Hatem al-Haj – ADB012 Al-Adab Al-Mufrad – Mercy will not descend on people when there is someone among
AI: Summary ©
The importance of avoiding violating Bible principles and apologizing for one's actions is emphasized, along with the need for individual accountability and mindful behavior. The speaker discusses various topics related to the concept of kinship, including the importance of maintaining ties of kinship and not compromising values. The speaker advises people to refrain from harming others, maintain ties of kinship, and be kind to relatives. The importance of reward and punishment is also emphasized, along with the need for skill and strategies to achieve the goal of kinship. The speaker emphasizes the importance of discernment and rationalization in addressing complex issues and maintaining ties of kinship.
AI: Summary ©
Under this,
chapter,
mercy will not descend on a people
when there is someone among them who severs
ties of kinship.
This is hadith number 63.
Reported
reported that the prophet
said, mercy does not descend on a people
when there is someone among them who severs
ties of kinship,
who severs ties of kinship.
And I think that we went over this
before.
So quickly,
this is not a life.
This is not a life.
Soleiman Abu Adam was actually accused of being
a liar.
So this is not a is not.
And
if you want to justify
the meaning,
if you want,
basically, to still examine the content.
You like, when you have a life, it's
not
you're not forced to justify the content.
But if you want to justify the content,
then
as we said before,
you will have the principles
that you check this content against.
And the principles that we check these car
this content against would be the principle of
so no carrier of a burden will be
asked to carry the burden of another soul.
And in this case,
why should mercy not descend on us?
Because
I or one of you
have severed the ties of kinship?
Why should the mercy not descend on all
of us?
22 explanations
here.
1 would be
that we are not,
basically,
forbidding one another
from this
injustice
or from this sin,
that we are not forbidding one another from
this injustice
or this sin.
Then in this case, we would all deserve
rahma
or mercy
to not descend on us.
The second explanation
would be
and I think that the second explanation is
weaker.
They said that the Rahmah here is
not.
Rahmah here is. Rahmah here is
rain.
So it's a special type of Rahmah,
not.
I think it's still
still weaker,
and I think we should not be all
deserving
unless
we allow, as a community,
we allow this to spread among us without
addressing it,
without forbidding it.
Then we would deserve
the punishment that is.
Sometimes
and not and not
would descend on all of us, even the
innocent ones.
Even the innocent ones.
We've talked before about,
and his poetry, like, when it you know,
when Baghdad was conquered by the Mongols. And
he said, what about the innocent people? What
about the children?
So it sometimes descends on all of us.
But since this duniya
since this duniya
is transient
and it is meant to be a trial
to begin with, then that's okay.
Then that general punishment is okay
Because eventually, everybody will be resurrected
to sort of,
realize
the
ultimate fairness and justice of God in the
hereafter.
God have made it clear that this is
a place of trial, so justice is not
completely fulfilled here
all the time.
You know, sometimes it is.
Many times it's not.
Will be,
established
in the hereafter.
So if we're all punished by drought,
that is fine.
If
a particular sin prevails in the society,
and this whole society
gets punished
by a worldly punishment.
This is the difference.
The Rahma, the mercy of Allah, when it
comes to the general mercy of Allah,
you know, will not be kept away from
someone innocent
just because of the fault of another person.
But,
where will the punishments
can descend
on an entire population,
including the innocent one,
which avoid a fitna that will not afflict
those who are
transgressors among you only.
What is the passage here? The message is
for every community, for every society to not
allow
evil
to spread
among them
because they will be subject to
a general
that will descend on all of them. Now
then
then everybody will be resurrected
to meet their just
recompense.
Those who used to forbid evil,
they will be rewarded.
And those who
did not they they basically they will meet
their,
their recompense.
Now,
so this is how we would understand something
like this. 1st, that is not as weak.
We we are not
basically
required
to justify the content.
But if we want to justify the content,
reconcile it
with the established principles in our deen,
then these would be the two explanations.
And, that that will not compromise
that golden principle. The gold the principle of
individual
accountability.
Next,
chapter,
Babu
Babu
or the chapter, the wrong action of someone
who or the ism,
the sin of someone who severs the ties
of kinship.
He says,
This is
This is hadith number 64.
Reported that he heard the messenger of Allah
say, the one who severs ties of kinship
will not enter
paradise.
The one who severs ties of kinship
will not
enter
paradise.
