Hatem al-Haj – ADB011 Al-Adab Al-Mufrad – The Excellence of Maintaining Ties of Kinship

Hatem al-Haj
AI: Summary ©
The segment discusses the concept of "has been there" and the importance of trusting one's values and not letting anyone cut off anyone else's ties. The concept of "immediate connection" is discussed, including the importance of trusting one's values and maintaining ties with family members. The segment also touches on the concept of kinship and how it is used to indicate acceptance and loyalty to one's partner. The segment concludes with a weak narrator and a reference to a previous hadith.
AI: Transcript ©
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Alhamdulillah, salallahu alayhi wa sallam, wa rasool Allah

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wa alayhi wa sahbihi wa ala aslam, I'm

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about to proceed.

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So today, inshallah, we will continue with a

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chapter on Babu Fadli salat ar-Rahim, or

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Babu Fadli salat ar-Rahim, the chapter on

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the excellence of maintaining ties of kinship.

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And last time, we did talk about the

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hadith of the person who came to the

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Prophet, salallahu alayhi wa sallam, and said to

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him that I have a family that I

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maintain ties while they cut me off, and

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so on.

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And we talked about how there is a

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difference between al-wasl, the person who joins

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his kin, and al-mukafi, the person who

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reciprocates favors.

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And we said that the true wasl, the

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person who joins his kin, is not simply

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the mukafi or the person who reciprocates favors

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or reciprocates kindness.

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It's the one who joins his kin or

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family when they cut him off.

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And today we will go over the following

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hadith from hadith number 53.

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This is still chapter 27, Babu Fadli salat

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ar-Rahim.

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Imam Bukhari, may Allah have mercy on him,

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said to us, Ismail ibn Abi Uwais said

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to me, my brother, about Sulayman ibn Bilal,

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about Muhammad ibn Abi Atiq, about Ibn Shihab,

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about Abi Salamah ibn Abd al-Rahman, that

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Abu al-Raddad al-Laythi told him about

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Abd al-Rahman ibn Awf, that he heard

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the Messenger of Allah say, Allah, the Almighty,

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said, I am the Merciful, and I created

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the Merciful, wa ishtaqtulaha min asmi, faman wasalaha

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wasaltuh, waman qata'aha batattuh.

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Hadith number 53, Abd al-Rahman ibn Awf

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heard the Messenger of Allah, salallahu alayhi wa

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sallam, say, Allah, the Almighty and Exalted, said,

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I am the Merciful, al-Rahman, I have

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created ties of kinship, falaqtul rahim, I have

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created the womb, I have created ties of

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kinship, the womb refers to ties of kinship

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or kinship, but al-Rahim, the womb, I

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created the womb, and derived a name for

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it from my name, or the womb from

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my name, al-Rahim al-Rahman, they both

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come from the three letters rah, ha, meem,

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indicating mercy.

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If anyone maintains ties of kinship, I maintain

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connection with him, and I shall cut off

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anyone who cuts them off.

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faman wasalaha wasaltuh, waman qata'aha batattuh.

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So someone may say, how did Allah derive

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a name for al-Rahim from his name

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al-Rahman, and what is the significance of

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this, what are the indications of this, al

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-Rahim from al-Rahman, and is the name

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of Allah subhanahu wa ta'ala eternal, and

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al-Rahim came to existence at one point,

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and is this derivation only in Arabic, and

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why would it be only in Arabic, and

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what about the other languages, and things of

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that nature.

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Well, that derivation seems to be in Arabic,

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because in other languages, the womb is not

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necessarily named after al-Rahman, or is not

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derived from al-Rahman.

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But that is fine.

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So Allah inspired, you know, how did languages

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evolve, how did languages evolve, we've talked about

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this briefly in the question and answer session

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last time, but you have, you know, in

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the philosophical literature, according to linguists, you have

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two main theories, you have the continuity theory,

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and you have the discontinuity theory.

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Continuity theory is that language evolved just like

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everything else evolved, these are people that are

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coming from a secular paradigm, so they think

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that we evolved from monkeys, and you know,

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from the unicell, and so on.

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So the people who are coming from this

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paradigm, the people who believe in evolution in

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that sense, and we don't reject evolution completely,

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but at the same time, we don't accept

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evolution, particularly when it comes to human beings,

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and the children of Adam, that we have

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our own paradigm, and we have our own

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certainties, but the idea that things could develop

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and so on, some of the concepts of

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evolution don't need to be rejected, but certainly

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we were created from Adam, Adam was created

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from clay, and Allah created Adam himself by

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his hands, and these are certainties that we

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have from the Qur'an, and from the

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Sunnah of the Prophet ﷺ.

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Anyway, so the people who come from this

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evolutionary paradigm, they have to think of it

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within their paradigm, within their worldview, so when

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they think about the development of language, and

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the evolution of language, they feel that it

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is a continuous process, but then they get

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confronted by the fact that we don't have

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any, those basically intermediate connections,

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intermediaries, we don't have them, like how about

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monkeys?

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They don't have a language that is anywhere

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close to us, they don't converse in a

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language this close, they may have their own

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language, Allah told us that the ants speak

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and so on and so forth, but it

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is nowhere near our language, so because of

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this, and certainly those people don't believe that

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ants speak, we believe that, but they don't,

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so because of this they have to come

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up with discontinuity theory, it's like the whole

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theory of evolution is fraught with difficulties, challenges

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to prove it, so they have to come

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up with a discontinuity theory, and we said

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that the champion of the discontinuity theory is

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Chomsky, but there are many others, many other

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linguists, who adopted this discontinuity theory, they feel

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that this is something that happened to human

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beings at some point, and rather suddenly, and

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you bring any human baby from any ethnic

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background, from any racial background, and you place

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them in a different community, they grow up

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speaking the language of that community, so if

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it is really a matter of evolution, and

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it's something that developed biologically over millennia, and

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hundreds of thousands of years, so the people

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who use the evolution argument all the time,

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their basically quickest response is billions of years,

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so once they stretch it, that stretching should

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supposedly answer all the contentions, against their theories,

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so it happened over billions of years, but

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anyway, so if it evolved, then how come

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you just get any baby from anywhere in

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the world, and you put them in a

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community, they grow up in that community, they

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speak the language of those people, so the

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people who believe in the discontinuity theory, they

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believe that this happened all of a sudden,

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to humanity at some point, now, we would

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sympathize more with the discontinuity theory, because we

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believe that this happened at some point, but

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this point is when Allah created Adam, وَعَلَّمَ

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أَدَمَ الْأَسْمَاءَ كُلَّهَا and he taught Adam all

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the names, and so وَعَلَّمَ أَدَمَ الْأَسْمَاءَ كُلَّهَا

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that is why, you know, some of the

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Muslim scholars believe that, many of the Muslim

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scholars believe that language is توقيف, that language

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is given by God to humanity, language is

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given by God by humanity, all of the

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Muslim scholars believe that the faculty is given

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by God, the faculty, the preparedness, the potential,

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you know, the capacity to speak, all of

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that is given by God, no one is

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arguing about this, but language itself, has it

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been given by God, or is it توقيف

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in the sense of God given at some

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point, or استلاحي, it developed over time, people

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developed it, yes God gave humanity the power,

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the potential to speak, or the capacity to

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speak, but they developed their languages over time,

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so these are two different theories, one of

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the theories is the theory of توقيف, and

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we said that most of the Muslim scholars

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belong to this theory, but even within this

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theory, there are two branches, one of them

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is التلقين and one of them is الإلهام,

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تلقين is that direct instruction by God, and

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الإلهام is inspiration, and Imam Tamim chose the

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inspiration theory, that God inspired humanity, so yes,

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the capacity, the potential, this inner capacity, is

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given by God to humanity, and then God

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inspired humanity to speak different languages, so when

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God inspired the Arabs to speak Arabic, he

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inspired them to refer to the womb, he

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inspired them, that's how he derived a name

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for the womb, from his name الرحمان, when

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God inspired the Arabs to speak Arabic, he

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chose for the رحم, he inspired them with

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that name for the رحم, that is derived

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from his name الرحمان, so this etymological

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basis for the name of

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الرحم, does it have any other significance, does

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it have any ontological significance, it does have

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a lot of ontological significance, basically Allah wants

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to say, that his names are not simply

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abstract, detached qualities, that his names are reflected

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in the realities of this universe, in the

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universal realities, all of his names, all of

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the names of Allah subhanahu wa ta'ala,

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are reflected in the realities of this universe,

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you see the idea that we talked about

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yesterday in the khutbah, that Isa, بُعِثَ مُسَىٰ

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بِالْجَلَالِ وَعِيسَ بِالْجَمَالِ the statement of Imam Taymiyyah

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where he said, that Isa, Musa was commissioned

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with a message of majesty and rigor, and

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Isa was commissioned with a message of beauty,

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جَمَال, وَمْبُعِثَ مُحَمَّد صلى الله عليه وسلم بِالْكَمَالِ

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and Muhammad was commissioned with a message of

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perfection, that ultimate balance, that Allah subhanahu wa

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ta'ala brought in the individual of the

