Hatem al-Haj – ADB019 Al-Adab Al-Mufrad – Chapter on Generosity
AI: Summary ©
The speakers discuss the concept of generosity and its significance in modern times, including its use in prophets and messengers and in the realm of psychological reserve. They stress the importance of men and women, including their responsibility and the need for moral responsibility. The shthana qala and adab al-yateem are also discussed. The speakers emphasize the importance of considering all interests and emotions while avoiding missing out on important moments in life.
AI: Summary ©
Bismillah, alhamdulillah, wa salatu wa salamu ala rasulillah,
wa ala alihi wa sahbihi, wa ala asma
'a, wa ala ba'd.
Al-Imam al-Bukhari, rahmahullah, in his book
al-Adab al-Mufrad, said, Bab al-Karam,
chapter generosity.
It is generosity, and that is an appropriate
translation of the chapter.
But if you read the hadith, he wants
to point out that generosity is not limited
to basically the monetary aspect.
Generosity is much, much larger than this, to
the point that you can equate generosity with
magnanimity and nobility.
Magnanimity and nobility.
And certainly, if you limit it to the
monetary aspect of it, then it is not,
you know, that larger concept of being generous
with your status, with your time, with your
forgiveness, with your gratitude, with your emotions, emotional
support, psychological reserve.
You could be generous with all of the
above and much more.
And that is the larger sort of scope
or understanding of the word karam, which would
usually be translated as generosity.
So he started by saying, So
hadith number 129.
Abu Huraira reported that the Messenger of Allah
ﷺ said, or was asked, which people are
the most noble?
Noble, you know, so karam, nobility.
Which people are most noble?
He replied, the most noble of them in
the sight of Allah are the most pious,
or the people who have the most taqwa,
God-consciousness, God-mindfulness.
They said, that is not what we're asking
about.
He said, the most noble person was then
Yusuf, the Prophet of Allah, son of the
Prophet of Allah, son of the Khalil Allah,
the intimate friend of Allah.
They said, that's not what we're asking about.
He said, are you asking me then about
those Arabs, or the origins of the Arabs,
or the qualities of the Arabs?
So it's whatever it is that is in
the land, that is not of the same
substance as the land.
That's what Ma'din comes from, that's what Jannat
Adn come from, that which is established, that
which is settled.
Whatever is settled in the land, that is
not of the same nature of the land,
is Ma'din.
So it will translate here into what?
You know, the inherent qualities in the different
Arab tribes.
So they're asking him, which of the Arab
tribes have better qualities, inherent qualities.
So he said, you're asking me then about
the qualities of the Arab tribes.
He said, yes.
He replied, the best among you in the
Jahiliyyah are the best of you in Islam
when they attain understanding.
Taqohu means they attain understanding.
Taqihah would apply to a particular masalah or
a particular subject.
Taqoha is more comprehensive.
You know, when you have a good understanding,
and you have become a faqih, a true
faqih.
Imam Hanifa's definition of faqih is beautiful.
ma'rifatun nafsi ma laha wa ma alayha
The soul's recognition of its rights and obligations.
The soul's recognition of its responsibilities and entitlements.
ma'rifatun nafsi ma laha wa ma alayha
Okay, so this is a very beautiful hadith,
but you may say, where is generosity here?
Taqwa, Yusuf, the best of you in Jahiliyyah
are the best of you in Islam.
Where is karam?
Where is generosity here?
Like I told you, there are so many
reasons why you would include this hadith under
this title, generosity.
Wasn't Yusuf a most generous person?
Wasn't he one of the most generous people?
Of course he was, and we will explain
why.
But the fact that the Prophet ﷺ gave
them an answer without asking about the intent,
gave us an opportunity to listen to all
of this wisdom.
If he said, in what sense are you
asking me?
We would have been deprived of the first
two portions of this hadith.
So he would have went or gone into
the third part of the hadith right away.
He didn't ask them.
He provided them the absolute answer.
The absolute answer is, taqramukum andallahi atqaakum So
that's the absolute answer.
The most virtuous in the sight of Allah
are the most pious.
So he gave them that answer.
He said, that's not what we meant.
And then he gave them the second answer,
which is, Yusuf is the most noble.
And in this hadith, it mentions only two
generations.
You know, probably an omission from the narrator.
But Yusuf is not only a Prophet, son
of a Prophet, son of the intimate friend
of Allah.
He's a Prophet, son of a Prophet, son
of a Prophet, son of the intimate friend
of Allah.
Four generations of Prophets.
Doesn't get any better.
I'm quite sure about this.
