Hatem al-Haj – ADB013 Al-Adab Al-Mufrad – Mercy will not descend on people when there is someone among
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JazakAllah khair.
Bismillahir rahmanir raheem.
Assalamu alaikum.
Wa alaikum salam.
Imam al-Bukhari Rahimahullah ta'ala Baabu ta
'allamu min ansabikum ma tasilun bihi arhamakum Aow
baabun ta'allamu min ansabikum ma tasilun bihi
arhamakum Chapter, learn your lineages so that you
can maintain ties of kinship Learn your lineages,
so that you can maintain ties of kinship.
He said, he heard Umar ibn Khattab radiyallahu
anhu say on the minbar, learn your lineages,
so that you can maintain ties of kinship.
by Allah, if there are some bad feelings
between a man and his brother and he
knows that there is kinship between him and
that man, that will prevent him from breaking
with him or violating him.
That will prevent him from breaking with him
or violating him.
The next hadith is relevant to the same
topic, so we'll go over the next hadith
and just address the whole concept.
Ibn Abbas said, preserve your lines, keep in
mind these are not a hadith, first from
Umar with a second from Ibn Abbas.
Preserve your lines of descent so that you
can maintain ties of kinship.
Maintaining family ties necessitates closeness among relatives, even
if they are more distant.
And severing family ties leads to estrangement among
relatives, even if they are close.
One will not distance, or the other interpretation
may be, one will not distance his relatives
when they are near, even if they live
far away, nor will he consider them close
if they are distant, even if they live
nearby.
So basically learn who is closer to you
and who is farther away.
Every kinship tie will come forward on the
day of resurrection and testify on behalf of
a person who maintained it and against one
who cut it off.
So Umar and Ibn Abbas are saying, learn
your lineages so that you may maintain your
family ties, so that you may be good
to your kin, to your relatives.
And the next hadith Ibn Abbas says that
a near relative who lives far away is
not far just because he lives far away,
he's still near.
And a far relative who lives nearby is
not near just because he lives near.
So make sure that you're not distancing a
relative just because of the physical distance if
that relative is close to you.
Like your brother who lives in Hawaii is
not, is still your brother, is still a
near relative.
So you ensure that you do your best
to maintain ties with that brother.
Oftentimes your friend who lives nearby may be
closer to you than your brother who lives
in a different state.
But you shouldn't be doing this.
I mean, you should make your friend close
as much as possible.
It's fine.
It's all good.
But the issue here, you should not distance
your brother simply because they are physically distant
from you.
You should still continue your best to maintain
ties of kinship.
The other way to look at it, the
same statement from Ibn Abbas, is that maintaining
family ties necessitates closeness because he who is
far away from you is not going to
be close even if he is close because
you have effectively distanced them.
So distancing people distances them.
So your brother who you distanced will be
distant even though he's near.
So in order for your brother to continue
to be close relative, you need to work
on it.
Just the fact that he's your brother, you
know, so very, very close does not mean
that your relationship will continue to be such
if it is not being watered, nurtured, you
know, taken care of, that relationship.
So learn your lineages.
And nowadays, physical distance is not a big
problem.
With all those apps, you know, that are
like noisy and like bothersome, annoying, you could
use them for a good cause.
Like if you have, you know, like if
you suggest to your family on your dad's
side, let's have a family group.
You suggest to your family on your mom's
side, let's have a family group.
And you bring every people, everyone together in
that group and maintain ties of kinship this
way.
That's a good way of using these apps.
And that's a good way of negotiating with
modernity because it's not all bad.
You know, you just need to be wise
and engaging with modernity.
But that's a good way of engaging with
modernity.
Now, the other thing that we have to
learn here is that he's not saying, learn
your lineages to boast about them.
He's saying, learn your lineages to maintain ties
of kinship.
The same thing can be done for good
and bad reasons.
One would be dispraised, worthy.
One would be praiseworthy.
One would get you into paradise.
One would get you into *.
But it's the same thing.
So someone is learning their lineages and staying
busy, you know, drawing their family tree and
so on to boast.
Someone else doing the same thing, same work,
exact same thing, copy, mirror image.
But he's doing it to maintain ties of
kinship.
Or the first one, you know, deserves whatever
he deserves.
One of the things, you know, some of
the things that are in this ummah, part
of the Arab culture that became Muslim culture,
because that's, you know, these are things that
happen often.
Even pre-Islamic Arab culture becomes Muslim culture.
The Prophet said, four things in my ummah,
they will not abandon them.
And this is reported by Muslim, four things
of my ummah from the jahiliyyah, my ummah
will not abandon them.
When the Prophet says my ummah, is he
talking about Arabs only?
No, it's his ummah.
OK, but these are things from the jahiliyyah
of the Arabs or the jahiliyyah of everyone
else, jahiliyyah of the Arabs.
So they just crossed over to the ummah.
They're from the jahiliyyah.