Now,
this is a hadith that is.
So do you have to justify the content
here? Of course, you have.
What would be the problem in this content?
Will he never enter paradise?
What if he like, don't we know that
if he died, say,
If he died, say,
we know that he will enter paradise. Right?
So
then how do you justify how do you
you reconcile this content with the established principles?
22 explanations.
1, he will not enter his place in
paradise.
His place that he would have entered had
he been,
he wasn't,
had he been kind to his relatives.
That's one explanation.
2,
if he was wicked enough
to
to to to basically consider it,
or permissible
to the to to deny
or defy
the injunction, the divine injunction of
to arrogantly,
stubbornly
defy
that divine injunction
of.
He will not enter paradise.
It's it's. It's like the one who's Jahad
is the one who's not praying because he
is Jahad, not simply lazy or
having weak resolve or this or that. Jahad,
defiant.
Of course, he will not enter paradise.
What whether whether he is,
whether he's,
is he if he's doing this out of
jahood, he will not enter paradise.
But the one who severed the ties of
kinship, but he's not Jahad, he's not defiant,
he's not denying the divine injunctions
regarding this.
He will not enter his place in paradise
that he would have entered had he been
and so on.
Then,
Can be pronounced in 3 different ways.
So this is Hadith 65. Abu Huraira reported
that the messenger of Allah
said,
the ties of kinship, Rahim
Rahim, uh-uh,
is derived from
Rahman, the name of Allah,
Rahman, the all merciful.
Rahim will say
to Allah, my lord, I have been wronged.
My lord, I have been cut off. My
lord, I have I have. Allah will answer
it and say,
are you not content that I cut off
the one who cuts you off
and maintain connection with the one who maintains
connection with you.
And we have gone over this hadith, so
we will not repeat it.
And we said the or
is the inter twine, the branches, or roots
of a tree.
This is Hadith 66.
Now in Hadith 66,
says that he heard the seeking refuge from
the from the,
leadership
of
Sabian,
the angsters,
and fools.
Saeed said,
ibn Hasanah Al Jahani told me that he
asked Abu Hurayah,
what is the sign of that? He replied
that the ties of kinship are severed. The
one in error is obeyed,
and the
sincere, genuine, correct guide is disobeyed
is disobeyed.
And there is no disagreement on the first
half of this hadith that Abu Huraira used
to seek refuge in in Allah
from the leadership of the youngsters and the
fools.
Sabian
are are are, the youngsters, but this,
this has to be put in context.
You know? So we know that the prophet,
Ammar, Usam of Nizaid, and Ammar Atab ibn
Asid, and Ammar,
different Sahaba. He gave the position of leadership
to different Sahaba
at the ages of 17 18.
So this has to be put in context.
The context here is,
a younger a younger star who's acting foolish.
A young star who's not wise, who did
not wise up,
yet, who's acting,
you know, like a typical teenager
in our times. Maybe in their times, teenage
was different.
But, like, a a teenager who's acting like
a typical teenager,
should not be given a position of leadership.
But given that the prophet
had given that position of leadership
to many companions,
that were technically teenagers in their teens,
then we will have to put it in
that context.
A teenager
who's acting
wise
and mature
should not be,
sort of barred from positions of leadership
just on the basis of age, based on
the practice of the prophet
But certainly,
young age has certain features and characteristics.
Lack of wisdom, lack of experience
is expected.
It just simply lack of experience.
Lack of experience in life,
makes you, less wise than older people who
have seen a lot and have experienced a
lot
of life's trials and tests.
Then
then in,
and that the ties of kinship will be
severed. These are the characteristics of times
where the fools will be in leadership.
The characteristics of the times where fools are
in leadership are,
you know, ties of kinship are severed.
You know, good people are disobeyed. You know,
sincere guides are disobeyed.
And,
the ones in error are obeyed.
Then an imam Bukhari
said
chapter of the punishment of someone who cuts
off ties of kinship in this world. He
said,
Adam,
Abu Bakr reported that the messenger of Allah
said,
there is no wrong action which Allah is
swifter
to punish in this world
in addition to the punishment which He had
stored up for the wrongdoer in the hereafter,
then cutting off ties of kinship
and injustice.
Cutting off ties of kinship and injustice.
In some reports, the Bani Muajalani Waqubatuhumafidunya
albaghiwalabakook.
There are 2 sins Allah subhanahu wa ta'ala
will not defer their punishment until the year
after.
