Hatem al-Haj – ADB009 Al-Adab Al-Mufrad – The Book of Ties of Kinship
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AI: Transcript ©
So let's go over our,
And
we finished
last time we finished the book of.
So the book on.
Did do you remember
that I had told you that the Imam
al Bukhari did not
basically divide this book into books, but only
chapters? About 644
chapters?
However,
you could still I mean, you you you
you're as as long as you recognize that
this is something you're doing, Imam Bukhari didn't
do it, then you could still divide it
into books,
for organization.
And the we are done with the book
of
and the book of
in the last chapter,
in the book of
was chapter 24.
Can a man call his father by his?
Can a man call his father by his?
We we were done with that,
last,
week.
And today, we will start the book
of.
The book of maintaining the ties of kinship.
And
Al Imam Bukhari didn't have a title for
the book, didn't divide the book into books.
So,
we're just start starting
based on the division of Al Imam Bukhari,
chapter 25.
That's the obligation of maintaining ties of kinship
or
or.
I
oftentimes
and I told you before that I don't
want to make
another
session on FIP,
because that's not what it is meant for.
However, sometimes
you do need to clarify things a little
bit
because
people need
to know what what exactly they need to
do.
Because when we talk about or
maintaining,
joining,
the eyes of kinship.
This is what it is.
Unless you know what this is and what
this is,
it will be hard for you
to, do what's ob obligatory,
what's
on you.
That is.
Unless you sort out that's farther from that's,
you
you you would not be able
to,
fulfill
the obligation.
You'll not be able to fulfill,
the obligation.
So,
What is?
In order for us to understand,
this is a
an adafa construction. Right?
It's a genitive construction.
It's a composite term
made of 2 words.
The first one is silah.
The second one is rahim.
In order for you to understand what it
means,
you will have to understand what this means,
and you'll have to understand
what this means.
So an edafah composition or construction,
that's genitive or possessive
construction.
Means
you know, what the what's the verb?
So,
so yeah.
See?
Okay.
So is the
the verbal noun
from verb the this verb in the past
tense, in
the present tense,
This would be in plural.
Okay.
What does this mean? It means
to join,
to connect.
To join,
to connect.
Means joint
or connected.
We translate this as maintained.
It is basically
a contextual translation,
because we're
saying
this will be translated as the ties of
kinship
to maintain the ties of kinship.
But there are certain powerful expressions
in the Wahi that you need to understand
them
as they came
in the Wahi.
So when the prophet
says that ar Rahim stood up when Allah
created the creation, the Rahim stood up. And
as we said, you have to have flexible
understanding
the unseen.
So how did the Rahm stand up?
It
you just take it
as,
you received it and you accept it as
you received it. So the Rahm stood up
and said to Allah subhanahu wa ta'ala,
This
is the standing
of one who
seeks refuge in you from
What is
The opposite of is
and
or
would be without without, you know, the this
is for the just the plural.
And then
So this is the standing of one who
seeks refuge anew from
severance.
To sever.
Severance.
Join join
in.
Okay. So
when the Rahim stood up before Allah and
asked, you know, it's a sought refuge in
Allah from the katiya, from severance, Allah subhanahu
wa ta'ala said to our Rahim, amatardayna
and asilah
No matter how much you translate this, you
have to take it in air you have
to take it as it is. This is
so profound.
Aren't you satisfied?
Wouldn't you be content
that I will
connect
whoever connects you
and sever whoever
severs you? So this is a literal translation
now. So when you translate this in English,
you know, you'll have to say, like, a
whole story, like, a whole paragraph.
But just take it in Arabic as it
is.
Wouldn't you be satisfied,
if, would you be would you not be
satisfied
if I guarantee to you that I will
connect, join whoever connects you. This is what
it says in Arabic literally. And sever whoever
severs you.
So I will cut off those who cut
you off,
and I will
basically
maintain ties, good ties, with those who maintain
ties of kinship.
This is what how we will ultimately,
translate it. But it is important to,
to get to the the the profound meanings
from this very expression,
This is Allah's promise
to our Rahim.
Allah's promise to the womb is that he
will join whoever joins Rahim,
he will cut off,
sever ties with,
or sever,
basically,
whoever
severs Rahim.
Okay.
So,
as we said, it's an composition.
This is the first word. This is a,
what is this? This
is a And this is the definite article
which means the.
So would be indefinite,
And then
after the idafa, it becomes marifa. It becomes
definite.
So
joining the womb.
Means womb.
Rahem
Rahem means womb.
Can you say
Can you say?
Can you say?
Yes. You can say any other.
Anyway
but but it's it's a long thing in
in Arabic, you know, because this is
Catalan.
But any anyway,
Rahim
is the
womb.
And why the why the the expression? Why
this particular expression?
Because that is what connect,
us all.
Rahim is what can is the womb is
what connect we came out of the same
womb.
You and your
sibling
came out of the same womb.
You and
your cousin
came out of the same womb. It's a
little bit more distant,
but eventually,
it came out of the same womb. It's
not your mother's.
