Hatem al-Haj – ADB006 Al-Adab Al-Mufrad – Dutifulness to Parents Without Disobedience to Allah
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To proceed.
We are
studying and,
this is the 9th chapter.
The chapter Babu
Yabarruwali
Dayiyeh Madam Yaqun Masiyyah.
Being beautiful to parents as long as that
does not entail
disobedience to god.
And
remember last time I've heard,
the very,
sort of,
important, significant, beautiful hadith
of the 9 recommendations,
9 recommendations that the prophet
gave to more than one Sahabi,
He has 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
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 al maruf means. In Namata'at of al
maruf,
that taa
is only in maruf.
What does maruf mean? It does not only
mean permissible
but it also means,
doable,
sensible,
purposeful,
and 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
and this hadith we have covered this hadith
before.
It was hadith number 13.
Abdullah ibn Amri Saad
a man came to the prophet
and said I have come to make a
pledge of immigration, hijra.
Although I have left my parents,
in tears.
The prophet
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
to the man who came to
the following hadith says,
Abdullam Muhammad said, the man came to the
prophet
wanting to engage in jihad with the prophet
The Prophet
asked, are your parents alive?
Yes, he replied.
The Prophet sallallahu alaihi wa sallam said, then
make your jihad about them. Pee him afa
jihad.
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 them.
Make them the center
or the focus of your striving,
or exert your,
yourself
on their behalf
or
or this hadith has another
wording and
all of these may have happened
in different incidents
or,
you know, they may have happened in 1
or 2 incidents,
but the prophet
said to him,
and then he said, but I want
the so the replied.
So one reporter
would re narrate,
part of the story,
and one reporter would narrate
the other part of the story.
But at any rate, the meaning itself
is an agreed upon meaning,
that you should,
pay more attention to that which is
an
an individual obligation
than fardikefaya,
than a communal obligation.
So you should not be
taking care of
your
community and ignoring your family.
And you should not be taking care of
your own man ignoring your community.
Proximity.
Start with yourself,
then your family, then your community,
then your ummah.
Go out it goes out in circles like
this. But someone who's,
you know, mean to his parents
and, you know, acting righteous,
that that is,
useless,
mostly
or most of the time, hypocritical.
Then there is another report from the prophet
in which he said,
and this was reported by an Asahi, and
this was about moms in particular, mothers in
particular.
He said to him, your mother is alive.
He said, yes. And the
prophet said,
So be with her.
You
know, means stick to her. Like, be with
her all the time.
For paradise
is underneath her feet.
Then,
the then we move on to chapter 10,
where,
Imam Abu Hari said, babooman adraqawalidayheflamyatpuljannah.
Chapter 10, the one who finds his parents
alive
and does not enter paradise
and does not enter paradise.
Basically,
you know,
how great of a loser that person is
is what is being said here.
That if you are
if you find your parents alive
and you don't make it to paradise,
then it you can only blame yourself.
You
yourself because you have 2 open doors to
paradise.
You could enter from whichever one you want,
but you refused.
So the
this hadith is reported by Muslim,
and Imam Bukhari, you know, reports it here,
from Khalid ibn Maklat. He says,
And he repeated it 3 times. May his
nose be dusted. May his nose be dusted.
Which means what? May he be disgraced.
May his nose be dusted,
it means may he be
disgraced.
Then they asked and he didn't say, and
this used to be one of the ways
the prophet
would grab people's attention.
You know, he used techniques
to grab people's attention. It's not enough that
you are the messenger of Allah.
You you need to put in the effort.
Not enough that you are knowledgeable.
You need to put in effort,
because
you like, the most important thing is for
people to benefit.
You need to put the effort to make
people understand, to make people benefit, to impress
people,
and to make them act upon this knowledge.
So the prophet said,
may he be disgraced and repeated 3 times.
Then the Sahaba said, who is that? And
the prophet said,
the one who finds his parents alive,
in their old age or one of them
and still enters the hellfire and still enters
the hellfire.
