Hatem al-Haj – ADB006 Al-Adab Al-Mufrad – Dutifulness to Parents Without Disobedience to Allah
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AI: Transcript ©
Do
you
we are
studying a lot of bucharemallah taala, and this is the ninth
chapter,
the chapter Babu ya baru Ali dai madam yakun Masaya,
being dutiful to parents, as long as that does not entail
disobedience to God.
And remember last time I heard the very
sort of important, significant, beautiful Hadith of the nine
recommendations, nine recommendations that the Prophet
sallallahu Sallam gave to more than one Sahabi
Imam buchari reported this from
Abu as given those recommendations to other Sahaba, and we talked
about how we would understand the different parts or elements within
this hadith, and how the scholars in the past addressed the Hadith
that have some divergent or problematic
views. Seemingly nothing comes from the prophet would be
problematic,
but seemingly problematic,
and we've talked about this in great detail. Now we're still in
the same chapter, and in that chapter, you obey your parents
unless it's disobedience. And we've talked about what maruf
means in namatatuf and maruf. That
is only in maruf. What does maruv mean? It does not only mean
permissible, but it also means doable, sensible, purposeful and
so on. But that is not based on your judgment, but based on sort
of the judgment of average people with common sense.
Then Imam Bucharest and
Avi he and Abdullah ibn am Karl, Janila,
okay,
Allah, AJ, comma, comma, apka, Huma,
a this hadith, we have covered this hadith before. It was Hadith
number 13, Abdullah ibn AMR said, RadiAllahu, anhu, a man came to
the Prophet sallallahu sallam, and said, I have come to make a pledge
of emigration, hijra, although I have left my parents in tears, the
Prophet sallallahu, sallam said to him, go back to them and make them
laugh as you made them cry. So your priority,
your exclusive, exclusive obligation that no one else will
do other than you, is to take care of your parents and serve your
parents,
and the same applies the man who came to
the Hadith says had a job. Para baranabi SABIT, para samato Abu
Asmaa, an Abdullah jihad, aun ware deck, palanam Abdullah
AMR said, and this, this hadith is agreed upon. It's reported in
Bukhari and
Muslim the Abu Asmaa man came to the Prophet sallallahu sallam,
wanting to engage in jihad with the Prophet sallallahu sallam, the
Prophet asked, Are your parents, Allah, alive? Yes. He replied. The
Prophet sallallahu, sallam said, then make your Jihad about them.
Be him of a jahid, which means what strive in them would not make
sense in English. Strive in their service would not convey the full
message. So make your Jihad about them for them with
make them the Center for the focus of your striving,
or exert your yourself on their behalf.
Your insistence to lose, your insistence to enter the head the
hellfire, because you have, like I said, two doors open to paradise.
But then you want to pay attention to this
word in the Hadith al Qaeda, who finds his parents alive in their
old age. Why was this inserted here? Is that is when, that's when
you're tested, that that is when it is actually an actual trial,
because you find your parents alive
if you if your parents are in their 40s and 50s, and they're
healthy and they're going around you're mostly dependent on them.
They are not dependent on you.
But to find your parents alive in their old age now they're unable
to drive, or they need help with this. Help with that. That is
where the person gets tested, and that's when you can you make it or
not.
Then chapter number 11, the Prophet SAW, you know, chapter
number 11, Imam buchare gave this the title of Babu man barawari
dayhi Is that allahufit umbre
Allah prolongs the life of someone who is beautiful towards his
parents. Now this hadith is not authentic, but the meaning of this
hadith is corroborated
by
by a hadith that are in the authentic collections. So this,
you know, let's, let's first go over this hadith and tell you
which Hadith corroborates the meaning of it.
So Imam Bucharest, hadafana
as a ban Ibn affaid and sahab on Abhi kala Karan Avi, Salah Salem
and barawali. The Prophet sallallahu,
sallam said,
bliss belongs to someone who is dutiful towards his parents, Allah
Almighty, prolong his life, would prolong his life. So
this is the you know, Zaban is the AIF and Sahil. And when Zaban
reports from sahala, that compounds the weakness of
you know as a ban is particularly daif when he reports from sahab
and Mohave. So this hadith is daif,
but Imam buchare, you find the found that still suitable to
include it in this book. Why? Because this is a book on manners,
and the meaning is not foreign, is not new. The meaning is
corroborated. There is a Hadith
that is in the authentic collections where the Prophet
sallallahu sallam said, Man ahaba
Abu Asmaa, he wants his lifespan to be extended and his provisions
to be expanded. Let him join his skin or be beautiful towards his
skin, towards his relatives. Who is most deserving of your
relatives, your parents? Of course. So does this hadith apply?
