Hatem al-Haj – ADB014 Al-Adab Al-Mufrad – The excellence of someone who looks after his daughter

Hatem al-Haj
AI: Summary ©
The conversation discusses the importance of fulfilling obligations towards one's creator and finding one's way to achieve success. The speakers stress the need for passionate and honest expression of love to achieve the ultimate goal of Islam, and the importance of leadership in bringing people to healing and healing. The conversation also touches on the history and legends of the Umayia dynasty, the importance of accepting the image of the Sunni and Shia grand narrative, and the angering anger of the Hadith statement. The speakers emphasize the importance of knowing the truth and finding one's way to achieve success.
AI: Transcript ©
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In his book, Al-Adab Al-Mufrad, says

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حَدَّثَنَا بِشْرِ قَالَ أَخْبَرَنَا عَبْدُ اللَّهِ قَالَ أَخْبَرَنَا

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مُوسَىٰ قَالَ سَمِعَتُ أَبِي عَنْ سُرَاقَةَ بْنُ جَعْشُمْ

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أَنَّ رَسُولَ اللَّهِ سُسَلَّمَ قَالَ يَا سُرَاقَ مِثْلَهُ

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This is hadith number 81.

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Suraqa ibn Jaushum reported that the Messenger of

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Allah ﷺ said something similar to the previous

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hadith.

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Remember the previous hadith that we stopped at?

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The hadith of al-Marduda, the woman who

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has returned.

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So whether she is divorced or became a

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widow and returned to her family.

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They used to call her al-Marduda, the

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one who has returned.

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And we talked about the position of al

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-Marduda in the society and how the Prophet

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ﷺ was reported to have said, إِبْنَاتُكَ مَرْدُودَةٌ

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إِلَيْكَ أَلَا أَدُلُكَ عَلَىٰ أَعْظَمِ الصَّدَقَةَ أَوْ مِنْ

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أَعْظَمِ الصَّدَقَةَ قَالَ بَلَا يَا رَسُولَ اللَّهِ قَالَ

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إِبْنَاتُكَ مَرْدُودَةٌ إِلَيْكَ لَيْسَ لَهَا كَاسِبٌ غَيْرُكَ The

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Prophet ﷺ said, should I not tell you

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about the best charity?

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He said, yes.

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He said, إِبْنَاتُكَ مَرْدُودَةٌ إِلَيْكَ Your daughter who

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was returned to you to provide for your

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daughter when she has been returned to you

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and you're her only source of income or

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provision.

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You are her only source of income or

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provision.

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And we said this, the ḥadīth is ضعيف

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but the معنى of the ḥadīth is solid.

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Of course solid.

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Why should it not be solid?

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Because it is also in agreement of the

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following ḥadīth which has a solid authenticity.

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The following ḥadīth that has a solid authenticity

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is ḥadīth number 82.

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Imam al-Bukhārī said, حَدَّثَنَا حَيْوَةُ ابْنُ شُرَيْحٍ

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قَالَ حَدَّثَنَا بَقِيَّ عَنْ بَحِيرٍ عَنْ خَالِدٍ عَنْ

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الْمَقْدَامِ إِبْنِ مَعْدِي كَرِبٍ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ

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صَلَى اللَّهُ سَلَمَا يَقُولُ مَا أَطْعَمْتَ نَفْسَكَ فَهُوَ

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لَكَ صَدَقًا وَمَا أَطْعَمْتَ وَلَدَكَ فَهُوَ لَكَ صَدَقًا

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وَمَا أَطْعَمْتَ زَوْجَكَ فَهُوَ لَكَ صَدَقًا وَمَا أَطْعَمْتَ

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خَادِمَكَ فَهُوَ لَكَ صَدَقًا Al-Maqdam ibn Ma'di

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Karib reported that the Messenger of Allah ﷺ

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said whatever you feed yourself is ṣadaqah for

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you you feed yourself is ṣadaqah for you

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whatever you feed your child is ṣadaqah for

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you whatever you feed your wife is ṣadaqah

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for you whatever you feed your servant is

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ṣadaqah for you and this is you know

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not you may look at this hadith and

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you say it's not a very striking hadith

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you know it's okay so you know what's

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the big deal here but I consider this

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hadith to be one of the most profound

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hadith because it's about these mundane activities being

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acts of worship in and of themselves so

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Islam is about goodness it's not about ritualism

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it's about goodness not about ritualism it's about

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being good so ultimate success in life what

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would be the definition your philosophy in terms

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of your ultimate success in life what's your

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ultimate success in life your ultimate success in

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life I believe is to fulfill your obligations

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towards the one who created you and towards

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his creation as you try to reach your

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potential to fulfill your potential in virtue and

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purge your heart of vices so it's this

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journey in life and in this journey you're

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trying to fulfill your obligations towards the one

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who created you إِنَّا لِلَّهِ وَإِنَّا لَيَ رَجِعُونَ

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from whom you have come and to whom

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you return if you fulfill your obligations towards

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the one who made you and towards his

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creation because he emphasized to you over and

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over again the importance of fulfilling your obligations

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towards his creations and he even made these

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obligations a priority and he said that he

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will be forgiving when it comes to your

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failures in fulfilling your obligations towards him but

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he will not forgive you unless you are

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forgiven by his creations when you shortchange his

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creations or you oppress or wrongdo his creations

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so I think that this is it if

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you want to find the definition for ultimate

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success is to finish your life or to

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live your life fulfilling your obligations towards your

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creator and his creation and realize your potential

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and virtue and rid yourself of the vices

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it's a cumulative work but you should be

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working hard so that you're in a better

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place with the passage of days and nights

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and months and years you should be getting

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closer to Allah getting closer to your objective

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you should have worked on acquiring more virtues

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refining those virtues devoting them to God and

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clearing your heart of or purging your heart

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of the vices that you should be very

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very sensitive to aware of you should be

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so confident and certain that you're full of

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them that you know when Allah subhanahu wa

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ta'ala told you innahu kana dhalooman jahoola

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he was oppressor wa hamalahal insaan you know

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that man took on that responsibility as a

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responsibility of the choice innahu kana dhalooman jahoola

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he was oppressor and ignorant so this is

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he's talking to you now he's telling you

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you are an oppressor and ignorant person so

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try to rid yourself of all the vices

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of this sort of oppression and ignorance and

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oppression and ignorance are comprehensive in terms of

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all inclusive of all vices because there are

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either failures of intent oppression or failures of

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judgment that's ignorance so this hadith is basically

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putting things in perspective when you wake up

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in the morning and you get out of

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bed to go to work there is nothing

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fun about this you know hopefully you like

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your job and you try to you know

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I hope that you try to to do

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that but for most people they're going to

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work to make a living and that's it

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they're just looking forward to 5pm and then

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they can get out and they can come

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back home and then they can eat pleasure,

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fun and play with their kids pleasure, fun

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and get to go to the masjid and

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meet with people and pray, pleasure and so

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on but that 8-5 part is a

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burden for most people and the Prophet ﷺ

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is trying to change that outlook he's trying

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to tell you whatever it is that you're

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doing this is an act of worship because

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at the end of the day the food

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that you put in your own mouth is

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a sadaqah Allah created us for to

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inhabit this planet and to certainly the ultimate

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purpose of our creation is to worship Allah

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but part of that worship is that part

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of that worship is to establish civilization on

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earth part of it keep in mind you

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know people make the mistake of saying that

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this is what we're here for this is

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part of what we're here for this is

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part of the ibadah and that is what

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Islam provides for us it provides for us

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that sort of complete outlook or world view

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that you're here basically on a short journey

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to serve God and to worship God part