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Prophet ﷺ, نَبِيَّ الْمَرْحَمَةِ وَالْمَرْحَمَةِ the Nabi of

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mercy and cataclysms, that ultimate balance that reflects

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the highest expression of servitude to God, because

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think about God, think about the names of

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God, what are the names of God, that

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are reflected in the realities around us, ontological,

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they are not just abstract qualities, ontologically they

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are reflected in the realities around us, there

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is the beauty and the compassion, and then

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there is the rigor and the majesty, there

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is Al-Jabbar, Al-Aziz, Al-Muntaqim, and

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there is the Ghafoor, the Wadood, the Rahim,

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all of these names are names of God,

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the Christians have a great difficulty with the

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problem of evil, because they don't have this

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conception of God, so if

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God is all about mercy and compassion, how

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come there is disease and there is war,

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and there is kids having cancer, and dying

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of cancer, and there is treachery, and there

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is treason, and there are so many things

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in this universe, there are earthquakes, there are

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volcanoes, and also based on scientific facts, the

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universe is moving towards great tribulations, based on

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the second principle of thermodynamics, the Mawt al

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Harari is coming at some point, where there

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will be chaos in the universe, and great

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tribulations, and cataclysms, and all of these things,

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so how can you come to terms with

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this, unless you have that conception of God,

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with all of the names and attributes of

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God, ultimately we believe that His mercy supersedes

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all the other qualities, so His mercy will

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supersede, and thus supersede, but are these also

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qualities of God, that are reflected in the

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reality, yes they are, so now Allah subhanahu

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wa ta'ala, knowing that His names are

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not simply abstract qualities, knowing that His names

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are reflected in the reality, knowing that His

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names have an impact on the moral directives,

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and the moral imperatives, He is making this

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connection between His names, and those moral imperatives,

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so He is making a connection between His

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name Ar-Rahman, and Ar-Rahim, and the

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maintaining of kinship, Silat Ar-Rahim, and it

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is a clear connection, and He is giving

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the Rahim, because if you look at the

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Rahim, it is about nurturing, it is about

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protection, it is about the miraculous quality of

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life giving, so if you think of Ar

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-Rahim, and this is something that women have

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been favored with over men, if you think,

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this idea that like an angel descends in

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their womb, at some point, to breathe a

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soul, like to bring life to a clot

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of blood, is such a magnificent idea, so

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Ar-Rahim is the place of nurture, the

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place of protection, and the giving of life,

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and all of these are reflections of the

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name Ar-Rahman, all of these are reflections

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of the mercy of God, like if you

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think of a place that symbolizes, reflects, symbolizes

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more, the concept of mercy, and the attribute

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of divine mercy, you can't think of any

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other place more than Ar-Rahim, more than

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the womb, you know, all the NICUs that

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they have, the neonatal ICUs that they have,

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you look at, you know, you look at

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all the machines, and the gadgets, and you

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know, the facilities that they have in those

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NICUs, you could literally spend tens of millions

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of dollars on these places, and the best

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NICU in the world is the womb, everybody

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recognizes this, everybody recognizes that a few more

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hours inside the womb, is worth, you know,

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the whole world for the baby, a few

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more days, people, you know, strive to keep

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the baby for a few more days, the

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baby is coming out to this, like, 500

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million dollar facility, but everybody wants, fights to

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keep them inside the womb for a couple

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more days, so just think about this, and

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you will appreciate, you know, think about the

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womb in this sense, you will appreciate this

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etymological root, you will appreciate this ontological connection

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between the quality of mercy and the womb,

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and everything that is based on, you know,

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the womb connections, the kinship itself, the concept

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of relatives, and kin, and so on, all

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of these are branches from that concept, and

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what the womb means, so this is a

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very powerful hadith, I am the merciful, I

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have created the womb, and derived the name

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for it from my name, so think about

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it etymologically, think about it ontologically, think about

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the moral imperative also, how this is, how

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this makes me a lot more powerful, so

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when you connect, when you connect, or when

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you join your kin, you are actually reflecting

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a divine attribute, and you are reflecting one

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of the greatest attributes, you are reflecting in

00:22:43 --> 00:22:48

your behavior, in your action, you are reflecting

00:22:48 --> 00:22:52

this divine attribute of mercy that God chose

00:22:52 --> 00:22:55

as the attribute that will supersede all others,

00:22:56 --> 00:23:02

you know, my mercy encompasses all things, my

00:23:02 --> 00:23:06

mercy will always supersede my anger, so this

00:23:06 --> 00:23:09

attribute, this dominant attribute of God, you are

00:23:09 --> 00:23:13

participating in this, you are reflecting that attribute

00:23:13 --> 00:23:19

every time you are joining your being kind

00:23:19 --> 00:23:21

to, or you are joining your kin, or

00:23:21 --> 00:23:22

your relatives.

00:23:29 --> 00:23:52

Next, Imam Bukhari says, meaning

00:23:52 --> 00:23:55

that it can accept three different forms of

00:23:55 --> 00:24:07

pronunciation, both

00:24:07 --> 00:24:09

are okay.

00:24:10 --> 00:24:14

So he said, this is hadith 54 now,

00:24:14 --> 00:24:19

so Abu'l-Anbis said, I visited Abdullah

00:24:19 --> 00:24:22

ibn Amr ibn al-'As, radiyallahu anhu, at al

00:24:22 --> 00:24:24

-Wahd, some land of his in al-Ta

00:24:24 --> 00:24:29

'if, he said, the Prophet ﷺ bent his

00:24:29 --> 00:24:32

finger for us and said, kinship, or ar

00:24:32 --> 00:24:35

-Rahim, is connected to the all-merciful, ar

00:24:35 --> 00:24:40

-Rahman, whoever maintains its connections, Allah maintains connection

00:24:40 --> 00:24:44

with him, if someone cuts them off, Allah

00:24:44 --> 00:24:47

cuts him off, it will have an eloquent

00:24:47 --> 00:24:51

untethered tongue on the day of resurrection, an

00:24:51 --> 00:24:55

eloquent untethered tongue on the day of resurrection,

00:24:55 --> 00:24:58

and as we said before, is to have

00:24:58 --> 00:25:02

a flexible understanding of these things, a flexible

00:25:02 --> 00:25:05

understanding of what these things, we believe it,

00:25:05 --> 00:25:07

we affirm it, as it came to us

00:25:07 --> 00:25:09

from Allah and his messenger, but we have

00:25:09 --> 00:25:13

a flexible understanding, because the language itself is

00:25:13 --> 00:25:18

so flexible, as we have explained before, and

00:25:18 --> 00:25:19

I'm not going to go over it one

00:25:19 --> 00:25:23

more time, but we've gone over it enough,

00:25:24 --> 00:25:29

so just believe that ar-Rahim will come

00:25:29 --> 00:25:32

and speak, and tell Allah in front of

00:25:32 --> 00:25:35

you on the day of judgment, that is

00:25:35 --> 00:25:39

basically the ties of kinship, your relationship with

00:25:39 --> 00:25:42

your parents, your relationship with your sisters and

00:25:42 --> 00:25:45

brothers, your relationship with your kids and grandkids,

00:25:45 --> 00:25:49

your relationship with your aunts and uncles, those

00:25:49 --> 00:25:53

relationships will be personified based on this hadith,

00:25:53 --> 00:25:56

and they will speak, and they will complain

00:25:56 --> 00:25:59

to you, or they will basically commend you

00:25:59 --> 00:26:03

on what you have done on the day

00:26:03 --> 00:26:11

of judgment, and also the Prophet ﷺ repeats

00:26:11 --> 00:26:13

here, ar-Rahim shujanatun min ar-Rahman, you

00:26:13 --> 00:26:14

know shujanah?

00:26:14 --> 00:26:15

What's the shujanah?

00:26:16 --> 00:26:20

Shujanah is the intertwined roots or branches of

00:26:20 --> 00:26:23

a tree, intertwined roots or branches of a

00:26:23 --> 00:26:25

tree, so ar-Rahim is connected to ar

00:26:25 --> 00:26:29

-Rahman, like the connection, like the roots or

00:26:29 --> 00:26:33

the branches of a tree are intertwined, ar

00:26:33 --> 00:26:36

-Rahim shujanatun min ar-Rahman, so ar-Rahim

00:26:36 --> 00:26:45

is connected to ar-Rahman, then Imam Bukhari

00:26:45 --> 00:26:49

says, hadathna Ismail qala hadathni Sulaiman an mu

00:26:49 --> 00:26:52

'awiyah ibn Abi Muzarrid, an Yazid ibn Ruman,

00:26:52 --> 00:26:56

an Urwat ibn al-Zubair, an Aisha radiyallahu

00:26:56 --> 00:27:00

anha, an al-Nabiya ﷺ qal, ar-Rahim

00:27:00 --> 00:27:05

shujanatun, shujanatun, shujanatun, min Allah, man wasalahu Allah,

00:27:05 --> 00:27:07

wa man qata'aha qata'ahu Allah.