A for sure, I A priori, which is bilaula, to the parents. Of
course, it applies to the parents more than it applies to any other
relatives.
But so anyway, now, how is it, how is it that your life will be,
you know, let's not get into the, you know, the aka, the details of
how this can happen, and the different makadi or the different
decrees, and the decrees in lahat mahfuz and so on and so forth. But
the most straightforward thing is what we have alluded to when we
talked about how young Imam Al Bukhari was when he died, and we
talked about, you know, the magnificent accomplishments of
Imam Al Bukhari.
You know people, some of our most magnificent scholars, died in
their early 40s. So if you look at their achievements, this is a
lifespan that has been extended. This. This is a life that has been
extended when you hear about our righteous predecessors.
Right, and how they used to, you know, finish the Quran in one day.
Or, or, you know, finish 1/3 of the Quran in one night. Or things
of that nature. This is a lifespan that has been extended, has been
extended. And then just look at, you know, the the writings, look
at what they have left behind
and just simply compare what you have done to what they have done,
even if we live to our late 80s and 90s nowadays, there is, you
know, the comparison is really painful. Uh,
then chapter number 12. Uh,
babulaya, Saqib mushrik, chapter number 12, one should not seek
forgiveness for his polytheistic father. This is Hadith number 23
uh, Imam buchare said hadafana Is Halab na Husayn Kara had
definitely Abu body
met.
Ibn
Abbas mentioned the words of the almighty when one or both of them
reach old age, that's your parents reach old age, and
with you, do not say of to them, it's the slightest word of
resentment. Do not say the slightest expression. Do not make
the slightest expression of resentment to them out of
irritation. And do not be harsh with them. But speak to them with
gentleness and generosity.
Take them under your wind, or lower the wind of humidity to
them. Lower the wind of humidity to them out of mercy with due
humidity, and say, Lord, show mercy on them, as they did in
looking after me when I was little or small. He said, Ibn Abbas now
says this was abrogated in surat al tawbah by the statement of
Allah. It's not right for the Prophet and those who have Iman to
ask forgiveness for the Mushrikeen, even if they are close
relatives after it has become clear to them that they are the
Companions of the Blazing,
blazing Fire.
Is this hadith authentic? You know, some consider that as Hadith
to be sound Hassan.
This hadith has like two
less than trustworthy narrators. They are sadduq No, no liars. He
doesn't include liars here, no liars. They are not liars, but
they may not be the most competent
or precise
that is Ali ibn Hussain and his father. So. So this hadith, you
know, we will consider it acceptable, but then what does he
mean? It was abrogated. That's probably the first time you hear
this verse was abrogated, right?
Yeah, probably the first time you hear this verse was abrogated.
Okay, so the righteous predecessors did not use abrogated
to actually mean abrogated. As we talk about abrogation. They use
the abrogation for specification of General taqsi Salaam. They
refer to taksi salaam as abrogation. They are referred to
taksi salaam as abrogation.
Taksi salaam were specific. Specification of the general is
like, what
is all that are dead animals halal for us to eat?
No dead animals are not halal for us to eat. But the prophet saw
some except,
hmm, Al HUD al Jarratt, which means fish and locusts, they are
okay to eat if they're dead. So seafood, and you know, it depends,
you know, not all what, but
let's say fish and fish and locusts would be,
would be exceptions. That is specification from the general.
The general is, you don't eat dead animals.
The specify, the specification here from the general, so, the.
What ibras means here is that this verse that seems to pertain to all
parents in my Abu Hana. Huma, okay, the home palate, wala
Tanner. Huma, welcome. So here
and say, Oh my Lord, show mercy on unto them that so he says that
this part been specified
out of the general or, you know, out of the general statement here,
this part is not true anymore. For non Muslim parents like you will
be kind to them. He's not saying that you will not be kind to them.