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of that worship is to ta'mur habiyat ard

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basically establish civilization on this earth and realize

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goodness in this life so it's a very

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profound hadith and it corroborates the meaning of

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the previous hadith about taking care of your

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daughter who has been returned to you so

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now this

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hadith also starts with yourself and as we

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said before you put on your mask first

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because if you are if you're not good

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for yourself you'll not be good for anyone

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else you put on your mask first and

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then the closer and then the closer then

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chapter number 44 disliking for someone to wish

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for the death of daughters bab man kariha

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an yatamanna mawta al banat Imam Bukhari said

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so hadith number 83 it's reported that there

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was a man who had daughters and was

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with when he wished for their death so

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the man wished for I mean that used

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to happen and unfortunately maybe it still happens

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in some places he wished for their death

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became angry with him and said you provide

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for them do you provide for them so

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why did people dislike why did

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people dislike the news of the birth of

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a daughter and they became distressed upon hearing

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the news two things I mean particularly in

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Arab culture maybe in other cultures it's a

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little bit different but two things fear from

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al-fadiha or al-har fear from disgrace

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you know she became improper she committed zina

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or something the fear from disgrace and the

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fear from poverty because they basically were dependent

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on their families and they did not contribute

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to the economic whatever establishment of their families

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so they used to send their kids out

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to work very early on so when you

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reach your age of strength which is balub

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or even before this Benjamin Franklin started to

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work when he was 9 years old it

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was not limited to one culture boys were

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sent out to work when they were and

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certainly in many cultures you could be even

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6 or 7 and they send you out

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to work in a mechanic shop to hand

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the mechanic tools and stuff like this and

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you're only 6 or 7 so these were

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the two concerns that people had and obviously

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Abdullah ibn Omar sensed that this man is

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complaining about the responsibility so he said to

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him do you think that you are the

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one who provides for them and one you

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know a man came to the scholar and

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complained to him about how many dollars he

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has like he has many daughters and he

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complained to him about the burden of having

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so many daughters and the scholar said to

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him no it's no problem it's easy send

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to me the ones that you provide for

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not God send them to me and then

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the man got embarrassed you know God provides

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for all of them but the scholar said

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to him the ones that you provide for

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not God send them to me, I'll take

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care of them anyway so nowadays we've talked

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about how things have changed and women have

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pretty much almost the same earning potential than

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men and how this could disrupt the family

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and how women need to be reminded of

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the importance of prioritizing their family even though

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we don't prevent them from work but it's

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complicated it's a long story but you know

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we have to adapt to the changes in

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times without disrupting our value system and without

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also defying the universal laws the rules of

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nature that we cannot resist or defy next

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is the chapter on باب الولد مبخلة مجبنة

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chapter a child is a source of both

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miserliness and fear باب الولد مبخلة مجبنة a

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child is a source of both miserliness and

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cowardice cowardice so it's interesting that Imam Bukhari

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used that particular title because the hadiths afterwards

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are not about this the hadiths afterwards are

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about taking good care of your kids but

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he wants to use this title to say

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you know now we're going to talk about

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taking good care of your kids but keep

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in mind that this should not distract you

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from your commitment to God should not take

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away or detract from your obligation towards God

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or your commitment to God, remember that children

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and he used the wording of a hadith

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this title is actually the exact wording of

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a hadith from the Prophet ﷺ and from

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Ustad Ahmed and Tabarani where the Prophet ﷺ

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said الولد مجبنة مبخلة and he added محزنة

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and in some reports مجهلة الولد مجبنة مبخلة

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محزنة مجهلة, what does that mean?

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that children are a cause of cowardice miserliness

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grief and ignorance why is this?

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you know it's quite obvious you know when

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people have children they're they're not as charitable

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because they want you know they have concerns

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about their kids and they also want to

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leave something for their kids you know which

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is not a bad thing in fact it's

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important when the Prophet ﷺ wanted to give

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all of his wealth in charity because he

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had only one dollar afterwards he had more

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children of course but at that time he

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had one dollar and he said to the

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Prophet ﷺ I want to give all my

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money in charity and the Prophet ﷺ forbade

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him and then he said you know two

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thirds the Prophet ﷺ said no, one half,

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no one third, okay that's fine the Prophet

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ﷺ and then the Prophet ﷺ said and

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it's too much so he allowed him to

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basically bequeath one third or to you know

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to other than his his heirs but he

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said that's too much that's why the Sahaba

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used to bequeath how much?

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one fifth one fifth so you know most

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of the Sahaba used to bequeath one fifth

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because the Prophet ﷺ to respect was like

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it seemed that the Prophet ﷺ was discouraging

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that and it depends on you know how

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much money you have and you know the

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condition of your children and so on but

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you could bequeath from anyone from one fifth

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to one third but also cowardice like your

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fear for you know people who don't have

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kids they're more outspoken even like go back

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to our countries where speech here is free

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you know so anyone can say anything that's

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why you know people have no guards when

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everybody says anything they want which is like

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a real bad thing because it's usually hypocritical

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and because it's free and cheap everybody can

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become a hero just by like a keyboard

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hero or something but back home in our

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countries speech is not that sort of free

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it's like there are consequences for what you

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say and then people who have children they're

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concerned about their kids and just you know

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stay in your lane and take care of

00:19:27 --> 00:19:30

your kids and so on particularly if you

00:19:30 --> 00:19:34

have young children a cause of cowardice a

00:19:34 --> 00:19:37

cause of grief because you're always worried and

00:19:37 --> 00:19:40

concerned about your kids a cause of ignorance

00:19:40 --> 00:19:44

because like you can't dedicate yourself even journeying

00:19:44 --> 00:19:48

for like to learn and seek knowledge which

00:19:48 --> 00:19:50

used to be a big thing during their

00:19:50 --> 00:19:55

time journeying for knowledge used to be a

00:19:55 --> 00:19:57

big thing in their time like imagine if

00:19:57 --> 00:19:59

you have like 4 or 5 kids and

00:19:59 --> 00:20:06

you know you will not be as free

00:20:06 --> 00:20:10

to travel around as you would if you

00:20:10 --> 00:20:15

didn't have them is that the prophet discouraging

00:20:15 --> 00:20:15

having kids?

