Hatem al-Haj – ADB007 Al-Adab Al-Mufrad – Not Reviling Parents and Punishment for Disobedience
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AI: Transcript ©
We are studying a lot of al Mufrad
by and
we are now,
up to chapter number 14.
Chapter 14,
person should not revile his parents.
Okay.
And I'm not repeating the the chain once
again in in English because whoever
heard that these are just names, so, you
know, the names are just the names.
They don't need to be repeated in English,
but this certainly this chain is a solid
one. This is a solid
chain, all trustworthy narrators,
and this hadith is reported by Bukharian Muslim
in their Sahiyas.
Abdulla ibn Umar ibn al-'a'a said that the
prophet
said reviling one's parents is one of the
major sins. They asked him,
how could someone revile his parents? He said,
he reviles another man who then in turn
reviles his mother and father.
So,
you know, a few things to to point
out here. Must the haba,
did not fathom
the the Hadith
first because they just can't,
you know, they can't conceive
of someone,
reviling their parents or,
you know,
calling
their parents' names, cursing their parents, etcetera. The
hadith has many,
wordings.
So sub and shutting,
reviled, insult,
took all your parents' names,
all of this has been mentioned. So since
the Sahaba
did not conceive of this, like it's not
possible,
they asked the prophet, salallahu alaihi wasallam, how
could someone do it? And the prophet, salallahu
alaihi wasallam, said,
basically, you insult someone else
or their parents in some reports. You insult
someone else or you insult their parents, someone
else's
parents, and then they, in turn, insult your
parents.
So
by this, you would have insulted your parents.
You brought on
them onto them,
insults and curses,
and disrespect
by others.
This is amazing because the prophet considered this
to be an an enormity, kabira.
These are kabair.
So
simply
causing
your parents,
disrespect bringing,
onto your parents
disrespect
by others
is a kabira.
You can imagine
what it would be like to insult your
parents yourself,
or revile
workers,
your parents, yourself.
And so this is one thing that's that's
that's quite, you know,
impressive
in in this hadith.
He reviles another man who then, in turn,
reviles
his mother
and father.
Then,
the other hadith confirms this one,
just like a different wording to confirm the
same meaning,
that it is not only about you insulting
your parents. It's about you bringing
onto them disrespect
by others.
And, certainly,
if you ruin their reputation,
that's part of an insult.
Like, if you are being wicked yourself,
that causes that hurts your parents.
It's it's basically defaming
their reputation. So we are bringing on to
them,
this praise.
And,
although,
you know, Noah is not responsible for his
son,
But at the same time,
you you are still bringing down to them
what hurts them.
And as we said before, a poop is
what?
To not do what they like,
let alone to do what they dislike.
It's to not do what they like, to
refrain from, withhold from doing what they expect,
what they like, what they desire of you.
Certainly,
we're talking about reasonable parents.
Reasonable parents who will not like,
Masaya, who will not like
like something completely unreasonable, completely
non sensible.
Then the other hadith that confirms this meaning,
said, among the major sins in the sight
of Allah,
among the major sins in the sight of
Allah, the exalted,
is for a man to invoke
reviling against his own parents
by reviling the parents of another.
By reviling the parents of another is an
addition for me to explain it. But the
hadith just says to invoke.
Yes.
Sib means what? To revile, to insult, to
curse.
Right?
Yes. Once you add the
to an Arabic verb,
it turns into
like a sort of a demand or like
the the you
know,
which which means that you bring about this.
You bring about
this. You're you're not doing it yourself, but
you bring about.
When I say, yes,
What's the difference between
would be to explain,
you know, tafsir,
exegesis,
explanation,
commentary.
Yufasir,
explain. Yes, tafsir
would be what?
Ask for an explanation.
To ask for an explanation. Here, it is
not, it's
to bring about
curses or insults
to his parents, to bring about, you know,
cause
insults or curses
to his parents.
And,
if you remember, I said Muhammad and
Muhammad.
So there is a difference in opinion,
whether his name is Salam or Salam, Tashdeed
or Takhtif.
And books have been written about this,
honestly,
books have been written about the name of
Muhammad,
just to figure out if it is Salaam
or,
Salam.