It's like a a a grandmother or something,
but a little bit more distant, but you
came out of the same womb. And that
is basically why,
it's so powerful,
so profound
to use the womb
for that concept.
The concept of goodness to kinship or goodness
to your relatives,
kindness to your relatives.
And it's so powerful also
to use the word sila, which means to
join,
to connect,
to join or to connect,
as if the one
who does not maintain good
relationships
with his relatives
had severed that womb.
You know?
And,
you just imagine
the what what this is like.
So
now
but
this is like linguistic stuff.
But we
you know, where is the meat?
We want to know what these things actually
mean
so that we act upon the instructions that
the prophet
and his messengers
had given us. So
what does Rahim
mean?
We said the womb. Yeah. But who are
your Raham?
Who are your Raham?
It is actually a big deal. It's it's
because
yes. Raham Raham Raham. But who are you
Raham?
Exactly.
Okay.
So the first thing that the scholars discuss
is,
why do we have to have this discussion?
Why do we have to have this discussion?
Because if we did not have this discussion
if we did not have this discussion,
then
it
the concept will become meaningless because,
we all come from the womb of Eve.
So
this is the Rahim this is the first
Rahim. The first Rahim is Eve.
We all come for the room of Eve.
But
the fact that they do mention this
points to an important concept.
There is, in fact,
brotherhood in humanity.
Allah says this what
You
know, remember the the brother of Ad. The
bra
Ad disbelieved in him, but he was still
their brother, you know.
So and and this was repeated with with
all the prophets, even Lut, who was not
from among them.
He was considered to be,
And and with every prophet, this was mentioned,
you know,
such and such. Even though loot was not
loot,
was not,
from,
Sodom and Gomorrah, you know, from from these
cities.
He was an immigrant coming from Iraq
with Ibrahim alaihis salam,
but Allah
said, still, they're brother. So there is brotherhood
in humanity. You could say this is brotherhood
in, you know,
basically,
brotherhood because he he,
immigrated to that country. It became his and
so on. That's a valid concept as well.
But there is a brotherhood in humanity
that has to be considered.
There is
So that's the largest
that
we belong to, and the first
is the
is
the. We
although
they say
although they say it's not an obligation
to join
by the your Mohammad Insanea,
we will come to learn what that means.
Is it
is it,
recommended preferred? Yes. Of course.
Is it reward worthy? Yes. Of course.
If
there is like charity in every act of
kindness towards every living creature,
then certainly, acts of kindness towards, you know,
your brother in humanity
will be reward worthy.
But
they say,
we have to figure out what is a
raham that we were commanded,
you know,
so much in the revelation
to join
so that we can actually take care of
those particular individuals, those particular people,
because they have more rights,
more, you know, in the,
where where we have more obligations towards them.
They have more rights upon us. So we
need to figure this out. But that's the
first Rahim. The first is
humanity.
And the ruling here is
recommended
to join that Rahim.
Recommended to join that Rahim.
Some of the scholars
have said, this does not include,
disbelievers
or non believers.
But
is that true?
The and why did they say that this
does not include non believers?
Because So you will not find the people
who believe in Allah and his,
and on the final day, who show affection
to those who
oppose
Allah and his messenger.
But you had
is extreme opposition
that's basically
violent opposition.
That is violent opposition
of Allah and his messenger.
And, of course,
in this case, we know that in Badri,
they fought,
their own,
fathers and brothers and and and so on
and so forth.
But
said that even those that you fought against,
you still could be kind to them.
Because
the
that is forbidden is the that would help
them against the believers.
The
that would help them against
the believers.
Didn't we say that Umar, who when the
prophet
gave him a silk robe,
sent
it to his brother, who is Mushrik, in
Mecca?
Isn't this a form of Silah?
Joining the ties of kinship?
Didn't we say that when Asma,
her mother came, she came and asked the
prophet
my mother came,
seeking
my
Should
I
should I join her? Which means, should I
maintain ties of kinship with my my my
mother?
And the prophet
says say, what did the prophet say? Yeah.
And
Al Imam Nawi Muslim
says,
It entails
joining the ties of kinship
with the Mushrik
relative
with the Mushrik relative.
More profound than this,
even to prove that there is the the
womb of humanity
is to be joined.
More profound than this is
the hadith
of the prophet
where he
said,
You will conquer a land where the
is mentioned.
That's Egypt. You will in some reports, you'll
conquer Egypt.
Be good to its people.
And in some reports,
so
so be kind to the pea the people
of Egypt
because
they have upon you
a covenant of protection
and Rahim.
And
Rahim or Sahr.
Rahim is the womb relationship.
Sahr is the marital relationship.
Where does that come from?
Hajar and Maria.
Hajar is the Rahim. Maria is the sir.
Hajar is the,
mother of Ismael alaihi salam.
How many 100 of years was that before
the prophet sallallahu alaihi salam?
1000 of years before the prophet sallallahu alaihi
salam. And the prophet still recognized the Rahim.
1000 of years.
