Hatem al-Haj – ADB016 Al-Adab Al-Mufrad – Chapter on Mercy consists of a hundred parts

Hatem al-Haj
AI: Summary ©
The history and meaning of Islam have been discussed, including the use of war as a means to obtain victory and the negative consequences of war on one's personal and reputation. The use of force and force in religion has been discussed, as well as the importance of showing mercy in various media. The importance of individualism and trust in society is emphasized, as it is crucial for everyone to feel safe and achieve their obligations. The use of war as a means to obtain victory and fulfill obligations is also discussed, along with the importance of setting a goal in life to achieve prosperity.
AI: Transcript ©
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Bismillah, alhamdulillah, salawat salamu ala alihi wa sahbihi

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wa man wa ala, summa amma ba'a

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to proceed.

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We continue with Imam al-Bukhari in his

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book, Al-Adab al-Mufrad.

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And I think we finished chapter 51.

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So, we will start from chapter 52, hadith

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number 90, no, we'll start from chapter 53.

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Babu man la yarhamu la yurhamu, or man

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la yarham la yurham, whoever does not show

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mercy will not be shown mercy.

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Qala al-Imam al-Bukhari rahmahu Allah ta

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'ala, hadathina Muhammad Ibn al-'Alaa, qala hadathina Mu

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'ayyata Ibn al-Hisham, aan Sayban, aan Firas,

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aan Ghati, aan Abi Said, aan al-Nabi

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shallallahu alayhi wa sallamu ala qal, man la

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yarhamu la yurhamu.

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Abu Sayid reported that the Prophet shallallahu alayhi

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wa sallam said, whoever does not show mercy

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will not be shown mercy.

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Whoever does not show mercy will not be

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shown mercy.

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and this is basically the most, you know,

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absolute statement in this regard, and it basically

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makes the mercy of Allah subhanahu wa ta

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'ala, which he said, وَرَحْمَتِي وَسِيَعَتْ كُلُّ شَيْءٍ

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and my mercy encompasses all things, it makes

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that huge mercy, enormous mercy of Allah subhanahu

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wa ta'ala contingent upon you having mercy

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for his creations.

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You having mercy for his creations.

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مَنْ لَا يَرْحَمْ لَا يُرْحَمْ قَالَ حَدَّثَنَا مُحَمَّدٍ

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بِنِ السَّلَامِ قَالَ أَغْبَرَنَا يَا أَبُو مُعَاوِيَةٍ عَنِ

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الْأَعْمَشِ عَنِ زَيْدِ بِنِ وَهْبٍ وَعَنِ أَبِي ظَبْيَانِ

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عَنْ جَرِيرِ بْنَ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ

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اللَّهِ صَلَى اللَّهُ سَلَامًا لَا يَرْحَمُ اللَّهِ مَنْ

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لَا يَرْحَمُ النَّاسَ جَرِيرِ بْنَ عَبْدِ اللَّهِ said

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the messenger of Allah ﷺ said Allah will

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not show mercy to the one who does

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not show mercy to people to the one

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who does not show mercy to people and

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keep in mind that here you know in

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the hadith the mercy is not limited to

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the believers the mercy is general general beyond

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basically humanity so مَنْ لَا يَرْحَمُ لَا يَرْحَمُ

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he who does not show mercy will not

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be shown mercy so if you don't show

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mercy to a cat you could be in

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the * fire as the Prophet ﷺ indicated

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you know about the woman who locked up

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the cat and did not feed her so

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if you're not showing mercy to the cat

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you will be you will be doomed to

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the * fire this is the concept of

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mercy in Islam and the most the widest

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basically hadith مَنْ لَا يَرْحَمُ لَا يَرْحَمُ it's

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the most brilliant expression shortest جَعَامِعَ الْكَالِمِ in

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truth he who will not show mercy will

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not be shown mercy and it doesn't talk

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about mercy to you know believers, disbelievers humans,

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non-humans it's a general statement, an unqualified

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statement then Imam Bukhari said وَعَنْ عَبْدَةَ عَنْ

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ابْنِهِ أَبِي خَالِد عَنْ قَيْسٍ عَنْ جَرِيرِ بْنَ

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عَبْدَ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ ﷺ مَنْ

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لَا يَرْحَمُ النَّاسِ لَا يَرْحَمُهُ اللَّهُ just another

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phrasing مَنْ لَا يَرْحَمُ النَّاسِ مَنْ لَا يَرْحَمُ

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النَّاسِ لَا يَرْحَمُهُ اللَّهُ another phrasing to emphasize

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it جَرِيرِ بْنَ عَبْدَ اللَّهِ reported that the

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Messenger of Allah ﷺ said whoever does not

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show mercy to people Allah will not show

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mercy to him or her قَالَ الْإِمَانُ بُخَيْرِ

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رَحْمَهُ اللَّهُ وَعَنْ عَبْدَةَ عَنْ هِشَمْ عَنْ أَبِيهِ

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عَنْ عَائِشٍ رَضِيَ اللَّهُ عَنْهَا قَالَتْ أَتَى النَّبِيَّ

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صلى الله عليه وسلم نَاسٌ مِنْ الْأَعْرَابِ فَقَالَ

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لَهُ رَجُلٌ مِنْهُمْ يَا رَسُولَ اللَّهِ أَتُقَبِّرُونَ الصِّبْيَانَ

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فَوَاللَّهِ مَا نُقَبِّرُهُمْ فَقَالَ رَسُولُ اللهِ صلى الله

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وسلم أَوَأَمْلِكُ إِنْ كَانَ اللَّهُ نَازَعَ مِنْ قَلْبِكَ

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الرَّحْمَةِ وَأَمْلِكُ إِنْ كَانَ اللَّهُ عَزَّ وَجَلَّ نَزَعَ

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مِنْ قَلْبِكَ الرَّحْمَةِ Hadith number 97, Aisha said,

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some Bedouins came to the Prophet ﷺ, one

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of them asked, O Messenger of Allah, do

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you kiss your children?

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By Allah, we do not kiss them.

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The Prophet ﷺ replied, what can I do

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if Allah has removed mercy from your hearts?

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Which tells you that mercy is not only

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an abstract quality, but it shows on your

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day-to-day behavior.

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It's not only abstract quality somewhere in the

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heart, but it is translated all the time.

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And even simple acts like kissing one's children

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as an expression of that mercy is indicative

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of the presence or absence of mercy in

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the hearts.