But but
you should really be proud of this because,
like I said, it goes to
show,
you know,
that
distinction for this ommah, this the idea of
change of narration and the narrators being, you
know, examined and investigated
And, basically, the pronunciation
of his father's name
being
a subject matter of, you know, books
is is quite interesting. You know? This is
a hasissa for this ummah. This is truly,
truly,
a matter that is
exclusive to this ummah. You just don't find
you know, just take any,
good old bible and look at the authors
of the different books at the end, take
the revised version,
standardized
version, and look up the names of the
authors at the end,
and you'll see the difference. And we're talking
here about, you know, the hadith in comparison
to the Bible, not the Quran in comparison
to the Bible.
But, anyway, which, as I said before, the
moderate position with hadith
is that,
you know, singular solitary reports do not confer
certainty.
Even after all of this effort, we do
recognize
that solitary reports
are binding,
must be accepted
if they are authentic, but they don't confer
certainty
even if they are authentic.
So is his name Salaam or Salaam?
It's probably not not not but but, anyway,
in order for you to to take an
easy,
do you remember one of the benefits of
is that they regulate for you
multitude of
instances or multitudes of.
So take a.
The Sahabi Abdullah ibn Salam
is the only one
that is salam.
Everybody else
everybody else is Salam.
So the Sahabi,
who was a Jewish rabbi
and converted to Islam. Abdullah ibn Salam was
a Jewish rabbi and converted to Islam.
His father's name is Sala
not salam, salam.
Everybody else is likely
salam,
not salam.
Salaam,
not salam.
Most of them are agreed upon to be
salam, not salam. Some are controversial like Muhammad,
but likely, it's salam.
And just take the sky that you will
not be faulted.
Then
so that's the first the first chapter
is to revile your parents. And since the
Sahaba
were could not conceive of someone reviling their
parents, they asked the prophet, sallallahu alaihi wa
sallam, and he said,
the way you do it, the way you
revile your parents, which still counts as a
kabira,
is to revile someone else or someone else's
parents, and they, in turn, revile your parents.
You would have brought about,
insults and curses
onto your parents. Okay.
Next chapter.
Chapter 15, the punishment for disobeying parents.
And this is a solid chain of narration
and narrators as well. Abu Bakr
reported that the prophet
said, there is no sin more deserving
of punishment,
in this world,
more deserving
of the punishment of this world being hastened
for an immediate punishment in this world in
addition to what is stored up in the
hereafter,
then oppression
and severing
ties
of kinship.
In some reports,
which pertains to parents in particular, in some
reports,
cutting off
or severing ties of kinship, which includes with
the parents
other relatives as well.
So
in in other reports, the prophet
said,
There are 2 things.
Their punishment
will be hastened in this life, will not
be deferred,
will be hastened in this life. I'll bury
you while,
which
means oppression
and,
mistreatment of parents, or as in this hadith,
severing the ties of,
kinship.
Then, following hadith in this chapter as well,
and the chapter is about the punishment for
mistreatment of parents,
the next hadith,
Amradd ibn Husayn said the messenger of Allah
sallallahu alaihi wa sallam said, what do you
say about fornication,
drinking wine, and sift?
We
replied, Allah and his messenger know best.
He said,
these are acts of outrage, obscene acts, outrageously
obscene acts.
And
they weren't punishment.
But shall I tell you what is the
greatest of the major sins?
Then they said yes.
He said associating partners with Allah, equating others
with Allah, that's a shirk,
and
mistreatment of parents.
He was reclining, but then he sat up
and he said,
and false testimony.
False
testimony.
Okay.
A few things here to,
learn from this hadith. And as I said,
there there are
1322
hadith, so we would not be able to
do extensive commentary
on each one if we intend to finish
the book.
So we will try to be brief.
So the prophet
asked them about
outrageous sins,
you know, to
underscore
the gravity
of the ones that he will share with
them.
He started by asking them, what do you
think of fornication and theft and, you know,
drinking?
So things that are established to be outrageously
sinful,
and of the enormities.
And then he told them, okay. Yeah. You're
right. These are pauahes,
but should I not tell you of the
greatest
of,
major sins? And then he said, you know,
and
false testimony or zur.
But isn't it isn't it interesting that the
the companion said to the prophet,
Allah and his messenger know best after he
asked them about fornication and drinking.
That's that's, you know, the other of the
companions,
they,
they they just wanted to learn. They wanted
to benefit. They knew that if the prophet,
told them about them, there would be there
would be something to learn from the prophet,
sallallahu alaihi wasallam. So instead of answering him,
let him
tell us about it,
so that we can learn. So they were
not eager to show off,
but they were eager to learn from the
prophet
also. They did not
put their
thoughts and opinions
before Allah and his messenger. So they wanted
to defer to Allah and his messenger.