Doesn't get any better.
That's four generations of Prophets.
Yusuf, son of Yaqub, son of Ishaq, son
of Ibrahim.
So someone may say, but shouldn't the Prophet
be the most noble?
Shouldn't the Prophet be more noble?
Of course the Prophet is more noble than
Yusuf.
But in this particular respect, in this particular
regard, that is why Yusuf is the most
noble when it comes to lineage.
And that is how you contextualize also other
things and understand other things.
You know, Al-Bayt for instance.
Do we love them?
Do they have virtue?
Yes, of course.
We love them because if you love someone,
you will love their kids.
You will love their kids.
So if, you know, like I love Shurno
for instance.
If I see his daughter or his son
or his kids, I will have more love
for them than a different person that I
don't know.
You know, the son or the daughter of
someone I don't relate to, I don't have
a relationship with.
I may have, you know, but does that
mean that that kid is better than other
kids?
Not necessarily.
Is, you know, has more entitlements than other
kids?
No, I just have this, you know, affection
for them because they are the children of
someone whom I love.
That would not make sense that you love
the children of the Prophet ﷺ.
Whom do you love more than the Prophet
ﷺ?
But does that make them better per se
just because they are?
No, we're all the children of Prophets.
In orthodox understanding, we all are the descendants
of Noah.
Aren't we?
We're all the descendants of Adam.
He was a prophet.
We're all the descendants in orthodox Islamic sort
of teachings.
We're all the descendants of Noah.
And he was one of al-Azm ibn
al-Rasul.
So every one of us comes from a
lineage of prophets and messengers.
We're all the children of prophets and messengers.
So our DNA is connected to prophets and
messengers.
But ultimately, al-taqwa, the measuring stick is
al-taqwa.
And this applies as well.
So the lineage of the Prophet ﷺ, when
it comes to the lineage of the Prophet
ﷺ, the father, the grandfather, and the great
-grandfather of the Prophet ﷺ, is Abdullah better
than Yaqub?
Is Abdul-Muttalib better than Ishaq?
No, certainly not.
Certainly not.
So Yusuf in this respect was described as
akram within this restricted respect.
But bil-itlaq, without any restriction to a
particular respect or regard, who's the most noble
of humanity?
The Prophet ﷺ.
Prophet Muhammad ﷺ.
And that is the best of creations, not
humanity.
He is more beloved to Allah, more honored
before Allah, in the sight of Allah than
Jibreel and Mika'il and Israfil and al
-Arsh and al-Qalam and everything else.
Everything else.
So then Yusuf.
So then Yusuf.
And that is the larger concept of generosity.
When you are generous with your wife and
you basically put her on your, like you
have a joint bank account and you don't
ask her about anything and stuff, and I'm
not trying to create any troubles here.
I'm just like, I'm saying when you're generous
with your wife and you never ask her,
like what did you spend, how did you
spend it, extremely generous.
So someone like this, and someone who gets
fired and comes back home and makes sure
to comfort his wife before he shares the
news with her and to give her basically,
you know, he himself is distressed.
He himself is anxious.
You know, he's not there yet in the
stations of Tawakkul and Tafwila.
He's not in those stations yet.
He's striving, trying, but he is, you know,
anxious, he's distressed, but he wants to come
back and make sure that he provides a
buffer, you know, for his wife so that,
you know, she doesn't get anxious or distressed.
Who's more generous, the first or the second?
I believe the second is a lot more
generous because there is, you know, money is
a means to happiness.
So here, you know, happiness itself is basically
the ultimate pursuit of the individual.
It's the ultimate pursuit, and when you want
to basically be generous with your psychological reserve,
your own, you know, happiness, your own well
-being, you want to be generous with that.
I think that this is much more generous
than being generous with money.
A lot of people can manage, you know,
that type of generosity.
A lot of people can be generous with
their financial resources.
Very few people can be generous with their
psychological resources, psychological reserve.
Look at Yusuf and look at the Karam
of Yusuf, the generosity of Yusuf.
If you follow the surah, and I certainly
will not be able, but if you follow
from the very beginning, قَالَ مَعَضَ اللَّهِ إِنَّهُ
رَبِّي أَحْسَنَ مَثْوَٓى إِنَّهُ لَيُفْلِحُ الظَّالِمُونَ رَوَدَتْهُ عَن
نَفْسِهِ When she pursued him, the wife of
the Aziz, he said, I seek refuge in
Allah.
My master had been kind to me, had
done, you know, much good to me.
That is your husband.
مَعَضَ اللَّهِ I seek refuge in Allah.