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Then Imam Bukhari said, حَدَّثَنَا أَبُو النَّعْمَانِ قَالَ

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حَدَّثَنَا حَمَّادَ بْنِ زَيْدَ عَنْ عَاسِمَ عَنْ أَبِي

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عُثْمَانِ عَنَّ عُمَرَ رَضِيَ اللَّهُ عَنْهُ اِسْتَعْمَلَ رَجُلًا

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فَقَالَ الْعَامِلِ إِنَّ لِي كَذَى وَكَذَى مِنَ الْوَلَدِ

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مَا قَبَّلْتُ وَاحِدًا مِنْهُمْ فَزَعْمَ عُمَرُ أَوْ قَالَ

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عُمَرُ إِنَّ اللَّهَ عَزَّ وَجَلَّ لَا يَرْحَمُ مِنْ

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عِبَادِهِ إِلَّا أَبَرَّهُمْ This is hadith number 99.

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Abu Uthman reported that Umar once appointed a

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man as a governor.

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And the man said, I have so and

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so number of children and I have never

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kissed any of them.

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Umar responded by saying Allah Almighty will only

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show mercy to the kindest of his servants.

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So this is a beautiful chapter.

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Chapter 53 is about mercy and about the

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fact that Allah would not show mercy to

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those who show no mercy.

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And the centrality of mercy, the centrality of

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mercy in the Islamic value system cannot be

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like overemphasized.

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You're seeing how Allah Almighty making his mercy

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contingent upon how we show mercy to others.

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You've seen how in general the expressions are

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and unqualified.

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The expressions are to include mercy to all

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things, to all beings, is being merciful to

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all beings.

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As the Prophet ﷺ said, There is charity

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in every good, in every act of kindness

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towards a living creature.

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Now someone may say, didn't Allah Almighty say,

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أَشْدَعُوا عَلَى الْكُفَّارِ وَحَمَعُوا بَيْنَهُمْ Didn't Allah Almighty

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say, لا تَجِذُوا قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَلْيَوْمِ الْأَقْرِي

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وَأَدُّونَ مَنْ حَضَّ اللَّهُ وَالرَّسُولَةَ وَلَوْ كَنُوا أَبَاعَهُمْ

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وَأَبْنَاعَهُمْ وَأِخْوَانَهُمْ So didn't Allah say that the

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Prophet ﷺ and those who believed with him

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are stern with the disbelievers, أَشْدَعُوا عَلَى الْكُفَّارِ

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stern with the disbelievers وَحَمَعُوا بَيْنَهُمْ merciful toward

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one another doesn't that restrict mercy to the

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believers didn't Allah say لا تَجِذُوا قَوْمًا يُؤْمِنُونَ

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بِاللَّهِ وَلْيَوْمِ الْأَقْرِي وَأَدُّونَ مَنْ حَضَّ اللَّهُ وَالرَّسُولَةَ

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وَلَوْ كَنُوا أَبَاعَهُمْ وَأَبْنَاعَهُمْ وَأَخْوَانَهُمْ وَأَشِيرَتَهُمْ Did

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Allah say that you will not find the

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people who believe in Allah in the hereafter

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show affection to those who حَضَّ اللَّهُ وَالرَّسُولَةَ

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who oppose Allah and His Messenger even if

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they are their fathers or sons or brothers

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or kinfolks doesn't that limit mercy in this

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case?

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It is transient.

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It's transient limitation of mercy.

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It's suspended if someone is حَضَّ also is

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not being done justice by English the word

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حَضَّ is not being done justice by English

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because حَضَّ does not simply mean oppose although

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oppose would be the translation for حَضَّ because

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it comes from opposition or taking the opposite

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side and this is close to حَضَّ حَضَّ

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comes from the word حَضَّ what is حَضَّ?

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Boundary, border, you know a boundary, a border

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is a حَضَّ an edge is a حَضَّ

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so حَضَّ means what?

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to take the opposite edge from Allah and

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His Messenger or to be across the border

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from Allah and His Messenger it entails more

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than simple opposition it entails, it basically in

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Arabic it would infer aggressive defiance and opposition

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aggressive defiance and opposition so whenever they translate

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it as opposed I guess this is the

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best that they can come up with but

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it's still not sufficient to indicate what the

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word means of course someone who is مُحَضَّ

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لله ورسوله in Badr, take Badr as an

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example they killed their fathers and sons or

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attempted to kill their sons so they were

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willing to kill their fathers and their sons

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in Badr these are مُحَضَّ لله ورسوله these

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are clearly in great and aggressive defiance to

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Allah and His Messenger these are the people

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who kicked them out these are the people

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who took over their homes and these are

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the people who tortured them and massacred some

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of them in Mecca so those are مُحَضَّ

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لله ورسوله of course does this apply to

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any disbeliever?

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no I don't think it applies to any

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disbeliever I don't think that مُحَضَّ لله ورسوله

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would apply to any disbeliever and I think

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that the governing ayah here is لَيَنْهَاكُمْ اللَّهُ

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عَنِ الَّذِينَ لَمْ يُقَاتِلُكُمْ فِي الدِّينِ وَلَمْ يُرْقِجُكُمْ

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مِنْ دِيَارِكُمْ disqualifies this and qualifies whatever came

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about Ibrahim and his people Allah does not

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forbid you to be just and kind to

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those who did not fight against you to

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basically sway you away from your religion or

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to drive you out of your homes so

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those who did not fight against you because

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of your religion Allah does not forbid you

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from being just and kind not just only

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just but also showing better to them which

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is kindness more than justice so that is

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the qualifier that is the qualifier of any

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report in this regard going back to Badr

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these sahaba did not show affection to the

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people who violently opposed Allah and his messenger

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but once وَضَعَتَ الْحَرْبَ أَوْزَارَهَا once the war

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has ended did they have captives?

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they had captives what did they do to

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the captives?