And the prophets is saying
that they are your Raham.
The people of Egypt, your Raham.
They have
between you and and and them.
This is basically
to point out that it does go far.
It does go all the way back to
Eve.
It does go
but
why is he specifying Egypt?
Because this is a Rahim that is closer
than the Rahim of Eve.
The Rahim of Hajar
for the Arabs,
for Quraysh,
is certainly
closer than the Rahim of Eve. So they
have more rights on you
than the rights of people who share with
you the Rahim of Eve because they
because of the Rahim of Hajar. Okay. And
then Maria
was the wife of the prophet
or, you know, the the the the concubine
of the prophet,
and she was
Egyptian.
And she was,
the prophet
So that she was the the mother of
Ibrahim.
So that has to be remembered.
So this is the Rahim of humanity. This
is the first Rahim,
and it's all inclusive.
And the fact that you do not show
affection to people who violently oppose Allah and
his messenger,
there is an exception
for this, but the exception is limited
to
certain
circumstances
and certain scenarios.
But it is exception from the general rule
that you will join the rahim of humanity.
The second rahim is an Islam, and then
Imam Kirtobi
speaks about rahim alaamma, which is rahim al
Islam.
Islam is a Rahim.
You know?
Allah Allah
said, the believers are brothers
and of each other. So
this
means that Islam is araham also.
And, certainly, Islam
is araham that supersedes any rahm at the
time of conflict. Even your rahm
even the rahm of your mother,
you know. So the Rahim of Islam would
supersede if there is a conflict.
If there is a conflict, Rahim of Islam
would supersede.
Then what what else?
Then we have the specific Rahim
now that we need to identify.
What is the specific Rahim
that we talk about when we talk about
salat Rahim? Meaning your relatives.
Meaning your kin.
What is this?
So there are 3 different possessions.
So
it is the Maharam
relatives.
And it is the relatives
or it is the relatives
that
you
inherit from them or they inherit from you?
The relatives that you inherit from them or
they inherit
from you.
So you're connected to them through inheritance. You're
connected to them through.
And
then
it this would mean,
this the the last one is it means
your blood relatives
without
necessarily
being your or
inheriting from them, the or they, inherit from
you.
So
what is the problem with this definition? The
problem with this definition? The problem with this
definition?
The problem with this definition is that it's
still
too extensive.
So what do you mean you're above the
relative?
Okay. But my so my okay. My first
cousin is Raham. What about my second cousin?
What about my third? What about my 4th?
What about my 5th? What about my 6th?
They're both relatives.
So in this way,
how far back will I go?
You didn't give me an answer. How far
back am I going?
That's the problem with this one.
This is the one that the Imam Ahmed
chose.
This is
the one that we like, if you're,
this would be the one. This is the
one this is the choice of Imam Ahmed.
It's
old.
Amal Khattab, who is a major Hambari scholar,
couldn't live with this. So he said,
this it has to be this. It has
to be the the the ones
because this is not it it doesn't end
the the
the the the problem.
Who are the?
You know? It doesn't end the problem because
how far back will I go?
So Abu Khattab chose this. This is the
position of
some Hanafis
and some Malekis as well.
This is the position of some Hanafis and
some Malekis as well.
Now
some
but so what is the problem with this
one? What's the problem of the Maharam?
Relationship.
So
what about your cousin?
Yeah. Like, what about your cousins?
Your first cousins. We're not talking about second
or third.
They are not Mahram. So they are not
your Rahim.
You don't need to join them. You don't
need to be good, kind to them because
you're
they are your relatives.
This is what it would mean.
You know?
Okay.
Why would Abu Hatab and the why why
would Abu Hatab
be comfortable with this?
He will tell you yes.
I don't have a problem.
They are not your.
So they are not your
in the sense of
the the
obligation of connecting.
So you're obliged
to connect
with
your aunt and and uncle.
Not your cousin, your siblings, your aunt and
uncle, and so on. The obligation.
Okay?
So I'm comfortable here,
Abu Khattab would say.
Still, many people would disagree with this because
there is no proof on this.
You know? So the the the Quran and
the did not it did not restrict to
the
to the non marriageable.
The Quran and did not restrict
to the non marriageable
Rahim.
Okay.
So
can we expand it a little bit more
by this?
This would expand it, but it will cause
us a big problem.
Your aunt is not a.
Your maternal aunt
your paternal aunt either,
these are not.
They are not.
So your aunts will not be.
Now some people will say,
but in our method, if you're Hanafir Hanbari,
you will say in our method,
we,
give inheritance to,
that with our ham.
If you if you don't have any heirs,
any specified
heirs,
then it will default to that with our
ham. Your state will default to that.
But that will be what?
Circular definition.
Circular definition.
Because you're the you the the the define,
this part of the definition.
So that will result in a circular definition.
So when they talk about
where you talk about the people that you
can inherit from and they inherit from you,
they don't talk about
the people that will
get a share of the inheritance if no
one else
They talk about the people who would the
the specified, like, the there are,
you know, your heirs
per the Quran and sunnah
specified
that they will have a share
or they will be as Sabat,
they will be universal heirs that will take
the rest.