00:27:07 --> 00:27:10

That's hadith 55, Aisha reported that the Prophet

00:27:10 --> 00:27:13

ﷺ said, kinship ar-Rahim is connected to

00:27:13 --> 00:27:16

Allah, if anyone maintains ties of kinship, Allah

00:27:16 --> 00:27:18

maintains ties with him, if anyone cuts them

00:27:18 --> 00:27:22

off, Allah cuts him off.

00:27:23 --> 00:27:26

You know, how impactful is this?

00:27:26 --> 00:27:27

How serious is this?

00:27:28 --> 00:27:30

You know, this could make anyone who cuts

00:27:30 --> 00:27:40

off his relatives, you know, just shiver, like

00:27:40 --> 00:27:43

collapse to hear this.

00:27:49 --> 00:27:55

Anyway, the next chapter is, maintaining ties of

00:27:55 --> 00:27:56

kinship prolongs life.

00:27:56 --> 00:28:01

باب صلة الرحم تزيد في العمر باب صلة

00:28:01 --> 00:28:08

الرحم تزيد في العمر He says, حدثنا عبدالله

00:28:08 --> 00:28:10

بن صالح that Imam al-Waqari says, حدثنا

00:28:10 --> 00:28:14

عبدالله بن صالح عبدالله بن صالح is Katib

00:28:14 --> 00:28:16

al-Layth, is the scribe of al-Layth.

00:28:16 --> 00:28:18

We've talked about Abdullah bin Salih before.

00:28:19 --> 00:28:22

But we said, you know, his hadith are

00:28:22 --> 00:28:22

acceptable.

00:28:22 --> 00:28:26

حدثنا عبدالله بن صالح قال حدثني الليث That's

00:28:26 --> 00:28:27

al-Layth ibn Sa'd.

00:28:27 --> 00:28:30

قال حدثني عقيل عن ابن شهاب قال أغبرني

00:28:30 --> 00:28:32

أنس بن مالك أن رسول الله صلى الله

00:28:32 --> 00:28:35

عليه وسلم قال من أحب أن يبسط له

00:28:35 --> 00:28:39

في رزقه وأن ينسى له في أثره فليصل

00:28:39 --> 00:28:44

رحمه This hadith 56, أنس بن مالك reported

00:28:44 --> 00:28:45

that the Messenger of Allah صلى الله عليه

00:28:45 --> 00:28:48

وسلم said, anyone who likes to have his

00:28:48 --> 00:28:51

provision expanded and his term of life prolonged

00:28:52 --> 00:28:54

should maintain ties of kinship.

00:28:54 --> 00:28:57

The next hadith has the same meaning, so

00:28:57 --> 00:28:58

I'll read it as well.

00:28:58 --> 00:29:00

And then we will go over this meaning.

00:29:01 --> 00:29:04

حدثنا إبراهيم بن المنذر قال حدثنا محمد بن

00:29:04 --> 00:29:07

معنى الغفاري قال حدثني أبي عن سعيد بن

00:29:07 --> 00:29:10

أبي سعيد المقبوري عن أبي هريرة قال سمعت

00:29:10 --> 00:29:12

رسول الله صلى الله عليه وسلم يقول من

00:29:12 --> 00:29:15

سره أن يبسط له في رزقه وأن ينسى

00:29:15 --> 00:29:21

له في أثره فليصل رحمه حديث 57 أبو

00:29:21 --> 00:29:22

هريرة heard the Messenger of Allah صلى الله

00:29:22 --> 00:29:25

عليه وسلم say anyone who would be pleased

00:29:25 --> 00:29:27

to have his provision expanded and his term

00:29:27 --> 00:29:31

of life lengthened or prolonged should maintain ties

00:29:31 --> 00:29:36

of kinship So, what does this mean?

00:29:37 --> 00:29:39

We've talked about this briefly before.

00:29:40 --> 00:29:42

And I gave you sort of the orthodox

00:29:42 --> 00:29:44

interpretation of this.

00:29:45 --> 00:29:49

Isn't your lifespan predetermined?

00:29:51 --> 00:29:52

What would this mean?

00:29:53 --> 00:29:56

To have your lifespan prolonged.

00:29:57 --> 00:29:59

Isn't it predetermined?

00:30:02 --> 00:30:03

Yes.

00:30:04 --> 00:30:06

So, how do you extend it?

00:30:07 --> 00:30:09

Like when you join your kin, how do

00:30:09 --> 00:30:10

you extend it?

00:30:15 --> 00:30:18

بركة So, that's one of the explanations.

00:30:19 --> 00:30:22

One of the explanations is it will be

00:30:22 --> 00:30:23

prolonged.

00:30:25 --> 00:30:30

So, you have different decrees and you have

00:30:30 --> 00:30:32

the annual decrees and you have the weekly

00:30:32 --> 00:30:33

decrees and you have the daily decrees and

00:30:33 --> 00:30:36

you have the لوح المحفوظ the preserved tablet

00:30:36 --> 00:30:42

the preserved tablet and the preserved tablet does

00:30:42 --> 00:30:49

not change but the intermediate decrees change but

00:30:49 --> 00:30:53

if the preserved tablet does not change it's

00:30:53 --> 00:30:55

still all predetermined.

00:30:57 --> 00:30:57

Right?

00:31:00 --> 00:31:05

It's سبب That's a good answer but eventually

00:31:07 --> 00:31:10

eventually you're not going to be able So,

00:31:10 --> 00:31:12

these are the two orthodox explanations of this.

00:31:13 --> 00:31:19

One explanation is it's literal, it's حقيقي it

00:31:19 --> 00:31:22

will be prolonged and keep in mind that

00:31:22 --> 00:31:24

division of literal حقيقي is not like the

00:31:24 --> 00:31:28

division between متكلمين and أثاري on the divine

00:31:28 --> 00:31:31

attributes So, it doesn't follow the same line

00:31:31 --> 00:31:35

of separation So, whether متكلم or أثاري some

00:31:35 --> 00:31:38

of them will say it's حقيقي and the

00:31:38 --> 00:31:40

decrees are different and some of the decrees

00:31:40 --> 00:31:44

are So, you know, I'm just telling you

00:31:44 --> 00:31:46

that this is not separated along the same

00:31:46 --> 00:31:46

lines.

00:31:46 --> 00:31:48

This is a different discussion.

00:31:48 --> 00:31:50

So, in this different discussion some of the

00:31:50 --> 00:31:53

scholars will say it is حقيقي and some

00:31:53 --> 00:31:54

of the scholars will say it's about the

00:31:54 --> 00:31:57

بركة and the blessing So, someone's life could

00:31:57 --> 00:32:00

be 40 years but their accomplishments and their

00:32:00 --> 00:32:04

legacy and so on is worth 400 years

00:32:04 --> 00:32:06

of someone else's life.

00:32:07 --> 00:32:10

But the question that may arise and I

00:32:10 --> 00:32:14

don't intend to proclamatize this for you if

00:32:14 --> 00:32:18

you are happy if you are comfortable just

00:32:18 --> 00:32:23

stay where you are and be as happy

00:32:23 --> 00:32:25

as you can be but for people who

00:32:25 --> 00:32:33

have who are more curious and they still

00:32:33 --> 00:32:36

have difficulties I want to say a few

00:32:36 --> 00:32:39

things to you One, there is no problem

00:32:39 --> 00:32:42

if you can't wrap your head around certain

00:32:42 --> 00:32:45

concepts You just need to understand this Even

00:32:45 --> 00:32:49

if you're atheist there are so many mysteries

00:32:49 --> 00:32:51

in this universe that you can't wrap your

00:32:51 --> 00:32:54

head around The biggest mystery for an atheist

00:32:54 --> 00:32:56

is where did this all come from?

00:33:00 --> 00:33:03

So, nobody in this world would wrap his

00:33:03 --> 00:33:07

head around all the realities that are known

00:33:07 --> 00:33:11

to God You know, all the realities that

00:33:11 --> 00:33:12

are known to God You are not going

00:33:12 --> 00:33:14

to be able to wrap your head around

00:33:14 --> 00:33:18

them In particular the concept of qadr or

00:33:18 --> 00:33:22

predetermination This is one of the hardest things

00:33:22 --> 00:33:24

to wrap your head around So, if you

00:33:24 --> 00:33:27

say it's about the barakah Isn't the barakah

00:33:27 --> 00:33:29

itself a predetermined?

00:33:30 --> 00:33:34

Isn't it predetermined that your life will be

00:33:34 --> 00:33:39

mubarak, blessed or not blessed whatever accomplishments you

00:33:39 --> 00:33:43

will have So, the scholars who ran away

00:33:43 --> 00:33:47

to this interpretation from the hardcore extension of

00:33:47 --> 00:33:54

life eventually that didn't solve the problem That

00:33:54 --> 00:34:01

also is predetermined So, what is the how

00:34:01 --> 00:34:04

do you have how do you come to

00:34:04 --> 00:34:07

terms with the hadith what this hadith means

00:34:07 --> 00:34:11

based on these two interpretations it's very hard

00:34:11 --> 00:34:15

to come to terms with the meaning of

00:34:15 --> 00:34:17

this hadith The prophet s.a.w. is

00:34:17 --> 00:34:20

saying anyone who likes to have his provision

00:34:20 --> 00:34:24

expanded and his term of life prolonged should

00:34:24 --> 00:34:29

maintain ties of kinship So, the prophet is

00:34:29 --> 00:34:32

telling us that joining your kin will prolong

00:34:32 --> 00:34:36

your life Joining your kin will prolong your

00:34:36 --> 00:34:39

life So, there are two other explanations There

00:34:39 --> 00:34:42

are two other explanations One of them is

00:34:42 --> 00:34:46

more consistent with the orthodox sunni view and

00:34:46 --> 00:34:50

one of them is less consistent What are

00:34:50 --> 00:34:51

those two other explanations?