That's oppression,
and that
is mistreatment of parents.
In some reports,
he added,
treachery
and lying.
Treachery and lying.
These will not be, the punishment for them
will not be deferred.
So where is the threat?
The threat that makes these
treachery,
lying,
mistreatment of parents,
cut cutting ties of kinship,
aggression.
Where is the threat
that makes them punishable
in this life and their punishment is not
deferred until the year after?
Yeah. It is basically injustice to people
and, you know, it's it's
injustice.
Injustice that is basically affecting people around you.
So Allah wanted,
you know, humanity
to exist and to flourish.
And
if,
if
if Babi is not punishable in this life,
then
it will prevail.
You know, if if people cannot
recollect
instances
where,
the the
oppressors
have met their sort of fair recompense in
this life if people would not be able
to recollect any, like,
you know,
although the Arab Spring is like a mix
mix mixed baggage, but, like and and during
the Arab Arab Spring, people have seen
that,
you know,
powerful, influential people
can meet, justice at at at one point.
And if there are no such
if there are no such punishments
in this duniya,
if there if the punishment is always deferred
for aggression in this duniya,
the species
will be endangered.
Will prevail.
Will prevail
because
human beings by nature have.
That man was
the that man carried that burden. He was
the lawm,
oppressor,
jahoul, ignorant.
So dhulm
is part of us. It motivates us because
we are self centered, egotistic people.
And,
you know, we think about ourselves all the
time, our benefit, our, you know,
well-being, our welfare,
and we care much less about the welfare
of others
by nature.
You know, we are like this by nature.
It doesn't mean that we're all like this,
and it doesn't mean that we cannot purify
ourselves from this, but we have that tendency.
And if that tendency was left unchecked,
the whole species will be endangered,
and
there will not be civilization on Earth. So
Allah wanted the this to be,
curtailed.
So dulm is punishable in this life. Of
course,
is
the highest form of dulm
because
will be
will,
will basically
discourage
people from wanting to have children,
discourage people from wanting to have children. So
if you're talking about the the the
extinction of the species,
there is nothing that will result in this
more than.
Because when people see
that kids are
disobedient to their parents, not respectful,
disobedient,
not helpful, and so on, why why
the burden of having,
children then?
So there is certainly,
a common thread here that connects Kiana and
treachery and lying and
and
all of this,
and makes the punishment for them,
hastened
in this life.
Now
the next,
is
chapter, the one who maintains ties of kinship
is not the one who merely
reciprocates.
So Abdur Rabih Nhamri reported that the prophet
said, the one who maintains ties of kinship
is not the one who merely reciprocates.
The one who maintains ties of kinship is
the one who,
when his relatives cut him off, he still
maintains
ties with them. He maintains ties with them.
And we've talked before about
the the third type.
We said that there is it's not Wassa
and Kata.
It is not the one who connects and
the one who disconnects.
The one who joins his family, cuts them
off.
No. There is one in the middle which
is called the,
the one who reciprocates.
You know, he's kind if you're kind. He's
not he's unkind if you're unkind.
If you're
he reciprocates
favors. He reciprocates
generosity.
He does not take the initiative
to, you know,
mend relationships,
to reconcile.
He's he's always reciprocating.
And some people are like this. They're just,
like, nice if you're nice to them.
But once they see any
anything
they dislike
about you,
they,
they withdraw.
But so these are the people who reciprocate.
They are not the true WASM.
Although,
of course, they are better than Al Qaeda.
They are better than the aggressor.
But they are not the true WASM. The
true WASM is the one who takes the
initiative
to reconcile,
the one who mends relationships,
the one who is
always wanting,
to reach out, to be kind,
and so on.
Then
and and we've we've talked about this because,
you know, I I get questions about this.
We've talked about this.
Keep in mind, there are certain principles that
are
overarching
principles in Islam. Justice is an overarching principle.
So is
still subservient
to this.
Is an overarching principle. It's
There should be no harm or reciprocation of
harm.
So anything will be subservient to these things.
So you do not
basically,
you do not compromise those values.
You don't compromise the value of justice.
You don't allow your to
cause you harm, to cause
harm to your children, to cause harm to
your loved ones,
just to be just so that you can
join
the ties of kinship.
You try as much as you can to
maintain ties of kinship
and to strike the right balance
between avoidance of harm,
establishing
a justice, avoidance of harm,
and joining the ties of kinship.