00:20:16 --> 00:20:18

No he's just telling you the reality but

00:20:18 --> 00:20:32

he's telling you despite this reality and

00:20:32 --> 00:20:36

so on so you know procreate and you

00:20:36 --> 00:20:39

know marry and procreate for I will show

00:20:39 --> 00:20:41

you off on the day of judgment and

00:20:41 --> 00:20:45

then Allah SWT and his messenger assign a

00:20:45 --> 00:20:48

great spiritual value to taking care of children

00:20:48 --> 00:20:52

and to raising children to compensate for all

00:20:52 --> 00:20:57

of that because otherwise the species will become

00:20:57 --> 00:21:02

extinct and it's already happening you know in

00:21:02 --> 00:21:04

some societies people like wait until they're 40

00:21:04 --> 00:21:07

or something because it's just like why do

00:21:07 --> 00:21:09

you have to worry about having kids when

00:21:09 --> 00:21:11

you're still young you know enjoy your life

00:21:11 --> 00:21:14

wait until you're 40 and then have 1

00:21:14 --> 00:21:17

or 2 or maybe 1 and a half

00:21:17 --> 00:21:24

and try to be very sort of conservative

00:21:24 --> 00:21:59

about it anyway then Imam Bukhari said so

00:21:59 --> 00:22:04

this hadith from 84 said Abu Bakr once

00:22:04 --> 00:22:09

remarked Abu Bakr is the best of human

00:22:09 --> 00:22:13

beings after the messengers and the prophets there

00:22:13 --> 00:22:20

are you know tons of like there's multiple

00:22:20 --> 00:22:23

groups on this he is the best of

00:22:23 --> 00:22:27

humanity after the prophets and messengers as Siddiq

00:22:27 --> 00:22:33

RA he said by Allah there is no

00:22:33 --> 00:22:35

man on the face of the earth whom

00:22:35 --> 00:22:38

I love more than Umar of course you

00:22:38 --> 00:22:42

automatically you automatically register in your mind that

00:22:42 --> 00:22:47

he said this after the prophet died right

00:22:47 --> 00:22:49

because of course when the prophet was alive

00:22:49 --> 00:22:52

Umar was not his most beloved or not

00:22:52 --> 00:22:54

the most beloved person on the face of

00:22:54 --> 00:23:01

the earth living so he said Abu Bakr

00:23:01 --> 00:23:04

left he said I love no one on

00:23:04 --> 00:23:07

the face of the earth more than Umar,

00:23:07 --> 00:23:11

Umar is most beloved to me and the

00:23:11 --> 00:23:13

relationship between Abu Bakr and Umar is just

00:23:13 --> 00:23:15

an exemplary relationship because it's a relationship of

00:23:15 --> 00:23:18

competition you know they were able to love

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

each other this much while competing competing for

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

the pleasure of God so competing for you

00:23:26 --> 00:23:29

know the also you know the pleasure of

00:23:29 --> 00:23:33

the prophet when he was alive so they

00:23:33 --> 00:23:35

were competing all the time but they had

00:23:35 --> 00:23:38

this much love which tells you that competing

00:23:38 --> 00:23:42

and love are not mutually exclusive you know

00:23:42 --> 00:23:45

so these are the greatest competitors but they

00:23:45 --> 00:23:47

were competing for something so noble and so

00:23:47 --> 00:23:50

virtuous and so good that this type of

00:23:50 --> 00:23:54

competition does not create animosity it actually promotes

00:23:54 --> 00:24:00

love um sometimes they have to argue with

00:24:00 --> 00:24:02

each other which does not take away from

00:24:02 --> 00:24:05

the love and sometimes they work like contention

00:24:05 --> 00:24:09

between them which does not take away from

00:24:09 --> 00:24:12

the love it's just being passionate about your

00:24:12 --> 00:24:17

positions being passionate about your thoughts you know

00:24:17 --> 00:24:20

to have goodwill for the Islam and the

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

Muslims so this passion will make you sometimes

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

you know forceful, assertive and forceful and it

00:24:28 --> 00:24:33

can become contentious how do we do this

00:24:33 --> 00:24:34

while keeping the love and while keeping the

00:24:34 --> 00:24:35

respect?