This didn't mean that the Sahaba were not
aware of
the gravity of these sins, you know, fornication
and theft and so on. But it meant
that they they just wanted to refer to
Allah and his messenger
and wait, for the messenger to teach them.
Then,
Al Imam Bukhari
moves to chapter number 16, which is
chapter 16, making parents weep.
And
it is not
and pay attention to this.
Means,
parents weeping.
I'm I said making parents weep here when
I translate it to myself, but I should
have said
the weeping of parents,
because
making the parents weep would would be
But the the chapter says,
the weep the weeping appearance.
So
he says,
and
then.
And so Ibn Umar said, the weeping of
parents is part of mistreatment
and one of the major sins.
The weeping of parents part of
now, certainly,
you are not responsible for the weeping if
you didn't cause it,
but he wanted you to be
so careful
that
you you're you're you're aware that
the mere weeping of the parents is a
cabira on your part.
So so be careful that you don't cause
it,
because it is a cab cabira. Once they
weep because of your
mistreatment
or
be,
it could also be because of your negligence.
It could also be because of what you're
doing to yourself.
Because of what you are doing to yourself.
You caused them to weep because of your
misbehavior,
because of your failure, because of things that
you have caused yourself. Certainly,
if your parents weep because, you you know,
you were diagnosed with a disease, you're it's
not your fault. You're not going to be
responsible. It's not a kabeera.
May Allah make it easy for you. But
if your parents weep because,
like,
you're a bad driver and you get into
accidents every
other day,
and you got your license revoked
and stuff like this, you've caused the tearship.
So you want to be careful that this
may you may have caused
this hurt and harm to them,
not just by you being, unkind to them,
but you being unkind to yourself
because it will cause them harm and hurt.
Okay.
Next would be chapter number 17,
supplication of the parents.
Reported that the prophet
said, the 3 supplications are answered
without a doubt. The supplication of someone who's
oppressed, the supplication of someone on a journey,
and the supplication of parents
against their child
against their child.
Okay.
So,
so this hadith is is basically telling us
that 3 people will have their supplications
accepted.
And why is Al Musafir having their ex
applicate supplication accepted, by the way?
What is
the
difficulty of travel will make you more.
Right?
Like,
more broken.
And Allah subhanahu wa ta'ala does not like
the proud and arrogant.
So the the the best state of being
that in which Allah
will accept your dua
is that of,
brokenness.
Who is he who responds to the one
in distress
when they call upon him? Al Mutar, even
if he's not Muslim, even if he's not
righteous, Allah
will
listen to their dua. Al Muslim, they transgress.
In some reports,
even if he is wicked
even if he's wicked
and you oppress them,
Allah will respond to their dua even if
they're wicked.
Because keep in mind, and this is something
that many people,
many people don't pay attention to,
you could trans aggressor trans aggressor.
You could trans aggressor
a trans aggressor.
You could exceed in your,
basically,
response
to a trans aggressor and trans aggressor trans
aggressor. And then if he makes dua against
you, it will be accepted
because you've transgressed to them.
So in in this hadith, the prophet mentions
as the 3rd dua that would be accepted,
the dua of the parents against their child.
So this is a warning for the children
and a warning for the parents.
A warning for the children and a warning
for the parents.
So the child should be warned
that if they caused their parent to make
dua against them, they could be destroyed.
You know, one dua could doom them,
basically.
And it is a warning for the parents
also.
You could destroy your child if you make
du'a against them at a time when Allah
is accepting people's du'a.
And that's why the prophet said,
So don't invoke,
you know,
don't invoke,
evil
against yourselves.
Don't
invoke evil again against your children.
Don't invoke evil against your
property or wealth,
lest
you encounter
a time when Allah
is accepting the your dua and it will
be accepted.
Who would suffer eventually? Like, if
and this is something particularly important for,
you know, our sisters to remember because oftentimes,
the the fathers
may have,
it's not like the fathers have more love
or
for their kids. No. They have less love
for their kids than the mothers.
But they may have more control.
It it's a matter of, like, strength.
They may have more control, and they may
be less likely to make dua against their
kids,
because they they can basically punch them in
the face.
But but, anyway,
but the the mothers are the ones who
should be very aware of this, like, very
careful about this because their dua is very
likely to be accepted.
Very, very likely to be accepted.
And they are the ones who will suffer
if Allah does accept their against their kids.