So I don't you know, give give them companionship in this life,
kindly kind companionship in this life, give them kind companionship
in this light. So if not best, is not saying that this was abrogated
to be kind to them, but he was saying it's abrogated to ask for
mercy for them
if they were not Muslim. So that's what he means by abrogation or
ask. It's not the nascen in our technical sense that the first
ruling is now removed and a second ruling takes its place. No, it's
specification from the general he is saying that this ayah may be
understood to mean that to be applicable to all parents,
which would mean that you can ask Allah to show mercy on your non
Muslim parents. Ibn Abbas says it's not true. You know, this has
been abrogated, meaning that part has been abrogated that specified
out of that general Uh, okay, so
the verse that
that he says
abrogates that part is Makhan al Nabila, dinamanianas Requiem.
It's not right for the Prophet and those who have faith to ask
forgiveness, to ask forgiveness for the Mushrikeen, even if they
are close relatives.
So asking forgiveness is totally you can't, because of this ayah,
you can't ask for forgiveness, but asking for mercy
is not as totally even though none of the earlier scholars said you
can ask for mercy, none of the earlier scholars said you can ask
for mercy, because to them, it's like asking for forgiveness. So
that is why Abdullah Abbas because the the ayah that Abdullah bin
Abbas says was abrogated, did not talk about forgiveness, talked
about mercy. Waqar, Rabbi ham homah say, Oh my Lord, show mercy
on them. So why is this? Because, you know, it, it, it needed to be,
basically the separation between Imam and kufr, between faith and
this or belief. And this belief
had to be a sharp separation. And then once you start to ask, you
know, to pray for non believers, as if you're not, as if you're
saying, you told me that non believers will not enter Paradise,
but I don't really believe it, so I'm still, you know, bargaining
for them.
So that is what that is where that's what the prohibition means.
The prohibition means, do not ask me to forgive the non believers.
Do not ask me to forgive Mushrikeen because, you know, I
have told you, latch on the Ilana. No one want to enter paradise
except a believing soul. So it's inappropriate for you. It's as if
you're tuning me, or you're still bargaining with me to reverse my
decree.
If you want to wrap your head around the concept of,
you know,
the concept of salvific exclusivity, that only believers
will enter paradise. I have a an article on this issue. Just Google
it. It.
Talks about this in detail, talks about many issues, including, you
know, eternity and fire and so on, and problem of evil, and coming to
terms with some of these complicated
concepts.
So you could just Google scientific exclusivity, and my
name and the article will come up if you're interested in more sha
Allah.
But what we learned from this is, is that you, no matter how much
you have been commanded to continue to be kind to them if
they are not believers, you are not to seek forgiveness, or you're
not to bargain with your Lord.
For them,
the next chapter is chapter number 13, babiru, about bertwali, the
mushrik, or you see, and Imam buchare meant to give you this
first and then after we have agreed on this. Now take, you
know, the recommendations here about the bir or dutifulness
towards a polytheistic parent. So he just wanted to exclude this
first from birth, because this is not a permissible bear to ask for
forgiveness for them, not a permissible bear. But aside from
that,
he will then quote Hadith from the Prophet sallallahu Sallam about
being kind and dutiful and generous with your non believing
parents. The first Hadith Imam Al Bukhari mentions is hadafana
Muhammad, Abu Yusuf, qadda. Hadafana, Israel, kalaha,
definitely.
He's the only sort of
suboptimal narrator. All of them are great. Narrators, I accept
some mac, a little bit sub optimal, but still acceptable. And
most Abu asmaada on a Visa card. Scott Nazareth via admin. Kitab
alaitaila, sadman, wakas, you know, you know sada yoga pass,
one of the 10 lakh machine began to be given glad tidings of entry
into paradise. So sadhana yoga pass
says four verses were revealed about me. Let's see which ones,
and maybe I'll translate this the Hadith piecemeal, also the first
one cannot um me halafa At the O faria from Muhammadan and Sal
Allah in jahadak Allah and to she could be my alaka, be here and
follow to the home I was. I have a dunya Mara,
the first verse that was revealed about him. He says, When my mother
swore she would neither eat nor drink until I left Muhammad,
meaning I left Islam. Allow my hearing. But if they try to make
you associate something with me about which you have no knowledge,
do not obey them. Keep company with them kindly in this world.
Osaka Homa, do not obey them and keep company with them kindly in
this world. And as we said, you know,
particularly if you have Muslim parents,
this should put things in perspective for you, your Muslim
bad parents irritate you a little bit. They bother you a little bit.