00:24:35 --> 00:24:37

This is what they did and it's doable,

00:24:37 --> 00:24:41

it's possible if you have sincere intentions you

00:24:41 --> 00:24:43

could do it if you have sincere intentions

00:24:44 --> 00:24:48

you could do it when Imam al-Qayyim

00:24:48 --> 00:24:49

went to Imam al-Taymiyyah and told him

00:24:49 --> 00:24:53

of the death of his fiercest enemy you

00:24:53 --> 00:24:55

know a person who tried to get him

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

killed a person who got him imprisoned and

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

tried to get him killed several times a

00:25:00 --> 00:25:03

person who were used to incite the public

00:25:03 --> 00:25:05

against him to beat him and stuff like

00:25:05 --> 00:25:08

this he was certainly not Umari or Abu

00:25:08 --> 00:25:12

Bakri that person but he became very upset

00:25:12 --> 00:25:14

with Ibn al-Qayyim and said to him

00:25:14 --> 00:25:24

how do you how could you think that

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

I would rejoice in the death of a

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

Muslim and he went right away to the

00:25:33 --> 00:25:36

family of that person and he told them

00:25:36 --> 00:25:40

he extended his condolences shared his sympathy and

00:25:40 --> 00:25:43

so on and he told them I will

00:25:43 --> 00:25:46

be to you like he was to you

00:25:46 --> 00:25:49

anything that you need you should ask me

00:25:49 --> 00:25:55

first and things of that nature so they

00:25:55 --> 00:26:00

held him in great esteem and that's the

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

difference between polemics nowadays and polemics then you

00:26:04 --> 00:26:07

know he never shied away from polemics but

00:26:07 --> 00:26:14

even with the people that he had this

00:26:15 --> 00:26:21

great adversity and like and have shown him

00:26:21 --> 00:26:25

the greatest animosity that's why Ibn Makhlouf said

00:26:25 --> 00:26:42

we have not seen anyone so

00:26:42 --> 00:26:45

we have not seen anyone who is more

00:26:45 --> 00:26:52

after means what is young manliness it's basically

00:26:52 --> 00:26:57

chivalry it's you know but the word comes

00:26:57 --> 00:27:01

from being a young man because chivalry was

00:27:01 --> 00:27:04

one of the qualities of young men and

00:27:05 --> 00:27:10

you know so our righteous predecessors used basically

00:27:10 --> 00:27:15

reframed the concept from bad chivalry to be

00:27:15 --> 00:27:19

audacious and daring and so on to good

00:27:19 --> 00:27:22

chivalry which is pietistic chivalry and they gave

00:27:22 --> 00:27:26

it different definitions one of the definitions is

00:27:26 --> 00:27:30

that you fulfill more than your obligations and

00:27:30 --> 00:27:33

you demand less of your rights the more

00:27:33 --> 00:27:36

of your obligations you fulfill you fulfill 150

00:27:36 --> 00:27:39

% of your obligations and ask for 50

00:27:39 --> 00:27:42

% of your rights to compromise on your

00:27:42 --> 00:27:45

rights and to extend to be more extending

00:27:46 --> 00:27:49

in fulfilling your obligations so he said that

00:27:49 --> 00:27:51

we have not seen anyone like him we

00:27:51 --> 00:27:55

have not left a stone unturned in harming

00:27:55 --> 00:27:59

him and when he was capable he forgave

00:27:59 --> 00:28:03

us so that's the difference between sincere polemics

00:28:03 --> 00:28:09

when you're actually passionate about your positions because

00:28:09 --> 00:28:11

you think that they are right and because

00:28:11 --> 00:28:14

you think that this is in the best

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

interest of Islam, best interest of the Muslims

00:28:16 --> 00:28:22

but then you don't vilify the opponent and

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

you don't hate the opponent but you you

00:28:28 --> 00:28:34

basically love them for being Muslim and for

00:28:34 --> 00:28:36

being Ibad of Allah the same lord that

00:28:37 --> 00:28:44

you worship and away from that particular controversy

00:28:44 --> 00:28:48

or that particular dispute you try to be

00:28:48 --> 00:28:54

as kind to them as possible nowadays it's

00:28:54 --> 00:28:58

really different it's just like and it's all

00:28:58 --> 00:29:01

about sincerity because if it is not for

00:29:01 --> 00:29:06

Allah no matter how much you know about

00:29:06 --> 00:29:11

the rules whatever if it is not for

00:29:11 --> 00:29:14

Allah it will turn ugly it will be

00:29:14 --> 00:29:18

ugly but if it is sincere and for

00:29:18 --> 00:29:24

Allah even if you fall into error you

00:29:24 --> 00:29:28

will correct yourself things will eventually turn out

00:29:28 --> 00:29:31

to be good and you know will self

00:29:31 --> 00:29:34

-correct you will self-correct, your opponent will

00:29:34 --> 00:29:37

self-correct that used to be Abu Bakr

00:29:37 --> 00:29:44

and Umar competing get into contentious arguments, sometimes

00:29:45 --> 00:29:51

disagree basically show their disagreement forcefully and assertively

00:29:51 --> 00:29:54

because they are both passionate about the benefit

00:29:54 --> 00:29:57

of Islam and the benefit of the Ummah

00:29:57 --> 00:30:01

yet they love each other more than anything

00:30:01 --> 00:30:04

else and who is the first one to

00:31:01 --> 00:31:07

so although Umar if you think about leadership

00:31:07 --> 00:31:12

and if you think about competence in leadership

00:31:13 --> 00:31:16

you would think that Umar comes before Abu

00:31:16 --> 00:31:19

Bakr in this regard the Prophet told this

00:31:19 --> 00:31:32

okay,

00:31:46 --> 00:31:49

so the Prophet was saying that he was

00:31:49 --> 00:31:55

sitting at a well and started to draw

00:31:55 --> 00:31:57

water from the well and he had like

00:31:57 --> 00:31:59

a bucket in his hand and he kept

00:31:59 --> 00:32:01

on drawing water from the well until he

00:32:02 --> 00:32:05

was done and then Abu Bakr took it

00:32:05 --> 00:32:08

from his hand and started to draw water

00:32:08 --> 00:32:10

from the well until he was done and

00:32:10 --> 00:32:15

the Prophet said there is like a little

00:32:15 --> 00:32:17

weakness in his drawing because Abu Bakr used

00:32:17 --> 00:32:23

to be a very shy, humble kind soft

00:32:23 --> 00:32:27

-spoken man and leadership sometimes takes a little

00:32:27 --> 00:32:35

bit more assertiveness and forcefulness so then he

00:32:35 --> 00:32:37

said and then Umar took it, took that

00:32:37 --> 00:32:44

bucket it became huge the bucket itself became

00:32:44 --> 00:32:49

huge in his hand a huge bucket until

00:32:49 --> 00:32:57

the old people had a drink and they

00:32:57 --> 00:33:00

gave drink to their animals or to their

00:33:01 --> 00:33:08

mounds and they left so I have not

00:33:10 --> 00:33:14

seen a genius like him who can do

00:33:14 --> 00:33:15

his works I have not seen a genius

00:33:15 --> 00:33:20

among men who can do his works who

00:33:20 --> 00:33:23

can match him so this is in reference

00:33:23 --> 00:33:28

to Iman no Abu Bakr's Iman was greatest

00:33:28 --> 00:33:31

it's in reference to leadership it's in reference

00:33:31 --> 00:33:36

to competency in leadership so Umar you could

00:33:36 --> 00:33:40

say was more capable in this particular regard

00:33:40 --> 00:33:42

but he's the first one to say to

00:33:42 --> 00:33:46

Abu Bakr stretch out your hand and to

00:33:46 --> 00:33:51

give him the pledge of allegiance because he

00:33:51 --> 00:33:55

felt that what is needed now at this

00:33:55 --> 00:34:02

moment is not that type of progressive forceful

00:34:02 --> 00:34:05

leadership that will take people places it is

00:34:05 --> 00:34:07

the type of leadership that will bring people

00:34:07 --> 00:34:10

together first to bring people to cause healing

00:34:10 --> 00:34:14

and to bring people together first and Abu

00:34:14 --> 00:34:18

Bakr was most suited for this because he

00:34:18 --> 00:34:23

was recognized to be the second greatest after

00:34:23 --> 00:34:28

the Prophet in this Ummah and even before

00:34:28 --> 00:34:34

Islam he was venerated and loved and respected

00:34:34 --> 00:34:38

by the people before Islam so he was

00:34:38 --> 00:34:41

the right character for that time the right

00:34:41 --> 00:34:45

person for that time to bring healing and

00:34:45 --> 00:34:48

to bring people together and then Umar would

00:34:48 --> 00:34:51

take it on from there and then move

00:34:51 --> 00:34:55

on and basically open Sham and Iraq and

00:34:55 --> 00:34:58

parts of Iran and Egypt and so on

00:34:58 --> 00:35:03

and establish the Dawlat al-Islam started the

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

ministries and all of these things that require

00:35:09 --> 00:35:16

that competency in leadership so anyway let's go

00:35:16 --> 00:35:20

back to this so Abu Bakr says there

00:35:20 --> 00:35:21

is no one on the face of the

00:35:21 --> 00:35:23

earth whom I love more than Umar and

00:35:23 --> 00:35:25

then he left and then he came back

00:35:25 --> 00:35:30

he came back because he had to basically

00:35:30 --> 00:35:33

not change his statement he didn't change it

00:35:33 --> 00:35:37

but he had to add some nuance to

00:35:37 --> 00:35:39

it he had to add some nuance to

00:35:39 --> 00:35:41

the statement so he said to Aisha what

00:35:41 --> 00:35:44

did I say and she told him what

00:35:44 --> 00:35:46

he said and then he said to her

00:35:47 --> 00:35:54

he is he said he is dearest to

00:35:54 --> 00:35:56

me he is dearest to me but the

00:35:56 --> 00:36:01

child is alwat alwat means what alwat means

00:36:01 --> 00:36:05

sticks to your heart more or closer to

00:36:05 --> 00:36:08

your heart sticks to your heart more or

00:36:08 --> 00:36:13

closer to your heart so Abu Bakr had

00:36:14 --> 00:36:19

when it comes to boys he had Abdullah

00:36:19 --> 00:36:27

and Abdurrahman and Muhammad and so yes of

00:36:27 --> 00:36:30

course they would be closer to his heart

00:36:30 --> 00:36:35

after they became Muslim some of them were

00:36:35 --> 00:36:38

late in their acceptance of Islam Abdurrahman was

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

late in his acceptance of Islam but after

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

they became Muslim they were closer to him

00:36:44 --> 00:36:47

closer to his heart but Umar was still

00:36:48 --> 00:36:51

dearest to him because you love people for

00:36:51 --> 00:36:55

two things you know there is the natural

00:36:55 --> 00:37:00

love and there is sort of the informed

00:37:00 --> 00:37:02

love there is the voluntary love there is

00:37:02 --> 00:37:06

the love you know you love people for

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

you love people for who they are and

00:37:11 --> 00:37:13

you love people for what they are what

00:37:13 --> 00:37:18

they represent and so the natural love certainly

00:37:18 --> 00:37:20

more of this will go to your children

00:37:20 --> 00:37:23

than anyone else that's the natural love but

00:37:23 --> 00:37:26

loving people for their own virtue and their

00:37:26 --> 00:37:29

own greatness this is a different type of

00:37:29 --> 00:37:31

love and that is what Abu Bakr was

00:37:31 --> 00:37:34

trying to say here that these are different

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

types of love then Imam Bukhari says Arabic

00:37:51 --> 00:38:01

Arabic Arabic Arabic Arabic Arabic Arabic

00:38:01 --> 00:38:06

Hadith number 85 Ibn Umar said I was

00:38:06 --> 00:38:08

with Ibn Umar when a man asked him

00:38:08 --> 00:38:10

about the blood of mosquitoes.

00:38:11 --> 00:38:13

He asked, you know, for the, like the

00:38:13 --> 00:38:15

muhrim, if you're in the haram, and what's

00:38:15 --> 00:38:17

the ruling with killing a mosquito and stuff.

00:38:18 --> 00:38:20

He asked, where are you from?

00:38:20 --> 00:38:23

The man replied, I'm from Iraq.

00:38:24 --> 00:38:26

And Ibn Umar said, look at this.

00:38:27 --> 00:38:28

Look at this man.