So
this would be, like,
really
your stubbornness,
your insistence
to, to lose, your insistence to enter the
hellfire
because you have, like I said, 2 doors
open to paradise.
But then you wanna pay attention to this
word
in the hadith, al kibar,
who finds his parents alive in their old
age.
Why was this inserted here?
Because that is when that's when you're tested.
That that is when it is act at
an actual trial,
because you find your parents alive.
You if your if your parents are in
their forties and fifties and they're healthy
and they're going
around, you're 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 you can you make it or
not.
Then chapter number 11, the prophet sallallahu alaihi,
you know, chapter number 11, Imam Bukhari gave
us the title of babumanbarrawalidayhiizadallahu
fiyyah umre.
Allah belongs 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,
Abu'ad reported that the prophet
said,
Bless
belongs
to someone
who is beautiful towards his parents. Allah almighty
prolong his life would prolong his life. So
this is the you know, Zabaan,
Isda'if and Sahil, and when Zaban reports from
Sahil that compounds
the weakness
of, you know, Zabanas, particularly
the the if when he reports from Sahib
al Mu'adh.
So
this hadith is the if.
But al Imam Bukhari, you find found it
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 elections,
where the prophet
said, manahaaba anyub satalahu fi rizqe wayunsa Allahu
fee asareh
bari yasalarrahimahu.
He who 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 fortiori,
a priori,
which is bil aula,
to the parents,
of course,
it it applies to the parents more than
it applies to any other relatives.
But is so and and anyway,
now
how is it
how is it that your
life would be,
you know,
let's not
get into the, you know, the the Akkadhi
details of how this can happen and the
different Maqadir
or the different decrees and the decrees in
luhadmafood
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
the magnificent
accomplishments of Adi Ma'am al Bukhari.
You know, people
some of our most magnificent scholars
died in their early forties.
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
and how they used to, you know, finish
the Quran in one day or
or you know, finish 1 third of the
Quran in 1 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 can you just simply compare what you
have done to what they have done. Even
if we live to, our late eighties nineties,
nowadays,
there is, you know, the comparison is really
painful.
Then chapter number 12,
chapter number 12, one should not seek forgiveness
for his polytheistic
father.
This is, hadith number 23.
With
you. Do not say oof 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 wing
or lower the wind of humidity to them.
Lower the wind of humidity to them. Out
of mercy,
with due humility 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 at Tawba
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 this hadith to
be
sound,
Hassan. This hadith has,
like,
2,
less than trustworthy
narrators.
They are sadook. No no liars.
He doesn't include liars here. No liars.
They're 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 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 Taqsi salaam as abrogation.
They refer to Taqsi Salam
as abrogation.
Taqsi Salam or specification of the general is
like what?
Is all the are are dead animals halal
for us to eat?
No. The animals are not halal for us
to eat. But the prophet
said, accept?
Which means fish and locusts.
They are okay to eat if they're dead.
So seafood and you know, it it depends.
You know? Not not all would.
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 Ibn Abbas means here
is that this verse
that seems to
pertain to all parents
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 to hear,
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.
You know, give give them companionship in this
life
kindly,
kind companionship in this life, give them kind
companionship in this life. So now Basel 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 mask. It's not
the mask in in our technical sense,
that the 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
the 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.
Not specified out of that general.
Okay. So
the first of that,
that he says
abrogates that part is,
it's not right for the prophet and those
who have
faith to ask forgiveness
to ask forgiveness for the even
if they are close relatives.
So asking forgiveness
is You
can't
because of this ayah. You can't ask for
forgiveness.
But asking for mercy
is not as patai
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 Abdulla Abbaas because the
the ayah that Abdulla Abbaas
says was abrogated
did not talk about forgiveness,
talked about mercy.
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 imal and kufra, between
faith and this or belief and disbelief,
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
other non believers.
Do not ask me to forgive mushrikeen
because
you know I have told you
no one wanna 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,
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 and fire
and and so on and problem of evil
and
coming to terms with
some of these complicated
concepts.