So
just try as much as you can to
avoid it.
And the most you would do the most
you could do
is to say,
Oh, Allah protect us from their evil.
I think that that's the most. And hopefully,
Allah will protect you from their evil by
rectifying their affairs
and and, you know, stopping them from that
evil.
But more than this,
I think that you will be the first
to regret it. If you make dua with
more than this, I think you would be
first
to regret it.
Keep in mind
that, also is accepted, you know, in some
of the
variations of this report, the prophet
said,
Here,
it's against their child.
Then in other reports,
for their child. So that the of the
parents, the supplication
of the parents for their child is also
accepted.
So that is also
an invitation for the parents to make to
to make plenty plentiful du'a for their kids
even if their kids are
not the greatest or the best
by this, you know,
being consistent in in making dua for them.
Allah
may change
their affairs.
Then I remember Bukhari, and this is a
hadith. It's a beautiful hadith. It's a lengthy
and beautiful hadith.
So maybe we will translate
it in parts also.
This is the hadith of.
It's a known hadith.
Keep in mind, this chain is not
that solid,
but the same hadith was reported through very
solid chains. So it's reported in Bukhari and
Muslim,
through very solid chains.
And this hadith is not is not particularly
solid, particularly because because of Mohammed bin al
Sharabeel.
Anyway, so the hadith
is in Bukharyya Muslim. This hadith is in
Bukharyya Muslim. I'm just talking about this chain.
So
Abu Huraira said,
I I heard that Abu Huraira says I
heard the prophet
say,
you know, he he was talking about,
the 3 people that were that spoke in
the cradle. The 3 people that spoke in
the cradle, and he mentioned one of them
is Juraj.
You know, Sahib Juraj is the the boy
that
spoke,
for Juraj.
No human child has ever spoken in the
cradle except for
and the companion of Jurayd, the prophet
said.
Abu Huraira asked,
Abu Huraira asked, prophet of Allah,
who was the companion of Jurayt? The prophet
replied,
Jurayt
was a monk who lived in hermitage.
And then he said,
So so was living in the or
hermitage that, you know, that he was living
in,
and there was
a cowherd
like a cowboy.
Like a cowherd. No. The cow.
Cowherd. Like,
pepper.
But
cowherd is for cows.
In some of the reports, it's.
In some of the reports in this report,
it's.
Who used to come to the foot of
this hermitage,
and a woman from the village,
like a mistress from the village,
used to come to the to the cow
herd.
And
one day,
Juraj's mother
came
to check on Juraid.
He used to come and check on Juraid,
bring him food, check on him, stuff like
this.
So she came
and called out,
hold your eyes.
So it seems that his salma was, like,
on a hill or something.
Prophet was
sort of,
showing the Sahaba how she was calling like
this.
He called out,
oh, Jared, he was praying and
thought to himself,
my mother or my prayer?
He chose to continue his prayer. She called
him again. And again, he thought, my mother
or my prayer? He chose his prayer.
When she called to him the 3rd time
and he did not respond,
she said,
may Allah
not let you
die until you see the faces
of the
prostitutes, I guess.
Then
she left.
Then she left.
Okay.
Okay.
That woman,
you know, that mistress, that prostitute,
was brought to the king after having given
birth to a baby.
And the king asked her, who's the father
of this child? She replied,
Juraj.
The the king asked
the monk in the hermitage?
She said, yes.
The king
ordered,
his hermitage to be destroyed,
to be torn apart.
And he said, bring him to me.
They demolished his hermitage with access until it
collapsed.
They tied his hands around his neck with
a rope and brought him to the king.
As he was not past the prostitutes,
he
smiled at them
while they were looking at him among the
people.
The king asked, what does this woman claim?
Juraj replied, what does she claim?
The king said, she claims that her her
child is yours.
He turned to the woman and asked her,
do you claim this? She replied, yes.
Then he asked, where is the child? They
said, here he is
in her lap.
Joraij approached approached the child and asked, who's
your father? The child replied, the cowherd.
The king asked your wife,
shall we rebuild
your hermitage with gold?
Jiraij said no.
The king then
asked, with silver? Jiraij said no.
The king asked, then with what? Jiraiya said,
just restore it as it was.
The king then asked, why did you smile?
Jiraiya replied,
something I
realized
my mother's
supplication
reached me.
Then he explained it to them.
Then he explained the story. He told them
the story.