00:38:28 --> 00:38:29

He asks me about the blood of mosquitoes

00:38:29 --> 00:38:32

when they murdered the child of the Prophet

00:38:32 --> 00:38:36

ﷺ, referring to al-Husayn, radiyallahu anhu.

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

I heard that the Prophet ﷺ say, they

00:38:38 --> 00:38:43

are my two sweet basils in this world,

00:38:43 --> 00:38:45

al-Hasan and al-Husayn.

00:38:45 --> 00:38:48

So, you know, the point in the hadith

00:38:48 --> 00:38:49

is clear.

00:38:51 --> 00:38:54

Why is he basically having this hadith in

00:38:54 --> 00:38:55

this chapter?

00:38:55 --> 00:38:59

Because of this last statement, they are my

00:38:59 --> 00:39:03

two sweet basils in this world.

00:39:04 --> 00:39:06

So, it talks about grandchildren and how people

00:39:06 --> 00:39:07

love their grandchildren.

00:39:08 --> 00:39:09

We were just talking about it yesterday.

00:39:10 --> 00:39:14

And it doesn't mean that people love their

00:39:14 --> 00:39:16

grandchildren more than they love their children, but

00:39:16 --> 00:39:18

it is basically again without pain.

00:39:18 --> 00:39:21

It's, you know, there is no burden, there

00:39:21 --> 00:39:22

is no responsibility.

00:39:23 --> 00:39:24

You play with them, and once they cry,

00:39:25 --> 00:39:26

you push them away.

00:39:26 --> 00:39:32

It's versus your own kids, like, you know,

00:39:32 --> 00:39:34

you're stuck with them if they, you know,

00:39:35 --> 00:39:38

but certainly it doesn't mean that you love

00:39:38 --> 00:39:40

your grandchildren more than you love your own.

00:39:43 --> 00:39:45

Now, and certainly the rest of the hadith

00:39:45 --> 00:39:47

we can talk about, you know, until tomorrow,

00:39:47 --> 00:39:51

about the meanings in the hadith and basically

00:39:51 --> 00:39:54

people who are frivolous and, you know, piety

00:39:54 --> 00:39:55

is not about frivolity.

00:39:56 --> 00:40:00

Piety is not about pretense or pretension.

00:40:00 --> 00:40:03

Piety is not about technicality.

00:40:05 --> 00:40:10

Piety is completely different from all the above.

00:40:10 --> 00:40:12

So, don't try to be hyper-technical.

00:40:12 --> 00:40:14

Don't be frivolous.

00:40:14 --> 00:40:18

Know that goodness is very easy.

00:40:19 --> 00:40:22

But people are like to beat around the

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

bush.

00:40:23 --> 00:40:24

Goodness is very easy.

00:40:24 --> 00:40:26

Your heart will recognize what is good.

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

But hyper-technical people, they like to complicate

00:40:30 --> 00:40:35

things and they don't realize the virtue of

00:40:35 --> 00:40:37

goodness, even though they pretend.

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

Then the next chapter is Chapter carrying a

00:40:44 --> 00:40:46

child on one's shoulders.

00:40:52 --> 00:40:54

This is al-Bara'a ibn A'zib,

00:40:54 --> 00:40:55

by the way, not al-Bara'a ibn

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

Malik.

00:41:05 --> 00:41:07

Hadith 86, al-Bara'a said, I saw

00:41:07 --> 00:41:12

the Prophet ﷺ while al-Hasan was on

00:41:12 --> 00:41:13

his shoulder.

00:41:13 --> 00:41:15

You know, al-'atib is this part of the

00:41:15 --> 00:41:15

shoulder.

00:41:16 --> 00:41:17

It's close to the neck.

00:41:18 --> 00:41:19

He was on his shoulder.

00:41:20 --> 00:41:22

He was saying, oh Allah, I love him,

00:41:22 --> 00:41:23

so love him.

00:41:23 --> 00:41:25

Allah, I love him, so love him.

00:41:25 --> 00:41:29

So he says here, salawatullahi alayhi, salawatullahi ala

00:41:29 --> 00:41:30

al-Hasan.

00:41:31 --> 00:41:34

We usually don't say that, you know, we

00:41:34 --> 00:41:39

basically dedicate salah to the Prophet ﷺ, radiyallahu

00:41:39 --> 00:41:44

anhu, to as-sahaba, rahimahullah, to everyone else.

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

So the Prophet ﷺ and the Prophets ﷺ,

00:41:48 --> 00:41:52

the sahaba, radiyallahu anhu, or radiyallahu anhum, or

00:41:52 --> 00:41:55

radiyallahu anha, and then everyone else, rahimahullah.

00:41:55 --> 00:41:58

Can we sometimes change this?

00:41:59 --> 00:42:00

Yeah, because it's simply du'a.

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

But you should not consistently say, you know,

00:42:05 --> 00:42:09

about a companion, Umar or Ali or anyone,

00:42:10 --> 00:42:12

you should not consistently say alayhi salam or

00:42:12 --> 00:42:16

salallahu alayhi wa sallam because that belongs to

00:42:16 --> 00:42:17

the Prophet ﷺ.

00:42:17 --> 00:42:19

But it is a du'a.

00:42:19 --> 00:42:24

So the Prophet ﷺ made that du'a

00:42:24 --> 00:42:26

of salah, you know, for some of the

00:42:26 --> 00:42:27

companions.

00:42:28 --> 00:42:30

So you could sometimes say it, but you

00:42:30 --> 00:42:33

should not be consistent in saying it.

00:42:36 --> 00:42:38

So could you say Imam Ahmad, radiyallahu anhu,

00:42:39 --> 00:42:40

or Imam Abu Hanifa, radiyallahu anhu?

00:42:40 --> 00:42:41

You could say it sometimes.

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

But, you know, Ahl al-Sunnah have decided

00:42:46 --> 00:42:50

to give this sort of distinction to the

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

sahaba.

00:42:51 --> 00:42:53

So you say after the name of the

00:42:53 --> 00:42:57

sahabi, radiyallahu anhu or radiyallahu anha, and everybody

00:42:57 --> 00:42:58

else, rahimahullah.

00:42:59 --> 00:43:00

May Allah bestow mercy on them.

00:43:01 --> 00:43:03

So salawatullahi alayhi, where did it come from?

00:43:03 --> 00:43:06

It may have come from the scribes, because

00:43:06 --> 00:43:07

the scribes used to do this all the

00:43:07 --> 00:43:08

time.

00:43:08 --> 00:43:09

So they used to give themselves the liberty

00:43:10 --> 00:43:18

of basically giving those glorifications or salutations to

00:43:18 --> 00:43:19

different people.

00:43:19 --> 00:43:21

So it may have been added from the

00:43:21 --> 00:43:23

scribes, or it may have been added from

00:43:23 --> 00:43:24

Adi ibn Thabit.

00:43:24 --> 00:43:26

He was Shia, Adi ibn Thabit, by the

00:43:26 --> 00:43:26

way.

00:43:28 --> 00:43:31

Imam Masjid al-Shia in his town.

00:43:34 --> 00:43:37

And we still accepted the reports of the

00:43:37 --> 00:43:42

Shia in our books, when we felt that

00:43:42 --> 00:43:47

they are not problematic and that they are

00:43:47 --> 00:43:48

truthful.

00:43:49 --> 00:43:57

However, this also, you know, particularly the compilation

00:43:57 --> 00:44:00

of history, and I have told you this

00:44:00 --> 00:44:01

before.

00:44:01 --> 00:44:03

This is to be fair to the Umayyad

00:44:03 --> 00:44:04

dynasty.

00:44:04 --> 00:44:07

This is my recent talk about the Umayyad

00:44:07 --> 00:44:07

dynasty.

