTube, like, content producers on YouTube
and that mock and eradicate people all the
time.
These are the this is
I understand that you could sometimes be angry
for the sake of Allah.
I understand that you may sometimes
be harsh for the sake of Allah. You
never
need
to
engage in suhreel,
mockery,
and sarcasm.
These are satanic qualities.
If you're angry,
just say,
you know, I believe that he is because
he says such and such. Be angry.
But
to be to be sarcastic about it or
to mock,
your opponent,
that is satanic.
You're just demonstrating
Iblis' quality.
And then you don't have to always be
angry. You have to know what you're talking
about first because most of the time, angry
people don't know what they're talking about.
And that's where most of the anger comes
from ignorance.
There's
there is very little anger
among, you know,
teachers and Dua and, you know, and practicing
Muslims
that's actually founded.
You know, most of it
stems from ignorance.
And then some people escalate this
to,
like,
beyond
the reasonable limits.
But mockery,
sarcasm,
coffin,
is one of the satanic qualities
according to the 4 pronged,
division of qualities.
Now the royal ones, you you may wonder
why Imam al Hayim
made
the Malakayya the royal,
the worst of all. This is this is
an order of,
you know,
you know, least evil
to most evil.
Least.
Most.
Means what?
Royal.
They compete with God.
Those are the people who compete with God.
And and many of us you know, can't
have this. You know, we have
lots of narcissism
and people who are too proud,
too arrogant.
Allah
says,
pride
is my garment,
my upper garment,
and grandiosity.
Greatness
is my lower go garment.
Whoever competes with me for them,
I will destroy him, break his back, destroy
him.
So those are the people
I am your lord most high.
There are people who go there.
And,
people who are arrogant and self deluded,
Majap,
you know, Ojib and Kibrin and so on,
and, they they belong
to this category.
That's
the the the highest, the most evil,
of all to compete with
god or lordship.
Grandiosity,
perfection.
Yeah.
I mean, it's you know, you can it
it just doesn't get any worse.
So
so it is not really,
it is not really a surprise
that Sukhreya,
yes, Tasher
came as one of the
in in this hadith.
And certainly, if it is
if it is witchcraft, then that's one of
the the 7 destructive sins that the prophet,
sallallahu alaihi wa sallam,
talked about
in the hadith of the 7 destructive sins.
What are they?
So they are,
ascribing partners to Allah,
witchcraft,
murder,
devouring the money of the orphan,
consuming griba usury,
accusing chased women of indecency
and,
fleeing from the battlefield.
And certainly fleeing from the battlefield is
except if he's swerving to join another group
or, as as swerving
as
a war tactic or
to join another group.
And the prophet, sallallahu alaihi wa sallam, you
know, one thing that was, that is very
assuring is the prophet, sallallahu alaihi wa sallam
said,
this
applied particularly
particularly
applied
when
there there
was one group of believers.
If these are destroyed,
you know, that's it. It's done.
This is where it applied,
you know, that concept of being
so,
you know, reprehensible,
you know, of a crime to to flee
from the battlefield
that applied
when they were fighting for Islam.
They were
Islam.
Oh, Allah, if this, you know, group,
of people is destroyed, you will not be
worshiped
on on earth.
That's the the prophet and the companions in
Badr.
But afterwards,
there is much disagreement between the scholars over
the application of this particular concept
afterwards. But if you if the if you
are
are basically retreating,
or fleeing,
for whatever reason,
and you're going to be joining the believers,
you're going back to guarded Islam, or you're
going to be joining
the believers,
it's hoped that this does not apply to
you anymore.
Anyway,
I wanted to zoom in on
and causing one's parents to weep through disobedience.
Was mentioned in the 7 destructive sins? No.
It was not.
Alhad Fil Haram was not mentioned
in the 7 destructive sins either.
But is it
a great crime? Of course. The prophet
called it this way.
When the prophet was asked about the most
major of the Moisiers
the most major of the major sins, he
said first,
and then second,
The this is mistreatment of parents.
How would you translate?
We said
to mean to cut up or to cut.
Is basically,
comes from that concept.
So it is failure and commitment, failure and
beautifulness, failure
so it is this the cut off
your the cutting off your womb, but cutting
off the sort of most important
of your arham
or your relatives.