Sometimes they are unreasonable and all of that stuff. But look at
what the Allah is saying about the non Muslim parents who are
fighting against you, like striving, you know,
to make you leave your deen,
it's the highest form of oppression. And Allah is still
saying, Be kind to them. Continue to be kind to them. Keep company
with them, kindly in this world. So that was the first verse that
was revealed. It was revealed about him. But it doesn't mean
that it's only about him. You know, when verses are revealed,
Allah wanted the verses to come, you know, piecemeal or in, you
know, installments. For for many reasons, oh, Allah wanted the
Quran to be revealed in parts, not in whole, for many reasons. One of
them is to contextualize things, you know, and contextualization is
helpful for a better understanding and a better comprehension. So
when you have this context for the verse, this lady who sad used to
be very bored, very kind to his mother.
And they used to have a great relationship, so now she's saying
to him, I will not eat or drink until you leave your deen,
to the point that they had to open her mouth with a stick to put a
stick so that she doesn't bite them in in her mouth and push food
into her mouth
to keep her alive, and the other her other son, Saad, brother
Omair, used to do this to her. So open the open, pry her mouth open
and put a stick inside like a thing to push food into her throat
so that she stays alive
and sad. Said to her, if you have 100 souls and they basically
depart one after another, I will not leave this. Deen,
you know is this, this is not cruel. This is assertive because
certainly she didn't have any right to force him to go back to
polytheism.
But that is how you will have sometimes to be assertive. When it
comes to your deen, you will have to sometimes be assertive, and
you'll have to sometimes be firm.
So this helps in contextualization and in a better understanding and
comprehension of the verse itself. But it does not limit this verse
to this scenario or to this person.
Then he said the second, second verse that was revealed because of
him, you know, it's nice, you know, because of him, because of
something that he was involved in. He says, What Fania and Nikon to
say if an ajabani, Apollo, hably, Havana Zala, yes, alumna, colonel
and fell
the second was when I took a sword that I admired and said, this was
from the Anima, you know, from the booty, the and and said, Messenger
of Allah, give me this. Then the ayat were the ayah was revealed in
which Allah said, they will ask you about the booty.
The third one, he says, Arisa animaritu, fatanyah Rasulullah, in
you read one, aksima meribin This, in some other reports, he said, I
have only one daughter, and I want to basically, he was wealthy. He
had one daughter, so he wanted to bequeath his money for charitable
purposes. So he said, of OSI business, of fakala, la facultua,
pagana, suras, Bada, huja iza,
the third was when I was ill, and the Messenger of Allah,
sallAllahu, sallam, came to me, and I said, Messenger of Allah, I
want to divide my property. Can I will away half of it? He said, No.
I said that 1/3 he said. He stayed silent, and thereafter, 1/3 became
permissible, and it became permissible to bequeath 1/3
they don't go to your heirs. 1/3 does not go to your heirs. This is
as much as you can control of your wealth or your estate after your
death.
So when, basically, this is where there is a version of this hadith
that is more complete, where he told them they have only one
daughter today. You know, because this the Prophet saw them said no
to two thirds. No one half, no 1/3 he said, 1/3 and that's Allah was
suras kasir, 1/3 and 1/3 is a lot. Is too much, and that is why the
Sahaba, at one of La arahim, used to bequeath how much
1/5
because they took from the statement of the Prophet
sallallahu, sallam, that 1/3 is, in fact, too much.
Suras was surah. 1/3 is Allah. So the Sahaba, Radwan, certainly some
of the Sahaba bequeathed 1/3 1/3 is permissible. It's permissible.
I'm just saying that many of the Sahaba took to heart the prophets,
except the statement, 1/3 is a lot, and they used to bequeath 1/5
okay,
but where is the ayah here?
The.
He didn't mention an Ayah here. There is no Ayah here, and you
know this, and I told you that Simak, you know, is,
is a good narrator, but maybe it came from him. But there is three
verses that are mentioned here, not four. And when it comes to the
wasaiah, 1/3 is not in the Quran.
Was a by 1/3 is not in the Quran. There is no Ayah here. So this is
an incident that happened where the Prophet sallallahu Sallam gave
him instructions. These are not Quran extractions. This is just a
hadith. But there is another incident
that happened where an A was revealed. Well, I thought you read
and do not basically do not drive away or do not send away those who
invoke their Lord in the morning and the evening or the afternoon,
seeking His pleasure. So this is an ad that was revealed about Saad
because he was sitting with a group of the poor Muslims and some
chieftains of quraisy came to the Prophet sallallahu, sallam, and
said to him, you know, just send those away so that we can sit with
you. Because, of course, in a classist society, you're just not
going to send sit down with everybody like you know.