Okay.
So
this is problematic.
This is very problematic
because the prophet said,
The maternal aunt is a mother is like
a mother.
The maternal aunt is like a mother. So
it's impossible
that someone who was described to be a
mother by the prophet is
not a that you need to.
So it's it's it's a problem.
Okay?
So
I would
forget about this for now.
So
the final race
is between
final race is between
this
and this.
This and this.
Right? Because this was very problematic.
Like, if your if your is not a,
that's very problematic.
Okay. So I'm gonna forget about this now.
We're gonna have the final race between this
and this. We have to ask ourselves a
question.
Why do we need to be so specific?
Why do we need to be so specific?
We need to be so specific
because of what because of this. We have
to understand what this means so that we,
you know
if this just means
occasional kindness
whenever you are able to,
well, there is no problem. We don't have
to be so specific here.
Why don't we just take the position of
Imam Ahmed?
All your blood relatives.
You know? So whenever you you, you whenever
you meet with
a a blood relative,
just be kind and nice to them. Say
hi. Greet them. You know,
refrain from harming them,
and just be kind to them.
If that is all what Salat Al Rahm
is about,
we will be fine.
And in fact, El Imam Ahmed said, yes.
That's what
it is. It's about
a lot
They asked Reema Ahmed,
we have female relatives
that do not mix with us. How do
we?
How do we maintain ties of kinship with
them?
He said,
gentleness
and greetings.
So
you the yeah. So that they basically like,
if the if they if you meet, if
you if you cross paths
with them,
they feel too shy to talk to you.
Your cousin. Your female cousin. Your male cousin.
They feel too shy to talk to
you or to mix with you.
What do you do?
Gentleness
and greetings.
And then, certainly,
he would say, if they need your help,
help them. If they need your assistant, assist
them. Something like this.
But
Allah
So
Allah isn't
Islam also the the is is that included?
Yeah. You shouldn't you be kind?
The humanity,
the the largest Rahim, humanity,
you know, gentle and nice, kind.
So
it will just be about
more of the same.
More of the same.
Based on their closeness to you,
your
gentler,
You're.
You show, like, concern and, you know, like,
you you you're you're more cheerful when you
see them. You're
more kind, but it is more of the
same, basically.
There is no
nothing in particular
that we need to extend to them
that would force us to have
a very
clear definition
of our our harm because it's just more
of the same.
I would say
I would say
that this is good enough.
Why?
Because
ultimately,
it is about refraining from harm
and extending kindness.
And all all people are
basically entitled to this,
particularly Muslims,
particularly arham.
And
when it comes to arham,
the closer to you is more entitled. The
closer to you is more entitled
to more
of the same.
Gentleness
and
niceness.
There is a problem.
Okay.
So Aleman Ahmed
was asked about
a people
who have siblings.
They live
on a land that's usurped.
You have siblings.
They live you know, Imam Ahmed was very
sensitive to Al Ardagh Maqsooba, a land that's
usurped.
He would not allow he would consider your
prayer in this land invalid, and,
and this is one of the peculiar positions
in the Hanbali Malhab.
So they asked Imam Ahmed,
my siblings live
on a land that's usurped,
taken by force, wrongfully
seized wrongfully seized land taken by force.
Should I visit them?
So Imam Ahmed said,
should I visit them, and should I stay
with them?
Imam Ahmed said,
visit them, advise them to leave that land.
If they do not,
do not stay with them,
do not spend time in that land
while I add
the at home, but do not stop visiting
them.
So you stop by
and you just,
like, share a few good words,
leave. Don't spend time in that land.
Okay? So while I had the home,
did not stop visiting them, does that mean
that
Zara
is part of Salat Ar Rahim?
Ziyarah is part of Salat Ar Rahim?
It looks like it does.
But did the Imam Ahmed say that it
is
obligatory,
to visit them?
No. He didn't say. He said he shouldn't
he meant to say, the fact that the
11 are usurped land
does not mean that he should stop visiting
them. That's what he meant to say. It's
not clear whether Imam Ahmed was saying it's
an obligation
to visit your siblings.
But many scholars would say, it's an obligation
to visit your siblings.
An obligation to visit your siblings.
How often?
Okay.
They did not there is not specified
because,
you know, some people want to know this
because they want to do the right thing,
and they do not want to fall short.
You know? So some people want to know,
like, how often? They did ask Imam Ahmed
how often he didn't say.
And then
when we study
customs are
authoritative,
we will study,
you know,
subsidiary Qaeda, which says,
That which is not
defined, specified by the
will be specified by custom.
Therefore,
it is whatever
is
customary.
Will there be a problem here?
What if people become so corrupted
that their customs
are corrupted customs?
The the whole society
becomes so decadent and corrupted that their customs
are bad customs.
You know, people you you know, they would
never visit their siblings
because it's just not their custom. You know?
It's like everybody's
is
busy with their lives.