And this sometimes requires,
you know,
skill, and
sometimes it requires,
you know,
strategies
and tactfulness.
And it's not easy. It's
it's not easy.
They're nearly you know, all of you know
this because there is no family that is
the ideal family out there.
So everybody has the uncle and the aunt
and, you know, or the the the father
or mother or son or daughter. You know,
everybody has somebody who's
not
the greatest.
Anyway,
then said,
and this is an important chapter. Chapter of
the excellence of someone who maintains relations with
relatives
who are oppressors.
You're
relative now. You're oppressor
or, oppressive relative.
This is a a beautiful hadith.
Said,
a Bedouin came and and said to the
prophet
prophet of Allah,
teach me an action which will enable me
to enter paradise.
He said,
the question is
broad
even though,
you asked it in a few words.
So the statement is short, but
the substance
of the question
is
vast.
So he said to him,
free someone,
set a slave free,
free someone, set a slave free. This is
how he will translate it anyway.
But then the man said to him, aren't
they the same?
Free someone, set a slave free. Aren't they
the same? Think. The prophet
said, no.
Freeing someone
Freeing someone is setting someone free yourself.
Setting a slave free is to contribute
to the price
of setting him free.
He said,
to assist in freeing the slave, to assist
in emancipating the slave. So the first one,
to set someone free, you purchase a slave
and you set them free. You've done it
all yourself.
The second one is to assist, to contribute
to the freeing of a slave, whether by
whether financially
or by other means,
Whatever means that you could contribute to the,
emancipation.
Then
the prophet
said,
lend an animal for milk
and to lend an animal for me. Is
when you lend an animal
to people,
you're lending. You're not giving it away to
them. You're lending it to them. They use
the the wool. They use the milk, and
then they bring it back to you when
the milk dries out
so that you could slaughter it or whatever
you yeah. Yeah. So
so
is to lend an animal
or,
it's milk.
And then he said, well,
and certainly he's a bedwin. So these are
things that are very pertinent to them.
For you, you're sitting here and it's a
little bit
not not
that pertinent to you, but it's a bed
win, man.
Okay.
And then he said to him, but you
should be able to make it pertinent to
you. You should be able to basically apply
it,
apply the concept. Doesn't have to be goats.
Okay. And then he said,
and treat your relatives generously.
If you cannot do that, then command the
good and forbid the bad. If you cannot
do that, then restrain your tongue from everything
except
that which is good.
Restrain your tongue from everything
except that which is good.
There is
nothing below this.
That's the least you can do
is
to refrain from harm from harming
others. If you can't do anything, if you
can't be generous, if you can't be extend
kindness
and generosity,
if you can't free a slave, if you
can't give charity
okay.
Contribute by
join like, enjoining the good and forbidding the
bad,
certainly with,
sort of the the guidelines
for that.
And then
if you can't even do that,
then you still can do something,
and it is still a great thing.
Just refrain from harming people.
Refrain from harming,
people.
Just withhold like, withhold,
keep your tongue
inside your mouth,
except
with that which is good.
Then Ilhamu Bukari said,
chapter,
those who maintain ties and kinship in the
Jahiliyyah
and then became Muslim
and then became Muslim.
He said,
Hadith number 60 70, Hakim ibn Hazam said
to the prophet,
do you think that the acts of worship
or the the good,
acts,
which I used to do in the time
of Jahiriyah,
maintaining relations with relatives,
setting slaves free,
and giving charity
will bring me a reward?
He said that the Messenger said,
when you become Muslim,
you keep the good actions you have already
done.
When you when you convert to Islam, you
keep the good actions
that
you have,
done before.
2 big questions that need, you know,
to be addressed here.
One of them
is
and the other one
is.
How are they related to this hadith?
And Nasma Adam is certainly related to this
hadith. It's the there's an obvious relationship.
So
when you say that the people are in,
people are not Muslim,
they are not all the
same. They are not all the same. Just
because they are not Muslim, they are not
all the same. There is something that we
usually say,
There is no sin greater than disbelief.
That does not mean that all disbelievers
are the same or it doesn't matter.
In in fact, the good,
non believers, non believers, disbelievers
are likely
going to
receive
Allah's mercy
by
switching sides even right before their death,
even at the time of the departure of
their soul.
We hope that they will,
switch sides.
But
in general,
in Nazmahaddin,
it's true.