Not only because zina is haram, but also
because of my gratefulness for my master.
How could I do this with the wife
of my master when he has been good
to me?
Or rabbi here would be, you know, Allah
subhanahu wa ta'ala, my Lord.
But at any way, it is a show
of gratefulness, a show of gratitude.
And that is generosity.
And then when he said, يُصَفُ أَعْرَضَ عَنْ
هَذَا وَاسْتَغْفِرِي لِذَنْبِكِ Yusuf, ignore this, overlook this.
Did he talk about it or did he
conceal it?
He concealed it until they, you know, brought
him back and tried him another time.
But he concealed it, he overlooked it.
Is that generosity?
Of course that is generosity.
And then when they brought him back and
he said, فَلَا رَبِّي سِجْنُوا أَحَبُّ إِلَيَا مِمَّا
يَدْعُونَنِي إِلَيْهِ O my Lord, imprisonment is more
beloved to me than what they are inviting
me to.
What is it that they are inviting him
to?
You know, we're talking about like a man,
a young man in a foreign land.
No one knows him.
And these are the most beautiful, most sort
of classy women of the society.
And they are inviting him to Fahisha.
And he prefers over this imprisonment.
Is that generosity, nobility, magnanimity?
Of course, you know, it would be quite
obvious.
And then when he goes into the prison,
and then يَا صَحَبَي السَّجْنِ يَا أَرْبَى مُمْتَفَرِّقُونَ
خَيْرٌ أَمِنِ اللَّهُ الْوَاحِدُ الْطَهَّارُ So, oh companions,
my two companions in prison, you know, are
your separate gods better or my Lord, the
one, the prevailing?
What is better, to have these different gods
that you have, or the one true Lord,
the unique, the prevailing?
نَعْبَة Compassion, or that, you know, after they
put him in prison, this is a man
who was put in prison to maintain his
innocence, and to show gratefulness to his master,
and to not commit Fahisha with the wife
of his master.
And after all of this, they put him
in prison.
Should he have, like, you know, should he
be resentful, have grudges, and so on?
But against the whole society, against the whole
decrepit, bad, you know, evil, corrupt society.
No, he is keen on guiding the two
companions that he had in prison.
And he's given them dawah.
He's spending his time, he's spending his effort,
you know, to save those people from their
wickedness.
And then, So when they asked him about
the interpretation of their dream, did he ask
for anything, or he just, like, spontaneously, you
know, unconditionally shared his wisdom with them, and
interpreted the dream for them.
And then, when they come back and say
to him, you know, So
Yusuf, when they came, you know, when the
Malik saw this dream, and they came to
ask him for interpretation, and they said, you
know, explain this to us so that I
may return to the people, you know, and
so that they may have an understanding or
clarity.
And then, what did he do?
Did he say, but you guys are, you
know, I'm here in prison, you guys put
me here for years in prison without any
charges, you know, just because I want to
maintain my innocence.
Did he say anything?
Did he say, just get me out of
here first, and I'll let you know?
No.
So, you
will
consecutively have good crops for seven years, and
then, you know, keep them in the spikes,
except the little that you eat every year,
but keep them in the spikes to store
them for the seven years of hardship that
will come afterwards.
Was that spontaneous answer, no conditions, and shared
with them, you know, the interpretation of the
dream?
Not only the interpretation of the dream, how
do you manage, how do you get out
of this trouble?
Not only the interpretation of the dream, a
plan of action to get out of the
trouble, you, the people, the kuffar for him,
of course, you, the kuffar who brought me
here, you know, who just kept me in
prison for years on end without any, you
know, justification.
Here is how you figure this out.
Here is how we get out of this
trouble.
And then, when they came to him, when
his brothers came to him, he quickly assured
his brother, I am Yusuf, I am your
brother.
There will be a scene here, I'll make
a scene to keep you with me, but,
you know, I am Yusuf and I am
your brother.
So, he wanted to do what?
To comfort his brother, give assurance to his
brother.
Is that generosity?
Of course, it is generosity.
And then, when they said to him, When
they said to him, when they admitted to
him the wrongdoing, these are his brothers who
threw him, you know, who conspired to kill
him, but then they decided, we'll just leave
him in the middle of the wilderness, inside
the well, in the middle of the wilderness.
You know, how cruel is this?
And these are his brothers.
And they came back, you know, full circle
to admit their, confess and admit their wrongdoing.
And he quickly said, what?
You know, there is no blame on you
today.
And he is the most merciful of all
merciful people.
This is, this surah, if you read this
surah and you do not feel too small,
it is because you didn't understand it.