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the prophet صلى الله عليه وسلم would give

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two or three of them to each one

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of the sahaba to take home with them

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to take home with them as captives they

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are tied so they are in shackles or

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they are tied so they are captives to

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take home with them and he used to

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say أحسنوا إليهم you know treat them kindly

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treat them kindly then it was reported that

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they used to favor them over themselves when

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the time for food comes if they didn't

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have enough food they would basically prioritize the

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asrah over themselves these are the sahaba who

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were just you know shortly before fighting them

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and striking at their necks but now that

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they have captured them as captives as prisoners

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of war you see how prisoners of war

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are kept in concentration camps that is why

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when you talk about war like if you

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don't have complete conceptualization of what war used

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to be like what the sahaba did how

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they behaved what happened in the aftermath of

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the war you can't really compare war to

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war it's just like apples and oranges so

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the prisoners of war they took them to

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their homes and they would feed them before

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they feed themselves until they were released so

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that is why Allah SWT commended the sahaba

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in the Quran when he said وَيَطْعِمُونَ الطَّعَامَ

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عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا وَيَطْعِمُونَ الطَّعَامَ they

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give food despite their need for it عَلَى

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حُبِّهِ despite their desire or love for it

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meaning here despite their need for the food

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عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا مِسْكِين an orphan

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and captives وَكَانَ أَسْرَاهُمْ يَوْمَئِذٍ مِنَ الْمُشْرِكِينَ and

00:17:02 --> 00:17:08

their Asra even if it is not directly

00:17:08 --> 00:17:12

related to Badr but the Asra that they

00:17:12 --> 00:17:15

had during those times were Mushrikeen there was

00:17:15 --> 00:17:19

no Muslim Asra certainly there are different interpretations

00:17:19 --> 00:17:24

but that is the dominant interpretation you could

00:17:24 --> 00:17:26

say that this would apply to prisoners in

00:17:26 --> 00:17:32

general it would apply but it primarily applies

00:17:32 --> 00:17:37

to the Asra of the disbelievers and it

00:17:37 --> 00:17:41

likely refers to how the Sahaba used to

00:17:41 --> 00:17:46

favor and prioritize the captives over themselves in

00:17:46 --> 00:17:53

food so now is that not mercy?