Yes, but the first generation that carried this
deen are the Arabs, you know, so and
then they continue to have disproportionate, of course,
disproportionate influence on the rest of the nations,
even after the sahaba and the tabi'in
and so on.
So what are those four things?
Al-fakharu fil ahsab, wa ta'anu fil
ansab, wa al-istisqa'u bil-nujum, wa
al-niyahatu ala al-mawtah.
Al-fakharu fil ahsab, boasting about lineage, boasting
about lineages.
And, you know, you know, Muhammad sahib al
-nafs al-zakiyyah, Muhammad ibn Abdullah, is, you
know, this is like I posted about this
recently.
But Muhammad ibn Abdullah, sahib al-nafs al
-zakiyyah, who rebelled against Abu Ja'afr al
-Mansur, the second Abbasid khalifa, you know, that
that rebellion, the rebellion of sahib al-nafs
al-zakiyyah, it's known in the history.
So Muhammad ibn Abdullah is Muhammad ibn Abdullah
ibn al-Hasan ibn al-Hasan ibn Ali
ibn Abi Talib, radiyallahu anhu.
So he was, he wrote to Abu Ja
'afr al-Mansur, basically a letter to tell
him, we deserve this more than you.
We deserve this more than you.
We deserve this mother to be the khalifa
more than you.
And Abu Ja'afr al-Mansur, Abu Ja
'afr al-Mansur comes from Ibn Abbas.
You know, he's the grandson of Ibn Abbas,
great, great grandson of Ibn Abbas, second khalifa,
second Abbasid khalifa.
So he sent another letter.
That correspondence between the two men is exactly
what the prophet said.
You know, so this would be and that's
why many people in Muslim countries, they have
this aversion to politicize the religion because they
feel that this would be the sort of
campaign debates if we politicize religion.
Why I deserve it more than you?
Why I deserve it more than you?
If you read the letters, they're just taqr
fil ahsab and ta'an fil ansab.
You know, so Abu Ja'afr would tell
him, you are the son of a woman.
That's Fatimah, radiyallahu anhu.
A woman does not deserve an inheritance.
The uncle deserves an inheritance and Abbas deserves
the inheritance.
You know, the children of the woman, of
course, the woman deserves an inheritance, but the
children of the woman do not deserve an
inheritance.
But the children of the uncle, they deserve
the inheritance by Asaba.
It's just simple sharia business, Asaba, the universal
heir.
If you have Ashab al-Furood, the people
who are assigned a share in the inheritance,
they take everything they need, they are entitled
to, and the rest goes to the universal
heirs, the Asaba, paternal kin.
We are the Asaba of the Prophet.
You are the children of...
So how come?
Isn't Ali ibn Abi Talib the cousin of
the Prophet, but Abu Talib did not convert.
So Abu Talib died before the Prophet, and
Abbas died after the Prophet.
So if the Prophet, if there were universal
heirs for the Prophet, it goes to Al
-Abbas, it doesn't go to Ali, radiyallahu anhu,
it goes to Abbas, because he's the uncle.
So he is closer to the Prophet, sallallahu
alayhi wa sallam, and Abu Talib did not
become Muslim, Al-Abbas became Muslim.
So al-Muslim, al-Kafir, dayat awarathan, so
Al-Abbas is more entitled, so it must
go to Al-Abbas, it goes down to
us, through Al-Abbas.
So, but that is basically the campaign debate.
And then certainly Abu Ja'afr al-Mansur
defeated Sahab al-Nafs al-Zakiyya very badly,
because, you know, Muhammad Sahab al-Nafs al
-Zakiyya was not really militarily prepared, or, you
know, that competent as a military leader.
And this is what it comes down to
at the end.
So, you know, you need to have competent
people in politics, because at the end of
the day, they are the people who will
be able to rule.
So al-fakhri fil-ahsab wa ta'an
fil-ansab.
The fakhri fil-ahsab is boasting about lineage,
and ta'an fil-ansab is the opposite,
to disparage the lineage, or to question the
lineage of others, or, you know, to, it's
not like he was questioning his lineage, but
questioning the importance of your lineage.
Your lineage is not as important as mine
with regard to this.
fakhri fil-ahsab wa ta'an fil-ansab,
wa niyahatu ala al-mawt, wa al-istisqa
'u bil-nujum, that is, seeking rain through
the stars.
What is this in the ummah?
What is it a prototype of, or superstition?
So there will always be superstition in this
ummah.
There will always be those superstitious tendencies.
wa niyahatu ala al-mawt, wailing about the
deceased or the dead.
What is this?
It's being too emotional, you know, too emotional.
Does this mean that it is not qayr
-ummah w'hrijat an-nas, the best of
ummah that was brought forth to humanity?
No, it is the best of the ummah
that was brought forth to humanity.
But the best of the ummah that was
brought forth to humanity has these problems and
needs to be aware of what it has,
of its problems.
And the problem of identitarian religiosity, group identity,
is that you always want to deny the
problems because religiosity is about being superior, which
is the wrong sort of the wrong approach
to religiosity.