It is because you didn't reflect on it.
If you read this surah, one thing it
will cause you to feel is, I'm too
small.
You know, I can't really, I can't really
master, like I can't really muster this much
magnanimity, this much nobility.
And even if I'm generous with my money,
I will not be that forgiving.
I will not be that grateful.
I will not be basically extending this much
kindness to the people who hurt me.
Hurt me just because I am good.
Hurt me because I'm innocent.
Hurt me because I wanted to be grateful.
And so on.
So think about it.
This particular choice, as at the beginning of
this chapter, or, you know, this particular choice
under this title is very relevant.
Very relevant.
And that is the fiqh of al-Imam
al-Bukhari.
You know, fiqh al-Bukhari fi tarajimihi.
So the fiqh of al-Bukhari is expressed
in the titles or the names of the
chapters.
Then he said, مَعَذَنَ الْعَرَبِ And he said,
خِيَرَكُمْ فِي الْجَاهِلِيَّةِ The best among you in
the Jahiliyyah are the best of you in
Islam when they attain understanding.
Because people are created with certain potentials.
People are created with certain potentials.
And if you have the qualities of forbearance,
generosity, and these are qualities that are great.
You know, some people have grace, composure, forbearance,
just by nature.
These things, is that a good thing?
Of course, it is a good thing.
And that is, you want to enhance them.
You want to enhance them.
You want to work on your strengths and
address your weaknesses by enhancing your strengths and
curbing your weaknesses.
But people are born a certain way.
And some people are born, you know, generous.
They are born gracious.
They do have those qualities inculcated in them.
Now what they need to do is just
to promote them.
Then, the next chapter, بَابُ الْإِحْسَانِ إِلَى الْبَرِّ
وَالْفَاجِرِ Kindness to both the pious and the
deviant.
He said, حَدَّثَنَا الْحُمَيْدَيْهِ قَالَ حَدَّثَنَا سُفِيَانِ قَالَ
حَدَّثَنَا سَلِمُ ابْنُ أَبِي حَفْصَةِ عَنْ مُنْثِرٍ السَّوْرَيِّ
عَنْ مُحَمَّدِ بْنَ عَلَيَّ بْنَ الْحَنَفَيِّ هَلْ جَزَاءُ
الْإِحْسَانِ إِلَى الْإِحْسَانِ قَالَ هِيَ مُسَجَّلَةٌ لِلْبَرِّ وَالْفَاجِرِ
قَالَ أَبُو عَبْدِ اللَّهِ Which is al-Bukhari.
قَالَ أَبُو عُبَيْدِ Which is al-Qasim ibn
Salam.
مُسَجَّلَةٌ مُرْسَلَةٌ مُسَجَّلَةٌ مُرْسَلَةٌ They
used to call him ibn al-Hanafiyya right
away without ibn al-Ali.
Muhammad ibn al-Hanafiyya.
Muhammad the son of Hanafiyya.
Hanafiyya the woman from Bani Hanifa.
This is the son of Ali ibn Abi
Talib.
He is not the son of Fatimah.
He is the son of Ali ibn Abi
Talib from a woman who was captured in
Hurub al-Ridda from Bani Hanifa.
During the time of Abu Bakr r.a.
This woman was captured in Hurub al-Ridda
and Abu Bakr gave her to Ali ibn
Abi Talib.
Of course the Shia will come up with
such a fantastic story about this particular incident
that would beat any story in Alibaba by
a very wide margin.
You may want to read this because it
is basically like the people nowadays who make
up stories and say قَالَ عَمَرْ بِنَ الْخَطَّابِ
and then he gives you this long story
from Umar ibn al-Khattab in almost Egyptian
dialect.
And then people would be sharing this.
You know, WhatsApp groups and on Facebook.
Guys, Umar doesn't speak like this.
But anyway, that is when someone comes in
the 4th century and he wants to make
up a story to serve all of his
fantasies.
All of his fantasies.
Like this woman, you know, bint al-Hanafiyya,
her name was Khawla, she came into the
masjid, went right, she is captured in captivity,
went right to the grave of the Prophet
ﷺ and gave a long speech in front
of the grave of the Prophet ﷺ, that
woman who was in captivity.
And then Talha al-Zubayr.
Talha al-Zubayr.
They have to be Talha al-Zubayr.
Each one threw his garment over her, basically
to take her for themselves.
And it is just like, I'm not going
to go into the details, but it is
just like someone who wants to say, like
from the 3rd or 4th century or whatever,
who wants to make a story that suits
all of his fantasies.
And it just doesn't make any sense.