00:34:52 --> 00:34:55

One of the explanations is that you have

00:34:55 --> 00:35:03

asbab and mawana The asbab basically are the

00:35:03 --> 00:35:08

causes The mawana are the hindrances or impediments

00:35:08 --> 00:35:16

hindrances or impediments impediments or hindrances asbab and

00:35:16 --> 00:35:21

mawana and for everything there are multiple asbab

00:35:21 --> 00:35:27

multiple mawana multiple asbab and multiple mawana Joining

00:35:27 --> 00:35:33

the ties of kinship is one of the

00:35:33 --> 00:35:41

asbab of prolonging your life one of the

00:35:41 --> 00:35:50

asbab However, there are 173 asbab and there

00:35:50 --> 00:35:56

are 180 mawana or whatever it is The

00:35:56 --> 00:36:03

culmination of this and this will determine your

00:36:03 --> 00:36:10

life and it has been determined It has

00:36:10 --> 00:36:12

been determined It's the culmination of this and

00:36:12 --> 00:36:16

this So, what the hadith is saying is

00:36:16 --> 00:36:20

that salat al rahm is one of the

00:36:20 --> 00:36:28

asbab of a prolonged life This interpretation would

00:36:28 --> 00:36:32

not be offensive to sunni orthodoxy This interpretation

00:36:32 --> 00:36:36

is not offensive to sunni orthodoxy but it's

00:36:36 --> 00:36:43

still it's still not saying that you could

00:36:43 --> 00:36:50

actually make everything still predetermined Now, the other

00:36:50 --> 00:36:53

explanation that I want to keep it out

00:36:53 --> 00:36:58

there it's not very consistent with sunni orthodoxy

00:36:58 --> 00:37:01

but we want to keep it out there

00:37:01 --> 00:37:07

for people who may not be able to

00:37:08 --> 00:37:11

come to terms with the concept of predetermination

00:37:12 --> 00:37:15

as in one track that there is only

00:37:15 --> 00:37:18

one door that you can open and one

00:37:18 --> 00:37:22

path that you can walk and you are

00:37:22 --> 00:37:26

walking on this path to meet your destiny

00:37:30 --> 00:37:33

Now, there are certain things that we have

00:37:33 --> 00:37:36

to maintain to be muslim just to be

00:37:36 --> 00:37:40

muslim One of them is kamal al ilm

00:37:40 --> 00:37:45

wal qudrah that is the omnipotence and the

00:37:45 --> 00:37:50

omniscience of God that God is omnipotent omniscient

00:37:50 --> 00:37:57

all-knowing, all-powerful all-capable You compromise

00:37:57 --> 00:38:02

those you are not muslim So, watch out

00:38:02 --> 00:38:09

Within that framework that God is omnipotent, omniscient

00:38:09 --> 00:38:17

some people may say may say that it

00:38:17 --> 00:38:21

is not one track it's not one door

00:38:23 --> 00:38:26

and it's not one track it's infinite doors

00:38:28 --> 00:38:36

infinite doors infinite tracks and every time you

00:38:36 --> 00:38:40

do an action you are opening one of

00:38:40 --> 00:38:46

those doors walking down this track all of

00:38:46 --> 00:38:51

them all of them those infinite doors and

00:38:51 --> 00:39:00

tracks are contained within these sort of conditions

00:39:02 --> 00:39:07

the omnipotence the omniscience of God so all

00:39:07 --> 00:39:12

of this is happening you have infinite number

00:39:12 --> 00:39:18

of doors infinite tracks you could say millions

00:39:18 --> 00:39:22

if the word infinite bothers you or you

00:39:22 --> 00:39:25

can't wrap your head around it but every

00:39:25 --> 00:39:29

time you are confronted with options there are

00:39:29 --> 00:39:34

different doors that you are opening now, are

00:39:34 --> 00:39:35

you doing this?

00:39:36 --> 00:39:37

are you doing this?

00:39:37 --> 00:39:40

outside of God's control and power no, you

00:39:40 --> 00:39:44

are not so everything is contained within the

00:39:44 --> 00:39:47

knowledge of God everything is contained within the

00:39:47 --> 00:39:52

power of God but you are actually opening

00:39:52 --> 00:39:56

the doors different doors and there are different

00:39:56 --> 00:39:58

doors that you could open you could knock

00:39:58 --> 00:40:02

on and open and then different tracks that

00:40:02 --> 00:40:10

you can walk on so what does that

00:40:10 --> 00:40:10

mean?

00:40:11 --> 00:40:16

it means that the relationship between divine decree

00:40:16 --> 00:40:22

and human agency is dynamic, not static is

00:40:22 --> 00:40:26

dynamic and not static could this be related

00:40:26 --> 00:40:31

anyway to the perpetual creativity or perpetual agency

00:40:31 --> 00:40:36

of God that many atharees would believe in

00:40:36 --> 00:40:43

perpetual creativity, perpetual agency of God yes it

00:40:43 --> 00:40:50

could somehow be related to that now, I

00:40:50 --> 00:40:52

am just giving you this this is an

00:40:52 --> 00:40:57

explanation that's a little bit problematic within the

00:40:57 --> 00:41:01

orthodox framework but it is an explanation that

00:41:01 --> 00:41:04

if you are able to if you are

00:41:04 --> 00:41:07

able to come to terms with because it

00:41:07 --> 00:41:09

is very hard for us what do you

00:41:09 --> 00:41:11

mean infinite tracks and what do you mean

00:41:11 --> 00:41:16

all of this are within the knowledge of

00:41:16 --> 00:41:19

God and the power of God because you

00:41:19 --> 00:41:22

don't really know God and you don't know

00:41:22 --> 00:41:25

what it means when we say all-knowing

00:41:25 --> 00:41:31

all-powerful it is still within the power

00:41:31 --> 00:41:44

of God it is

00:41:44 --> 00:41:46

still within the power of God to offer

00:41:46 --> 00:41:51

you those infinite options infinite doors to open

00:41:51 --> 00:41:54

infinite tracks to walk on it is still

00:41:54 --> 00:41:58

within the power of God to afford you

00:41:58 --> 00:42:03

this without it being out of His control

00:42:04 --> 00:42:11

and that you know so we didn't go

00:42:11 --> 00:42:13

all the way Mu'tazili here by the way

00:42:14 --> 00:42:21

this is this will have to this is

00:42:21 --> 00:42:25

trying to be respectful of what it means

00:42:25 --> 00:42:28

to be a Muslim to believe in the

00:42:28 --> 00:42:32

omniscience and the omnipotence of God and to

00:42:32 --> 00:42:35

leave room for people to understand this hadith

00:42:36 --> 00:42:43

in a more ontologically real sense that you

00:42:43 --> 00:42:48

are actually participating here the human agency the

00:42:48 --> 00:42:55

idea here is the concept of human agency

00:42:55 --> 00:43:00

is do human beings have a will and

00:43:00 --> 00:43:06

is their will consequential that's a theological discussion

00:43:06 --> 00:43:09

that we can basically address at some other

00:43:09 --> 00:43:15

point but in this particular paradigm that human

00:43:15 --> 00:43:21

will and human agency is dynamically participating still

00:43:21 --> 00:43:24

within the control of God within the framework

00:43:24 --> 00:43:29

of the Lord, God who is all powerful

00:43:29 --> 00:43:35

all capable but it's actually operative it's actually

00:43:35 --> 00:43:46

consequential it's actually effective ok Insha

00:43:46 --> 00:43:48

'Allah we will go over a lot of

00:43:48 --> 00:43:53

questions and answers but let's just finish some

00:43:53 --> 00:43:58

of these hadiths so chapter number 29 Allah

00:43:58 --> 00:44:01

loves the one who maintains ties of kinship

00:44:04 --> 00:44:26

Imam Bukhari said Hadith Hadith

00:44:26 --> 00:44:28

number 58 Ibn Umar said if someone fears

00:44:28 --> 00:44:33

his Lord and maintains ties of kinship his

00:44:33 --> 00:44:36

term of life will be prolonged he will

00:44:36 --> 00:44:40

have abundant wealth and his people will love

00:44:40 --> 00:44:43

him and his people will love him ah

00:44:45 --> 00:44:48

I just wanted to say before I move

00:44:48 --> 00:44:52

on I did not want you to abandon

00:44:52 --> 00:44:55

the orthodox interpretation and take that interpretation.

00:44:56 --> 00:44:59

I'm just opening a door for people who

00:44:59 --> 00:45:04

may find comfort in this interpretation.