00:17:54 --> 00:17:56

these are the very people that you were

00:17:56 --> 00:18:00

fighting against yesterday you were fighting against this

00:18:00 --> 00:18:04

morning now you have captured them and now

00:18:04 --> 00:18:07

you are favoring them over yourself in food

00:18:07 --> 00:18:11

the very same people they haven't converted, they

00:18:11 --> 00:18:14

are still the same people so it shows

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

you that there is an undertone of mercy

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

that you will need to suspend sometimes suspend

00:18:21 --> 00:18:26

not basically the mercy in your heart but

00:18:26 --> 00:18:29

suspend the expression of that mercy in your

00:18:29 --> 00:18:34

heart because if you are at war you

00:18:34 --> 00:18:40

just can't basically exhibit that mercy during the

00:18:40 --> 00:18:45

battle in conflict so it has been suspended

00:18:45 --> 00:18:49

but quickly after the war ends it's resumed

00:18:49 --> 00:18:54

you are showing mercy to them when Allah

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

SWT so forget about the disbelievers and keep

00:19:00 --> 00:19:03

in mind all of these hadiths talk about

00:19:03 --> 00:19:07

mercy to all people that they are unqualified

00:19:07 --> 00:19:17

the Prophet SAW said may

00:19:17 --> 00:19:20

he be doomed and may he be a

00:19:20 --> 00:19:24

loser the person in whose heart Allah did

00:19:24 --> 00:19:29

not place mercy for humanity mercy for humanity

00:19:32 --> 00:19:36

but you may also say you know that

00:19:36 --> 00:19:46

you may also say

00:19:46 --> 00:19:52

that is the prescribed fixed punishments in Islam

00:19:52 --> 00:20:00

a sign on this mercy being restricted so

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

didn't Allah say and let not pity overtake

00:20:06 --> 00:20:11

you concerning their punishment stop you from punishing

00:20:11 --> 00:20:20

them the fornicator and the fornicatress who lash

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

them 100 lashes and let not mercy overtake

00:20:24 --> 00:20:29

you or pity overtake you concerning their punishment

00:20:30 --> 00:20:35

or concerning what Allah had prescribed is mercy

00:20:35 --> 00:20:42

being suspended here it's still in your heart

00:20:42 --> 00:20:47

but let not that mercy you have to

00:20:47 --> 00:20:50

keep it you're keeping it but let it

00:20:50 --> 00:20:54

not prevent you from applying the punishment of

00:20:54 --> 00:20:58

Allah SWT but as you punish you're keeping

00:20:58 --> 00:21:01

it when the Prophet SAW it's reported by

00:21:01 --> 00:21:07

Abu Dawood that when a man was brought

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

to the Prophet SAW to punish him or

00:21:09 --> 00:21:15

drinking wine and they kept on beating him

00:21:15 --> 00:21:17

he said beat him so they kept on

00:21:17 --> 00:21:20

beating him they beat him with their hands

00:21:20 --> 00:21:23

their clothes their sandals whatever it is that

00:21:23 --> 00:21:25

they had at the time because it was

00:21:25 --> 00:21:31

not like necessarily lashes so then one of

00:21:31 --> 00:21:34

the people said akhzak Allah as they were

00:21:34 --> 00:21:37

beating him one said akhzak Allah may Allah

00:21:37 --> 00:21:40

disgrace you that is when the Prophet SAW

00:21:40 --> 00:21:43

intervened and said what la taqul hadha don't

00:21:43 --> 00:21:50

say that don't give assistance to the shaitan

00:21:50 --> 00:21:56

against your brother say instead oh Allah forgive

00:21:56 --> 00:22:00

him oh Allah grant him mercy so you

00:22:00 --> 00:22:03

have it is it still there or not

00:22:03 --> 00:22:10

you know the expression the demonstration of that

00:22:10 --> 00:22:14

mercy is being suspended with regard to establishing

00:22:14 --> 00:22:17

the haddah of Allah the mercy is being

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

suspended when it comes to you know the

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

conflict, the battlefield but then right after you

00:22:26 --> 00:22:29

have this mercy Abu Darda when they conquered

00:22:29 --> 00:22:37

Cyprus and Abu Darda may Allah be pleased

00:22:37 --> 00:22:41

with him saw the people who were captured

00:22:41 --> 00:22:44

in Cyprus that they were being separated and

00:22:44 --> 00:22:47

they were crying as they were being separated

00:22:47 --> 00:22:50

so he sat down alone and cried and

00:22:50 --> 00:22:52

someone came to him and said why are

00:22:52 --> 00:22:57

you crying on a day when Allah SWT

00:22:57 --> 00:23:04

had just given victory to his believers and

00:23:04 --> 00:23:15

then Abu Darda said to him why

00:23:15 --> 00:23:20

so he said to them warn to you

00:23:21 --> 00:23:24

how insignificant people are in the sight of

00:23:24 --> 00:23:28

Allah if they disobey him this used to

00:23:28 --> 00:23:31

be a nation like a strong and powerful

00:23:31 --> 00:23:35

nation with sovereignty and when they abandoned to

00:23:35 --> 00:23:43

the or they abandoned to the they ended

00:23:43 --> 00:23:46

up in the state that you observe so

00:23:46 --> 00:23:52

you do have mercy like that is never

00:23:53 --> 00:23:59

terminated it is suspended basically or the expression

00:23:59 --> 00:24:02

of it may be suspended at certain times

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

but it is still there it is still

00:24:05 --> 00:24:10

present at all times so that is mercy

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

to Al-Kuffar, mercy to Al-Usa that

00:24:14 --> 00:24:18

we have it will certainly not prevent us

00:24:18 --> 00:24:23

from and it should not because then it

00:24:23 --> 00:24:28

would be misplaced mercy is always good but

00:24:28 --> 00:24:32

you can't misplace it because when you show

00:24:32 --> 00:24:37

mercy to the Al-Kuffar you allow them

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

to in the battlefield if you stop fighting

00:24:41 --> 00:24:45

in the battlefield and you show basically mercy

00:24:45 --> 00:24:49

you allow them to dominate and to cause

00:24:49 --> 00:24:52

corruption and mischief and that is not showing

00:24:52 --> 00:24:56

mercy to the rest of Ibadillah that is

00:24:56 --> 00:24:59

not showing larger mercy and if you have

00:24:59 --> 00:25:03

principled utilitarianism it is the greater good for

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

the greater number and the greater good for

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

the greater number is an indication of mercy

00:25:08 --> 00:25:11

like you want to be as merciful as

00:25:11 --> 00:25:15

you can to as many people as possible

00:25:16 --> 00:25:20

you want mercy to be shared among as

00:25:20 --> 00:25:24

many people as possible and if someone who

00:25:24 --> 00:25:27

steals like someone who works hard for the

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

entire month and then someone comes at the

00:25:29 --> 00:25:35

end of the month and steals their earnings

00:25:36 --> 00:25:41

they need their livelihood and you show mercy

00:25:41 --> 00:25:44

to the thief you are not showing mercy

00:25:44 --> 00:25:46

to the victim and you are not showing

00:25:46 --> 00:25:50

mercy to many victims to many potential victims

00:25:50 --> 00:25:54

that will be victimized because of the laxity

00:25:54 --> 00:25:57

of your punishment or because they are not

00:25:57 --> 00:26:02

deterred by your punishment so here this is

00:26:02 --> 00:26:05

you know the hadood are in and of

00:26:05 --> 00:26:09

themselves an expression of mercy so you want

00:26:09 --> 00:26:14

to basically have mercy for the larger number

00:26:14 --> 00:26:18

you know the greater you know good for

00:26:18 --> 00:26:24

the greater number principled utilitarianism god give sort

00:26:24 --> 00:26:29

of divinely guided principled utilitarianism is the proper

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

name for the islamic value system islamic ethics

00:26:33 --> 00:26:39

divinely guided principled utilitarianism is the proper name

00:26:39 --> 00:26:44

for islamic ethics and it is rooted in

00:26:44 --> 00:26:47

mercy you wanted this mercy for as many

00:26:47 --> 00:26:51

people as you could share share it with

00:26:55 --> 00:27:00

next is chapter number 54 it's an important

00:27:00 --> 00:27:03

chapter it's a beautiful chapter and it has

00:27:03 --> 00:27:08

glad tidings reading glad tidings so allah subhana

00:27:08 --> 00:27:11

wa ta'ala the chapter is mercy consists

00:27:11 --> 00:27:19

of 100 parts reading reading

00:27:25 --> 00:27:30

reading reading reading

00:27:30 --> 00:27:41

reading

00:27:41 --> 00:27:45

reading it's a milestone 100 hadith we finished

00:27:45 --> 00:27:49

so abu huraira reported that the messenger of

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

allah sallallahu alayhi wa sallam said allah almighty

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

has divided mercy into 100 parts he kept

00:27:55 --> 00:27:58

99 parts for himself and sent one part

00:27:58 --> 00:28:01

down to earth it is because of this

00:28:01 --> 00:28:04

one part that creatures show mercy to one

00:28:04 --> 00:28:08

another to the extent that a mare will

00:28:08 --> 00:28:13

lift its hoof away from its fold so

00:28:13 --> 00:28:16

that it does not trample on it.

00:28:17 --> 00:28:21

So basically it's talking about and when we

00:28:21 --> 00:28:27

say 99 and 1 what do you get

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

out of this you know the number so

00:28:30 --> 00:28:34

is the mercy of Allah 99 times bigger

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

than the mercy of all the creations?