There are those nonbelievers
who are so kind
and so,
you know,
fair
and extending,
Hakim Abnazam
used to,
basically be kind to his relatives, used to
give money and charity,
used to emancipate slaves.
Do you know in Ma'uda, female infanticide
in the,
in the Arab world?
Keep in mind,
people have a misconception about this.
Most of the Arabs didn't do female infanticide.
Otherwise, they would have vanished.
You know? Clearly,
you know, if you if if the majority
of Arabs were doing female infanticide,
they would have vanished 1000 of years ago.
This was a rare occurrence.
Female infanticide
was a rare occurrence
in Arabia.
Yes. Allah
made a big deal out of it in
the Quran
because it's such an evil crime,
but it's a rare occurrence in Arabia.
Most of the Arabs
did not do this. You know, the chieftains
of Quraish that we talk about, you know,
their aggression and their oppression and so, they
did not do that. They did not bury
their daughters alive.
This,
report that Omar buried his daughter alive
is a is a mawdura report. It doesn't
have any,
validity. It doesn't have any basis. Omar did
not bury his daughter alive. The chieftains of
Quraish did not. This was not a Qurashi
thing to begin with.
Okay?
But it existed.
There used to be those Arabs
that went out of their way
to find
you know, to,
to, to save, to rescue
female babies.
That used to be their job. They would
be whenever they knew that someone is going
to bury their daughter,
they would go out and purchase it
purchases her. I'm sorry.
And and purchase her,
and raise her,
basically. You know, like,
adopt her, raise her, and so on.
These are very good people,
aren't they? This is be before Islam.
They're in the time of Jahiliyyah. But these
are very good people.
Very good people.
Many of us would not do this nowadays.
You you go out of your way to
save,
you know, many of us are not doing
this. So,
people like,
the prophet
was asked, who are
Akram Inas? Who are the most honorable of
people? He said,
the most pious. They said to him, we're
not asking about this. He said,
the Nabi'Allahu, Yusuf, the son of Nabi'Allahu,
the son of Nabi'Allahu,
the son of Khalilah.
So Yusuf, ibn Yaqoob,
ibn Ishaq, ibn Ibrahim.
So he is Nabi, son of Nabi, son
of Nabi, son of
a great Nabi, you know.
Khalibullah,
the friend of Allah
Ibrahim. Your no lineage could be could could
be that. So,
then we said to him, we're not asking
about this. He said, you're asking me about
Ma'aden al Arab, the tribes or the origins
or the roots of the Arabs. He said,
people are like oars.
The best of them
in will be the best in Islam.
Can you say
is basically to
is when you have,
a complete understanding of the dean. It's not
when you have understood one particular,
matter
that's faqi. But faquhu when when you become
a faqi, when you become a faqi, meaning
someone with a good understanding of the deen.
It's not the faapi in the technical sense
that we talk about nowadays.
It's the faapi in the sense of someone
who has a good understanding of the din,
and,
also,
he applies
what he, what he knows.
So, yes, this is the the so Hakim
ibn Hazam was one of those people, and
those people will not be shortchanged by Allah,
and they will get the reward of what
they had done in the jahiliyyah.
And we hope for many of those people
to,
after Islam and after the the Ba'ath and
so on,
that who had not been exposed enough to
Islam and had not gotten a chance to
accept Islam
to accept it at at some point even
right before the departures
departure of their soul.
Here.
Okay.
So why
why why is this
why is
this hadith
relevant
to this discussion of a tasin al aqli?
Tasin al aqli
is what?
Rational discernment
discernment of good and evil.
Rational
discernment
of good and
evil.
This hadith is indicating that
higher is higher.
Right? Before the bath and after the bath,
before the and after the.
So the prophet
is saying to him,
It was higher than it. It's higher now.
So
here is the issue.
Are the actions
actions of people can the actions of people
described as
good or bad
before
without
without
This is, you know,
I I like to address these issues not
in a polemical sense.
We we should just go be like, beyond
polemics to understand our deen and,
but there is a disagreement among the scholars.
So you would certainly expect to
say what?
Of course.
Of course. Actions
have their own,
value,
when when it comes to their own moral
value.
Actions have their own moral value.
And
doesn't have much to do about this except
to
to
reveal
the moral value of the action to us
to reveal it. But the action has a
moral value. Every action, you know, adultery has
a moral value. Killing has a moral value.