All of this is because they know she
was captured during the reign of Abu Bakr,
and she ended up with Aliyah.
Now I explain this, okay, we will make,
you know, that fantastic story about it.
So, Muhammad ibn Hanafiyya is the son of
Aliyah.
Muhammad ibn Hanafiyya was a great scholar, a
pious man, and a great scholar.
He said in interpreting, هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا
الْإِحْسَانِ is the repayment of kindness, anything except
kindness.
He said, مُسَجَّدَ أَيْ مُرْسَدَ or unrestricted, unrestricted,
meaning it is for all people, the pious
and the wicked, all people.
You extend kindness to all people, to the
pious and to the wicked.
And that is an authentic report, or Hasan,
acceptable report from Muhammad ibn Hanafiyya, رحمه الله.
Muhammad ibn Hanafiyya was a Sahabi?
No, he was born, you know, Hanafiyya was
captured during the time of Abu Bakr.
So, of course, he is not a Sahabi.
The next chapter is بَأَبُ فَضَّ مَنْ يَعُولُ
يَتِيمًا The excellence of someone who provides for
an orphan.
حَدَّثَنَا إِسْمَعِيلُ قَالَ حَدَّثَنِي مَالِكُ This is Malik
ibn Anas, Imam Malik.
حَدَّثَنِي مَالِكُ عَنْ ثَوَّرِ بْنِ زَيْدِ Thawr ibn
Zayd used to be a Khariji, or accused
of being from the Khawarij, but he was
truthful, so they accepted his Hadith.
And when a Muftada like Thawr ibn Zayd
reports a Hadith and we don't have a
reason to consider him a liar, then we
can accept the Hadith, particularly from the Khawarij,
because they are, you know, less likely to
lie because they believe that, you know, major
sins are acts of Kufr.
So, however, oftentimes, re-revision and re-examination
of the Hadith that are reported by Ahl
al-Ahwa' is warranted, because oftentimes, we can
think that the Hadith has nothing to do
with their particular deviation, doesn't have any, basically,
clear contradiction with Sunni beliefs, but it ends
up having some contradiction with Sunni beliefs, serving
their own worldview or their own beliefs.
So, we have to be careful, and we
will always need scholars of Hadith We will
always need scholars of Hadith to examine the
tradition for us.
The notion that this is work that has
been done over is not a good notion.
We will always need experts in the tradition
to help guide us with regards to the
authenticity of the different reports in the tradition.
So, he said, On Thawr ibn Zayd, on
Abu al-Ghais, on Abu Huraira, on al
-Nabi ﷺ, As
Hadith
131, Abu Huraira reported that the Prophet ﷺ
said, The one who strives on behalf of
widows and the poor is like one who
strives in the way of Allah and like
one who fasts during the day for all
days and prays all nights.
And this is a great, great virtue.
So, to basically take care of al-Armana
and al-Miskeen, You know, al-Armana comes
from Irmal.
You know, al-Armana comes from Irmal.
Al-Armana means what?
Like, he became very poor.
Like, very poor.
And al-Irmal, or to become needy, or
deprived of resources, The Prophet ﷺ was talking
about when the Ash'ariyyeen become, lack resources,
they bring in all of their food, they
put it together, and they divide it among
themselves, which is also generosity.
Generosity is not to make the feel poor,
feel it, feel their poverty.
So, what they do is like a potluck.
Like, they do, everybody brings in the food
and then they eat together instead of, you
know, giving the poor something.
No, just like bring in everything, put it
together and just come in.
No one knows who brought what and, you
know, can eat.
And that's a very generous way of sharing
our resources.
Then, so that's the Armala.
You know, the Wedu is called Wedu because
of this.
Because she lost her means to earning.
You know, during those times, like I said,
you know, professions were like difficult for women,
for most women.
That's why they have less means to earn.
Do you understand the subtlety of as-sarik
wa as-sarika versus as-zani wa as
-zani?
Why did Allah start with the thief, male
thief, before the female thief when it came
to punishment?
And when it came to fornication, the punishment
for fornication started by the female before the
male.
Isn't that interesting?
It is interesting.
Why?
Because, you know, as-sarika aqbah min al
-rajul.
As-sarika aqbah min al-rajul li-annahu
qadir ala al-takassum.
So, stealing is uglier coming from the man
because he is capable of earning.
And he went out and, you know, stole
when he was capable of earning.
And zina, fornication, is uglier from the woman.
Why?
Because, no.