So send those away. Sahaba himself was not necessarily poor. He's he
is from Quraysh. He is wealthy, so, but he was sitting with a
group of poor Muslims of lesser status, worthy status and Quraysh.
Would you know, the chieftains of Christ did not want to sit with
them, so they told the prophets of Adam, send them away. So this
verse was revealed,
don't send away those who seek the pleasure of the Lord in the
morning, you know, invoke their lord in morning evening, seeking
His pleasure
anyway. But here he would only mention three verses that that is
the fourth, in case you need to know the fourth, uh,
so where is the so? And then he said, WA Rabia, you only mentioned
two so far. So this should be the salita, if we're talking about
verses. But this is the fourth scenario where correction came
from the Prophet, sallAllahu, sallam, or instruction came from
the Prophet, through the Prophet, sallAllahu, and whether it's an
eye or not, what Rabbi Anisha ripped Alhambra, Allah, Azza
Jaimal,
Kham, the fourth was when I when I had been drinking wine with some
of the Ansar, one of them hit my nose with the jawbone of a camel,
and I went to the Prophet sallallahu, sallam, and Allah
revealed the prohibition of Wine.
Wouldn't did this be a good occasion to reveal the prohibition
of wine, you know, to make it stick in the minds of the first
generation why wine should be prohibited. So what happened in
this incident? So they were sitting eating, he basically used
the jawbone of a camel that they were eating
to hit him and he wounded him.
So they were sitting and eating and having a good time. And then,
you know, they were talking about the honor of the Ansar and the
verses of the Ansar and so on. So they said about the muhajirin are
more honorable than at Ansar.
And this Ansari, you know, picked up the they were drunk. They had
been drinking. And it's just like when people have dinner and wine,
you know.
So they were having dinner and they were having wine, and they
became a little drunk, and he got irritated by him, so he hit him on
his nose and wounded him. So he went to the Prophet sallallahu,
Sallam like this. So Allah reveal prohibition of Tam. Isn't it
timely? Timely? Does it mean, you know, it's not limited to this
scenario restricted, but it it shows, it highlights the wisdom.
It further highlights the wisdom. This is what you get when you
drink, you know, even if it is social drinking, even if you're
just having, you know, a good time and you're drinking with dinner
and stuff, this is what you get when you drink and you lose your
mind. You lose you.
You know
that faculty, that most important faculty that Allah had honored you
with, over baham, over cattle.
So these are the four instances. Where is the shahid? Where is the
point in this hadith? The point in this hadith is a
the thing that is pertinent in this hadith to the chapter, the
chapter is dutiful, dutifulness towards a polytheistic parent.
Where is it?
Sahiba, mafonia, marufa, and accompany them kindly or give them
kind companionship in this life. This is the point that he wants to
because even that woman who was trying to force him to leave the
Prophet sallallahu sallam, and she was mean to the Prophet saw them
as well. And we've talked about how Abu hurairah's Mother used to
be mean to the Prophet Solomon. He came and asked him to make dua for
her and so on, but she was mean to the Prophet sallam. And even
though, you know, despite all of that, still accompany them kindly
in life.
Then in Imam buchari said Haddad humaydesan Abu, Asmaa, Binta,
Abbey, Bakr,
but that call at that knee, om me, rahiba, salam, asi luhana,
kalabna,
so Asmaa bint Abu Bakr said this, this chain, you know, except for
Hisham Arua, you know, his memory suffered a little bit when he
moved to Iraq. But otherwise he himself is solid, and the rest of
the chain is solid. And Sofian abnaya, who heard this Hadith from
Hashem Arwa, is not a Iraqi. He did not hear it from him after his
memory, you know, suffered. So this is a very, very solid chain.
That is why this hadith is mutapakadahi agreed upon. This
hadith is also reported by Bukhari in his sahih.
And the Muslim al Bukhari, when he reports in his sahih, he doesn't
report anything but authentic. Here in this book, he would report
things he did not make it a condition on himself to only
report things that are authentic. He would report things that he
believes to be suitable enough, good enough for etiquettes and
manners. Okay? So in this hadith, Asmaa bint Abu Bakr said,
in the time of the Prophet sallallahu, sallam, may Allah, you
know, sallAllahu sallam, my mother came to me hoping I would be
dutiful to her, or I would be generous to her. Hope. Your
rahiba, she was hopeful. So hopeful, you know, likely, hopeful
in my generosity, I asked the Prophet, sallAllahu sallam, do I
have to treat her like you know, no, I
asiluha, asiwa would mean, should I be dutiful and generous with
her? Should I be dutiful and generous with her and not just
simply treat her well? Should I be dutiful and generous with her? The
Prophet sallallahu Sallam replied,
Yes. The Prophet saw them. Said, Yes, I don't see where it is.