Okay. So several things we learn from
this hadith. And as I said, this hadith
is reported
by Buhari and Muslim.
So
what what,
why was he mistaken anyway? Why was Juraj
mistaken? Why did he deserve this?
First of all,
eventually,
Juraj was vindicated.
Eventually,
you know, Juraj was a good man, was
one of the auliya of Allah,
a good man,
and he was vindicated.
But why did he have
to go through this trial?
Or or
Why did he have to go through this
trial? For Allah
to show us to teach us something.
A lesson from this or this trial of.
What what what was wrong about what he
did? If if he was praying, he should
have responded to his mother.
If he was praying,
and likely he was praying,
you know, taking his time praying in,
he should have responded to his mother. He
should have interrupted his
and responded to his mother. If he
should have finished it quickly
and responded
to his mother. If he is praying, fella,
he should he could he should have interrupted,
because
this is basically
competition between
an obligation
and a sunnah,
or a a preferred action.
And if you have those competition between the
2, you favor the waddu.
The is to respond to your mother.
So that is what Duraid did. Had Duraid
been a
he would have known what to do.
But since he was a habbit and, you
know, the habbit the difference between the habbit
and the habbit
is that the could be sometimes clueless
about the right thing to do.
And he was, so he hesitated.
He didn't know. Like, what is the ruling
here?
You know? Had he been a fa'i? He
would have known the ruling.
You know? Instead of asking himself, you know,
on the spot,
my lord, my prayer, or my mother, had
even a puppy, he would have known the
ruling. When your mother calls you, if you're
praying sunnah,
you just can interrupt it and respond to
your mother.
Certainly, if your mother calls you and she's
in the other room and you can quickly
finish your sunnah, just quickly finish it and
just respond.
Anyway, so that's what one thing that that
we learn is the importance of knowledge,
the importance
of pek in,
the deen to protect us from and trials.
Then
then look at the woman also.
She was a kind mother
because,
you know, even when she made dua against
him
she she she you know, she didn't make
dua that Allah would destroy him or or
anything or that he would
adultery or anything.
She's made
that he would not die
until he sees, just sees,
the faces of prostitutes.
As if this is a huge punishment.
You know, for for
for righteous people, they recognize
that this is a huge punishment.
It's just so sad.
Anyway,
it is a huge punishment.
But you you may, like, you may not
think so,
but to them, this was a
just to simply see the faces of the
prostitute.
It's like a
it's just so sad that, you know,
we you
that you hear stories about, like, Muslim men,
particularly Muslim men. I mean, if it
if this also applies to Muslim women, then
it's just beyond
beyond belief.
But but, you know, most of the men
involved in * and things like this and
watching
stuff.
The itself
is to simply,
coincidentally,
incidentally,
see the face of a prostitute,
just the face of a prostitute.
This is our Cuba.
This will,
you know,
strike at the heart of your piety,
at the heart of your purity,
at the heart of
your,
your your connection with Allah.
It's just like
about bad bitna,
about the trial.
So if you intentionally
do it yourself,
then that is, you know, like, that is
a greater
because Allah
and then as as many have pointed out,
including
there is no Akuba worse than Al Khattan.
There is no Akuba
punishment worse than
that Allah would seed your heart, that Allah
would cause you
to
to want evil,
to desire evil, to want evil,
and
to
normalize
evil. That's. The seed is when you normalize
evil, when it doesn't hurt you anymore,
when it just doesn't cause you
any regrets.
Your conscience is dead.
So that's the worst al Quba ever, the
worst punishment by Allah ever.
So she said to him, you know, may
you not die until you see the faces
of prostitutes
or immoral women or etcetera.
Then the the,
it seems that these were clueless people all,
you know, that that that village those village
of
clueless people, ignorant people. Because the medic then,
the king also was clueless,
because
she made a claim. He believed her. He
demolished his psalmah.
And as we said before, one of the
legal maxims that we have,
which applied in every religion, because some he
was an Israelite.
And this must have applied
in the Israelite,
religion as well, because some of the major
teachings would not differ among, legislations.
Major, major teachings
would not differ among legislations.
So
You know, the burden of proof is on
the claimant.
So he didn't ask her for proof or
anything. He just took his her word
and demolished his,
hermitage or his which
is ignorant.
But,
anyway, Allah meant for
the dua of his mother
to
reach her.
And
so they demolish his hermitage, and they brought
him. And he was just, like, walking through,
you know, the
sort of her friends,
and,
was a looked at their faces and then
remembered that the
supplication of his mother
And as a walaian, a righteous person, he
realized immediately,
yes.