Because al-wazi'a al-tab'i a
'an al-asiyani kal-wazi'a al-shari
'i bila nukrani.
al-wazi'a al-tab'i a'an
al-asiyani kal-wazi'a al-shari'i
bila nukran.
She has the natural deterrent which he doesn't
have as much of it.
Women, naturally, are they have natural protection against
this transgression.
Natural protection given to them by God against
this transgression.
Against this transgression.
It's not foolproof.
It's not...
But, there is wazi'at natural deterrence that
would make zina more, like, uglier from the
woman.
And that is why we expect a lot
from our sisters when it comes to sexual
propriety and propriety.
We expect a lot from our sisters.
It doesn't absolve men of any guilt but
there is, you know, every post-pubertal adult
is accountable.
You know, who knows the rulings is accountable
in the sight of God.
Is accountable in the sight of God.
Now, if the male, you know, this does
not mean if the male basically uses deception
or uses force or uses, certainly uses force,
will absolve her of guilt completely.
If we're talking about a woman who was
raped that absolves her of guilt completely.
She's innocent.
She's a victim.
She deserves nothing but sympathy and support.
Right?
But if there's anything short of compulsion then
she has as a willful, accountable agent as
a willful, responsible accountable free agent, which is
what women are.
That is why they are the counterparts of
men.
They're, you know, when it comes to their
hesab in the sight of God there are
some distinctions and rulings but otherwise by default,
men and women are free, accountable, responsible willful
agents.
So there will be always responsibility.
Anyway the responsibility does not mean responsibility does
not if you have a particular transgression and
you say the two parties are responsible, that
does not mean that they're equally responsible.
One party's crime could be kuff or tantamount
to kuff One party's crime may be because
of their context and their circumstances and so
on, may end up being considered a minor
infraction of the law in the sight of
Allah subhanahu wa ta'ala.
So but when Sufiana Thawri was asked by
a man, a tailor, the tailor of the
sultan, I you know, I'm the tailor of
the sultan am I of the transgressors am
I of the helpers of the transgressors or
the oppressors because the sultan at the time
was oppressive so Sufiana Thawri said to him
no, of course not, you're not from the
transgressors you are from the transgressors not from
the helpers of the transgressors the helpers of
the transgressors are the people who sell you
needles and thread and stuff like this you're
too close to transgression being the tailor of
the sultan that you cannot be described as
a helper you are zalim yourself you are
the transgressor what is is Sufiana absolving the
sultan of guilt no is Sufiana equating between
the guilt of the sultan and the guilt
of the tailor no, Sufiana wants to do
what stress the individual accountability individual moral accountability
and responsibility stress individual moral responsibility so
Imam Bukhari says in the next chapter chapter
the excellence of someone who provides for his
own orphan hadith hadith hadith hadith hadith
hadith hadith hadith hadith
hadith hadith so Aisha reported that a woman
came to her with two daughters asking for
something but she liked for charity but she
only Aisha only found a single date to
give her the woman divided the date between
her two daughters and then left.
When the Prophet ﷺ came in, Aisha told
him what had happened and he said, whoever
cares for these daughters in any way and
is good to them, they will serve as
a shield for him from the fire.
He will serve as a shield for him
from the fire.
We've gone over this hadith before, didn't we?
Yes, but in the other report there were
three dates and each one got one date
and then they looked at her and she
divided her own date between them.
Some people like to say, this is true,
this is true, this is true, this is
one occasion, one occasion.
No, it doesn't always work this way.
Some of the narrators made a mistake, that
is fine.
The gist of the hadith was communicated to
us, that is what we need.
Eventually, what was it, three dates, one date,
you know, irrelevant.
At the end of the day, she favored
them over herself, she prioritized them over herself
and this can be given the title of
al-walidat rahimat, as before, you know, mothers
are merciful or the title of man ya
'ulu yatiman lahu, dhabu fadli man ya'ulu
yatiman lahu, the excellence of someone who provides
for his own orphan, for his own orphan
versus someone else's orphan.
So he's saying, if it is your own
orphan, you're still getting the same reward, you're
still getting the reward of kafarat al-yateem,
how could it be your own orphan?
If you, who is the yateem?
The yateem is the one who lost his
father before puberty.
When it comes to human beings, the yateem
is the one who lost his father.
No disregard to you whatsoever, but the father
was the one who was providing.
So the yateem now doesn't have someone to
provide for them.
So yateem is the one who lost his
father.
What about the one who lost his mother,
adjay?
What about the one who lost his two
parents, latim?
Latim.
Yateem, adjay, latim.
So the yateem lost his father, the yateem
in the animal kingdom is the one who
lost his mother, because she provides, you know,
certainly the male lion does not go to
work eight to five.