So you could just Google salvific
exclusivity
and my name and the article will come
up if you're interested in more. Insha'Allah.
But what we learned from this is
is that
no matter,
how much
you have been commanded to
continue to be kind to them, if they
are not believers.
You're not to seek forgiveness or you're not
to bargain with your lord
for them.
The next chapter is chapter number 13
Bab Birid Walidain,
Bab Birid Walidim Mushrik.
Or you see, and and when the the
Imam Bukhari 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 bear because this is not a permissible
bear to ask for forgiveness for them. Not
a permissible bear,
but aside from that,
he would then
quote a hadith from the prophet
about being kind and beautiful and generous
with your
non believing
parents. The first hadith that Imam Bukhari mentions
is,
He's the only
sort
of suboptimal
narrator. All of them are
great narrators.
Except Simak, a little bit suboptimal but still
acceptable.
One of the 10
began to be given glad tidings of entry
into paradise.
So,
says, 4 verses were revealed about me.
Let's see which ones.
And maybe I'll
translate this, the hadith piecemeal also.
The first one.
The first
verse that was revealed about him, he says,
when my mother swore
she would neither eat nor drink until I
left Mohammed.
Meaning, I left Islam.
Allow my
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.
Asahi bhuma,
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.
That is 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 in installments
for for many reasons. 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 Saad used to be very bad and
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
to to keep her alive.
And
the other her other son, Saad's brother, Omer,
used to do this to her.
So open they open pry her mouth open
and keep put a stick inside like scaffolding
to to to push food into,
her throat so that she stays alive.
And said said to her, if you have
100 souls
and
they basically depart one after another,
I will not leave,
this din.
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 to say, you know,
because of him, because of something that he
was involved in,
he says,
The
second was when I took a sword
that I admired
and said this was from the kanima, 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,
Can you read one? Aksima Mary.
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,
The third was when I was ill and
the Messenger of Allah
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 set up 1 third,
he said he stayed silent,
and thereafter,
1 third
became
permissible. It became permissible to bequeath
1 third.
They don't go to your heirs. 1 third
does not go to your heirs. This is
as much as you can control
of your wealth
or your estate
after your death.
So
and basically,
this is where there there is a version
of this hadith that is more complete where
he told them they have only one daughter.
Should they, you know, bequeath
this?
The prophet
said no. 2
2 thirds, no. 1 half, no. 1 third.
He said,
1 third, and that's a lot.
1 third and 1 third is a lot
is too much, and that is why the
Sahaba Radwanullah Alaihi
used to bequeath how much?
1 5th.
Because
they took from the statement of the prophet
that 1 third is in fact too much.
1 third is a lot. So
and certainly some of the Sahaba bequeaths 1
third. One third is permissible.
It's permissible. I'm just saying that many of
the Sahaba
took to heart
the prophets
accept the statement,
1 third is a lot, and they used
to bequeath
1 fifth.
Okay.
But where is the aya here?
The he he didn't mention an aya here.
There is no aya here.
And, you know,
this
and and I I told you that Simak,
you know, is
is a good narrator, but
maybe it
came from him.
But there is 3 verses that are mentioned
here, not 4.
And when it comes to the Waseya,
1 third is not in the Quran.
Waseya by 1 third is not in the
Quran. There is no aya here.
So
this is an incident
that happened where the prophet, salallahu alaihi wa
sallam, gave him instructions.
These are not Quran instructions. This is just
a hadith.
But there is another incident,
that happened where an aya was revealed.
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 ayah that was revealed about
Sa'd because he was sitting with a group
of the poor,
Muslims
and some chieftains of Quraysh came to the
prophet
and said to him, you know, just send
send those away
so that we can sit with you.
Because, of course, in a in a classist
society,
you're just not gonna send sit down with
everybody, like, you know.
So send those away.
Sa'ad himself was not necessarily poor. He is,
from Quraysh, he is wealthy,
So but he was sitting with a group
of,
poorer Muslims,
of of lesser status,
worded status,
and Quraysh
didn't you know, the chief of the priests
did not want to sit with them, so
they told the prophet
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 the morning, evening, seeking
his pleasure.