If religiosity is about the pleasure of God
and your own salvation, you will be okay,
completely okay with recognizing your own weaknesses, let
alone the weaknesses of your family, your tribe,
your sort of ethnic background, your national background,
or even your ummah.
These are weaknesses that are present within our
ummah that the Prophet ﷺ points out for
us not to sweep under the rug, but
to address, to combat, to resist.
Because these are very detrimental, devastating qualities.
Okay, so what Umar and Ibn Abbas are
saying here has nothing to do with boasting,
you know, when you make a family tree,
if you ever make a family tree, it
is not to show off, not to boast,
but to, you know, to maintain the ties
of kinship.
Next, Al-Imam Al-Bukhari, rahimahullah, said the
book of Mawla's.
Mawla is clients of emancipation or allies through
emancipation.
Mawla is an ally through emancipation.
You could be an ally through treaty, hilf,
or an ally through emancipation.
So Mawla is an ally through emancipation.
If you emancipate someone, you set free someone,
that person becomes your Mawla.
We say Asr al-Mawali, or the era
of the Mawali, which means what?
The era of the emancipated slaves.
Why do we say the era of the
emancipated slaves?
Because they became very prominent during the time
of the Tabi'in.
So the Sahaba emancipated many, many people.
Those people became Mawali, so allies through emancipation,
to the Sahaba.
Then these people became the most prominent scholars
in the time of the Tabi'in, so
we call the era of the Tabi'in
the Asr al-Mawali, or the era of
the emancipated slaves, because of this.
And certainly there were so many of them
who became most prominent during that era.
This is called upward mobility.
This is a sign of the health of
any civilization, upward mobility.
So from being a slave, to being one
of the most prominent, to be an Ata
'a, for instance, to being one of the
most prominent scholars of your time, the Khalifa
would come to you and sit before you
to learn and so on.
This is a very significant, upward and fast,
rapid, upward mobility.
So a chapter here, the chapter says, can
a Mawla say, I am from so and
so?
I am from this tribe.
So, Abdulrahman Ibn Habib said, Abdullah Ibn Umar
asked me, which tribe, where are you from,
which tribe you're from?
I replied, from Taim of Tamim, it's a
clan from the tribe of Tamim.
He asked, are you one of their own
or one of their Mawlas?
I responded, one of their Mawlas.
He said, then why didn't you say one
of their Mawlas, one of their Mawlas?
This is a da'if report, so we
don't need to justify it.
But if we were to justify it, it's
a da'if report, it's a weak report,
we don't need to justify.
But let's say we need to justify.
So what is he saying to him?
He's saying to him, you know, be honest,
like, you know, you don't have to say
that I am from Taim of Tamim when
you are not from Taim of Tamim themselves.
But the following hadith, the following hadith will
create a conflict with this one.
OK, but it's, you know, but it can
be sorted out.
But the following hadith is authentic and it
is from the Prophet.
So that's why you have to have epistemic
clarity.
You have to, not everything, not everything you
read is the same in terms of transmission
and implication.
Not everything you read is the same.
You just like put them all, you know,
in the mixer.
No.
The first one is from Ibn Umar and
it's weak.
This coming one is from the Prophet and
it's strong.
So then Imam Al-Bukhari says, chapter, the
mawla of a people is one of them.
Bab mawla al-qawm min anfusihim.
Bab mawla al-qawm min anfusihim, the mawla
of a people is one of them.
So he says, Qadathana Amr ibn Khalid, Qala
hadathana Zuhair, Qala hadathana Abdullah ibn Uthman, Qala
aghbarani Ismail ibn Ubaid, Qala abihi Ubaid, Qala
rifa'a ibn Rafa' Qala al-nabiyyi sallallahu
alayhi wa sallam qala li Umar radiyallahu anhu
Ijma'a li qawmak Fa jama'ahum Falamma
hadharu baba al-nabiyyi sallallahu alayhi wa sallam
Dakala alayhi Umar Fa qalaqat jama'atu laka
qawmi Fa sami'a dalika al-ansar Fa
qalu qad nazala fi Qurayshin al-wahyi Fa
ja'a al-mustami'u wa al-nazir
ma yuqalu lahum Fa qaraja al-nabiyyi sallallahu
alayhi wa sallam Fa qama bayna adhuhurihim Fa
qala hal fikum min ghayrikum Qalu naam Fina
halifuna wa ibn uqtina wa mawalina Qala al
-nabiyyi sallallahu alayhi wa sallam halifuna minna wa
ibn uqtina minna wa mawalina minna Wa antum
tasma'oon inna awliya'iya minkumu al-muttaqun
Fa in kuntum ula'ik fa thak wa
illa fanzuru la ya'ti al-nasu bi al
-a'mal yawm al-qiyamah wa ta'tuna bil-athqal