00:44:08 --> 00:44:11

You will not know the truth about the

00:44:11 --> 00:44:12

Umayyad dynasty.

00:44:12 --> 00:44:17

You will probably be unable to discover the

00:44:17 --> 00:44:22

actual truth about the Umayyad dynasty, because so

00:44:22 --> 00:44:27

much was so much was fabricated against the

00:44:27 --> 00:44:28

Umayyads.

00:44:29 --> 00:44:31

Most of the compilation of our tradition happened

00:44:31 --> 00:44:34

in the Abbasid time, and the Abbasids were

00:44:34 --> 00:44:36

the archenemies of the Umayyads.

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

They influenced, you know, the reporting in this

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

regard, and our scholars have done their best

00:44:43 --> 00:44:47

to sift through things and to verify things,

00:44:47 --> 00:44:49

but it's not it's not error proof.

00:44:50 --> 00:44:53

Whatever methods they used, they are not error

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

proof.

00:44:54 --> 00:44:56

We cannot say we don't have certainty in

00:44:56 --> 00:44:58

anything except in the mutawatir, and that is

00:44:58 --> 00:45:01

the Qur'an and maybe a few ahadith,

00:45:01 --> 00:45:02

complete certainty.

00:45:03 --> 00:45:07

Otherwise, it's all speculative, and particularly when it

00:45:07 --> 00:45:10

comes to the manaqib virtues of people or

00:45:10 --> 00:45:16

the entitlements of people and politics and, you

00:45:16 --> 00:45:20

know, the reporting of history, you really can't

00:45:20 --> 00:45:22

get to the bottom of this, because our

00:45:22 --> 00:45:26

tradition is not error proof, and much was

00:45:26 --> 00:45:33

fabricated under the influence of the Abbasids, but

00:45:33 --> 00:45:40

there are obvious things, and that's why people

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

who have sort of limited outlook and they

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

get stuck in the details are always unable

00:45:49 --> 00:45:52

to see the larger picture, and in order

00:45:52 --> 00:45:54

for you to have an accurate picture about

00:45:54 --> 00:45:58

anything, you may want to get into the

00:45:58 --> 00:45:59

details of the picture.

00:46:00 --> 00:46:02

You may want to come close, close, close

00:46:02 --> 00:46:04

to look at the details of the picture,

00:46:04 --> 00:46:07

but you will have to go farther away

00:46:07 --> 00:46:10

to look at the larger picture, the picture

00:46:10 --> 00:46:14

of its entirety, and to ignore the details.

00:46:14 --> 00:46:20

This is the gestalt-ish look.

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

Gestalt-ish look is from a distance so

00:46:23 --> 00:46:26

that you can grasp the whole picture, and

00:46:26 --> 00:46:29

to grasp the whole picture, the Umayyad dynasty,

00:46:29 --> 00:46:31

no one spread Islam more than the Umayyads,

00:46:33 --> 00:46:40

and they did not spread basically Quraishi paganism.

00:46:40 --> 00:46:41

They spread Islam.

00:46:41 --> 00:46:43

They spread the Qur'an, you know.

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

Most of the people in this world live

00:46:47 --> 00:46:51

in Muslim-majority countries because of the Umayyads,

00:46:51 --> 00:46:55

and because the Umayyads took this Qur'an

00:46:55 --> 00:46:57

all the way to the Atlantic Ocean and

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

all the way to China, and so the

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

largest Muslim empire in the history was under

00:47:06 --> 00:47:11

the Umayyads, and were they spreading like Quraishi

00:47:11 --> 00:47:12

paganism?

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

Were they spreading Zoroastrianism?

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

Hinduism?

00:47:17 --> 00:47:18

What is it that they were spreading?

00:47:19 --> 00:47:21

It was Islam, and it was, you know,

00:47:21 --> 00:47:23

the scholars of the Sahaba and the Tabi

00:47:23 --> 00:47:25

'in and Tabi' al-Tabi'in that were

00:47:25 --> 00:47:28

teaching people about their religion.

00:47:29 --> 00:47:31

So that's important.

00:47:31 --> 00:47:33

It's important to take a few steps back

00:47:33 --> 00:47:36

and to look at the larger picture, and

00:47:36 --> 00:47:39

when it comes to the details, don't be

00:47:40 --> 00:47:44

too certain about what you read.

00:47:45 --> 00:47:48

That is always important.

00:47:48 --> 00:47:50

Certainty belongs to the mutawatir.

00:47:51 --> 00:47:53

Certainty belongs to the Qur'an.

00:47:53 --> 00:47:55

That's why it should be the rock, the

00:47:55 --> 00:48:01

foundation, the stronghold of your epistemic worldview.

00:48:02 --> 00:48:06

And then, you know, you go out from

00:48:06 --> 00:48:11

there in circles, but tread the path carefully

00:48:11 --> 00:48:12

and cautiously.

00:48:13 --> 00:48:16

And that is not in any way, shape,

00:48:16 --> 00:48:20

or form to undermine the tradition, but it

00:48:20 --> 00:48:22

is a matter of agreement between the usulis

00:48:22 --> 00:48:25

who don't get emotional about things and try

00:48:25 --> 00:48:28

to sort of, you know, figure out things

00:48:28 --> 00:48:29

rationally.

00:48:29 --> 00:48:32

Are these traditions a matter of certainty?

00:48:33 --> 00:48:35

According to the vast majority of the usulis,

00:48:36 --> 00:48:36

no.

00:48:37 --> 00:48:40

Not even the traditions that are reported by

00:48:40 --> 00:48:41

Bukhari and Muslim.

00:48:41 --> 00:48:43

Not a matter of certainty.

00:48:44 --> 00:48:46

Certainty belongs to the Qur'an and belongs

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

to the mutawatir hadith.

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

These traditions are binding on us, and we're

00:48:53 --> 00:48:55

very grateful to our scholars for having put

00:48:55 --> 00:48:59

in this much effort to sort of verify

00:48:59 --> 00:49:04

and sort out things for us, to give

00:49:04 --> 00:49:07

us, you know, and as I said before,

00:49:08 --> 00:49:13

these traditions are more historically verifiable than the

00:49:13 --> 00:49:14

books of the Bible.

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

But still, still, not like the Qur'an.

00:49:19 --> 00:49:21

Not the certainty of the Qur'an.

00:49:22 --> 00:49:24

They're still called zanniyat seboot.

00:49:24 --> 00:49:29

Zanniyat seboot is speculative in their establishment, particularly

00:49:29 --> 00:49:31

when it comes to manaqib and history and

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

things of that nature.

00:49:33 --> 00:49:35

It gets to be a little bit more,

00:49:35 --> 00:49:38

particularly if the people that are reporting this

00:49:38 --> 00:49:42

are, they have a stake in what they

00:49:42 --> 00:49:43

are reporting.

00:49:43 --> 00:49:46

They have particular purpose or interest in what

00:49:46 --> 00:49:47

they are reporting.

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

So I'm not going to get into the

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

discussion of al-Mahdi.

00:49:50 --> 00:49:51

The hadith of al-Mahdi, for instance, are,

00:49:52 --> 00:49:54

you know, according to the majority of the

00:49:54 --> 00:49:55

scholars established.

00:49:56 --> 00:49:58

But it is interesting that, you know, Muhammad

00:49:58 --> 00:50:02

ibn Abdullah, his name was Muhammad ibn Abdullah.

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

He's the first one to be called Mahdi

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

and he was not the Mahdi, of course,

00:50:06 --> 00:50:08

but he considered himself to be in Mahdi.