Anyway,
but here he would only mention 3 verses.
That that is the 4th in case you
need to know the
4th.
So where is the so and then he
said, warabiya.
You only mentioned 2 so far, so this
should be the if we're talking about verses.
But this is the 4th scenario
where correction came from the prophet sallallahu alaihi
wasallam,
or instruction came from the prophet wa sallallahu
alaihi jaman, anisha riptul kamramahkawmin min alansar
The 4th,
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.
I went to the prophet
and Allah revealed the prohibition of wine.
Wouldn't it be 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 he he he basically used the jawbone
of a camel that they were eating,
to hit him,
and 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 the verses of the
Ansar and so on. To Sahib, they said,
Badin Muhajarin
are more honorable than an Ansar.
And this Ansari,
you know, picked up the 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 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 alaihi
wasallam like this. So Allah revealed the prohibition
of hamr. 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 are just getting 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 know,
that faculty, that most important faculty that Allah
had honored you with over Be'i'im,
over cattle.
So these are the
the the four instances.
Where is the shahid? Where is the point
in this hadith? The point in this hadith
is,
the the the thing that is pertinent in
this hadith to the chapter. The chapter is
beautiful dutifulness
towards a polytheistic
parent.
Where is
it?
Sahibomafidaniyahmarufa,
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 to leave the prophet
and she was mean to the prophet as
well. And we've talked about
how Abu Huraira's
mother used to be mean to the prophet
and he came and asked them to make
dua for her and so on.
But she was mean to the prophet
and even though,
you know,
despite all of that,
still
accompany them
kindly
in life.
Then in Imam Bukhari said, Hadassan al Humaydaiyah,
kalahadassan
abno'awyayna,
kalahadassanahishamabno'arwa,
kalaaafbaraniabi,
kalaaaf
So
as Meh'ib bin Tabib Baker said, this
this chain,
you know, except for Hisham bin Arwa,
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 Sofiane bin Oye, who heard of this
hadith from Hisham bin Oyehwar,
is not a Iraqi.
He did not hear it from him after
his memory,
you know, suffered.
So
it it this is a very, very solid
chain. That is why this hadith is muttafakalayhi,
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,
or etiquettes and manners.
Okay.
So in this hadith,
Asma'bintabi
Bakr said,
in the time of the prophet may Allah,
you
know, my mother came to me hoping I
would be dutiful to her or I would
be generous to
her. Hope araghiba.
She was hopeful.
So hopeful, you know, likely
hopeful in my generosity.
I asked the Prophet
do I have to treat her,
you know?
No, I, asiloha
asiloha
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
replied,
Yes. The Prophet
said yes. I I don't see where it
is. Yeah, yeah, it's here. So the Prophet
said yes.
Which means be beautiful and generous to your
mother.
And then
Sufyanab No Aayina said this is when
Allah revealed
the verse
Allah
what Allah does not forbid you from those
who
do not fight you because of your religion,
that you
show ber and kest to them.
Show ber and kest to them. So those
who do not fight us
to,
basically,
divert us from our religion or
to,
drive us,
you know, away
from our,
homes and and so on.
What what should how should we treat them?
With bear and pest, what is the difference
between pest and bear?
Pest is what? Justice.
Bear is what?
Kindness.
Not just any kindness.
Because
is used within the context of kindness to
parents,
and that's the highest form of kindness.
So Allah
is telling us,
feed them with utmost kindness
and justice
if they don't
strive to,
convert you or to, you know,
divert you of your or
drive
you, out of your homes.
And that's, you know,
this this particular verse is,
is often repeated because the the concept of
is a concept that has,
you know,
is, allegiance and disavowal
or loyalty and disavowal,
allegiance and disavowal,
loyalty and disavowal.
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 it 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
anyway,
the the the title of the book
book book book.
This is basically the
the
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,
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,
to live
a,
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
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 we're we're this is the chapter of,
being kind and beautiful
to your non Muslim,
non believing,
polytheistic
parents.