fa yu'arada ankum thumma nada fa qal
ya ayyuha al-nas wa rafa'a yadayhi
yadawahuma ala ru'usi Quraysh ayyuha al-nas
inna Qurayshin ahlu amana man bagha bihim qala
zuhayr al-thunuhu qala al-awathir kabbahu allahu
limin kharayhi yaqulu thalika thalatha marrat Translation Hadith
75 Rifa'a ibn Rafi reported that the
Prophet ﷺ said to Umar ﷺ gather your
people who are his people not Bani Adiyya
the clan of Quraysh Quraysh itself, all of
Quraysh for me he did so and when
they reached the Prophet's door Umar ﷺ entered
and said I have gathered my people for
you the Ansar heard this and said revelation
has been revealed about Quraysh people came to
listen and observe what would be said to
Quraysh the Prophet ﷺ came out and stood
among them he said are there so he
stood among them and he said are there
among you those who are not of you
they replied yes among us are our allies
through treaties that is al-waliyah bil-hilf
mawla bil-hilf as well as our nephews
children of our sisters ibn uqtina they are
the children of the women of the tribe
not the men of the tribe ibn uqtina
and our mawlas, our allies through emancipation people
whom we freed and they are our allies
through emancipation the Prophet ﷺ said our ally
is one of us that's ally through treaty
our nephew, son of our sister is one
of us and our mawla is one of
us you are hearing this my allies among
you are those who have taqwa of Allah,
if you are among them then all is
well if not then beware let not people
come on the day of judgment with their
deeds but you come with burdens then you
will be turned away, then he called out
oh people, he called out to the ansar
who came to watch on the referees the
margins who came to watch and other people
that are not from Quraysh, called out to
them oh people, Quraysh are people of trustworthiness
whoever oppresses them Allah will bring them down
he said this three times so what is
he trying to say he's trying to say
to Quraysh ...
if your deeds will slow you down, your
lineage will not put you forward he's trying
to tell the people you know be careful,
Quraysh are good people Quraysh are people of
trustworthiness so the fact that I am reminding
Quraysh of this does not mean that I
am belittling Quraysh or undermining Quraysh in any
way and that is usually important because we
want we want our love for the prophet
to overflow to his family to his clan
to his tribe, to his people and this
you know I posted something last year about
Saudis and this idea of hostility towards Saudis
is, I think it's a satanic trick why
do we have to hate each other?
why do we have to have hostility against
a particular group of people you know, like
Mohammed bin Salman or don't like it, it's
your business but Saudis are not Mohammed bin
Salman Saudis are at the end of the
day the progeny of those people who carry
the Islam to us in Egypt, in Pakistan
everywhere else so to have particular animosity or
hatred for those people, I don't think it's
healthy I just don't think it's healthy so
anyway but all people have their, you know
and then again at the same time remember
what the prophet is saying it's all about
your deeds so nothing will be, you know
nothing will get sort of extra credit on
their final report just because of their lineage
and at the same time, we don't need
to be hating one another, particularly those that
are closest to the prophet sallallahu alayhi wa
sallam and closest to the first generation who
brought Islam to all of us so that's
basically the bottom line when it comes to
this particular hadith, now it seems that the
prophet sallallahu alayhi wa sallam, and that's the
point here in this hadith, is the prophet
is saying the mawla of the qawm is
one of them so why is Ibn Omar
saying why don't you say that you are
a mawla not one of them if the
prophet is saying the mawla of the qawm
is actually one of them, some people may
say it's different, he's one of them in
the sense that he attends with them he
joins them but he's not actually one of
them because everybody belongs to their own ancestry,
and if your ancestry is not that you
should not disown your own ancestry you should
be proud of your ancestry, even if you
come from a line of slaves and you
were emancipated don't attach yourself don't attach yourself
to the emancipator be proud of your own
lineage don't attach yourself to the emancipator even
though you're attached to the emancipator in one
sense mutual support, alliance and mutual support, because
the emancipator had given you the second best
thing after life isn't that true?