00:28:39 --> 00:28:43

No this you know numbers have been used

00:28:43 --> 00:28:46

in the Quran and the Sunnah that is

00:28:46 --> 00:28:51

that difficulty with people who like are like

00:28:51 --> 00:28:55

not flexible so there are different language games

00:28:55 --> 00:28:59

you know Wittgenstein's language games different language games

00:29:00 --> 00:29:03

like if you are sitting in a math

00:29:03 --> 00:29:05

class and you use numbers you have to

00:29:05 --> 00:29:09

use numbers precisely but when you say that

00:29:09 --> 00:29:11

Allah subhanahu wa ta'ala shared with us

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

one and kept one you know the rest

00:29:14 --> 00:29:17

of the 100 for himself this is basically

00:29:17 --> 00:29:21

to impart this is basically to convey a

00:29:21 --> 00:29:24

point to make a point make a point

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

not necessarily that mathematically Allah subhanahu wa ta

00:29:28 --> 00:29:32

'ala has 99 times more mercy than us

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

Allah has infinitely more mercy than us Allah

00:29:38 --> 00:29:43

is infinite in his qualities and his qualities

00:29:43 --> 00:29:49

cannot be basically compared to us quantitatively quantitatively

00:29:49 --> 00:29:52

the qualities of Allah cannot be compared to

00:29:52 --> 00:29:57

ours quantitatively so we can't say you know

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

uh that this quality of God or that

00:30:01 --> 00:30:03

quality of God is you know how many

00:30:03 --> 00:30:06

times bigger than ours so this is basically

00:30:06 --> 00:30:13

to convey like to underscore a point that

00:30:13 --> 00:30:16

all of this mercy that all of this

00:30:16 --> 00:30:19

mercy that the creations have including the animals

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

and how the animals show mercy to their

00:30:22 --> 00:30:27

own offspring all of this is nothing compared

00:30:27 --> 00:30:29

to the mercy of God subhanahu wa ta

00:30:29 --> 00:30:33

'ala that is why Hamad ibn Salama said

00:30:33 --> 00:30:39

if I were to choose between Allah and

00:30:39 --> 00:30:42

my parents to audit my records on the

00:30:42 --> 00:30:46

day of judgment I would choose Allah I

00:30:46 --> 00:30:50

would choose Allah because he would be more

00:30:50 --> 00:30:52

merciful to me because he would be he

00:30:52 --> 00:30:54

would be more merciful to me just think

00:30:54 --> 00:30:57

about it this is the understanding of Hamad

00:30:57 --> 00:31:00

ibn Salama this is the understanding of a

00:31:00 --> 00:31:03

great scholar from the righteous predecessors would you

00:31:03 --> 00:31:08

have said the same thing like would like

00:31:08 --> 00:31:11

if you sit down with yourself would you

00:31:11 --> 00:31:13

have said the same thing would you have

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

thought the same way as Hamad ibn Salama

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

and if you wouldn't then it means that

00:31:19 --> 00:31:24

you know your perception your conception of God

00:31:24 --> 00:31:32

is uh impaired uh if someone asks you

00:31:32 --> 00:31:35

would you choose your mother to audit your

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

records on the day of judgment or Allah

00:31:38 --> 00:31:43

your mother or Allah what would you say

00:31:43 --> 00:31:55

you should certainly say Allah and

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

if you if you don't say Allah then

00:31:57 --> 00:32:01

it's it's uh then you you do need

00:32:01 --> 00:32:05

basically to rehabilitate your relationship with him and

00:32:05 --> 00:32:09

your your connection with with him subhanahu wa

00:32:09 --> 00:32:16

ta'ala then Imam Bukhari talks about Kitab

00:32:16 --> 00:32:18

al-Jar we're done with you know and

00:32:18 --> 00:32:21

as we said Imam Bukhari did not have

00:32:21 --> 00:32:24

kutub he had only abwab uh but the

00:32:24 --> 00:32:30

the kutub are not from him just for

00:32:30 --> 00:32:34

for the you know a better classification categorization

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

for us uh so the book on neighbors

00:32:39 --> 00:32:44

or Kitab al-Jar uh he said chapter

00:32:44 --> 00:32:51

the recommendation to be kind to uh neighbors

00:32:53 --> 00:33:06

he said sallallahu

00:33:06 --> 00:33:14

alayhi wa sallam hadith number 101 Aisha reported

00:33:14 --> 00:33:17

that the prophet sallallahu alayhi wa sallam said

00:33:17 --> 00:33:20

Jibreel may Allah bless him and grant him

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

peace continue to urge me to treat neighbors

00:33:23 --> 00:33:27

kindly until I thought he would make them

00:33:27 --> 00:33:32

heirs or he would give them part of

00:33:32 --> 00:33:34

the inheritance he will give them part of

00:33:34 --> 00:33:38

the inheritance so from here we will be

00:33:38 --> 00:33:40

talking about al-jar and we will talk

00:33:40 --> 00:33:44

be talking about kindness uh to al-jar

00:33:44 --> 00:33:49

or the neighbor and uh what what is

00:33:49 --> 00:33:51

al-jar what is al-jar al-jar

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

is your neighbor and the closer gar jar

00:33:55 --> 00:33:58

has more rights on you than the farther

00:33:58 --> 00:34:01

away jar in surat al-nisa it says

00:34:03 --> 00:34:12

al-jar al-nisa so worship allah and

00:34:12 --> 00:34:15

do not ascribe partners to him and be

00:34:15 --> 00:34:21

kind to the parents and be kind to

00:34:21 --> 00:34:33

your relatives al

00:34:33 --> 00:34:44

-jar al-junub the

00:34:44 --> 00:34:53

wayfarer is but these are related to how

00:34:53 --> 00:34:58

do you translate that the jar was also

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

a relative the jar was related to you

00:35:01 --> 00:35:03

al-jar al-junub the jar who's not

00:35:03 --> 00:35:06

related to you just the jar not related

00:35:06 --> 00:35:09

to you and it was although it is

00:35:09 --> 00:35:11

not a hadith it's not an authentic hadith

00:35:11 --> 00:35:17

it's not a hadith but uh there are

00:35:17 --> 00:35:30

the so

00:35:30 --> 00:35:34

your neighbor who is related to you who

00:35:34 --> 00:35:36

is muslim and related to you has three

00:35:36 --> 00:35:41

rights over you and your neighbor who is

00:35:44 --> 00:35:47

not related to you but muslim has two

00:35:47 --> 00:35:50

rights your neighbor who's not muslim and not

00:35:50 --> 00:35:55

related to you has one right if he's

00:35:55 --> 00:35:59

related he will have two okay so uh

00:35:59 --> 00:36:03

is the jar that is related to you

00:36:04 --> 00:36:06

is the jar that's stranger or not related

00:36:06 --> 00:36:13

to you is there another explanation interpretation in

00:36:13 --> 00:36:18

the other interpretation although the first one is

00:36:18 --> 00:36:21

the dominant one but the other interpretation is

00:36:21 --> 00:36:24

that is the jar that is closer to

00:36:24 --> 00:36:27

you the jar is the jar that's farther

00:36:27 --> 00:36:31

away from you so next door or two

00:36:31 --> 00:36:34

doors that is the jar al-qurba seven

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

doors away that is al-jar al-junub

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

that's farther away from you junub comes from

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

the side or you know like uh so

00:36:44 --> 00:36:48

uh so you may say it means farther

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

away or it means unrelated can be both

00:36:51 --> 00:36:54

what is the sahib al-janb the companion

00:36:54 --> 00:36:57

by your side companion by your side means