So in this way,
the the
the only way to protect against them
is by not disconnecting
ourselves from the tradition
and
from the,
basically,
the way of the righteous predecessors
to reorient,
redirect
our customs.
But then we can't make up things.
Like, we can't say it's obligatory
to visit your siblings once a week
because it's not, what if you live 1
hour away, 15 minutes away? What if you
live in the same building? What if you
live in a different town? What What if
you live in a different country?
Consequential
or not, those variables.
Consequential.
Therefore,
we will have to leave it
to
what is
what is customary,
within these circumstances
within these circumstances.
But is the Ara part of salat al
Rahim? Yes. How often?
Based on custom.
Of
whom? Also based on customs. Because we said
we said, part of the reason why we
need to get down to the bottom of
this
is to figure out what we need to
do for whom.
You know? So what about
my father's aunt?
Should I be visiting my father's aunt?
And how often?
So
it will be defined by
what is customary.
What is customary?
But then we will come to another problem
that's a little bit
more
difficult than
this. We said gentleness,
greetings.
We offer this to all people. We will
offer
based on their proximity
to us.
The more you know, the closer they are
to us, the more gentleness
we offer to them, more kindness
we offer to them, and so on, until
it ends with your parents, the most deserving
of the
So is a little bit more complicated than
we said. We will
do what's customary.
Okay?
Another one that's more problematic.
Financial support.
Financial support.
Now this will be problematic
because
do you
do you want to say
like, if you say,
you know,
blood relatives.
Is Salat Nafaka part of Salat Ar Rahim
or not part of Salat Ar Rahim?
And if it is part of salat al
Rahim,
should it be obligatory on you to spend
on all of your blood relatives?
This will be a problem.
However,
we will say
consign this discussion
to a different chapter in fit, not here.
Defer
this discussion
to fiqh,
to a different chapter in fiqh.
You don't need to study it here. And
this is the chapter of nafakat,
maintenance
of relatives.
And then you will have the
different you will have the Hanbali,
Maliki,
Shafai,
and
Hanbari
positions.
The Hanbari and Hanafi positions,
they oblige you
to spend
on blood relatives
other than Amuda and Nasab, which is basically
ancestors and descendants.
The Hanbalis
define
the relatives
that you are required to spend on by
inheritance.
And upon the heir,
likewise,
spending on the child. This talks about child
support here.
So
mister Ruzarik, and they upon the heir. Whoever
inherits
from this child
will be responsible to spend on that child.
Whoever inherits from this child will be responsible.
So that's the best that the Hanberis can
come up with
in terms of
who are the ones that you are required
to spend on. The ones that you inherit
from, you're required to spend on them
if
they need it.
If
they need it.
Now
why do I favor the Malachi position?
Because the Malachi position said,
you are required to spend on
your parents and your kids, and that's it.
Your parents, your kids.
Because it it lightens the burden on
people.
And whatever
whatever more they can do,
it would be voluntary.
It will
be It will be, you know and in
this case,
taking the Maliki position,
If you have
or Zakah, you can give it to your
brother or sister
who are poor.
You could give your zakat to your poor
brother if you take that Malachi position.
Can you do it if you take the
Hanafi or Hambedi position?
No.
Because if you're required to spend on them,
you can't give them your zakat.
Can you give your zakat to your mother
or to your son?
Of course not. Not according not according to
anyone because you're required to spend on them.
You're required to spend on them. You can't
give them your zakat.
So in this case
in this case,
how do you want to define a rahim?
Will will you go for
this or this?
I would say
I would say,
be
cognizant
of this discussion.
And
your Rahim
are your blood relatives,
all of your relatives.
Get to know all of your relatives.
The more you know
of your relatives,
the better off,
the more rewards you get
by joining the ties of kinship
with more of your relatives.
2nd
cousin, good.
3rd,
great.
4th cousin,
you're wonderful.
5th cousin,
you know, you're unparalleled.
You know?
So get to know more
and join them. It's about gentleness.
It's about a phone call.
It's about, you know,
just remembering them
and and just,
you know, every once in a while,
extending presentries or,
you know, good good feelings
and
stuff like this.
And now
with your mahram,
Rahims,
you will have to be a little bit
more you'll have to be doing a little
bit more of this.
Your mahram,
Rahims.
That is
your
aunt and uncle.
That is your niece and nephew.
Of course, your siblings,
there's there's no
discussion about this. But we're talking about your
aunts and uncles. You're talking about your nieces
and nephews.
They are your maharim.
They
are like an elevated,
degree of rahem.
They are a more specific,
a more important,
degree
of,
of rahem.
So it's not clear?
So
kindness,
exchanging pleasantries, and stuff like this,
visiting
Nafaka,
and we said
Nafaka will be discussed under.
The
is given
we will defer this to customs,
unless the customs are really corrupted,
then you will have to basically
refer to
their customs, customs of, like, good people, you
know,
in our history, in our tradition.