the second freedom, second best thing after life,
ok certainly through Allah subhanahu wa ta'ala
he was a cause it's Allah who ultimately
gave you that freedom but through that emancipation
then kitab awlil banat the book of looking
after girls babu man ala and we said
imam al-bukhari did not have books some
people divided this into books but this is
not imam al-bukhari's division, he had chapters
babu man ala jariyatayni awahida, chapter someone who
looks after two or one daughter two or
one daughters hadith hadith hadith hadith
hadith hadith hadith hadith hadith hadith hadith hadith
hadith hadith and closes them from his wealth
they will be a shield for him against
the fire, this is good news for anyone
who has three daughters I do then let's
take the next one hadathana or just you
know why three daughters and then eventually the
prophet sallallahu alayhi wa sallam would say two
and one he didn't say one but he
said if we said to him one, he
would have said one when he said this
he said what about two he said then
two and then they didn't say what about
one but the narrator says had we said
what about one, he would have said one
ok why did he say this because daughters
during this time were these were different times
nowadays women have the same, close to the
same earning potential as men you know one
of the paper I will submit to amja
next week inshallah that's why I'm not going
to be here next week will be about
the so
it's about the change of customs, the change
of conditions and customs and the impact of
these changes on family law and I'm taking
which is the consolatory gift or compensation of
talaq and the position of leadership and responsibility
that's given to men and the effect of
the changes on these two particular aspects or
concepts anyway where there are changes enormous in
the last 200 years you know with the
industrialization and automation and all of these things
women are having close close to the earning
potential as men this used to not exist
for tens of thousands of years like whatever
since the beginning of time since the beginning
of human existence on earth this did not
happen there was farming, there was herding there
were crafts, there was blacksmithing, there was venturing
to travel itself was a huge risk for
women so like if you talk about trading
that always involved travel and that was a
huge risk for women these were the conditions
during those times and there's always fighting, people
have been always fighting and that's not, it's
not you know in Arabia or anything, it's
like all over the world people have been
always fighting so when Mut'an Ibn Adiyya
came out to protect the Prophet ﷺ you
remember the Prophet is coming from Al-Ta
'if and he sought the jiwar of Al
-Mut'an Ibn Adiyya or the protection of
Al-Mut'an Ibn Adiyya Al-Mut'an
Ibn Adiyya brings his sons, fully armed puts
on his arms, brings his sons fully armed
to go out and say to Quraysh I'm
here, I'm protecting this man, you can't touch
him now this feeling itself that you're bringing
out like you know all of your sons
and the more, the better you know, so
we have like 20 sons to bring out
fully armed that's great, and the sons of
his brothers as well, he brought them out,
so this is the idea of Asaba paternal
kin, the sons of his brothers brought them
out with him would did that matter to
them a great deal why were they so
excited to have a boy versus a girl
because that boy, once he hits 15, he'll
be able to fight with them and he
will be able to make a living also,
to support them or at least support himself
his sister will not do A or B
she will continue to be a financial burden
on them so that is why they hated
the news of the birth of a daughter
so since they were socially and financially not
contributing like their brothers they were assigned a
lower value, so how did Islam address this?
by assigning to them a spiritual value assigning
to raising daughters a spiritual value they will
be a shield for you from the hellfire
so that's and certainly for any believing and
the change was remarkable between their times and
the time of the Tabi'een and so
on, the change was remarkable because for believers,
for pious individuals what matters more?
the spiritual value or the material value?
the spiritual value so now if you receive
the news of the birth of a daughter,
you should be elated, excited that you're on
your way you know, if she's the first
one, you're on your way to get like
a guaranteed shield but like I said, he
will then say two as well, and he
would have said one but then why is
it why did he go down from three,
why did he talk about three?
you know, it's a number he's basically saying
if you have many of them because it's
like a more of a burden you know,
spend on three versus one so because one
may say you know, okay, I will have
like just like one dollar is enough, every
father would like to have one dollar but
then two, three, okay now it's getting too
much, so that's why the Prophet ﷺ is
saying three, starting with three and then they
said what about two he said two and
they said if we said one, it would
have been one do you think he would
have said and one?
yes, of course because at the end of
the day لَن يَرَضَ اللَّهَ لُحُمُّهَا عَلَىٰ دِمَاءُهَا
it's not about the quantity it's about the
quality, it's about that thing in the heart
that makes you kind to three is the
same thing that makes you kind to one
so that thing in the heart that mercy
and that compassion in the heart is what
matters to Allah it applies to three and
it applies to one but religion is consolatory,
comforting so he's trying to comfort those who
have many and tell them the more the
better the more the better, because it will
be layers of shields from the hellfire then
he says حَدَّثَنَا الفَضْلُ ابْنِ دُكَيْنِ حَدَّثَنَا فِطْرَ
عَن شُرَحْ بِيلِ قَالَ سِمَعَتُ ابْنَ عَبَّاسِ عَن
النَّبِيِّ صَلَىٰ اللَّهَ وَسَلَّمَ قَالَ مَا مِنْ مُسْلِمٍ
تَدْرِكُهُ ابْنَتَانِ فَيُحْسِنُ صُحْبَتَهُمَا Ibn Abbas reported that
he heard the Messenger of Allah ﷺ say
there is no Muslim who has two daughters
and takes good care of them except that
they will admit him into paradise.
Just like the previous hadith, al-Fadl ibn
al-Duqayn ismahu Abu Nu'aym, al-Fadl
ibn al-Duqayn the first narrator here, the
Shaykh of al-Bukhari, ismahu Abu Nu'aym,
his name is, you know, his kuniyyat is
Abu Nu'aym, al-Fadl ibn al-Duqayn.
He was like a famous person, a very
famous person, and he had his awkward things
as well.
Yahya ibn Ma'in and Ahmad ibn Hanbal
went to him one day and then Yahya
ibn Ma'in wanted to test him, so
he mixed like 30 hadith for him, you
know, so after every 10 hadith, he would
add a hadith that's not his.
So he was able to recognize them, but
after Yahya ibn Ma'in did it for
the first 10, the second 10, the third
10, he figured out that he's testing him.