Stealing has a moral value. Truthfulness has a
moral value. Lying has a moral value. Discloses,
reveals that moral value to us.
Okay.
Now the to ascertain the position of the
on
the other side,
And.
Keep in mind,
here are with
the. So just
don't get dizzy or confused or anything.
Here are with the.
So
and and
and many other scholars like Juris and and
and so on,
they say that actions,
that
it it.
It
is
god who
basically
assign
assigns a value to the action
assigns a value
to the action.
So the action is described as good and
bad by,
not
by,
not rational discernment of good and evil.
We have the many people,
there there is, like, a disagreement
about what?
A disagreement about the actual position
of
the
and the who agree with
the. The majority of the are agreeing with
the on this. So
what are they actually saying?
Can can Zena and
you know, is it is it possible
that we're unable
to sort out
the good from evil?
They say,
what do you mean by good and evil?
If you mean
suitability,
compatibility,
agreeability
no. We know that something is suitable, agreeable,
compatible
with
human nature.
We know that this would be suitable, agreeable,
compatible with human nature. Truthfulness,
generosity,
like kindness,
suitable suitable, agreeable, compatible,
so, you know,
if you're talking about this, the the these
are the older.
If if you're talking about this,
then we know that this is it.
What we're talking about here
that is
is 2 things.
Not 1, 2 things.
Or.
Tawab is reward.
Is punishment. Is praise.
Is
this praise.
Is this action
worthy of praise
and reward
or worthy of this praise
and punishment?
This is not for the to decide.
This is for the to decide, not
the to decide.
Of course,
the later
add to what
the can decide
the distinction between and
between,
you know,
privation,
and
completeness.
So they say that
for instance, it's obvious that is nax
and is kamal,
that ignorance is deficiency,
inadequacy,
probation,
and
is fulfillment and complete completeness and and so
on. So they say that can sort this
out. But what
is not able to sort out is whether
something is
deserving of praise and reward,
deserving of,
this praise
or punishment.
Now
so
it's the destiny of that he had come
at some point where there is
where the
people, Adal Hadith,
Most of the Hanabila,
are not addressing
complex,
issues,
rationally.
They are sufficing with
reports and not addressing complex issues rationally. So
they left it a rationale of this discussion
to the rationalist
theologians.
So he had
he he wanted to address this,
and
his position was
a shara
can actually
designate a value to an action.
Designate a value to an action. Not reveal
it, assign a value to an action.
Such as when an Allah
tells Ibrahim to slaughter his son.
Compliance of Ibrahim here
was praiseworthy.
Although
the action itself may
look
to us
like slaughtering your son, you know.
So but
since the
since Allah
has the that power,
the triad
to assign value to action and here Allah
assigned this value to the action to test
Ibrahim, of course, because eventually He did not
mean for him to slaughter his son but
to test Ibrahim.
Having said that having said that,
he said
that he took a position that is somewhere
between the and
between
let's not say
so that it's not polymical.
Okay? The the the dominant of you
in,
according to the
majority of the.
He said that
actions,
actions, human actions
can be
rationally
rationally
described
as praiseworthy
or
unpraiseworthy.
Adultery,
you know, murder,
lying
by
human instinct by the.
This is the
discernment now.
By the,
these can be,
labeled as praiseworthy
or unpraiseworthy.
However,
reward and punishment
will be deserved
by the because
Allah said, we were not to torment,
anyone until we had sent a messenger. But
short of this,
the
the the reward of punishment, actions deserving a
reward or punishment,
actions can be described as praiseworthy,
unpraiseworthy,
rationally.
Because Allah subhanahu wa ta'ala
is the one
who gave us that faculty,
gave us that faculty of discernment
between
right and wrong.
This very hadith
says it
clearly.
These are good things
recognized as good.
He recognized them as good in the Jahideya,
and they were affirmed as good in the
Islam before the after
the.
They are,
good actions. And the prophet is telling him,
he called it
that you have
converted
that when you convert, you keep
whatever higher that you had done. It was
higher before Islam,
higher after Islam, higher before the Shara, higher
after,
the Shara.
That is the
discernment
of
good
and evil.
Of course, it's the,
unlike the who
said that something would be deserving of,
and the reason is capable of doing this.
And Aqab are not deserved
until
the,
determines that.
The second thing that he said
is that the
is not
independent,
is not completely independent. The at
the is not independent,
is not capable of doing this on their
own.