00:45:05 --> 00:45:07

I am myself holding on to the Orthodox

00:45:07 --> 00:45:08

interpretation.

00:45:09 --> 00:45:13

So when I teach theology or creed, I

00:45:13 --> 00:45:17

will hold on to the Orthodox, but keeping

00:45:17 --> 00:45:28

the possibility

00:45:30 --> 00:45:33

of something being out there that we can't

00:45:33 --> 00:45:37

completely comprehend, that we haven't really wrapped our

00:45:37 --> 00:45:41

heads around, that we haven't really provided the

00:45:41 --> 00:45:45

final answer for, is not a bad idea.

00:45:45 --> 00:45:49

To say that there is something there that

00:45:49 --> 00:45:53

could be beyond our comprehension that we have

00:45:53 --> 00:45:57

not provided yet a perfect answer for, and

00:45:57 --> 00:46:00

we will come to know it on the

00:46:00 --> 00:46:05

Day of Judgment, when Allah basically releases all

00:46:05 --> 00:46:07

the files.

00:46:10 --> 00:46:13

So this hadith 58, Ibn Umar said that

00:46:13 --> 00:46:15

if someone fears his Lord and maintains ties

00:46:15 --> 00:46:17

of kinship, his term of life will be

00:46:17 --> 00:46:20

prolonged, he will have abundant wealth, and his

00:46:20 --> 00:46:23

people will love him, his family will love

00:46:23 --> 00:46:23

him.

00:46:24 --> 00:46:29

And certainly, you know, this is important because

00:46:29 --> 00:46:40

we keep on talking about, you know, man

00:46:40 --> 00:46:43

arda Allaha bi sakhatin minal nas, radiyallahu anhu,

00:46:43 --> 00:46:47

arda al nasa anhu, man arda al nasa

00:46:47 --> 00:46:50

bi sakhatin minallah, sakhita allahu alayhi, wa asqata

00:46:50 --> 00:46:51

al nasa alayhi.

00:46:51 --> 00:46:54

So this concept that if you please Allah,

00:46:56 --> 00:47:02

even at the displeasure of people, Allah will

00:47:02 --> 00:47:04

be pleased with you and will make the

00:47:04 --> 00:47:05

people eventually pleased with you.

00:47:06 --> 00:47:08

And if you displease Allah to please the

00:47:08 --> 00:47:12

people, Allah will become displeased with you, and

00:47:12 --> 00:47:15

He will eventually cause the people to be

00:47:15 --> 00:47:16

displeased with you.

00:47:17 --> 00:47:23

Does that mean that people's pleasure is not

00:47:23 --> 00:47:26

something a believer should be after?

00:47:27 --> 00:47:29

No, it doesn't mean that.

00:47:29 --> 00:47:34

It only means that you don't forsake Allah's

00:47:34 --> 00:47:36

pleasure for the people's pleasure.

00:47:37 --> 00:47:39

But people's pleasure is something that you should

00:47:39 --> 00:47:40

be after.

00:47:41 --> 00:47:44

A believer, you know, the best of us

00:47:44 --> 00:47:46

are al-muwatta'una al-hasaynakum al-akhlaqan,

00:47:46 --> 00:47:48

al-muwatta'una aknafa, alladhina ya'alafuna wa

00:47:48 --> 00:47:49

ya'alafun.

00:47:49 --> 00:47:52

Those who are al-hasaynakum al-akhlaqan, the

00:47:52 --> 00:47:55

best in morals and manners, al-muwatta'una

00:47:55 --> 00:47:59

aknafa, those who are humble, al-ladhina ya

00:47:59 --> 00:48:00

'alafuna wa ya'alafun.

00:48:00 --> 00:48:07

Those who are easy to befriend, ya'alafun,

00:48:07 --> 00:48:10

they befriend people easily, wa ya'alafun, people

00:48:10 --> 00:48:12

find them easy to befriend.

00:48:14 --> 00:48:17

So, those are people that are, that care

00:48:17 --> 00:48:18

about people's acceptance.

00:48:19 --> 00:48:21

Waj'al li lisana sidqin fil-akhireen.

00:48:21 --> 00:48:25

Ibrahim said, grant me a good mention among

00:48:25 --> 00:48:26

the later generations.

00:48:27 --> 00:48:30

He cared about our thoughts of him.

00:48:31 --> 00:48:33

Al-akhireen, we are al-akhireen.

00:48:34 --> 00:48:37

Ibrahim alayhi as-salam cared about our thoughts

00:48:37 --> 00:48:38

of him.

00:48:39 --> 00:48:43

So, Ibrahim, the Khalil ar-Rahman, why should

00:48:43 --> 00:48:44

you care about us?

00:48:45 --> 00:48:46

I mean, Allah loves you.

00:48:47 --> 00:48:48

Why should you care about, wa ya'al

00:48:48 --> 00:48:50

li lisana sidqin fil-akhireen?

00:48:50 --> 00:48:56

No, a believer by nature likes to be

00:48:56 --> 00:48:59

accepted and likes people to have good thoughts

00:48:59 --> 00:49:00

of him.

00:49:01 --> 00:49:02

Wa tilka ajil wa bishra al-mu'min.

00:49:03 --> 00:49:07

You know, this is a different discussion, but

00:49:07 --> 00:49:10

we talked about shirk fil-niyyah and tashreeq

00:49:10 --> 00:49:11

and so on.

00:49:12 --> 00:49:15

But if someone does a good thing and

00:49:15 --> 00:49:18

then he gets praised by the people, or

00:49:18 --> 00:49:21

commended, or encouraged, or, you know, by the

00:49:21 --> 00:49:28

people, and feels good about it, feels good

00:49:28 --> 00:49:31

about it, they should not basically blame themselves

00:49:31 --> 00:49:32

for hypocrisy.

00:49:33 --> 00:49:36

They should not blame themselves for mixed intentions.

00:49:37 --> 00:49:41

You know, la yashkur Allah min la yashkur

00:49:41 --> 00:49:41

nas.

00:49:42 --> 00:49:46

Last time when we ended our, like, when

00:49:46 --> 00:49:50

we ended, you know, our previous sessions, and

00:49:50 --> 00:49:53

you guys collected money, and you purchased wells

00:49:53 --> 00:49:59

in Africa, and stuff like this, as a

00:49:59 --> 00:50:00

token of appreciation.

00:50:02 --> 00:50:04

Did I feel good about this?

00:50:04 --> 00:50:06

Or did this make a difference?

00:50:06 --> 00:50:06

Of course.

00:50:07 --> 00:50:09

Like, is this a sign of hypocrisy?

00:50:09 --> 00:50:11

No, because I didn't expect this.

00:50:11 --> 00:50:13

And when you did it, and you purchased

00:50:13 --> 00:50:16

those wells in Africa, and in my name,

00:50:16 --> 00:50:20

zakum ba khayran, it made a difference, and

00:50:20 --> 00:50:21

it made me happy.

00:50:21 --> 00:50:24

Should I be concerned about myself?

00:50:25 --> 00:50:27

No, that's absolutely fine.

00:50:27 --> 00:50:28

Wa tilka ajil wa bishra al-mu'min.

00:50:29 --> 00:50:31

These are glad tidings being hastened to the

00:50:31 --> 00:50:32

believer in life.

00:50:32 --> 00:50:36

So because you are good people, and you

00:50:36 --> 00:50:38

have done it for a good cause, then

00:50:38 --> 00:50:41

it shouldn't make me concerned.

00:50:42 --> 00:50:44

You know, the fact that it made me

00:50:44 --> 00:50:47

happy that you did this, could not make

00:50:47 --> 00:50:51

me concerned or worried about my intentions, and

00:50:51 --> 00:50:52

about my sincerity.

00:50:52 --> 00:50:54

I should be always worried about my sincerity

00:50:54 --> 00:50:55

intentions, of course.

00:50:56 --> 00:50:59

But this particular thing, you know, being pleased

00:50:59 --> 00:51:03

by you doing this, should not be a

00:51:03 --> 00:51:05

source of concern, should not be a source

00:51:05 --> 00:51:05

of concern.

00:51:06 --> 00:51:09

So to want to be liked, to want

00:51:09 --> 00:51:11

to be loved, to want to be accepted,

00:51:11 --> 00:51:18

is not, is not a compromise of sincerity.

00:51:18 --> 00:51:23

It does not compromise your sincerity at all,

00:51:23 --> 00:51:28

as long as, as long as none of

00:51:28 --> 00:51:31

this will make you displease your Lord.

00:51:31 --> 00:51:35

None of this will negatively impact your relationship

00:51:35 --> 00:51:36

with your Lord.

00:51:37 --> 00:51:43

So your ultimate goal, and that you don't

00:51:43 --> 00:51:47

sacrifice for anything else, is the pleasure of

00:51:47 --> 00:51:48

your Lord.

00:51:48 --> 00:51:52

And once that is the case, then to

00:51:52 --> 00:51:54

have a good mention among the other generations,

00:51:55 --> 00:51:58

or they like to be liked, or accepted,

00:51:59 --> 00:52:05

or celebrated, or etc., is completely fine.