00:50:09 --> 00:50:10

Muhammad ibn Abdullah ibn al-Hasan ibn al

00:50:10 --> 00:50:12

-Hasan ibn Ali ibn Abi Talib may Allah

00:50:12 --> 00:50:13

be pleased with him, the first one to

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

rebel and to call himself al-Mahdi and

00:50:16 --> 00:50:17

people called him al-Mahdi.

00:50:17 --> 00:50:21

That's the first sort of Mahdi that we

00:50:21 --> 00:50:22

had.

00:50:23 --> 00:50:26

Muhammad, who rebelled against Abu Ja'afr al

00:50:26 --> 00:50:29

-Mansur, the second Abbasid Caliph, his name was

00:50:29 --> 00:50:30

Muhammad ibn Abdullah.

00:50:31 --> 00:50:34

And now a hadith of Mahdi say that

00:50:34 --> 00:50:35

his name will be like my name.

00:50:35 --> 00:50:37

His father's name is like my father's name

00:50:37 --> 00:50:40

and he will be from my descendants.

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

Keep in mind this Muhammad ibn Abdullah is

00:50:43 --> 00:50:46

not one of the masoom imams of the

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

majority of the Shia.

00:50:48 --> 00:50:49

He's not one of them even.

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

Because every time, when the Shia decided that

00:50:54 --> 00:50:59

the leadership of Muslims is divinely appointed by

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

God, but this never, you know, unfolded as

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

planned.

00:51:04 --> 00:51:08

Because every time, like every few decades, they

00:51:08 --> 00:51:13

would disagree over the line, you know, like

00:51:13 --> 00:51:16

which one of the kids is now the

00:51:16 --> 00:51:18

imam, the masoom, that's appointed by God.

00:51:18 --> 00:51:21

And who's speaking to God anyway, after the

00:51:21 --> 00:51:22

Prophet sallallahu alayhi wa sallam?

00:51:22 --> 00:51:25

Who's getting his information, you know, directly from

00:51:25 --> 00:51:27

God after the Prophet sallallahu alayhi wa sallam?

00:51:27 --> 00:51:31

When everybody claims to be, to have sort

00:51:31 --> 00:51:34

of that special knowledge.

00:51:34 --> 00:51:40

So you get the fragmentation within the different

00:51:40 --> 00:51:41

sects among the Shia.

00:51:41 --> 00:51:43

But the first Mahdi that we have is

00:51:43 --> 00:51:45

Muhammad ibn Abdullah ibn al-Hasan ibn al

00:51:45 --> 00:51:46

-Hasan ibn Ali ibn Abi Talib.

00:51:47 --> 00:51:52

And, you know, interestingly, you know, a lot

00:51:52 --> 00:51:55

of hadith would apply to him.

00:51:55 --> 00:51:57

A lot of hadith would apply to him.

00:51:58 --> 00:51:59

Did he turn out to be al-Mahdi?

00:52:00 --> 00:52:01

Well, he didn't turn out to be al

00:52:01 --> 00:52:01

-Mahdi.

00:52:04 --> 00:52:10

But anyway, so so what you should basically,

00:52:11 --> 00:52:14

what you should do is, you should just

00:52:14 --> 00:52:20

be careful, you should accept the you know,

00:52:20 --> 00:52:22

when Ihsan al-Ilahi Zahir wrote a book

00:52:22 --> 00:52:26

about, you know, refutation of the Shia, he

00:52:26 --> 00:52:31

called it suratani mutadhdatan, suratani mutadhdatan.

00:52:37 --> 00:52:38

Which means what?

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

Huh?

00:52:42 --> 00:52:44

Two contradictory images.

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

Images.

00:52:47 --> 00:52:51

The word images is very clever of him.

00:52:51 --> 00:52:55

So, you know, the Sunni narrative, the Sunni

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

grand narrative is providing you an image about

00:53:01 --> 00:53:06

what happened, you know, in these times.

00:53:07 --> 00:53:07

An image.

00:53:08 --> 00:53:11

And the Shia grand narrative is providing you

00:53:11 --> 00:53:14

their grand narrative, their image.

00:53:14 --> 00:53:18

So look at the two images and compare.

00:53:20 --> 00:53:23

you will be able, if you're impartial, you

00:53:23 --> 00:53:28

will be able to get to the bottom

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

of this.

00:53:29 --> 00:53:34

But don't get entangled into the details without

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

taking a few steps back and looking at

00:53:37 --> 00:53:39

the larger picture.

00:53:52 --> 00:53:54

This is something that I read like 40

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

years ago or something, so yeah.

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

Really?

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

Okay.

00:54:03 --> 00:54:04

Yeah, yeah.

00:54:09 --> 00:54:10

Okay.

00:54:13 --> 00:54:15

Okay, you know, okay.

00:54:15 --> 00:54:17

Sheikh Abu Hassan then is the one who

00:54:17 --> 00:54:18

wrote this book.

00:54:18 --> 00:54:19

Abu Hassan Nathawi.

00:54:21 --> 00:54:22

Okay.

00:54:23 --> 00:54:30

Now, let us just read the last Hadith

00:54:30 --> 00:54:31

here.

00:54:32 --> 00:54:33

Chapter.

00:54:33 --> 00:54:35

A child is a source of joy.

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

Okay.

00:55:24 --> 00:55:26

Okay.

00:56:00 --> 00:56:07

So this Hadith 87, Jubair Ibn Nufair said,

00:56:07 --> 00:56:09

one day we were sitting with Al-Muqdad

00:56:09 --> 00:56:11

Ibn Al-Aswad, when a man passed by

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

and said, blessed are these, are those two

00:56:15 --> 00:56:18

eyes that saw the messenger of Allah, sallallahu

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

alayhi wa sallam, by Allah, I wish I

00:56:21 --> 00:56:24

had seen what you have seen and witnessed

00:56:24 --> 00:56:25

what you have witnessed.

00:56:26 --> 00:56:29

This angered Al-Muqdad which surprised me.

00:56:30 --> 00:56:33

The narrator says it surprised me, you know,

00:56:33 --> 00:56:35

so the man Al-Muqdad is one of

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

the Sahaba.

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

Like a man from the Tabi'in says

00:56:38 --> 00:56:40

to Al-Muqdad, you know, blessed are those

00:56:40 --> 00:56:41

two eyes.

00:56:41 --> 00:56:43

Your eyes are blessed because they saw the

00:56:43 --> 00:56:44

prophet, sallallahu alayhi wa sallam.

00:56:44 --> 00:56:46

And then he says, I wish I had

00:56:46 --> 00:56:49

seen what you have seen and I had

00:56:49 --> 00:56:50

witnessed what you have witnessed.

00:56:51 --> 00:56:52

The battles with the prophet, sallallahu alayhi wa

00:56:52 --> 00:56:53

sallam, and all of this.

00:56:54 --> 00:56:57

So this angered Al-Muqdad, Al-Muqdad became

00:56:57 --> 00:57:00

angry, you know, which is, you know, surprising.

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

Why do you get angry?

00:57:02 --> 00:57:03

He didn't say anything wrong.

00:57:04 --> 00:57:07

This angered Al-Muqdad, which surprised me, as

00:57:07 --> 00:57:09

the man had said nothing but good.

00:57:09 --> 00:57:12

Then he turned to us and said, why

00:57:12 --> 00:57:16

would one desire to summon back that which

00:57:16 --> 00:57:18

Allah has taken away, you know, to bring

00:57:18 --> 00:57:22

back time, to idealize the past, to live

00:57:22 --> 00:57:23

in the past?

00:57:24 --> 00:57:30

Does he not realize the uncertainty of what

00:57:30 --> 00:57:33

his situation would have been had he lived

00:57:33 --> 00:57:34

in that time?