Now I
I
faced,
the consequences
of my error
in not responding to my mother.
Then the then the the that miracle happened.
Is it a miracle? You know? So she
made the claim. He said,
did you claim this? She said, yes. And
then he said, where is the child? And
then he asked the child,
and the child responded to him.
So is this a
miracle?
So
what is the difference between a and
an
and a?
And
fact,
was not mentioned in the Quran or Sunnah.
We when we say
that's usually translated as miracle.
Is usually translated as favor.
You know? So Allah give him a favor
by breaking the,
breaking the, sort of, the the
the the physical laws of the universe, breaking
the natural laws of the universe for them?
Does Allah interrupt
the natural laws of the universe
for people?
Yes.
1,
is the Marjaza of the Anbiya.
It's a it's called a miracle,
Marjaza.
In the Quran, it's called the aya
aya,
sign.
And the sunnah is called the aya. It's
not called the but that's fine. You know,
They're
the same meaning. What is the difference between
and Karama?
There is only one difference.
What is it called?
Challenge.
Is accompanied by the challenge.
Karama is not.
So, Nabi, when he comes up with a,
there would be an element of challenge.
They challenge the people to
basically bring on
a similar one. The he's just challenging the
like Musa challenged the Sahara,
you know, to to bring something like he
did.
Isa,
etcetera.
Challenge the
Mohammed.
The Quran,
there was a challenge to to bring forth
one verse
like it.
I'm I'm going on a tangent here. I'm
branching off. But
did the prophet
have
physical
Of course, many. So why is it in
the Quran that every time they ask for
an aya,
Allah
would, you know,
You know, the signs are with Allah.
I'm only a warner.
Why is it?
Isn't it enough for them that we have
revealed
the the book to you? So this is
sometimes sometimes,
Christians and Jews use this,
against Islam.
That the Quran seems to deny
that the prophet
had any miracles. But the miracles of the
prophet
are plentiful.
One of them is in
the
Quran
itself.
This prophecy
came true.
This prophecy,
the the the easiest thing for Abu Lahab
to prove Islam wrong goes to,
pretend
to accept it.
So the Quran would would be proven false
in this case because the Quran doomed him
in his life,
him and his wife, and they both continued
to be disbelievers
until they died.
So,
but any
so what the pro the the the the
reason why Allah subhanahu wa ta'ala said this
is that the ayah of the prophet
is the Quran.
It's the living, immortal
aya. The Quran itself
is the aya of the prophet
Whatever
interruptions and breaks of the natural law that
happened on the hands of the prophet, sallallahu
alaihi wa sallam, by Allah,
where
some people would even say
they're just.
So
they are they are as big and huge
as the ayat of the other prophets,
but compared to the Quran,
they're just karama,
favors from Allah to
stabilize the believers,
to strengthen the face of the believers,
to show the virtue and the merit of
the prophet
but they are not the of the prophet.
They are not the ayah of the prophet.
His ayah is the Quran itself.
And it's an immortal ayah. It's an ayah
that is ever living,
ever existent,
unlike the ayat of all the other prophets
that are
debatable,
whether historically
unverifiable.
You know, had it not been that the
Quran told us of these ayaat,
they would have not been verifiable.
Because, historically, they are not verifiable, are they?
The splitting of the sea, is it historically
verifiable?
You know, every anyone who studied,
you know, the
critical
bible,
sort of,
studies,
would know that none of these
are historically verifiable.
So they just happened
for
the the people who had seen them,
but they were they are not historically
verifiable. But the Quran continues to be there
all the time.
And all of the ayah, the physical miracles
of the prophet, sallallahu alaihi wasallam,
which were many,
you know, reported by Tawatr,
are just considered Karamat,
the prophet about his eye as the Quran.
So
now,
Juraj was an Nabi or a Walei.
A Walei.
And Walei
doesn't have to be either there is
we don't have basically to be,
mythical about it.
The Quran told us who's the.
Those who had faith and were mindful of
Allah.
That's the wiraya of Allah.
The more you have of these, the more
you have of the
of
Allah.
The less you have of these, the less
you have of the of Allah
Anyway, so
to a Jurayd was a not
an abey,
and
this was a karama or a.
This was a karama, a favor, not a
because he did not, you know, do it
with the haddi, with a challenge to the
people.
And
what is the position of Ahlison on Karama?