00:52:06 --> 00:52:09

So the Prophet ﷺ is hinting to this.

00:52:10 --> 00:52:11

You know, if you want to be loved,

00:52:13 --> 00:52:16

then you join your kin.

00:52:17 --> 00:52:19

You join your kin, Allah ﷻ will be

00:52:19 --> 00:52:22

pleased with you, you will have your life

00:52:22 --> 00:52:27

prolonged, and his wealth will be abundant.

00:52:27 --> 00:52:31

This is also another hint from the Prophet

00:52:31 --> 00:52:35

ﷺ, that being rich is not a curse.

00:52:35 --> 00:52:36

Being rich is a good thing.

00:52:37 --> 00:52:42

You know, which means how great is good,

00:52:42 --> 00:52:43

how good is good money for a good

00:52:43 --> 00:52:44

person.

00:52:46 --> 00:52:48

How magnificent is good money for a good

00:52:48 --> 00:52:49

person.

00:52:49 --> 00:52:51

If you, if you earn it from halal,

00:52:52 --> 00:52:54

you spend it in halal, it's a blessing.

00:52:55 --> 00:52:56

It is a blessing to earn it from

00:52:56 --> 00:52:59

halal, and to spend it on that which

00:52:59 --> 00:52:59

is halal.

00:52:59 --> 00:53:01

So all of these are motivations.

00:53:02 --> 00:53:04

مَنَ اتَّقَى رَبَّهُ وَصَلَى رَحِمَهُ وَنُسِيَ فِي أَجَلِهِ

00:53:04 --> 00:53:09

وَثَرَى مَالُهُ وَأَحَبَّهُ أَهْلُهُ Whoever hears his Lord,

00:53:10 --> 00:53:12

or whoever is mindful of his Lord all

00:53:12 --> 00:53:14

the time, and joins his kin, his life

00:53:14 --> 00:53:16

will be prolonged, his wealth will be abundant,

00:53:17 --> 00:53:18

and his family will love him.

00:53:19 --> 00:53:21

And that's, that's just happiness, right?

00:53:23 --> 00:53:24

Yeah.

00:53:25 --> 00:53:28

So next, the Prophet, the Imam Bukhari, رحمه

00:53:28 --> 00:53:31

الله said, حَدَّثَنَا أَبُو نُعَيْم قَالَ حَدَّثَنَا يُنُسُ

00:53:31 --> 00:53:34

ابْنِ أَبِي إِسْحَاق قَالَ حَدَّثَنِي مَغْرَاء أَبُو مُخَارِك

00:53:34 --> 00:53:37

وَهُوَ لَهُوَ الْعَبْدِي قَالَ ابْنِ عُمَرِ مَنَ اتَّقَى

00:53:37 --> 00:53:41

رَبَّهُ وَصَلَى رَحِمَهُ وَنُسِيَ لَهُ فِي عُمْرِهِ وَثَرَى

00:53:41 --> 00:53:43

مَالُهُ وَأَحَبَّهُ أَهْلُهُ It's the same hadith.

00:53:44 --> 00:53:47

Hadith 59, ابن عمر said, whoever has taqwa

00:53:47 --> 00:53:50

of his lord and maintains ties of kinship,

00:53:51 --> 00:53:52

his term of life will be prolonged, his

00:53:52 --> 00:53:55

wealth will be abundant, and his family will

00:53:55 --> 00:53:55

love him.

00:53:57 --> 00:54:00

Chapter number 30, being dutiful to the closest

00:54:00 --> 00:54:04

relative, and then next, and then the next.

00:54:06 --> 00:54:11

بَابُ بِرِّ الْأَقْرَبِ فَالْأَقْرَبِ Imam Bukhari said, حَدَّثَنَا

00:54:11 --> 00:54:15

حَيْوَةُ ابْنُ شُرَيْحِ قَالَ حَدَّثَنَا بَقِيَّ عَنْ بَحِيرِ

00:54:15 --> 00:54:19

عَنْ خَالِدِ بِالْمَعْدَانِ عَنِ الْمَقْدَامِ بِالْمَعْدِي كَرِبِ اَنَّهُ

00:54:19 --> 00:54:22

سَمِعَ رَسُولَ اللَّهِ صَلَى اللَّهُ سَلَمَ يَقُولُ إِنَّ

00:54:22 --> 00:54:28

اللَّهَ يُوصِيكُمْ بِأُمَّهَاتِكُمْ ثُمَّ يُوصِيكُمْ بِأُمَّهَاتِكُمْ ثُمَّ

00:54:28 --> 00:54:35

يُوصِيكُمْ بِأَبَائِكُمْ ثُمَّ يُوصِيكُمْ بِالْأَقْرَبِ فَالْأَقْرَبِ Hadith

00:54:35 --> 00:54:43

number 60, it's reported that Al-Maqdam, Ibn

00:54:43 --> 00:54:45

Ma'adi Karib, heard the Messenger of Allah

00:54:45 --> 00:54:47

ﷺ say, Allah ﷻ enjoins you to be

00:54:47 --> 00:54:52

beautiful to your mothers, then Allah ﷻ enjoins

00:54:52 --> 00:54:54

you to be beautiful to your mothers.

00:54:55 --> 00:54:57

And so in one report, he's repeated it

00:54:57 --> 00:54:57

three times.

00:54:57 --> 00:55:01

Like in the other reports, you know, but

00:55:01 --> 00:55:04

in most of the reports twice of this

00:55:04 --> 00:55:07

hadith, twice Allah ﷻ enjoins you to be

00:55:07 --> 00:55:08

beautiful to your mothers.

00:55:09 --> 00:55:12

Then Allah ﷻ enjoins you to be beautiful

00:55:12 --> 00:55:15

to your mothers, then he enjoins you to

00:55:15 --> 00:55:18

be beautiful to your fathers, then he enjoins

00:55:18 --> 00:55:20

you to be beautiful to your next closest

00:55:20 --> 00:55:23

relative, and then to your next closest relative.

00:55:24 --> 00:55:27

So that is in the case of conflict.

00:55:28 --> 00:55:31

But otherwise you want to be beautiful to

00:55:31 --> 00:55:34

all of them, but which ones are you

00:55:34 --> 00:55:35

going to prioritize?

00:55:35 --> 00:55:38

Are you going to favor this order that

00:55:38 --> 00:55:40

we've talked about before?

00:55:41 --> 00:55:43

We've talked about ummak wa'abak, wa'ukhtak

00:55:43 --> 00:55:48

wa'akhaak, thumma mawlaaka allathee yareedhaak.

00:55:49 --> 00:55:53

So your mother, and then your father, and

00:55:53 --> 00:55:55

your brother, and your sister, and then your

00:55:55 --> 00:55:59

brother, and then the closest of kin, and

00:55:59 --> 00:56:00

then the closest of kin.

00:56:00 --> 00:56:05

That order favors women over men, or sila.

00:56:06 --> 00:56:10

But we said before, for obedience, the scholars,

00:56:11 --> 00:56:15

the vast majority of scholars, they favor fathers

00:56:15 --> 00:56:17

over mothers, in terms of obedience.

00:56:18 --> 00:56:21

As long as this obedience is not about

00:56:24 --> 00:56:28

their care, their welfare.

00:56:29 --> 00:56:32

If it is about you, your father tells

00:56:32 --> 00:56:33

you no.

00:56:34 --> 00:56:36

Like your father gives you like a command,

00:56:36 --> 00:56:38

it's about you, it's not about him or

00:56:38 --> 00:56:39

her.

00:56:39 --> 00:56:44

Like your mother tells you, take me to

00:56:44 --> 00:56:44

the doctor.

00:56:45 --> 00:56:48

Your father tells you, take me to the

00:56:48 --> 00:56:50

airport, or vice versa.

00:56:51 --> 00:56:54

You will, and there is a conflict in

00:56:54 --> 00:56:55

timing.

00:56:56 --> 00:56:58

Then what you will say is, you'll go

00:56:58 --> 00:57:01

to your father and tell him, my mother

00:57:01 --> 00:57:05

had asked for me to be with her

00:57:05 --> 00:57:06

during this time.

00:57:07 --> 00:57:08

Would you please allow me?

00:57:10 --> 00:57:11

And then you favor your mother.

00:57:12 --> 00:57:14

This is, these are two commands.

00:57:15 --> 00:57:16

It's about obedience here.

00:57:17 --> 00:57:20

But this obedience has to do with your

00:57:20 --> 00:57:23

parents' welfare, and your care for them.

00:57:23 --> 00:57:26

In this case, you will favor the mother.

00:57:27 --> 00:57:32

But if they give you two commands that

00:57:32 --> 00:57:35

are not about their own well-being, or

00:57:35 --> 00:57:39

you know, they're about you, which one you'll

00:57:39 --> 00:57:40

favor?

00:57:41 --> 00:57:42

The command of your father.

00:57:44 --> 00:57:45

Clear?

00:57:46 --> 00:57:47

Okay, that's easy.

00:57:48 --> 00:57:51

So if there is a conflict, then you

00:57:51 --> 00:57:53

will have to use this order.