Yeah, it's here. So the Prophet sallallahu sallam said, Yes,
which means beautiful and generous to your mother, and then Sofian of
No, I ain't I said this is when Allah, Subhanahu wa revealed the
verse Lane ha compete, elaim, Allah, Allah, what Allah does not
forbid you from those who Do not fight you because of your
religion, that you show better and quest to them, show better and
quest to them so those who do not fight us to basically divert us
from our religion or to drive us away from our homes and so on.
What, what should? How should we treat them, with better and pest?
What is the difference between pest and bear?
Pest is what Justice BER is what
kindness, not just any kindness.
Because bir is used within the context of kindness to parents,
and that's the highest form of kindness. So Allah is telling us
treat them with utmost kindness and justice if they don't strive
to convert you or to you, know the virtue of your Amir deen or drive
you out of your homes.
And that's a you know
this. This particular verse is,
is often repeated because the concept of it, wala, what Bara is
a concept that has, you know, wala, Owen, Bara is allegiance and
disavowal, or loyalty and disavow allegiance and disavow loyalty and
disavow.
And it is. It's a concept that it's about hate and love in Islam,
and whom should you hate and love and
and whether there is unconditional love,
or that concept even is,
is a valid concept, or is a logically consistent concept to
have unconditional love? This is an important you know, and I'm not
trying to market my
books here the it is in your folder. It is the book has been
published love and hate in Islam, but you will find that in your
folder. And if you're interested in learning a little bit more
about the concept of love and hate in Islam, loyalty and the
disavowal, your folder has a folder called Saturday class
as a subfolder, but the main folder has a folder called books.
Under this folder, you will find a file that
is titled
voila.
Anyway, the title of the book, wala book, pain up. Wala book,
aina.
This is basically the PDF form of the book, Love and Hate in Islam.
And it is, it is rather important, if you don't have a good
understanding of this concept, that you pay some attention to it,
and you pay some attention to having a solid understanding,
evidence based understanding of this concept, because as a Muslim
living in a non Muslim majority country, and I think it is
important that you have a good understanding of this concept,
because it will it. It will keep you grounded in your deen and
allow you to live
a
fulfilled, wholesome, good life and to be
a righteous member of your larger community, to be a good force
for yourself, your community, your ummah and the world, because we
have goodwill For the world, the entire world, and any attempt to
reach out and share our deen comes from that goodwill doesn't come
from a superiority complex at all, and should not. It comes from a
place of goodwill for humanity, for our brethren in humanity, the
children of our parents, Adam and Eve,
okay. Next is this hadith. Is the final Hadith in the chapter, and
where this is the chapter of being kind and beautiful to your non
Muslim, non believing, polytheistic parents,
Muslim and Abdullah ibn ADINA, Amari, Apollo, Omar radi, Allahu,
anhu, he
fell best Hayao ma Jumaa,
Masaha walakin, ditabi, aha autaq. So Aha arsala, Biha, Omar, ila
ahila humina, Hari Maka kabla and yosem.
So Omar saw a silk robe for sale.
Abna. Omar reports that Omar Radi Allahu anhu, and this hadith is
reported by Bukhari and Muslim.
So he reports that Omar so Asir krob, or say he came to the
Prophet sallallahu, sallam, and said to him, why don't you buy
this and wear it for the delegations to meet the
delegations for Jummah, to wear it in Jummah and to meet the
delegations when they come before the or the prohibition was
established, Omar thought this looks elegant, presentable. And
you O Messenger of Allah, you receive delegations from different
nations, and you know Appearance is important, you know. So why
don't you buy this and wear it for them when you meet the
delegations? So the Prophet sallallahu, sallam, replied, only
a person who has no portion in the next word or the next life would
wear this malakalahu, who will not have basically half or not nasib
or khalab in hereafter will be a loser in the hereafter would wear
this then. Then the Messenger of Allah, sallAllahu sallam, was
given some robes made of the same material. He sent one of the robes
to Omar RadiAllahu, Anhu. So Omar, you know, got frightened, and he
rushed through the prophet Sallallahu sallam, and he said to
him, how can I wear it? When you said what you said about the
Prophet sallallahu, sallam said to him, I did not give it to you so
that you could wear it, or so that you would wear it. You can sell it
or give it away to someone. Sell it or give it away to someone.