Do they happen?
Yes. In position of Ahlus Sunnah that Karamat
happened to the Awliya,
just like Marjizat happened to the NBI.
So what are important
distinctions here,
the marches that are used to prove something.
The are not used to prove something.
The
is used to prove that I am commissioned
by god. I am sent by God.
Take my view.
Listen to it. Accept it as a message
from God.
That's huge, isn't it?
Karama is not
because
the the wadi
is not licensed to begin with
to bring about to bring,
to us
or to relate to us anything,
from God. Everyone has to go through
the messenger of God.
The Quran and the Sunnah.
Now
is there inspiration?
Can people be given a better understanding than
other people? Can people be more guided than
other people? Have more tawfiq than other people?
And
fear Allah and Allah teaches you. All of
that is true,
But that is not adding anything to the
religion that would require a sign, an eye,
a miracle to say, I am bringing this
from god.
So
that so that's our position on Al Karamat.
And Allah
had shown this karama,
and it it should not be used to
it should not be used
to
like, Ramat should not be
exploited
to exaggerate the status
of anyone.
The Auliya, the true Auliya are the ones
who hide their karma,
and not basically
share them with with with everyone. They are
the ones who hide,
their Keramat, and they are not using their
Keramat
to demand
authority
or to demand obedience
or to demand
acceptance
of their views
or their ways.
These are important distinctions, but we do believe
in
just as we believe in Marjazat
and and Bia.
And then, eventually,
Jiraiya was vindicated.
The boy said,
I I am the son of the
cowherd,
and the king regretted what he did to
him. And he told them, should we rebuild
your soma of gold? Should we rebuild your
soma of silver? The writer refused, and he
just wanted the soma
to be restored,
the way,
it was
the way it was. Then the king asked
him,
but why did you smile when you, you
know, went by
the prostitutes?
What what made you smile?
And then he told them the story.
My the,
my mother's
supplication,
reached me.
So your mother's supplications
will reach you, whether they,
they are supplications against you or supplications for
you. So it's, it's it's really up to
us,
to choose
if the supplications will be against us
or for us.
And
but the but you want to be that
sure
that they would reach you.
Now given
that they are
weren't it justifiable
that they are fair, not unjust?
Because if if your mother is unjust
and her supplication against you is
unjust,
Allah does not basically,
Allah does not honor injustice.
But if it is warranted
if it is warranted,
Allah will respond to it.
But
if she made this application for you that
is not warranted, Allah could respond to it
as well
because it's a supplication for you. So if
if if you are particularly wicked,
your bet your your best bet is for
your mother to make a du'a for you,
to to to change your that Allah
would change your affairs because du'a
for
the child
is accepted just like
against.
Finally, I will just mention this. The the
this is the last one that we the
last chapter that we'll go over after 18,
offering Islam to a Christian mother.
Neither Jew nor Christian has heard of me
and not loved me. I wanted my mother
to become Muslim, but she refused. Why did
the why did the Imam Bukhari say offering
Islam to a Christian mother in particular? It's
not really clear that that the mother of
Abu Hurairah was Christian. But it seems that,
you know, our scholars presumed that she was
Christian.
So they may have heard something that we
haven't,
heard.
So we expect that his mother was Christians.
He was from Davos.
Davos used to be, you know, in
southern part
of the peninsula,
and there were many Christians and Jews there.
You know, Nasar and Najran, they came from
that area, the southern part of the peninsula.
There were many Christians and Jews,
in in these tribes that were in the
southern part of the peninsula.
So she was likely Christian, the mother of
Abu Huraira. And she used to curse the
prophet as we said,
and,
it used to hurt Abu Huraira until the
prophet made du'a for her to guide her,
and she was guided.
So Abu Huraira says, neither
Jew nor Christian has heard of me and
not loved me. I wanted my mother to
become Muslim, but she refused.
I told her about it, and she still
refused. I went to the prophet and said,
pray to Allah
or me. He said,
he did so. And I went to her,
she was inside the door of the house,
and said she had, you know, closed it,
And
he so she and and said, Abu Huraira,
I have become Muslim.
I told the prophet, salallahu alaihi wasalam, and
I and I asked him, make supplication to
Allah for me and my mother, and he
said, oh, Allah, make people love Abu Hurairah
and his mother.
Make people love Abu Hurairah. So is this
a good it's a great dua? Certainly.
You know? The if people love you, then
Allah will love you.