So does it apply to, you know, acts
of aggression? No. It's it only? No.
It applies
to failure
in commitment and dutifulness.
Your act if you fail
in your commitment
and your, dutifulness. And we will come to
various
interpretations
of,
what that means.
But to cause them to cry,
basically,
is is a
is a crime.
To cause them to cry is a crime.
Now many people will understand.
Yeah. Of course, to cause them to cry
is a crime.
Like,
beating them, cursing them.
Of course, people will understand this. But
to cause them to cry in any way,
you know, some people
like to share all of their failures with
their parents.
And if they
if they have good news, they would share
their good news with their friends. If they
have bad news, they'll share their bad news
with their parents.
And that is awkward.
That is awkward.
You share your bad news with your parents
if you truly believe that they will be
able to help you. Otherwise,
to cause them grief is our hook.
To come back and tell them about, you
know, all the problems that you have at
work
or to keep on telling them about all
the problems that you have with your spouse,
it is our hope. Do you think they'll
be happy
if you tell them, you know, I'm about
to divorce my wife?
Or if you tell them, you know, I
have this supervisor at work who's so annoying.
Everyday, you come and complain to them about,
you know, how your you may get paid
off
anytime
and,
your career will crumble. And
you think that this makes them happy. If
it doesn't make them happy, it makes them
sad. You know, if it makes them sad,
then you are up.
Honestly,
that is what it is.
You have to select what you share with
your parents. If you believe that sharing bad
news with them will be of no benefit
to you, don't
make them sad.
Don't make them sad. Share your good news.
And you start by sharing your good news
with your parents before anyone else.
But certainly, that does not mean that if
if you feel they can help you, you
should
certainly seek help from your parents.
Then, and Imam Bukhari.
So so this hadith the point in this
hadith or hadith,
is
the, you know, the the weeping of the
parents.
Whenever you cause your parents to weep because
of your error, your mistake, your failure,
your negligence,
whatever it is. It's not just beating and
cursing. I mean, if beating and cursing, you've
you're just done.
But we're talking about many other things. Your
negligence, your,
your failure to
to serve them, to commit to them,
and so on. Then,
the Imam Bukhari
so
Hisham Ab Nawarwa related this ayah from his
father
and lowered to them, the wing of humility
out of mercy.
He said, do not withhold from them anything
they like.
Now, this is Arwaub Nizubayir speaking. This is
the interpretation of Arwaub Nizubayir,
his interpretation
of this ayah.
And the lower to them, the wind give
humility out of mercy.
Arab Nazibayir said, this means
do not withhold from them anything they they
like.
Anything they like.
Which means what?
It it means that,
you know, it is not only about with
it it is not only about,
like I said,
abusing,
your parents or being aggressive to them.
If you don't do what they like,
that is also
a form
of a cope.
That is also a form of failure.
Now
there are 2 different,
layers here.
One of them
there are more than 2 different layers. There
are 3 layers. One of them is to
do whatever they ask of you.
That is good.
The second, which was higher,
is to do it without the masking.
It's to know what they like and to
hasten
to do what they like without the masking.
That is better.
The 3rd, which is best, is to do
it at your own expense.
You know, to do it even if it
causes you inconvenience,
even if it causes you some difficulty.
But you basically put their
interest,
before yours.
Their pleasure
before yours. Your their comfort before yours. So
these are 3 different players.
Obey them when they ask you.
Asen to, you know, fulfilling their needs without
them asking
you for anything.
And the highest is to do it
at your own expense,
at your own inconvenience.
This
is what.
Is
the son of.
He's the son of
was not a Sahabi. He was born after
the prophet
died.
Abdul Laban Zubayr, his brother is a Sahabi.
Is not a Sahabi.
But, certainly, he was one of the greater
or greater Tabain and the older Tabain.
Now,
Ilham Al Bukhari moves on to chapter number
6, which is,
repaying your parents.
And we will finish this chapter and,
stop.
Or or perhaps we will not be able
to finish this chapter.
Perhaps we should stop here and do just
add what they're doing next time because, the
one thing that I can tell you is
you will never be able to compensate them.
That's what the whole chapter will be about.
They will tell you you will never be
able to compensate them.