00:57:54 --> 00:57:57

And the order is mother, father, and when

00:57:57 --> 00:58:00

it comes to caring for them, mother, father,

00:58:01 --> 00:58:05

sister, brother, and then the closest of kin.

00:58:06 --> 00:58:10

Favoring in this way, using pias, using analogy,

00:58:11 --> 00:58:13

in this way, you favor your aunt or

00:58:13 --> 00:58:14

your uncle?

00:58:15 --> 00:58:15

Aunt.

00:58:21 --> 00:58:25

Yeah, no, no, no, guys.

00:58:30 --> 00:58:32

I'm just, I'm talking about the aunt and

00:58:32 --> 00:58:34

the uncle, the aunt versus the uncle here.

00:58:34 --> 00:58:37

Between the aunts, you know, if you want

00:58:37 --> 00:58:39

to favor the maternal aunt, that is fine.

00:58:40 --> 00:58:43

But more importantly, it's aunt over uncle.

00:58:43 --> 00:58:45

Aunt over uncle.

00:58:45 --> 00:58:50

Now, is the maternal aunt closer than the

00:58:50 --> 00:58:51

paternal aunt?

00:58:53 --> 00:58:54

Based on what?

00:58:56 --> 00:58:59

Entitlement, you know, the Prophet ﷺ said, "...

00:58:59 --> 00:59:03

and entitlement to custody."

00:59:03 --> 00:59:05

So, but this is a controversial issue.

00:59:05 --> 00:59:08

But at least according to the Hanbalis and

00:59:08 --> 00:59:11

the majority, the maternal aunt is more entitled

00:59:11 --> 00:59:14

to custody than the paternal aunt.

00:59:14 --> 00:59:17

Like, if there is a dispute over the

00:59:17 --> 00:59:21

custody of a child, the maternal aunt is

00:59:21 --> 00:59:23

favored over the paternal aunt.

00:59:23 --> 00:59:24

All right.

00:59:24 --> 00:59:29

So, that's the reason they are considered closer

00:59:29 --> 00:59:32

in this sense.

00:59:32 --> 00:59:34

So, al-Aqrab for al-Aqrab.

00:59:35 --> 00:59:37

Then, the next hadith.

01:00:18 --> 01:00:30

So, hadith number 61, Abu Ayyub, the

01:00:30 --> 01:00:33

mawla of Uthman ibn Affan said, Abu Huraira

01:00:33 --> 01:00:35

came to us on a Thursday evening.

01:00:36 --> 01:00:45

So, the eve of Friday and said, every

01:00:45 --> 01:00:50

individual who severs ties of kinship, I emphatically

01:00:50 --> 01:00:54

urge you, I emphatically plead to you, urge

01:00:54 --> 01:00:58

you to leave us, to leave our company.

01:00:59 --> 01:01:02

No one left until he had said that

01:01:02 --> 01:01:03

three times.

01:01:03 --> 01:01:05

Then a young man went to one of

01:01:05 --> 01:01:09

his paternal aunts with whom he had severed

01:01:09 --> 01:01:11

ties two years earlier or previously.

01:01:12 --> 01:01:15

He went to her and she asked him,

01:01:15 --> 01:01:17

my nephew, what brings you now?

01:01:18 --> 01:01:22

He replied, I heard Abu Huraira say such

01:01:22 --> 01:01:22

and such.

01:01:23 --> 01:01:26

She said, go back to him and ask

01:01:26 --> 01:01:28

him why he said that.

01:01:28 --> 01:01:33

And then Abu Huraira said, the actions of

01:01:33 --> 01:01:36

the children of Adam are presented before Allah

01:01:36 --> 01:01:39

Almighty on Thursday evening, the eve of Jum

01:01:39 --> 01:01:39

'ah.

01:01:40 --> 01:01:43

He does not accept the actions of someone

01:01:43 --> 01:01:47

who has severed the ties of kinship.

01:01:47 --> 01:01:50

He doesn't accept the actions of someone who

01:01:50 --> 01:01:50

severs.

01:01:50 --> 01:01:54

This hadith is repeated, this concept is repeated

01:01:54 --> 01:01:55

quite often.

01:01:56 --> 01:01:57

You know, Laylat al-Nusf min Sha'ban,

01:01:57 --> 01:01:58

for instance.

01:02:00 --> 01:02:04

So, in the night of the middle of

01:02:04 --> 01:02:08

Sha'ban, the deeds will be erased and

01:02:08 --> 01:02:10

everybody will be forgiven except the Mushrik, the

01:02:10 --> 01:02:13

one who ascribes partners to Allah, or Mushahin,

01:02:13 --> 01:02:16

the disputant one that had severed ties of

01:02:16 --> 01:02:17

kinship and so on.

01:02:17 --> 01:02:20

And some of the reports said Qata' as

01:02:20 --> 01:02:23

well, the one who severs the ties of

01:02:23 --> 01:02:23

kinship.

01:02:24 --> 01:02:27

So, this concept is often repeated, is often

01:02:27 --> 01:02:27

repeated.

01:02:29 --> 01:02:33

Now, there is something that we want to

01:02:33 --> 01:02:33

say here.

01:02:35 --> 01:02:38

So, why is he asking him, why is

01:02:38 --> 01:02:40

he asking him to leave?

01:02:41 --> 01:02:44

Because in the following chapter, the following chapter

01:02:44 --> 01:02:53

says, So, I will read this hadith from

01:02:53 --> 01:02:55

the following chapter.

01:03:10 --> 01:03:14

Hadith 63, Abdullah ibn A'udh reported that

01:03:14 --> 01:03:20

the Prophet ﷺ said, mercy does not descend

01:03:20 --> 01:03:22

on a people when there is someone among

01:03:22 --> 01:03:26

them who severs ties of kinship, when there

01:03:26 --> 01:03:29

is someone among them who is Qata' or

01:03:29 --> 01:03:31

who severs ties of kinship.

01:03:32 --> 01:03:35

Now, so, now we're sitting together here.

01:03:36 --> 01:03:39

One of you maybe, may have severed ties

01:03:39 --> 01:03:39

of kinship.

01:03:40 --> 01:03:42

Is Rahman not descending on us?

01:03:49 --> 01:03:51

And what's our fault?

01:03:52 --> 01:03:55

So, here is the issue, you know.

01:03:57 --> 01:03:59

Why did Sufiyan ibn U'ayyina say, The

01:03:59 --> 01:04:08

hadith is a maze that you can get

01:04:08 --> 01:04:11

lost in, except if you are a faqih.

01:04:13 --> 01:04:15

Because you will have to know so much

01:04:15 --> 01:04:17

about transmission and so much about, you know,

01:04:17 --> 01:04:20

implications and you'll have to reconcile between different

01:04:20 --> 01:04:20

hadith.

01:04:20 --> 01:04:22

You'll have to know about the other hadith

01:04:22 --> 01:04:26

and you have to have some anchorage to

01:04:26 --> 01:04:28

guide you in understanding the hadith.

01:04:29 --> 01:04:32

And the Qur'anic worldview, there is a

01:04:32 --> 01:04:38

Qur'anic principle, which is, that no carrier

01:04:38 --> 01:04:45

of a burden will be required to carry

01:04:45 --> 01:04:46

the burden of another soul.

01:04:46 --> 01:04:49

No soul will be required to carry the

01:04:49 --> 01:04:50

burden of another soul.

01:04:50 --> 01:04:54

Individual accountability, the principle of individual accountability.

01:04:55 --> 01:04:57

What is our fault if one of you

01:04:57 --> 01:04:59

guys had severed ties of kinship?

01:05:02 --> 01:05:05

You know, sometimes you could live with family

01:05:05 --> 01:05:08

inside the same home and one of them,

01:05:08 --> 01:05:12

your spouse, could have, you know, could be

01:05:12 --> 01:05:15

guilty of this.

01:05:16 --> 01:05:22

Does it mean that your home is condemned?

01:05:24 --> 01:05:29

Like, you know, it would mean that if

01:05:29 --> 01:05:32

you're not, if you're not doing your part.

01:05:33 --> 01:05:36

If you don't remind your spouse to join

01:05:36 --> 01:05:40

the ties of kinship, you could be responsible.

01:05:40 --> 01:05:47

If we are not, if we're not joining

01:05:47 --> 01:05:51

each other to joining the ties of kinship

01:05:51 --> 01:05:54

and forbidding one another from cutting off the

01:05:54 --> 01:05:57

ties of kinship, we're all condemned.

01:05:58 --> 01:06:00

The rahmah will not descend on the entire

01:06:00 --> 01:06:05

community that does not, basically, the entire gathering,

01:06:05 --> 01:06:10

the entire community, the entire group that is

01:06:10 --> 01:06:17

accepting, is tolerating such misbehavior or such sinful

01:06:17 --> 01:06:20

behavior, such sinful behavior.

01:06:20 --> 01:06:23

So that is, then we would have understood

01:06:23 --> 01:06:26

the hadith within that Qur'anic paradigm.