00:36:57 --> 00:37:02

what next to you on you know like

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

yeah no no no we're talking yes you

00:37:06 --> 00:37:07

know sitting next to you on the bus

00:37:07 --> 00:37:11

uh a flight you know to los angeles

00:37:11 --> 00:37:18

five hours of so he's your jar for

00:37:18 --> 00:37:21

five hours allah subhanahu wa ta'ala you

00:37:21 --> 00:37:23

know made it a point to include in

00:37:24 --> 00:37:28

kindness to that person that is sitting next

00:37:28 --> 00:37:31

to you just for a short while uh

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

so he has a particular recommendation here in

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

the quran which tells you what it's an

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

important concept like you have to you know

00:37:45 --> 00:37:49

really like success in life if you want

00:37:49 --> 00:37:52

prosperity and success of life uh it is

00:37:52 --> 00:37:55

very easy and it it you will not

00:37:55 --> 00:37:57

be frazzled and you will not be anxious

00:37:57 --> 00:38:01

if this is your goal uh because like

00:38:01 --> 00:38:04

i said uh you may have a good

00:38:04 --> 00:38:06

career you may not have a good career

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

you may get married you may not get

00:38:08 --> 00:38:11

married your marriage may fail or may succeed

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

you may have good children you may not

00:38:13 --> 00:38:17

you know if you have good children they

00:38:17 --> 00:38:20

may live or you know god forbid uh

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

and and so so it's just like the

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

variables are too many the unpredictable is too

00:38:26 --> 00:38:30

many too many things and you will always

00:38:30 --> 00:38:33

be anxious and frazzled if you don't set

00:38:33 --> 00:38:37

yourself a goal in life that is uh

00:38:37 --> 00:38:42

independent of all of this so you know

00:38:42 --> 00:38:44

if you set yourself a goal in life

00:38:44 --> 00:38:47

to fulfill your obligations towards your creator and

00:38:47 --> 00:38:52

his creations and as you basically realize your

00:38:52 --> 00:38:54

potential and goodness and purge your heart of

00:38:54 --> 00:39:02

vices is that achievable in all circumstances achievable

00:39:02 --> 00:39:09

in all circumstances achievable in all circumstances right

00:39:09 --> 00:39:11

it's it's not dependent it's not dependent on

00:39:11 --> 00:39:16

any circumstances like if you are free or

00:39:16 --> 00:39:21

captive if you are um if your marriage

00:39:21 --> 00:39:23

works out or not if your career works

00:39:23 --> 00:39:27

out or not to fulfill your obligation towards

00:39:27 --> 00:39:31

your creator and his creations and realize your

00:39:31 --> 00:39:35

potential and virtue and purge your heart of

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

vices achievable in all circumstances and if this

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

is your ultimate goal and you're working consistently

00:39:42 --> 00:39:47

consistently towards it then you're unstoppable you're really

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

unstoppable nothing can stop you from reaching your

00:39:51 --> 00:39:53

goal and then you come to the end

00:39:53 --> 00:39:55

of your life and just celebrate the life

00:39:55 --> 00:39:59

of goodness and not a life of mediocrity

00:39:59 --> 00:40:05

mediocrity is bad mediocrity is bad you should

00:40:05 --> 00:40:09

take what we have given you a strength

00:40:09 --> 00:40:13

mediocrity is bad don't be content with mediocrity

00:40:13 --> 00:40:18

in any regard in any respect mediocrity in

00:40:18 --> 00:40:21

your career mediocrity in your religious mediocrity in

00:40:21 --> 00:40:25

your relationships just don't can be content with

00:40:25 --> 00:40:31

mediocrity try to reach your potential realize the

00:40:31 --> 00:40:34

potential the potential in every relationship the potential

00:40:34 --> 00:40:38

in every virtue uh that that you can

00:40:38 --> 00:40:44

attain so this is it uh so like

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

if you see that you are here and

00:40:47 --> 00:40:51

there are different circles you know you are

00:40:51 --> 00:40:55

this and there are different circles different circles

00:40:55 --> 00:40:59

that surround you so this circle is you

00:40:59 --> 00:41:03

know your family your immediate family this is

00:41:03 --> 00:41:05

the circle for your neighbors this is the

00:41:05 --> 00:41:08

circle for your co-workers this is the

00:41:08 --> 00:41:15

circle for your uh basically um compatriots this

00:41:15 --> 00:41:19

is the circle for your uh faith community

00:41:19 --> 00:41:23

and so on these are different circles that

00:41:23 --> 00:41:26

surround you and you are in the middle

00:41:26 --> 00:41:29

of all those circles and your obligation here

00:41:29 --> 00:41:34

is to do your best towards those that

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

come into the circle anyone that comes into

00:41:38 --> 00:41:44

your space will leave that space you know

00:41:44 --> 00:41:54

satisfied uh honored uh you know have has

00:41:54 --> 00:41:57

been treated kindly has been treated fairly anyone

00:41:57 --> 00:42:02

that comes in any space around you where

00:42:02 --> 00:42:04

you know all the spaces all the circles

00:42:04 --> 00:42:06

you know a circle of neighbors circle of

00:42:06 --> 00:42:10

relatives every circle certainly your spouse would be

00:42:13 --> 00:42:15

at the heart of you know that circle

00:42:15 --> 00:42:20

immediate family uh so anyone that comes into

00:42:20 --> 00:42:26

your space will be treated kindly and uh

00:42:26 --> 00:42:29

justly so that's what it is saying now

00:42:29 --> 00:42:35

that not that companion for four hours on

00:42:35 --> 00:42:40

your uh basically way to texas he's sat

00:42:40 --> 00:42:43

next to you for four hours he came

00:42:43 --> 00:42:46

into your space for four hours you would

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

want to have done the best by him

00:42:50 --> 00:42:55

or her it doesn't mean like you know

00:42:55 --> 00:42:59

improper mixing but that means like doing your

00:42:59 --> 00:43:03

best and being kind and the kindest thing

00:43:03 --> 00:43:11

is basically to encourage them somehow to ask

00:43:11 --> 00:43:13

you about the dean and then to talk

00:43:13 --> 00:43:17

to them about your dean because you know

00:43:17 --> 00:43:20

to give them some exposure to islam would

00:43:20 --> 00:43:24

be the kindest favor uh you could basically

00:43:24 --> 00:43:30

bestow on them so at all of these

00:43:30 --> 00:43:33

circles uh and when it comes to the

00:43:33 --> 00:43:35

jar in particular since we're talking about the

00:43:35 --> 00:43:40

jar here the they used to say or

00:43:40 --> 00:43:47

the companion before the the journey or yeah

00:43:47 --> 00:43:50

you choose the companion before the journey well

00:43:50 --> 00:43:55

and choose the neighbor before the house you

00:43:55 --> 00:44:05

know so sold

00:44:05 --> 00:44:11

his this is reported in this were in

00:44:11 --> 00:44:21

several books um

00:44:21 --> 00:44:25

okay i'm blanking out on the book but

00:44:25 --> 00:44:31

abu jahm al-alawi was one of the

00:44:31 --> 00:44:37

tabi'in and saeed ibn al-aas was

00:44:37 --> 00:44:41

his neighbor and saeed ibn al-aas is

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

something like this um so not like a

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

sahabi and not like a sahabi that had