So he kicked him and he was sitting
in his own store and then, so Ahmad
and Yahya ibn Ma'in and their servant,
you know, who's accompanying them.
So he said to Yahya ibn Ma'in,
this is lower than this, lower than testing
me, the servant, lower than testing me, and
this, that's Ahmad ibn Hanbal, is higher, you're
the one who did it, and he kicked
him, and then he kicked him and left,
he was angry, he just kicked him and
left.
So Yahya ibn Ma'in said his kick
is more beloved to me than the whole
trip, the whole journey.
Anyway, he was a prolific narrator.
He was martyred, by the way, he died
like at the age of 89, born, you
know.
May Allah have mercy on him.
So Jabir ibn Abdullah reported that the Messenger
of Allah said, anyone who has three daughters,
provides for them, closes them, and shows mercy
to them, will certainly enter paradise.
A man from the people said, any and
two daughters of Messenger of Allah, he replied,
and two.
And we talked about this, we talked about
the concept, it's about the intention, it's about
the mercy in the heart.
And the more the better, but, you know,
if you have one, and you do your
best with her, she will be your shield
as well.
Then, Babu man ala salasa akhawat.
Chapter, someone who looks after three sisters.
Abdul Aziz ibn Abdullah reported
that
the Messenger of Allah said, no one who
has three daughters, or three sisters, and is
good to them, will be denied entry into
paradise.
Will be denied entry into paradise.
He will have a guaranteed entry into paradise.
So now the Prophet sallallahu alayhi wa sallam
is expanding this from daughters to sisters.
The idea here is protection of women, who
did not have, because, you know, here is
the issue.
Certainly women, you know, and the very sad
thing is nowadays, these discussions are like red
pill and blue pill and stuff, discussions and,
you know, like, religious discussions have become very,
like, different nowadays.
But anyway, but women, the degradation of women
is not only detrimental to the society, and
corrodes the moral fabric of the society, because
it will make people evil and unjust, but
it is also an indication.
It's both a cause and effect.
It's both a cause and effect.
You know, the mistreatment of women and degradation
of women in any society is an indication
that this is an evil society, that what
matters in this society is power.
And this is also an ignorant society, because
they are short-sighted, because women are the
ones who basically manufacture the next generation.
They are the ones who will produce the
next generation.
So it's an indication that it is an
unjust and ignorant society, that is short-sighted,
that is only seeing the financial outcome, the
immediate financial gain from the boys versus, or
the men versus the women, and at least
in those times that used to be the
case.
And it's detrimental to the moral fabric of
the society in general, because by extension, all
weaker groups, disenfranchised, weaker groups in a society
that is not respectful and kind to women,
will have to expect injustice.
All, you know, those groups.
That is why the Prophet ﷺ said, O
Allah, I make entirely inviolable, entirely, I make
entirely inviolable the rights of the two weak
parties, the orphans and women, the orphans and
women, in a society that does not respect
women and treat them, women kindly.
This will be a society also that will
oppress the orphans and will violate the rights
of the orphans.
It will be a society that will violate
the rights of the poor.
It will be a society that violates the
rights of the sick.
It will be the societies that will violate
the rights of the downtrodden and the forgotten,
disenfranchised, and, you know, people with sort of
less nobility and lineage and et cetera, et
cetera, et cetera.
All of those people will be oppressed in
a society.
So that's the first sign, if this is
a society that is respectful and kind towards
their women or not.
If they are not respectful and kind towards
one half of the population, just because they
are physically weaker, then you could imagine that
this society will be also oppressive towards everyone
that has any type of weakness or disadvantage.
Not saying that women have a disadvantage being
weaker, but they are meant to be the
way they are for the roles they have
in the society.
But anyway, so this discussion should be, you
know, taken away from the social media and
should be addressed, you know, in conferences where
people provide thoughtful ideas about the changes in
the reality.
You know, now that women are capable of
earning like men, how do we ensure that
the Muslim family does not get destroyed by
having people, like by having both parties in
the family primarily concerned about their career or
primarily concerned about earning a living, not recognizing
the complementarity within the family structure?
And if we ask the woman to abandon
her career because she is able to have
a career and then comes back later after
30 years and gets divorced and gets nothing,
how is that inviting to her niece or
her sister or encouraging to her niece and
her sister to repeat her experience?
These are issues that must be addressed thoughtfully,
thoughtfully, not on YouTube and not on Facebook
and certainly not on Twitter.
Anyway, in the next chapter, chapter
the excellence of someone who looks after his
daughter after she has been sent back, marduda,
returned, sent back, divorced or widowed.
So, his
name, there is a disagreement over his name,
Ali or Olay.
He used to say if you call me
Olay, and some people say if you call
me Ali, then I, you know, you have
violated me or something.
So, why is this?
This guy was born in Amal Yarmouk, about
15 after hijra, Ali Ibn Rabah or Olay.
So, you will find that this particular narrator,
they disagree over his name, Ali or Olay.