01:06:27 --> 01:06:30

Without compromising the Qur'anic principle of individual

01:06:30 --> 01:06:36

accountability, no soul will be asked or required

01:06:36 --> 01:06:42

to, no soul will be required to carry

01:06:42 --> 01:06:43

the burden of another soul.

01:06:44 --> 01:06:46

The last hadith that we will end with,

01:06:46 --> 01:06:49

we will go back one hadith because I

01:06:49 --> 01:06:54

skipped to chapter 31 because it is related.

01:06:54 --> 01:06:56

Let's go back to hadith number 62.

01:07:01 --> 01:07:05

This is a very weak narrator, by the

01:07:05 --> 01:07:05

way.

01:07:21 --> 01:07:23

Both can be fine.

01:07:31 --> 01:07:34

Hadith number 62, Ibn Umar said, nothing that

01:07:34 --> 01:07:37

a man spends on himself and his family

01:07:37 --> 01:07:40

anticipating a reward from Allah will fail to

01:07:40 --> 01:07:42

be rewarded by Allah, the Almighty.

01:07:42 --> 01:07:45

He should begin with those whose support is

01:07:45 --> 01:07:46

his responsibility.

01:07:47 --> 01:07:50

If there is something left, he should spend

01:07:50 --> 01:07:53

it on his next nearest relative.

01:07:53 --> 01:07:56

And then the next nearest, if there is

01:07:56 --> 01:08:00

still something left, he can give it away.

01:08:00 --> 01:08:02

He can give it away, like hand it

01:08:02 --> 01:08:05

to somebody, you know, if you still want

01:08:05 --> 01:08:06

to give it away.

01:08:06 --> 01:08:15

And this hadith, as we said, he's a

01:08:15 --> 01:08:16

very weak narrator.

01:08:17 --> 01:08:21

So this chain is not an authentic chain.

01:08:21 --> 01:08:23

This is a life chain.

01:08:24 --> 01:08:28

Is this hadith, is this content solid?

01:08:29 --> 01:08:34

All solid, all corroborated, all solid, all corroborated.

01:08:34 --> 01:08:37

So you take all this content without hesitation.

01:08:38 --> 01:08:40

It's all solid, it's all corroborated by other

01:08:40 --> 01:08:41

reports.

01:08:42 --> 01:08:43

What is there in this hadith?

01:08:45 --> 01:08:50

The hadith is pointing out the reward that

01:08:50 --> 01:08:52

you get by spending on your own family.

01:08:53 --> 01:08:56

You know, the Imam Ahmad was once asked

01:08:56 --> 01:08:58

about Bishr al-Hafi and the ibadah of

01:08:58 --> 01:08:59

Bishr al-Hafi.

01:08:59 --> 01:09:02

And he said, the crying of a child,

01:09:02 --> 01:09:05

you know, the crying of a child to

01:09:05 --> 01:09:08

his father is equal to the ibadah of

01:09:08 --> 01:09:08

Bishr al-Hafi.

01:09:09 --> 01:09:11

Bishr al-Hafi did not get married and

01:09:11 --> 01:09:11

did not have children.

01:09:11 --> 01:09:15

Sometimes they say this, these exaggerated statements to

01:09:15 --> 01:09:19

score a point, like it's the or underscore

01:09:19 --> 01:09:20

a point.

01:09:20 --> 01:09:22

It is not, you know, don't take it

01:09:22 --> 01:09:24

literally, don't take it literally.

01:09:25 --> 01:09:31

But your jihad, your kifah to support your

01:09:31 --> 01:09:34

family is not going to waste.

01:09:34 --> 01:09:38

Because oftentimes people think this way, that had

01:09:38 --> 01:09:42

I not had, you know, this family, I

01:09:42 --> 01:09:43

would have been able to do this and

01:09:43 --> 01:09:45

accomplish that.

01:09:45 --> 01:09:46

I would have been able to have more

01:09:46 --> 01:09:47

time.

01:09:47 --> 01:09:49

I would have been able to, you know,

01:09:49 --> 01:09:52

these thoughts come to people.

01:09:52 --> 01:09:57

And the Prophet ﷺ is telling you that

01:09:57 --> 01:10:02

the best sadaqah, best sadaqah to give is

01:10:02 --> 01:10:08

the sadaqah that you put like a morsel,

01:10:08 --> 01:10:11

you put in the mouth of your wife.

01:10:11 --> 01:10:13

Your child and so on.

01:10:13 --> 01:10:15

Like a bite of food that you put

01:10:15 --> 01:10:17

in the mouth of your wife, your child

01:10:17 --> 01:10:18

and so on.

01:10:18 --> 01:10:19

So this is the best sadaqah.

01:10:20 --> 01:10:22

And Imam Ahmad was trying to say that

01:10:22 --> 01:10:25

Bishr al-Hafi, because he's unmarried, he was

01:10:25 --> 01:10:28

able to devote himself to worship, was able

01:10:28 --> 01:10:31

to devote himself to zahada and ibadah and

01:10:31 --> 01:10:32

so on.

01:10:32 --> 01:10:34

But when your child holds on to you

01:10:34 --> 01:10:39

and cries, اشتري لي حلوة من السوق My

01:10:39 --> 01:10:41

dad, get me candy.

01:10:41 --> 01:10:44

And you go out and you bring them

01:10:44 --> 01:10:44

candy.

01:10:45 --> 01:10:48

Imam Ahmad was saying, you get more reward

01:10:48 --> 01:10:51

doing this than the ibadah of Bishr.

01:10:52 --> 01:10:57

Because if you don't, then what is the

01:10:57 --> 01:10:58

incentive?

01:10:58 --> 01:10:59

What's the motivation then?

01:10:59 --> 01:11:03

Like, why don't we just all, and if

01:11:03 --> 01:11:11

we all abandoned that style of living, that

01:11:11 --> 01:11:17

Allah subhanahu wa ta'ala chose for humanity,

01:11:17 --> 01:11:20

including the best of them, the messengers.

01:11:21 --> 01:11:25

وَجْعَلْنَا لَهُمْ أَزْوَاجًا وَذُرِّيًّا And we gave them,

01:11:25 --> 01:11:27

you know, wives and children.

01:11:28 --> 01:11:31

And made them, you know, family men.

01:11:31 --> 01:11:33

These are the messengers and the prophets.

01:11:33 --> 01:11:36

This is the system of life that Allah

01:11:36 --> 01:11:39

chose for humanity, including the best of humanity.

01:11:40 --> 01:11:43

If we don't have a motivation, you know,

01:11:43 --> 01:11:45

and all we care about is our own

01:11:45 --> 01:11:50

accomplishment, whether it is your professional accomplishment, or

01:11:50 --> 01:11:54

طلب العلم or this or that, then people

01:11:54 --> 01:11:56

will be disincentivized.

01:11:56 --> 01:12:00

And this will destroy the structure, you know,

01:12:00 --> 01:12:05

the family institution structure, the communal structure as

01:12:05 --> 01:12:05

well.

01:12:06 --> 01:12:10

So Allah is promising us that whatever it

01:12:10 --> 01:12:12

is that we do for our families, this

01:12:12 --> 01:12:13

will get the greatest reward.

01:12:14 --> 01:12:16

This is the best thing that we can

01:12:16 --> 01:12:16

do.

01:12:17 --> 01:12:22

And then the prophet says, In some reports,

01:12:23 --> 01:12:24

start with yourself.

01:12:25 --> 01:12:27

This is extremely important.

01:12:27 --> 01:12:29

You'd have to take care of yourself.

01:12:29 --> 01:12:31

You have to be concerned about your well

01:12:31 --> 01:12:34

-being, have to take care about your sort

01:12:34 --> 01:12:36

of physical and mental well-being.

01:12:37 --> 01:12:41

Because if you can't, if you yourself collapse,

01:12:41 --> 01:12:43

you're not going to be good for anybody.

01:12:43 --> 01:12:46

Neither yourself nor anybody else.

01:12:46 --> 01:12:47

So that's why the prophet, صلى الله عليه

01:12:47 --> 01:12:49

وسلم, said ابدا بنفسه.

01:12:50 --> 01:12:51

This means what?

01:12:51 --> 01:12:53

You put on your mask first.

01:12:56 --> 01:12:57

Put on your mask first.

01:12:58 --> 01:13:01

Because if you don't have your mask on,

01:13:02 --> 01:13:07

you know, and you pass out, your kid

01:13:07 --> 01:13:09

next to you, there will be no one

01:13:09 --> 01:13:10

to put the mask on them.

01:13:11 --> 01:13:12

Put your mask on first.

01:13:13 --> 01:13:16

Then you start with the next one.

01:13:16 --> 01:13:18

And then the closest and then the closest.

01:13:19 --> 01:13:21

And so this hadith is a solid hadith

01:13:21 --> 01:13:23

in terms of its content.

01:13:23 --> 01:13:26

قُلُوا قَوْلِي هَذَا أَسْتَغْفِرُ اللَّهِ لِيَارَكُمْ سُبْحَانَكَ اللَّهُمَّ

01:13:26 --> 01:13:27

وَعَنْدَكَ شَيْءًا أَنْتَ أَسْتَغْفِرُهُ لَيْكَ

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