As Allah the prophet
You are Allah's witnesses
on Earth.
You know, and
that those who are closest to me on
the day of judgment
are the best of you in,
conduct, in, ethics, in manners.
Those who are humble.
Those who are,
friendly,
in their they
yeah. Yeah.
Basically,
take
take
friends or have friends,
can easily be befriended.
So
those who are good friends,
and they can easily be,
befriended.
So these will be the closest to Allah
subhanahu wa ta'ala the closest to the prophet
on the day of judgment. So it's a
it's a beautiful dua'at
To make all the people love you is
a beautiful dua.
And Ibrahim alaihi wasalam said,
and, grant me a good mention among the
latter generations.
Is is he basically
saying that I care so much about
people liking me.
Yes. He cared about people liking him. But
when is it a bad thing?
It's only a bad thing
if it competes with the love of Allah
in your heart.
If your desire for people's acceptance
competes with your desire for Allah's acceptance
in your heart, it's a bad, bad, bad
thing.
But if your desire
for people's acceptance and love,
does not, whatsoever,
in any way, shape, or form, compete with
your desire for Allah's acceptance, Allah's
pleasure,
Allah's love in your heart, then it's not
a bad thing. It's a good thing to
be loved.
So
so, the prophet
made for him.
They used to make the, you know
I just wanted to tell you one thing.
Someone may read this and say, neither a
Jew nor Christian has heard of me and
and not loved me. And someone may say
that doesn't make a lot of sense.
You know, why would all the Jews and
Christians who hear Abu Huraira love Abu Huraira?
And,
so,
once again, you know,
I want you to have a moderate
understanding
of of sunnah, of hadith.
This very narration has been reported in so
many different wording.
One of the wordings of this is,
mumin.
Not not no believer would hear of me
and not love me
and my mother,
because the prophet made dua for us. So
did the prophet actually did Abu Huraira say
Christian and Jew? Or did he say a
believer?
Did he one time say this and what
the
so we're we're not really completely certain of
the wording.
This
content, in general,
is traceable.
But what did he actually say here?
Jew or Christian or, like, Mohammed or he
may have said, Mohammed.
One of the narrators may have,
you know so Akhir ibn Ammar, for instance,
was a truthful narrator, but he was not
the most competent,
in this particular chain here. So it is
possible
that Abu Hurairah did not say Jew or
Christian.
And if he said Jew or Christian, then
that is Abu Huraira's
impression.
It doesn't have to be
true outside
in the sort of extra mental reality there.
It doesn't have to be the the that
every Jew or Christian who hears of a
will
actually love a.
No. It could could have been his impression.
And
he may have not said it to begin
with. He may have said, Mu'min, believer.
And,
yes, believers,
would certainly love Abu Hurairah.
If you look at Musnad al Imam Ahmed,
the
and Imam Ahmed you know the difference between
Muslim and Sahih and Sunan?
Anyway, just quickly,
Musnad
is not arranged the hadith, and the Musnad
are not arranged
according to,
topics. So they are not topically arranged. They
are arranged according to
the narrators.
Narrators.
Okay?
So
when it comes to the haba, the companions,
Imam Ahmed
Imam Ahmed
reported from
904 companions.
904
companions
in his Muslim.
27,000
plus 27,000
plus a Hadith in Al Muslim from
904 companions.
The
the the the so the the the addition
of is in 50 volumes.
About 45
of them about 5 of these volume
are indices and, you know, things that are
other than a hadith. I have about 45
volumes
of hadith
of a hadith
in that particular edition of,
which is one of the best,
editions of the musnad because Sheikh Shoaib al
Arna'ot
was the supervisor,
and the Muhakkak,
I'm a supervising Muhakkak of this edition.
The 5 volumes
of the belong to Abuhuraira alone.
So
someone
that who was used by Allah
to relay the sunnah of his messenger to
us
is certainly deserving of our love
and our respect
and our recognition.
Was Abu Hurair one of the most important
Sahaba? No. He was not Abu Bakr and
Omar. You know? Was he one of the
greatest faqees among the Sahaba? He's not counted
as a faq as one of the greatest
Taqis among the Sahaba.
He is,
you know, the more the the greatest Mujadis,
The one who related the most hadith to
us from the prophet
And for this,
he deserves our
and our recognition,
and he deserves our defense as well when
when people,
speak badly about him.
That would bring us to the end of
this. And since we only have 25 minutes,
I will give you 3 minutes to leave,
and then we will take your questions.