So she provides, and so if we're talking
about yateem lahu, how could it be yateem
lak?
You're likely the mother, and your husband died,
and you have two or three kids.
You want to know that these are yateem,
they are your kids, but they are yateem.
So when you provide for them and take
care of them, you are kafil of one
or two or three yateems.
You're not deprived of this reward just because
you are the mother, and that is what
he wanted to say, and that is why
he brought this hadith.
Because he is presuming that this woman, who
had two daughters, did not have a husband.
That is why she was the one who
was looking for, you know, food for them.
And, you know, because it would be unbecoming
if she has a husband that he would
not be the one to look for.
So he's presuming that this woman had two
yateem, two orphan daughters, and she was trying
to provide for them, and he's saying that
you get the reward even if it is
your own orphan.
If you're the grandfather, it's your orphan.
If you're the uncle, it's your orphan.
He's related to you.
He's not foreign to you.
So huwateemun laka, not ghayrika.
He's your orphan.
You still get rewarded for the kafala of
the yateem, you still get rewarded for the
kafala of the yateem.
What is the kafala of the yateem?
Who's the kafala of the yateem in, in
essence, in, you know, without any contingencies, like
in absolute terms, who's the kafala of the
yateem?
The one who brings him or her into
their home and raises them with their kids.
That is the kafala of yateem in truth.
What, what if you pay Islamic relief for
kafala of yateem or two or three every
year?
Are you kafala?
We hope that you get the greatest reward.
We hope that you are in some sense
a kafala of a yateem.
But is this anyway like the other, the
first scenario?
No, it's not.
There is a clear difference.
So the kafala that is talked about, and
this is not to basically discourage you from
going to Islamic relief, and of course you
should do.
Of course, after today's class, you should be
motivated enough to do something like this for,
for the item.
And for the vast majority of us, we
may not have the ability to bring someone
into our home.
But you want to know that kafala of
yateem, the sort of the most complete manifestation
of this virtue is to bring them into
your home, raise them like your child.
Then, so he, so this was about the
virtue of taking care of your own orphan.
And Imam al-Bukhari brought this hadith that
we had discussed before.
The next chapter is, باب فضل من يعول
يتيما من أبويه.
The excellence, chapter on the excellence of someone
who provides for an orphan who lost, who
has lost both parents, both parents.
So Imam al-Bukhari is telling you, يتيم
من أبويه.
You may say, so, you know, someone who
lost his mother can be a yateem then.
He says, يتيم من أبويه, an orphan from,
you know, or he has lost his two
parents.
Yeah, there is, there is some yateem in
losing your mother, you know.
So we call it the lateem who lost
his two parents.
To exaggerate the tragedy, to exaggerate the tragedy,
to have lost your both, your two parents,
it's, you know, a great misfortune.
So he says here, حدثنا عبد الله بن
محمد, قال حدثنا سفيان بن عيينة عن صفوان,
قال حدثتني عن أم سعيد بنت مرة الفهري,
عن أبيها, عن النبي صلى الله عليه وسلم,
قال أنا وكافل اليتيم في الجنة كهاتين أو
كهذه من هاذي.
حديث 133, أم سعيد, he removed all the
chain, but he said أم سعيد بنت مرة
الفهري, related from her father, the prophet صلى
الله عليه وسلم said, I and the guardian
of an orphan will be in the garden
or in paradise like these two.
And he pointed with his two fingers.
In some reports, he pointed with the index
and the middle fingers.
And then, فرق بينهما, he separated between them
a little.
So he will be with kafir al-yateem
in jannah, the prophet صلى الله عليه وسلم
and kafir al-yateem will be in jannah
like these.
Is this about when they will enter or
about their station in the jannah?
There could be both when they enter and
their station, but commonly it is understood to
mean their station in jannah.
But the prophet صلى الله عليه وسلم فرق
بينهما, because no one comes near to his
station.
But he would be very close, much closer
than many others to the prophet صلى الله
عليه وسلم in paradise.
So this hadith, this particular chain has Um
Aisa and Um Sa'id.
These are unknown narrators.
However, the hadith has been reported with other
wordings in Al-Bukhari and Muslim.
So it's a solid hadith.
This report is a solid report.
Here in Al-Adab Al-Mufrad, the chain
is not that great, which teaches us what?
That no one should just read the chain
and say this is weak, the hadith is
weak, because it could be reported through many
other chains and they may be as authentic
as they get.
So انا وكافر اليتيم في الجنة كها ديني.