Omar RadiAllahu, Anhu sent it to a brother of his in Mecca who had
not yet become Muslim.
So
where is the shahid? Where is the point in this hadith?
We're talking about beautifulness to parents.
If you're generous with your brother, a priori, you should be
generous with
your parents.
But
isn't Don't you find something you know
problematic here.
So he gave this to a man to wear, to silk robe, haram for men. He
gave it to a man to wear.
You find it problematic, or you don't,
huh?
Well, some people do and some people don't.
No, now it's quite clear. You know. It doesn't get any clearer
than this. You know. Now it has become clear,
not haram for non believers.
Why?
Because of and the Prophet did not mind.
So it's
but whoever said, Can you, can you get? Can you gift wine and
unbelievers?
Okay, so
I so there is a disagreement between the scholars on a an
important concept here Sharia. Are non Muslims addressed by the
detailed rulings of Sharia by the law. Are non Muslims addressed by
the law. Of course, all of the scholars agree, non Muslims are
addressed by the faith,
and thereafter, after they accept it, they would be addressed by the
law. But before they accept faith, are they addressed by the law? And
this is a major, you know, point of disagreement that is very
consequential in so many regards.
And I actually, I'll share this with you also, I wrote something
on this. I will make sure to put it in the fall.
There, share it with you.
It. I have translated it from Arabic to English, so it will be
available in both languages. Inshallah. So had al quvahn, are
the non non Muslims addressed
by the law a
so Hanafis
and a minor position in the hanbari madhhab said,
No, they are not addressed.
Authorized in the method say they are addressed
a uh, in this case,
should you give like a silk robe to your non Muslim brother?
Okay, so Imam takayna, Rahima, Allah,
they are not addressed all the way.
He said, We will, because of this hadith, we will have to separate
between two different type of haram you know, laws,
laws that would be consistent among all the sharaya, that would
not differ among the sharaya,
such as the principles of ethics, would not be different among the
sharaah. The details of rulings may differ, but certain things
would not differ between the sharaah. So he was very assertive
about the prohibition of selling wine, for instance, to them, but
he's you could sell them gold,
you could sell them, silk
robes for men, gold for men, things of that nature, because
these are not,
basically the laws that would not differ among the Shara. These are
laws that would differ among the shura because there are two
different types of tahim, tahrim, makasud,
tahirim, that that is because of inherent evil in the prohibited,
and tahirim because the prohibited may lead to evil.
It's a wa sila, a means to evil that a Harim. So wearing silk,
where is the evil in this?
It leads to things. That is why wearing silk was made permissible
for people who have skin disorders or like itch or something, and the
Prophet saw them, allowed some of his hab to wear silk. It's the
harimosa Tarim was tahirim
Things that are prohibited because they are means to evil or means to
that, which is, you know, haram
all the time
would be permitted for needs, for different needs. That is why, when
you hear discussions among the scholars, you know when, even in
financial transactions, when you hear like Riba and Garr, Reba is
usury, varr is undue risk taking, undue risk taking. Which one is
Muharram, tahari, mahasad and Tahiri was a Rebbe is haram
because of inherent evil. Gharar is haram because it could lead to
contention. So rar is when the you know, the scholars are usually
softer when it comes to the Amin right insurance, different types
of insurance, they would tell you, yeah, this is halal because of a
need. This is halal because of a need. This Halal because of a
need, because the problem in insurance is what ghar are not
Riba, undue risk taking, not Reba. So that is why they would be a
little bit different here. So anyway, so these are three
different positions. One is they are not be they are not addressed
by the law. The other is they are addressed by the law. The third is
they are addressed by the
laws that wouldn't change among different revelations.
And they are addressed by the maharama Ted, the Muharram at for
because they are inherently evil. So you don't help anyone on
something that is inherently evil. But they wear like a gold ring or
a said crow or something of that nature. And they are not Muslim,
it is fine.
It is not fine for them to not be Muslim, but it is fine for you to
basically give them or sell to them things of the things like
that. And that would bring us to the end of
this class. We will take a five minute break, or a four minute
break for people to leave, and then we would come back for
questions and answers. We will have half an hour for questions
and answers. Inshallah, you,