So Umar saw a silk robe for sale.
The ibn Umar reports
that Umar
and this hadith is reported by Bukhari and
Muslim.
So he reports that Umar saw a silk
robe for sale.
He came to the prophet and
said to him,
why don't you buy this
and wear it
for the delegations, to meet the delegations, for
Jum'ah, to wear it in Jum'ah, and to
meet the delegations when they come. Before,
the tahareem or the prohibition was established,
Omar thought this looks
elegant,
presentable,
and you you, oh 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,
to when you meet the delegations?
So the Prophet sallallahu alaihi wasallam replied,
only a person who has no portion in
the next word or the next life
would wear this.
Who will not have basically
have or nasib
or khadap
in the hereafter,
will be a loser in the hereafter,
would wear this.
Then the Messenger of Allah
was given some robes made of the same
material.
He sent one of the robes to Umar
radiAllahu anhu.
So Umar, you know, got frightened,
and he rushed through the prophet, salawasalam,
and he said to him,
how can I wear it when you said
what you said about
it? The Prophet
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.
Umar
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.
It's a silk robe.
Haram for men.
They give it to a man to wear.
You find the problematic or you don't?
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 Omar and the prophet did not mind.
So it's
but whoever said, can you can you can
you,
gift wine to non believers?
Okay. So
so there is a disagreement between the scholars
on a an important concept here.
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 a major,
you know, point of disagreement that is very
consequential
in
so many regards.
And I actually I'll I'll share this with
you also. I'll I wrote something on this.
I will, make sure to to put it
in the folder, share it with you.
It's it I have translated it from Arabic
to English, so it will be available in
both languages.
So are the
non non Muslims addressed
by the law?
So Hanafis
and a minor position in the Hanbari mad
hub
said,
no. They are not addressed.
Authorized
in the
say
the address.
In this case,
should you
give,
like, a silk
rope
to
your non Muslim brother?
That
okay.
So
They are
not addressed all the way.
He said,
we will
because of this hadith,
we will have to separate between 2 different
type of
haram, you know, laws,
laws that
would be consistent among all the shura'a, that
would not differ among the shura'a,
such as the
the principles of ethics
would not be different
among the shara'a.
The details of rulings
may differ, but certain things would not differ
between the sharia.
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 the laws
that would not differ among the Sharia.
These are laws that would differ among the
Sharia because there are 2 different types of
tahrim.
Tahrim maqasid and tahrim wasa'il.
Tahrim
that
that is because of inherent evil
in the prohibited
in tahrim
because
the prohibited
may lead to evil.
It's awasila,
a means to evil.
The tahareem
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, salallahu alaihi
wasallam, allowed some of his sahab to wear
silk. It's tahrim waza'al.
Tahrim waza'al yubaandalhad.
Tahrim and things that are prohibited because they
are means to evil or means
to to that which is, you know, haram,
all the time,
would be permitted
for needs
for for for different needs.
That is why when you hear discussions among
the scholars, you know,
when even in financial transactions, when you hear
like reba and harar.
Riba is usury. Varar is undue risk taking.
Undue risk taking.
Which one is Muharram, Tahareem, Makasid, Tahareem, Tahareem,
Tahareem, muzah?
Rebah
is haram because of inherent evil.
Varar is haram because it could lead to
contention.
So
Varar is when
the you know, the these colors 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 is halal because of a need. Because
the pro the problem in insurance is what?
Gharar, not rebal.
Undo risk taking, cannot rebah. So that is
why they would be a little bit different
here. So anyway
so these are 3 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,
the laws that wouldn't change among, different revelations,
and,
they are addressed by the Muharramat at Wab
Maqasid.
The Muharramat 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 silk robe or something of that
nature,
and they are not Muslim,
it is fine.
It it it's it's not fine for them
to not be Muslim, but it is fine
for you to,
basically give them or sell to them things
of that things like that. And that would
bring us to the end
of
this,
class.
We will take, 5 minute break or a
4 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.