00:57:35 --> 00:57:37

By Allah, there were people who were present

00:57:37 --> 00:57:39

with the messenger of Allah, sallallahu alayhi wa

00:57:39 --> 00:57:46

sallam, whom Allah cast into, you know, whom

00:57:46 --> 00:57:51

Allah cast into * because they neither answered

00:57:51 --> 00:57:52

nor confirmed him.

00:57:53 --> 00:57:56

Be grateful to Allah for bringing you into

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

this time where you know only your Lord

00:57:58 --> 00:58:02

and affirm what your prophet brought.

00:58:02 --> 00:58:05

You are spared the trials that afflicted others.

00:58:05 --> 00:58:07

By Allah, the prophet, sallallahu alayhi wa sallam,

00:58:07 --> 00:58:10

was sent in the harshest of times during

00:58:10 --> 00:58:12

a period of ignorance when they did not

00:58:12 --> 00:58:15

believe that any religion could be better than

00:58:15 --> 00:58:16

idol worship.

00:58:16 --> 00:58:20

He brought a criterion, furqan, that distinguished between

00:58:20 --> 00:58:23

truth and falsehood and separated the father from

00:58:23 --> 00:58:24

his child.

00:58:24 --> 00:58:27

A man would see his father during those

00:58:27 --> 00:58:31

times, a child or brother as a disbeliever,

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

knowing that they would be doomed to hellfire.

00:58:34 --> 00:58:38

He could not find peace knowing that the

00:58:38 --> 00:58:41

one he loved would be in the fire.

00:58:41 --> 00:58:44

This is what Allah meant when he said,

00:58:45 --> 00:58:47

those who say our Lord grant us joy

00:58:47 --> 00:58:50

in our spouses and offspring.

00:58:51 --> 00:58:54

So the bottom line is al-Muqdad ibn

00:58:54 --> 00:58:57

Aswad is telling him, you know, you wish

00:58:57 --> 00:58:59

that you had been presented during the time

00:58:59 --> 00:59:01

of the prophet, sallallahu alayhi wa sallam.

00:59:01 --> 00:59:03

You don't know whether you would have made

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

it or not.

00:59:04 --> 00:59:07

You know, you don't know which side you

00:59:07 --> 00:59:07

would have been on.

00:59:08 --> 00:59:12

So, it, you know, this, this, you know,

00:59:12 --> 00:59:14

this is not a hadith, this is from

00:59:14 --> 00:59:16

al-Muqdad, and it is a little bit

00:59:16 --> 00:59:19

surprising that he would be so angered by

00:59:19 --> 00:59:22

a very benign statement like this.

00:59:22 --> 00:59:24

I wish you had seen what you have

00:59:24 --> 00:59:26

seen and I had witnessed what you have

00:59:26 --> 00:59:26

witnessed.

00:59:26 --> 00:59:28

Blessed are your eyes.

00:59:29 --> 00:59:33

So, like, you know, like why would someone

00:59:33 --> 00:59:35

get angry because someone is telling them blessed

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

are your eyes.

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

I wish you had seen, I had seen

00:59:37 --> 00:59:38

what you had seen or had witnessed what

00:59:38 --> 00:59:39

you had witnessed.

00:59:39 --> 00:59:41

But al-Muqdad ibn Aswad wants to say

00:59:41 --> 00:59:46

to them, you know, accept what God had

00:59:46 --> 00:59:47

decreed.

00:59:47 --> 00:59:49

Allah chose you to exist in this time.

00:59:50 --> 00:59:53

Allah, you know, tries people with different sets

00:59:53 --> 00:59:56

of trials, different sets of trials.

00:59:56 --> 00:59:57

What matters at the end of the day

00:59:57 --> 01:00:01

is to pass your own trial so don't

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

wish to have lived in a different era.

01:00:05 --> 01:00:07

And that is extremely important.

01:00:07 --> 01:00:10

Idealizing the past, romanticizing the past, and idealizing

01:00:11 --> 01:00:15

the past is something that we, that human

01:00:15 --> 01:00:18

beings are inclined to, prone to.

01:00:19 --> 01:00:21

Even here in America, you know, people want

01:00:21 --> 01:00:24

to go back, you know, conservative people don't

01:00:24 --> 01:00:26

they want to go back to the 50s

01:00:26 --> 01:00:30

because for them, you know, not all conservative

01:00:30 --> 01:00:32

people, like if, you know, if you're a

01:00:32 --> 01:00:34

black conservative person, you don't want to go

01:00:34 --> 01:00:36

back to the 50s, of course.

01:00:38 --> 01:00:41

But certain conservative people want to go back

01:00:41 --> 01:00:43

to the 40s and the 50s because these

01:00:43 --> 01:00:46

were the good times, good times for you,

01:00:46 --> 01:00:48

of course, but may not have been good

01:00:48 --> 01:00:51

times for everybody else, but these were the

01:00:51 --> 01:00:51

good times.

01:00:52 --> 01:00:54

And that is a human inclination.

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

It's the good old times, you know, when

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

things were good.

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

You know, that entails, in part, wherever this

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

is coming from, it entails in part this

01:01:07 --> 01:01:10

satisfaction with the decrees of God.

01:01:10 --> 01:01:12

Well, he chose you to come now, you

01:01:12 --> 01:01:13

know, it's not up to you.

01:01:14 --> 01:01:16

The matter is not in your hands.

01:01:16 --> 01:01:19

He chose to bring you to the world

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

during this time.

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

He chose to try you with this set

01:01:23 --> 01:01:28

of trials that are prevalent in these times.

01:01:28 --> 01:01:31

You accept his decree and you get to

01:01:31 --> 01:01:31

work.

01:01:32 --> 01:01:34

You try to pass your own test and

01:01:34 --> 01:01:35

you get to work.

01:01:35 --> 01:01:37

And that's what al-Muqaddad was telling him,

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

you know, who knows that you would have

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

not been hanging out with Abu Jahl, for

01:01:42 --> 01:01:42

instance.

01:01:44 --> 01:01:48

Like you were born, you know, your parents

01:01:48 --> 01:01:51

raised you to be Muslim and had you

01:01:51 --> 01:01:55

been tested by that test during that time.

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

How can you be confident that you would

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

have passed the test?

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

So thank Allah subhanahu wa ta'ala for

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

having brought you into Islam without effort, you

01:02:05 --> 01:02:10

know, certainly the people who were born into

01:02:10 --> 01:02:14

Muslim families, they have been given Islam this

01:02:14 --> 01:02:14

way.

01:02:15 --> 01:02:17

The people that Allah had guided them to

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

Islam, so it's a great accomplishment to have

01:02:20 --> 01:02:24

arrived by yourself, alhamdulillah, just like the Sahaba,

01:02:24 --> 01:02:30

but whatever it is, you should not basically

01:02:30 --> 01:02:35

wish something other than what Allah had chosen

01:02:35 --> 01:02:36

for you.

01:02:36 --> 01:02:38

The time, the place, everything.

01:02:39 --> 01:02:41

Allah had chosen for you this set of

01:02:41 --> 01:02:45

trials, and what matters is for you to

01:02:45 --> 01:02:48

pass your own test and to excel in

01:02:48 --> 01:02:49

doing so.

01:02:50 --> 01:02:54

Also another profound hadith, and we will end

01:02:54 --> 01:02:56

here because we are a little bit over

01:02:56 --> 01:02:59

time, and we will leave inshallah three minutes

01:02:59 --> 01:03:01

for people to leave, and we'll have questions

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

and answers for 20 minutes.

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