So, someone provided an explanation for this, provided
an explanation for this, that Imam al-Zahabi
cites in Seer al-Alam al-Nubala and
does not comment on it.
It's, you know, sometimes these things are, you
don't know why they did that, but anyway.
So, what is the explanation here?
He says that that Bani Umayyah were killing
every baby called Ali.
Bani Umayyah were killing every baby called Ali.
So, his father named him Ali, and they
told his father that Bani Umayyah would kill
him.
So, he changed it to Olay.
He didn't want to change it too far.
He changed it to Olay.
Now, if you read this, what would you
think of Bani Umayyah?
Okay, I just want you to know that
the history, the curricula that you study, which
is like, what that orthodoxy provides you, is
not true.
You know, you don't have the full picture.
This is history written about a dynasty by
the enemies, by the Abbasid.
Most of the tadween of our history and
most of these things, even many of the
hadiths, were fabricated by the Abbasid.
Do you ever wonder why Zaynab and Ruqayyah
al-Muqaddasum are seldom mentioned in the hadith?
These are the daughters of the Prophet.
Did he not like them?
You know, did he have one daughter?
Did he not like the rest?
He even said, Zaynab is the best of
my daughters.
She was hurt because of me.
Because when she emigrated, she had an abortion.
They got her off the mountain.
She had an abortion.
So certainly, he would not distinguish between his
daughters.
But the distinction here that was given to
Zaynab is that she was hurt because of
him.
But why are we not hearing about Zaynab
and Ruqayyah al-Muqaddasum?
All of them, they were the daughters of
the Prophet and they were, you know, great
women.
But there is a reason, obvious.
There were people fighting over the caliphate, the
head of the state, and as I said
in the campaign debate, Muhammad ibn Muhammad sahib
al-Nafs al-Zakiyyah and Abu Jafar al
-Mansur, the campaign debate is who is more
entitled.
So, virtues have to be ascribed to particular
lineages for that entitlement.
That is not to say that Ali and
Fatimah need fabrication.
As Ahl al-Sunnah, we recognize that I
recently posted something about my grandson being named
Ali and this is the name of my
grandfather on both sides and all of that
stuff.
So no one basically can question our love
for and allegiance to Ali and Fatimah.
But the issue here is you have to
also understand that the history that you have
received needs a little bit more contemplation, a
little bit more reflection.
Because when the Abbasid write the history of
the Umayyads or when their history is written
during their time, you have to understand that
naturally there will be influence.
These were not kind people, there was no
freedom of speech during those times.
You know, the first caliph of the Abbasid
is called the Saffah.
Saffah means the murderer because the amount of
bloodshed that happened during this takeover was inconceivable.
You know, people were killed left and right.
He secured 70 people from Bani Umayyah, got
them, you know, he was sitting with them,
they were having, he secured them, these are
70 people from Bani Umayyah, eventually his cousins,
eventually they come from, and eventually we said
before that Uthman basically would be the second
closest to the Prophet ﷺ after Ali, because
Bani Umayyah are close to the Prophet, certainly
closer than Bani Adi and Bani Taim, than
the family of Abu Bakr and Umar.
So eventually his cousins, and he was having
a good time with them, and then until
some poet, and that's, you know, like an
Arab thing, you know, Arabs are very influenced
by poetry and Qihada.
So some poet came and just like recited
a few, incited him with poetry, and then
he just killed them all.
70 people slaughtered them all, but during the,
you know, they were sitting together having a
good time.
So he slaughtered them all, and then he
put his bread on top of their bodies
and served dinner over their moving bodies.
So the, you know, it's a level of
cruelty that is not, you know, that can't
be conceived.
So when you hear about Bani Umayyah, you
hear a story like this, it may be
completely untrue.
And if you sit down and factually test
it, it's untrue.
There are many people that are called Ali,
Zahabi himself in the same book, if he
goes back to the same book and figures
out how many people are called Ali in
these generations, in these tabaqat of narrators, he
will find tons of people called Ali.
So if Bani Umayyah were killing them, why
didn't he kill those as well?
If Bani Umayyah was killing everybody called Ali,
this is like Pharaoh killing all the children
of Bani Israel.
Would this be a report of, like a
solitary report that someone can basically provide to
explain why someone was called, why there is
a disagreement over Ali and Ali?
Or would you have hundreds of people reporting
this?
Hundreds of people reporting this.
This guy Ali was born in the year
15, around the year 15 in Yarmouk.
Where is this from Bani Umayyah?
You know, it's too far from Bani Umayyah.
Too far from Bani Umayyah.
So just factually tested, like Ibn Khaldun, you
know, said that test these things.
Test, you know, test these reports.
Our books are full of reports that are
unverifiable.
And they result in unexamined dogmas also unverifiable.
Things were manufactured, you know, hadiths were manufactured,
reports were manufactured to prove one thing.
Anyway, this guy, Ali Ibn Rabah, not the
difference over his name, why his name was
Ali or Ali.