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

the real companionship with the prophet but he's

00:44:53 --> 00:44:56

either someone who saw the prophet or had

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

like a brief sohbah as a child but

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

saeed ibn al-aas uh was abu jahm

00:45:04 --> 00:45:08

al-alawi's neighbor and so abu jahm al

00:45:08 --> 00:45:11

-alawi needed to sell his house so he

00:45:11 --> 00:45:14

sold his house for 100,000 dirhams and

00:45:14 --> 00:45:21

then when they were finalizing the contract and

00:45:21 --> 00:45:24

they gave him the money he said he

00:45:24 --> 00:45:28

then rejected the money this is the money

00:45:28 --> 00:45:31

that he had asked for then he pushed

00:45:31 --> 00:45:34

the money back and and said if you

00:45:34 --> 00:45:36

give me a hundred thousand dollars for that

00:45:40 --> 00:45:44

for the house uh what am i what

00:45:44 --> 00:45:49

are you giving me for uh the neighborliness

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

of saeed ibn al-aas what are you

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

giving me for you know saeed ibn al

00:45:54 --> 00:45:57

-aas being your neighbor they said to him

00:45:58 --> 00:46:02

we didn't think that al-jiwar has a

00:46:02 --> 00:46:05

value that basically being a neighbor of someone

00:46:05 --> 00:46:15

um has a monetary value so they

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

refused to say to sell the house and

00:46:17 --> 00:46:26

he said how could i leave uh you

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

know the the jiwar saeed ibn al-aas

00:46:29 --> 00:46:33

someone who uh if if i if i

00:46:33 --> 00:46:38

am absent he asks about me if i

00:46:38 --> 00:46:42

am present he is kind to me if

00:46:42 --> 00:46:44

i am in need he supports me if

00:46:44 --> 00:46:49

i don't ask he asks uh if if

00:46:49 --> 00:46:52

i need anything uh to support me and

00:46:52 --> 00:46:56

if i leave my house he looks after

00:46:56 --> 00:46:58

it and and then he just kept on

00:46:58 --> 00:47:02

talking about what you know saeed ibn al

00:47:02 --> 00:47:03

-aas and saeed ibn al-aas was a

00:47:03 --> 00:47:07

great figure a great person um so he

00:47:07 --> 00:47:11

kept on talking about him and uh until

00:47:11 --> 00:47:13

saeed ibn al-aas heard of the whole

00:47:13 --> 00:47:19

story heard that he got basically a buyer

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

and the buyer offered him the money that

00:47:21 --> 00:47:25

he asked for and he refused to complete

00:47:25 --> 00:47:30

the transaction because he feared that he will

00:47:30 --> 00:47:32

not be able to find the neighbor like

00:47:32 --> 00:47:37

his neighbor so saeed ibn al-aas sent

00:47:37 --> 00:47:43

sent him the 100,000 dirhams as a

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

gift uh just to keep the house and

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

to get the money that he needed so

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

it shows you what kind of a neighbor

00:47:53 --> 00:47:59

he was uh so anyway you know this

00:47:59 --> 00:48:05

uh this concept of good neighborliness is also

00:48:05 --> 00:48:08

a central concept in islam because islam is

00:48:08 --> 00:48:12

about fulfilling your obligations to allah to the

00:48:12 --> 00:48:17

creator and his creation then under the same

00:48:17 --> 00:48:39

chapter foreign hadith

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

102 abu shurayh al-khuza'i reported that

00:48:43 --> 00:48:45

the prophet sallallahu alayhi wa sallam said whoever

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

believes in allah and the last day should

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

be good to their neighbor whoever believes in

00:48:50 --> 00:48:52

allah and the last day should honor their

00:48:52 --> 00:48:56

guest whoever believes in allah and the last

00:48:56 --> 00:49:01

day should speak good or remain silent and

00:49:01 --> 00:49:03

this is a very popular hadith most of

00:49:03 --> 00:49:05

you must have come across this hadith before

00:49:05 --> 00:49:09

and the point in the hadith is whoever

00:49:09 --> 00:49:13

believes in allah and the last day should

00:49:13 --> 00:49:19

be good to their neighbor then imam al

00:49:19 --> 00:49:23

-bukhari said chapter number 56 the neighbor is

00:49:23 --> 00:49:35

right foreign

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

abu shurayh al-khuza'i reported that the

00:49:35 --> 00:49:40

prophet sallallahu alayhi wa sallam said whoever believes

00:49:40 --> 00:49:43

in allah and the last day should be

00:49:43 --> 00:49:51

good to their neighbor whoever believes in allah

00:49:51 --> 00:49:59

and the last day should speak good or

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

remain silent or remain silent and the last

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

day should be good to their neighbor foreign

00:50:02 --> 00:50:07

Hadith number 103, al-Maqdad ibn al-Aswad

00:50:07 --> 00:50:10

r.a reported that the Messenger of Allah

00:50:10 --> 00:50:13

s.a.w. asked his companions about fornication,

00:50:14 --> 00:50:16

and they replied, It is unlawful.

00:50:16 --> 00:50:21

Allah and his Messenger have made it unlawful.

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

He then said, It's less severe of a

00:50:24 --> 00:50:26

crime for a man to fornicate with ten

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

women than to fornicate with his neighbor's wife.

00:50:29 --> 00:50:33

Then he asked them about theft, and they

00:50:33 --> 00:50:34

said, It's unlawful.

00:50:35 --> 00:50:38

Allah and his Messenger have made it unlawful.

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

He then said, It is less severe for

00:50:41 --> 00:50:43

a man to steal from ten houses than

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

to steal from his neighbor's house.

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

So that social dependencies, you know, versus individualism,

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

versus crude individualism, and keep in mind, synthesis

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

is always good.

00:51:02 --> 00:51:04

We're not all against individualism.

00:51:04 --> 00:51:06

There has to be a degree of individualism,

00:51:07 --> 00:51:09

and you have to respect that individualism to

00:51:09 --> 00:51:10

a certain degree.

00:51:10 --> 00:51:13

But Islam teaches us also that there are

00:51:13 --> 00:51:14

dependencies.

00:51:14 --> 00:51:18

We come from a certain family.

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

We live in a certain neighborhood, and we're

00:51:23 --> 00:51:24

part of that neighborhood.

00:51:24 --> 00:51:25

We're part of that family.

00:51:26 --> 00:51:29

We're part of that society that we, you

00:51:29 --> 00:51:32

know, like you're part of so many things,

00:51:33 --> 00:51:38

and you should recognize yourself as part of

00:51:38 --> 00:51:40

these things, you know.

00:51:40 --> 00:51:42

So you are an individual.

00:51:43 --> 00:51:46

You are an accountable, independent individual, but you're

00:51:46 --> 00:51:48

also part of your family.

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

You're also part of your neighborhood, and proximity

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

matters.

00:51:54 --> 00:51:59

Proximity matters, and in addition to the obligation

00:51:59 --> 00:52:02

of kindness to all people, there is also

00:52:02 --> 00:52:05

the concept of trust and betrayal.

00:52:05 --> 00:52:07

A neighbor trusts their neighbor.