Most of the time,
people are capable of doing this
in,
that explicitly
clear matters.
You know, goodness to the parents,
cruelty to animals.
But often,
the reason
is incapable
in more intricate issues
like tahrim arriba, prohibition of riba, for instance,
prohibition of harar.
More intricate issues.
The reason is not
independent.
The reason
Allah had given us that faculty,
but that faculty needs to be
refined
by the Sharah, needs to be calibrated
by the Sharah. We do have the faculty.
Anyone,
an atheist would recognize
that being good to your parents is a
good thing and being cruel to a cat
a stray cat is a bad thing.
Adultery is bad. Lying is bad. Theft is
bad. All of these things.
But
sometimes people disagree, and they don't realize. They
don't realize that hamr
is overall bad,
and and things of that nature. So reason
is not
so reason is not independent,
and,
rational
discernment
does not,
bring about punishment
or rewards without a.
And
actions
don't have intrinsic value.
He's he adds this.
Actions
don't have
intrinsic
value.
Because remember when we talked about,
you know, genus of species
and and.
Some
and some,
some, some,
essential.
The the whenever, you know,
the thing is there, that quality is there.
So some qualities are essential,
and some qualities are not essential. They are
not part of the essence. They can be
present or not.
They can be
present or not.
So he says that
the these are not intrinsic qualities,
situational
qualities.
Because an action
will have to be judged
based on the situation,
the circumstance.
So killing
is
bad.
But what about the guard who executes the
death penalty,
you know, for someone deserving, someone who a
murderer?
And you have a guard now charged with
the execution of the death penalty.
The action is the same. It's killing.
But
it doesn't have an intrinsic value.
It's based on the context. It's contextual. It's
situational. It's circumstantial.
And in this case,
it would be
good,
not evil.
So this hadith,
is is basically,
pointing out to us that,
and
most of the time,
we have the faculty
to sort these things out.
The people in Jahiliyyah,
they knew the difference between
someone
who
buries his daughter alive
and someone
who goes out to save her.
One is evil.
One is good.
That was true before Islam
continued to be true
after Islam.
But the the is not independent,
meaning it's still dependent on God
the guidance of God. It's a faculty that
Allah had given us, and he is the
one who,
upon whom
this faculty
is,
dependent.
Finally,
the next chapter is maintaining ties of kinship
with the idolater
and giving gifts to them.
So
Muhammad
or
You remember what we said about this?
It's controversial,
but
most of the people would say anyone after
Abdullah ibn Salam, the companion,
would be Musadded, Salam.
So here it would be Mohammed bin Salam.
Ibn Umar said, Umar,
saw a silk robe
for sale. He said, messenger of Allah, would
you buy this robe and wear it on
Jumuah
and when delegations visit you? He replied, only
a person who has no portion in the
next world,
could wear this. Then the messenger of Allah
salallahu alaihi wasalam was given some robes of
the same material.
He sent one of the robes to Umar.
Umar exclaimed, how can I wear it when
you said what you said about it? The
prophet sallallahu alaihi wasallam replied, I didn't give
it to you so that you could wear
it. You, can sell it or give it
to someone.
Omar sent it to one of his half
brothers,
by his mother who was still an idolater
in Mecca.
We went over this hadith or not. We
did.
And we did talk about the difference, you
know,
the.
Are the Kufar addressed by the detailed laws
of Sharia or not? And we talked about
3 different positions
on this.
But
anyway, it the the point to that the
is stressing here is that you should
to your
relatives
who are
Mushrik.
You should still be kind to,
your relatives
who are
mushrik. So after he talked about being kind
to your relatives who are oppressive,
he wanted to say that you are still
you should still be kind to your relatives
who are,
mushrik.
Because Islam
did not come to disrupt,
these structures,
these arrangements.
Allah
wanted
humanity to function,
you know,
as communities.
Wanted
humanity to have community,
to have family,
and to have
this
structure.
The individual
is not the smallest of block.
Although in a sense, you may say so,
but the smallest of block,
in the structure
of the community
is the family,
and then the extended family,
and then the community, and so on. So
Allah did not want these to be disrupted,
and and he wanted them,
to be maintained.
So Rahim,
even if the Rahim does not share with
you the same deen or the same religion,
is still
your Rahim, and your kindness to your
will be reward worthy whether they are Muslim
or
not.