The one thing that would make a little
bit more sense is that the people of
Isham used to call Ali, this is another
report, that the people of Isham used to
call Ali or Ali out of disrespect to
Ali.
Yes, the people of Isham, this is verifiable.
They had animosity towards Ali.
Many, not all, certain tribes, certain clans, certain
people in Sham had animosity towards Ali Ibn
Abi Talib.
What is this animosity?
Of course, this is grave and great.
But these are people who lost their children
in wars with Ali.
So if you fight with a kid from
Ahlul Bayt in the playground of your school,
and you dislike that kid, are you disliking
him because he is the grandchild of the
Prophet Sallallahu Alaihi Wasallam, or you're disliking him
because he beat you?
You know, if you dislike him because he
beat you, that is not a sign of
hypocrisy.
Because it is natural that when two people
fight, they will have resentment.
They will have resentment.
So if you acknowledge the stature of Ali,
but because your son was lost in a
war with Ali, you have some feelings of
resentment.
That is not religious resentment, that's natural resentment,
that will not lead you to disparage Ali
or to undermine.
That belief must be forgiven by Allah subhanahu
wa ta'ala.
Because Allah does not burden us all beyond
its capacity.
If you lost your son, you know, in
a war, you will be resentful.
Disparaging is a different thing.
You can't control that.
You know, to undermine, to insult, to disparage,
all of these are different things.
Once you cross that from this internal resentment
to disparaging, then you are nasibi, nawasib, the
enemies of Ali radiyallahu anhu.
So anyway, this particular hadith, it says, Abdullah
ibn Salih said, Hadithani Musa ibn Ali, or
Ali, whichever one you want.
Ibn Rabah, you know, his father is Musa,
the father of Musa, is Ali ibn Rabah
al-Lakhmi al-Masri.
The Prophet, peace and blessings be upon him,
said to Suraqa ibn Jaushum, Should I not
show you the greatest charity, or from the
greatest charity?
Suraqa said, Yes, O Messenger of Allah, your
daughter is returned to you, she is not
earned by anyone other than you.
The translation, Musa ibn Ali reported that the
Prophet, peace and blessings be upon him, said,
Shall I show you the greatest form of
charity, or one of the greatest forms of
charity?
He replied, Yes, indeed, O Messenger of Allah.
The Prophet, peace and blessings be upon him,
continued, To provide for your daughter when she
has been returned to you, and you are
her only source of provision.
To provide for your daughter when she's returned
to you.
You know, her husband died, she got divorced,
she came back to you.
And that's one of the differences between our
current conditions and their conditions.
Women who get divorced nowadays, they don't easily
go back to the homes of their people.
So we have to figure out how to
ensure their dignity and security.
Anyway, but this hadith has a problem.
Where is the problem in this hadith?
Ali ibn Rabah was born around 15, and
Suraqa died around 24.
So Ali ibn Rabah was nine years when
Suraqa died, and it's very unlikely that they
met each other, because Ali ibn Rabah was
not, you know, anywhere near Suraqa.
So there is inqita', disconnection in the chain
of narration.
Is this inqita' harmful?
Of course harmful.
Is it, how harmful is it?
Inqita' in this layer is not as harmful
as inqita' three layers down from this.
Because you're talking about a tabi' reporting from
a sahabi, you're talking about a tabi' Ali
ibn Rabah reporting from sahabi Suraqa, and there
is inqita'.
We don't know.
You know, we're not sure that the connection
between them was a sahabi, because Ali ibn
Rabah did hear from sahabi.
He even heard from Umar ibn Aas.
He heard from several sahabi.
But we're not sure that this inqita' can
be filled by a sahabi.
So it could be a tabi' and jihalat
al-tabi' when the tabi' is unknown.
Does it harm?
It harms.
Jihalat al-sahabi harms?
No.
But if you're sure it was a sahabi,
you know, jihalat al-tabi' does harm.
So this hadith is weak.
It's a beautiful hadith.
I wish it had been strong or authentic
or hasan, but it is weak.
Yet the meaning of the hadith is solid,
you know.
And we will come to addressing how, you
know, spending on your own family is a
type of charity.
We will come to this, inshallah, next week.
But al-marduda in particular, the one who
has been returned, the one who has been
returned, it's called al-marduda, certainly has, like,
has, it used to be the sort of
the worst category of people in the society.
It's, she used to have the worst life,
because now that her father had been able
to get her out and particularly if she's
the one who asked for divorce or, you
know, divorced worse, a lot worse than widow.
And if she's the one who asked for
divorce, she was having a bad life, you
know, forever.
I thought she gets remarried if she does.
So al-Zubayr ibn al-Awwam had a
waqf dedicated to al-marduda.
Al-Zubayr ibn al-Awwam made an endowment
dedicated to al-marduda of his progeny, to
the, you know, divorced women of his progeny.
And that's not a bad idea if you're
that rich.
Like you wouldn't be sitting here, right?
Anyway.