00:52:07 --> 00:52:11

If the neighbor cannot trust their neighbor, you

00:52:11 --> 00:52:13

know, so the Prophet ﷺ talked about zina

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

and sariqa, talked about fornication and theft.

00:52:17 --> 00:52:20

A neighbor should feel safe, you know, with

00:52:20 --> 00:52:23

regard to his irb, his honor, and with

00:52:23 --> 00:52:25

regard to his property.

00:52:25 --> 00:52:27

Should feel safe with regard to his honor

00:52:27 --> 00:52:30

and with regard to his property.

00:52:30 --> 00:52:32

If you violate that trust, if you betray

00:52:32 --> 00:52:36

that trust, the impact of that betrayal is

00:52:36 --> 00:52:39

humongous, huge.

00:52:39 --> 00:52:42

So that is why the Prophet ﷺ said,

00:52:42 --> 00:52:45

to fornicate with ten women would be easier

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

than to— which were great crimes, but would

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

be easier than to do this with the

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

wife of your neighbor, because it is a

00:52:54 --> 00:52:58

betrayal of trust, and it basically befalls the

00:52:58 --> 00:53:02

whole society into corruption, great, great corruption.

00:53:02 --> 00:53:05

And it emphasizes this other point.

00:53:05 --> 00:53:08

If that is who you are, and here

00:53:08 --> 00:53:13

are the circles around you, this part of

00:53:13 --> 00:53:15

the circle is not like this part of

00:53:15 --> 00:53:17

the circle, is not like this part of

00:53:17 --> 00:53:19

the circle, you know.

00:53:19 --> 00:53:27

The closer that circle is, the more the

00:53:27 --> 00:53:32

proximity brings about more rights, creates more rights,

00:53:32 --> 00:53:34

more responsibility, proximity.

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

That is why your brother has more rights

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

than your cousin, you know, and your sister

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

has more rights than your cousin.

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

So the closer they are, the more proximity,

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

the more rights.

00:53:49 --> 00:53:51

The same applies to neighbors.

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

The same applies to the neighbor.

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

You should be kinder to your first-door

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

neighbor than you are.

00:53:57 --> 00:53:59

You should be kind to your first and

00:53:59 --> 00:54:01

second-door neighbor, third-door neighbor, but you

00:54:01 --> 00:54:03

should be kinder to your first-door neighbor.

00:54:04 --> 00:54:08

So proximity makes, you know, more rights and

00:54:08 --> 00:54:12

creates more obligations on you that you should

00:54:12 --> 00:54:15

be observant of.

00:54:16 --> 00:54:19

And if you don't observe this, then you

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

may want to ask whether you are sincere

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

or not.

00:54:23 --> 00:54:27

Like if you're nice to your coworkers and

00:54:27 --> 00:54:33

not nice to your husband or wife, then

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

you want to figure out if that niceness

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

is basically opportunistic or sort of

00:54:43 --> 00:54:50

not genuine or not for a good cause,

00:54:50 --> 00:54:53

not for Allah, you know, not for the

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

sake of Allah.

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

You're not being kind for the sake of

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

Allah, but for the sake of particular interests

00:55:01 --> 00:55:07

or motives that are suboptimal or inferior.

00:55:08 --> 00:55:12

So proximity is of extreme importance, and the

00:55:12 --> 00:55:16

Prophet ﷺ drives this home here by making,

00:55:16 --> 00:55:21

you know, stealing from your neighbor worse than

00:55:21 --> 00:55:23

stealing from ten others, fornicating with your neighbor's

00:55:23 --> 00:55:27

wife worse than doing this with ten others.

00:55:34 --> 00:55:37

Then the next two are, you know, this

00:55:37 --> 00:55:43

is quick, and it basically underscores the importance

00:55:43 --> 00:55:45

of this right, the right of the neighbor.

00:55:46 --> 00:55:49

Chapter begin with the nearest neighbor.

00:56:03 --> 00:56:06

Hadith 104, Ibn Umar reported that the Messenger

00:56:06 --> 00:56:09

of Allah ﷺ said, Gabriel kept advising me

00:56:09 --> 00:56:12

to treat my neighbors well until I thought

00:56:12 --> 00:56:14

that he would order me to make them

00:56:14 --> 00:56:16

heirs or to give them part of the

00:56:16 --> 00:56:16

inheritance.

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

Gabriel kept advising me to treat my neighbors

00:56:40 --> 00:56:43

well until I thought that he would order

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

me to make them heirs or to give

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

them part of the inheritance.

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

So Hadith 105, Mujahid reported that Abdullah ibn

00:56:48 --> 00:56:51

Amr asked his servant, did you give some

00:56:51 --> 00:56:55

of the meat, they slaughter the sheep, so

00:56:55 --> 00:56:58

he kept on asking his servant, did you

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

give some of the meat to our Jewish

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

neighbor?

00:57:01 --> 00:57:03

I heard that the Messenger of Allah, and

00:57:03 --> 00:57:05

he would repeat it, he repeated it.

00:57:07 --> 00:57:12

So apparently the servant was like a procrastinator

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

or something, so he kept on repeating it,

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

have you given some of the meat to

00:57:18 --> 00:57:19

our Jewish neighbor?

00:57:21 --> 00:57:24

Then he said, I heard the Messenger of

00:57:24 --> 00:57:27

Allah ﷺ say, Gabriel kept advising me to

00:57:27 --> 00:57:30

treat my neighbors well until I thought that

00:57:30 --> 00:57:32

he would order me to make them heirs

00:57:32 --> 00:57:36

or he would give them part of the

00:57:36 --> 00:57:37

inheritance.

00:57:38 --> 00:57:43

And here, this is also authentic Hadith, and

00:57:43 --> 00:57:48

it basically confirms the concept that neighborliness is

00:57:48 --> 00:57:49

extended to all people.

00:57:50 --> 00:57:52

Neighborliness is extended to all people.

00:57:52 --> 00:57:54

They have one right if they are neighbors,

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

they have two rights if they are related,

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

they have three rights if they are Muslim.

00:57:59 --> 00:58:01

One, two, or three rights.

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

But if they are neighbors who are not

00:58:05 --> 00:58:08

related and not Muslim, they have the right

00:58:08 --> 00:58:09

of neighborliness.

00:58:10 --> 00:58:13

And of course, you know, that brotherhood in

00:58:13 --> 00:58:20

humanity, or brotherhood in humanity in general.

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

But in terms of specific rights that are

00:58:23 --> 00:58:29

earned by specific relationships, they have that right

00:58:29 --> 00:58:32

of neighborliness.

00:58:35 --> 00:58:37

That would bring us to the end of

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

this session, inshallah.

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