And then the the basic level, which is
that Imam Ahmed talked about when he said,
Greetings
is
the base
basic, you know, right
of all of your
relatives,
and it is in fact the basic right
of all of the rahims
that you have. Whether it is your specific
raham, your relatives,
or the raham of Islam
or the raham
of humanity.
Okay. So that basically is a like, was
a needed introduction.
A needed
introduction
to this,
particular discussion.
Because from here on, we will be, delving
into the different chapters of
Salat Ar Rahim. The Imam Al Bukhari
said in the first chapter was chapter number
25 in the book
of or the obligation of maintaining ties of
kinship.
His his is
by the way.
So this hadith is number 47,
chapter
25. Reported from his grandfather
that he asked the prophet,
oh, messenger of Allah,
towards whom
should I be dutiful?
You
know,
towards whom should I be dutiful? The prophet
replied,
your mother,
your father,
your sister,
your brother,
then your
could be a relative or could be emancipator.
Both.
But likely, he's talking about your relative that's
closest to you. Your who's closer,
closest to you.
A rightful duty
and an unbreakable
of kinship. A rightful duty and an unbreakable
bond of kinship.
Is this hadith authentic?
This hadith is Hassan according to Sheikh
So the hadith has
corroborations,
but but this particular chain is not authentic.
That's why if you have Sahih al al
al Mufrad by Sheikh al Bani, and we
did talk about the whole issue of dividing
the book into Sahih al Bani, but if
you have Sahih al Adhib al Mufrad by
Shifr al Bani, you will not find this
hadith.
But the hadith,
considered Hassan, and
some others
consider that Hassan.
Is the meaning of the Hadith Hassan? Of
course, it is.
Of course, it is. The meaning is
a valid meaning. Of course.
There is a Hadith in,
that
that has a,
comparable meaning that that is completely Hassan. The
prophet
said,
start with those
that you're responsible for,
your mother, your father, your sister, your brother.
This hadith would be used by the Hanbalis
and Hanafis to say that you're you're required
to spend on them.
But did the prophet said,
it's it's a long discussion. So
but at any rate at any rate,
the Hadith is talking about
likely
the Hadith is talking about
the
right to. Right
to. Because the Hadith
says,
you know, and then your closest relatives,
your, and then the closer and the closer.
So the hadith does not give you a
specific
sort of definition
of the people that you need to connect
with,
but the hadith gives you an order
an order. So it tells you proximity
wise.
It didn't mention the children.
Why did it not mention the children? Why
does the Quran and Sunnah generally do not
mention the children?
Because you don't need to be reminded
to be kind to your kids.
You need to be reminded
to be kind to your parents. You don't
need to be reminded
to be kind to your kids because it
is
part of your fitra, part of your instinct.
You know, foxes and wolves are kind to
their kids.
So if you are, as a human being,
not kind to your kid, you are a
very
special person.
But, anyway so you need to be reminded
to be kind to your parents. You need
to be reminded to be kind to your,
siblings. So the prophet
says,
Does this mean
that you should be more kind
to your
sister than you are to your brother?
It looks like it.
Although it's wow, not.
So, wow.
And wow
does not basically give you that indication of
order.
Your brother
and your sister, or your sister and your
brother, not your
sister then your brother. It just says and.
But
to come first,
you know, you know and the prophet
had basically indicated this when he talked when
he clearly, explicitly
gave precedence to the mother over the father.
Maybe because that, you know,
your mother and your father.
But it is clear
that your mother comes before your father.
So the scholars are saying there is an
indication in the other hadith
that
it is clear that your sister be comes
before your brother.
Your sister is more deserving
of your kindness,
your than
your
brother. So that would be the order. And
then is, the closest
and then the closest and then the closest.
A rightful duty and an unbreakable bond of,
of kinship.
So if I go over the next hadith,
I may go
over the time by
15 minutes.
Should I stop here?
Go over the next one.
Okay.
So the next hadith is,
another important hadith.
Hadith.
Yeah.
Fatima to Binta Mohammed
or you could say, yeah. Fatima to Binta
Mohammed.
Both,
So Abu Harayra said, when the following verse
was revealed, warn your near relatives, the prophet
stood up and called out saying,
oh,
save yourselves from the fire.
Save yourselves from the fire. Save yourselves from
the fire. Save yourselves from the
fire. Banu Abdul Muttalib,
save yourselves from the fire.
Fatima, daughter of Muhammad, salallahu alaihi wa sallam,
save yourself from the fire. I have nothing
to offer you with respect to Allah. I
will not avail you, you know, before Allah
except
for the ties of kinship
that I will maintain,
that I will connect,
that I will join.
And this hadith is reported
by Muslim.
So,
you know, do you see how the prophets
so
So Mohammed ibn Abdullah, sallallahu alaihi wa sallam,
ibn Abdul Muttalib,
ibn Hazem,
Ebina Abdmanaf,
Ebina Kosai,
Eb Nikkalab, Eb Namura,
So he said,
oh, children of Kab,
save yourselves from the fire.
Oh, children
of Abdul Manaf,
save yourselves from the fire.
Oh, children
of Hashim, save yourselves from a fire.
Oh, children
of Abdul Muttalib, save yourselves from from the
fire.
He's the only one.
But he said,
So this is, you know,
you know, it's controversial, but is, you know,
likely.
So he said to all of them, I
have and he kept on coming closer and
closer and closer and closer until he ended
up with
the closest,
Fatima.
You know?
And,
so
the point in the hadith is
I can't I don't
basically
I can't offer you anything before Allah. I
can't avail you before Allah except that
you have a rahim
that I will join.
The and he's saying to all of them,
you have arahim. He's saying to the children
of, you have arahim.
Did he have arahim with Abu Bakr? Yes.
He did. You know, of course.
We we said that you have arahim with
with everyone.
But where does the Rahim of Abu Bakr
come?
Here?
Where you know, who's the farthest from him
in terms of the Khalifa, by the way,
in in in relationship?
Omar.
Because
Omar
and the branch of here.
And
the branch of here.
Okay.
And then who would be next?
Othman?
Yes.
Because they branch off
here.
He's he comes from
and then
Osman,
and then Abu Bakr,
and then Omer.
And, certainly, the closest is Ali
who
comes from
Abdul Murtadib.
Okay.
This is all Rahim and the prophet sallallahu
alaihi wasallam is saying,
I'm connected to you through the womb.
I will
I will keep it moist. I will con
you know, connect it, join it. I will
not sever it, but I can't I don't
have anything
to offer you before Allah.
And
this is a very profound meaning that
we have to be very
aware of.
And
we have to under that
this religion is very beautiful.
No matter how much we try to disfigure
it.
The beauty will shine,
from behind
all the disfigurement
that we cause.
Whether we cause it because of zealotry, we
cause it because of weakness,
but it will try and be from behind.
So
sometimes, you know, that individual accountability
that individual accountability,
that equality,
is rooted
in the Quran, and the Quran epistemologically
should be your encourage.
Epistemologically,
if you don't have an epistemological
encourage,
you're lost. The Quran
should be your epistemological
encourage.
So,
That
is the rock.
Oh, people, we have created you from a
single male and single female, and made you
into nations and tribes that you may acknowledge
one another.
Verily, the most noble of you before Allah
is the most pious.
That is the rock.
No matter how much we try to create
a caste system in Islam, which we have
tried.
We have tried.
No matter how much we try to create
a caste system in Islam,
the Quran
rejects that.
And that is why if you don't have
an anchorage in the Quran,
you will be lost.
And then
your face will be shaken.
When you come across things in the tradition
that
that are not consistent
with the Quranic values,
your faith will be shaken.
And
that happened to,
you know, many Muslims,
in the last couple of centuries.
But many were able
to see through
the disfigurement
and hold on
to the core.
And those are people that
let me tell you the story.
Because it's it's it is telling of the
concept they want to convey.
A woman
from the
household of the prophet
in Egypt,
last century,
the beginning of the last century,
a man, like a good noble man, proposed
a woman from the household of the prophet
and
they made a big deal about it. They
got married.
The they made a big deal about the
incompatibility.
Because she is Sharifa.
He is not.
He is Sharifa that's you know.
But but anyway, they made a big deal
about it.
And that
shook
many people.
But there are people that are grounded,
that were, you know, their faith is immune
to any
to any sort of
turmoil or troubles.
One of them
is Hafizal Ibrahim.
You know, Hafizal Ibrahim was called Shahar al
Nir,
the port of the Nile. He's one of
the greatest,
ports in Egypt
in the last century.
And one of the great sports in Arabic
in general, you know, in the Arabic literature
in in general.
So Hafid Ibrahim said about this incident,
So what does that mean?
The the this man in who
proposed and who got married to this woman,
they say that he,
had lost his way. He had drowned in
turmoil and fitna.
Is a greedy man. So
that
caused
by his
excessive greed,
like he was greedy. It's simply because he
proposed a woman and got married,
because of his greed.
And then he says,
passion called upon him at an old age.
And he became maddened by the daughter of
the prophet.
So
the this throne, that's the throne of God,
shook
and
wailed
because of that. Well, Hafez al Barhim says
that.
So he's he's trying to
dramatize
the the the behavior of the the people
who contested
this marriage. The throne shook because of that
and wailed.
And the grave,
the noble grave in Yathrib.
You may you so so this was
very hard on Hafiz Ibrahim to the extent
that
he is a very patriotic
person.
Like, as an Egyptian, he was one of
the most patriotic
people.
But if you,
this this particular
oath or particular Hasidah
has
excessive this praise of Egypt.
He says at the beginning,
So I broke the pen.
Don't be amazed.
And
I,
basically
abandoned
the passive eloquence,
so don't be surprised.
For you, Egypt,
is not the land of the refined and
learned,
and you are not a good land.
And then he says,
How many absurdities
am I amusing, laughable things are in Egypt
as Abu Taib said?
Abu Taib is.
If you're Egyptian, don't get offended.
How many absurdities are in Egypt as Abu
Taib said? Abu Taib said,
How many absurdities fill you, Egypt?
But the but
there are laughable things,
but it is laughter that's worse than crying.
It's laughter that's worse than crying.
And then he said about Egyptians,
And a people who run away from virtue
like
you would run away from the leper.
Is the person who has cavies, not the
leper, but but anyway, to to translate it,
you know, smoothly.
So a a pea people who run away
from virtual lake, they they run away from
a man with scabies.
So
that is basically because of a concept that
was never condoned by the prophet, was never,
you know, ordered by the prophet, never condoned.
And don't think that Hafid Ibrahim
is basically a secular. These are the
don't think that Hafid Ibrahim is not religious.
If you think that is not religious,
just read
by and you will you you will understand
how committed he is to Islam and committed
to his is
is the the eulogy of Omar Ibn Khattab,
behalf of Ibrahim.
Nothing was written about Omar Ibn Khattab
greater than this.
It is basically the one in which he
says,
Sufficient for the rhymes and sufficient for me
when I
recite them that I presented them to the
courtyard of Al Farooq.
Oh, Allah, give me eloquence,
to help me
fulfill rights
that have not yet been fulfilled.
You know,
I
had wanted, aspired
to fulfill them, but it is not in
the capacity of one like me to fulfill
them.
And then he says,
So,
oh, oh, oh, lord,
command
the profound meanings
to come to my aid,
to praise Omar.
You know?
Because
I am
incompetent,
weak, and frail, unable
to do it without your assistance.
Hafiz was was like a
a really great person.
The religious discourse,
whether you are Sufi, Salafi is the revivalist,
traditionalist,
the religious discourse
that would alienate
people like,
people like, and people like,
and
and and so on
is, is something that needs to be revised,
that needs to be reconsidered.
And religious people in general, particularly students of
knowledge,
they need to to really
question whether they're doing this for Allah or
for something else.
Because these these were great people and they
should not be alienated,
and they should not be,
basically
repelled away.
When half of died and it it shows
you,
you know,
show me Islam in your conduct before you
show me, show it to me in your
speech.
That's important.
You see how some of them are shy
and the student of knowledge,
they are so competitive and envious of each
other.
To like,
really? Are you in this for Allah? Are
you in this business for Allah?
If you are,
I'm not seeing it.
It it's really not obvious. I'm not seeing
it.
Hafez Ibrahim and Shawqi being the greatest poets
of their time,
the greatest poets of their time, Shawqi is
Amir al Shawra.
Basically, it's like Amir al Munin, Amir al
Munin for Hadith. He was
chosen by the Arab poets
as Amir al Shawra.
He is the emir of the poets in
his time.
Hafiz Ibrahim
was not a distant second, was a very
close second, and Hafiz Ibrahim
had the oratory skills that he would be
able to recite his poetry. Shawki was not
able to.
Shawki was was unable to. So, Hafiz had
advantages
over Shawki and he was a close second,
you know, if not equal to Shawki.
But the relationship between them was so
you know, it's like a.
It was, you know, it was like a
very beautiful and sweet relationship,
between them. They have shown
their
Islam. You know, Shaupi is the one who
eulogized Al Khalifa.
You know, he has, like, a very,
beautiful all about the eulogy
of Al Khalifa. But, anyway,
so when half of it died, to just
show you the tenderness that these people had,
and the goodness in these people that we
should not
overlook,
and we should
invest in, and we should
never alienate them.
So when Shaoqi died, his secretary kept the
was half of the died. Secretary of Shaoqi
kept the news from him for about 3
days, and then he disclosed the news to
him.
So Shaoqi said,
said,
So,
Sha'uqi said,
I had hoped that you would say my
eulogy.
I had hoped that you would you would
be the one to say my eulogy.
Oh, oh, you who give justice to the
dead from the living.
But you preceded me.
And every prolonged safety
is distant.
And every death is decreed.
And then he said,
the truth. God, the truth.
The the real the reality.
The truth.
Called upon you and you responded,
as always,
for you have always, you know, honored the
truth. Honored god.
These were people that were very committed.
You know? Yes. They may not have been
the best of practicing people,
but if you're able to alienate
those people,
from Islam,
then,
you are very destructive.
You are very destructive
to the cause of the deen.
This may not have been the most practicing.
They may not share
your thoughts.
They may not share your convictions.
But these are people who were,
committed to the dean,
who had
genuineness,
authenticity,
sincerity.
Because many of the groupies, many of the
people who link to the deen through groups,
through
identity certain ident identities or titles,
if you compare them to the people who
are able to connect to Allah
and his messenger
and to the deen
without
titles. And I'm not telling you don't have
titles. And I'm not telling you to be
like a lone ranger. No. I'm not saying
this. But I am saying that at the
end of the day, there has to be
a relationship
a direct relationship between you and Allah. For
many of those people, for many of those
Muslims, ordinary Muslims,
they they have a much better relationship with
Allah
than many of the looking
to Muslim.
Anyway,