And we said kafir al-yateem is the
one who brings them into their home.
The one who spends on them, inshallah, he
will have a very great reward.
And in a sense, he is kafir al
-yateem, but not in the fullest sense of
the word.
Then Imam Bukhari said حَدَّثَنَا عَمْرَ بْنُ مُحَمَّدِ
قَالَ حَدَّثَنَا هُشَيْمِ قَالَ أَغْبَرَنَا مَنْسُورَ عَنْهَا الْحَسَنَ
أَنَّ يَتِيمًا كَانَ يَحْذُرُ طَعَامَ بْنَ عُمَرٍ فَذَعَى
بِطَعَامٍ ذَاتَ يَوْمٍ فَطَلَبَ يَتِيمَهُ فَلَمْ يَجِدْهِ فَجَاءَ
بَعْدَ مَا فَرَغَ بْنُ عُمَرٍ فَذَعَى لَهُ بْنُ
عُمَرٍ بْطَعَامٍ لَمْ يَكُنَ عِنْدَهُمْ فَجَاءَهُ بِسَوِيقٍ وَعَسَلٍ
فَقَالَ دُونَكَ هَذَا فَوَاللَّهِ مَا غُبِنتَ يَقُولُ الْحَسَنُ
وَبْنُ عُمَرٍ وَاللَّهِ مَا غُبِنَ So al-Hasan,
that is al-Hasan al-Basri, reported that
an orphan used to eat with Ibn Umar.
One day, Ibn Umar called for food and
looked for the orphan, but he wasn't present.
After Ibn Umar had finished eating, the orphan
arrived.
Ibn Umar then called for more food, but
there was no more food.
So they brought him sawiq and asal.
Sawiq is like baked goods made of ground
wheat.
And then they brought him honey as well.
These were delicacies in their time.
These were delicacies in their time.
So they didn't find any more food, but
they found sawiq and asal.
So he offered the orphan the sawiq and
asal.
And he said to him, you have not
been shortchanged.
You have not been shortchanged, or you have
not lost.
Like you couldn't, you know, eat dinner with
me.
You came late, but this is even better.
Because these are delicacies.
So al-Hasan said, al-Hasan said, and
Ibn Umar was not shortchanged by Allah.
Allah would not shortchange Ibn Umar.
The fact that he was able to catch
up and find something to basically feed the
yateem, to not miss that opportunity, he has
not lost.
Then he says, Hadith
135, Sahih ibn Sa'd reported that the Prophet
ﷺ said, I and the guardian, custodian, caretaker,
whatever you want to say, of the orphan
will be in paradise like this.
And he indicated his index and middle fingers.
Then, Hadith
136, Abu Bakr ibn Hafs reported that Abdullah
ibn Umar would never eat a meal unless
there was an orphan at the table.
Unless there was an orphan at the table.
And so, you know, apparently Abdullah ibn Umar
was very consistent in this practice.
And many of the sahaba would not eat
unless there is someone like, you know, Abdullah
ibn Hafs.
Many of the sahaba would make sure that
they have, you know, whenever they eat, someone
is with them, deserving, entitled to charity.
Then the next chapter, the best house is
a house in which orphans are well treated.
The best house is a house in which
orphans are well treated.
Hadith 137, Abdullah ibn Uthman reported, Sahih ibn
Abi Ayyub reported, Yahya ibn Abi Sulayman reported,
Abi Attab reported, Abu Hurairah reported, The Prophet
ﷺ said, The best house among Muslims is
a house in which orphans are well treated.
And the worst house among Muslims is a
house in which orphans are mistreated.
I and the guardian of an orphan will
be in the garden or paradise, And the
best house among Muslims is a house in
which orphans are well treated.
And the worst house among Muslims is a
house in which orphans are mistreated.
I and the guardian of an orphan will
be in the garden or paradise, like these
two indicating his two fingers, indicating his two
fingers.
When you're kind to the atheem, you're aligning
with the attribute, you know, one of the
best attributes of Allah Subh'anaHu Wa Ta
-A'la, al-Rububiyyah, the, you know, caretaking.
Al-Rububiyyah includes what?
Al-Khalq wal-Mulk wal-Tadbir.
You know, creation, ownership, and taking care of
our affairs, this position of affairs, you know,
providence, providence.
So you're aligning with, and should you align
with the attributes of Allah Subh'anaHu Wa
Ta-A'la?
You're not al-Rub, but should you align
with the qualities, attributes of Allah Subh'anaHu
Wa Ta-A'la?
Yes, you align with the attribute of rahmah,
you align with the attribute of hikmah to
the best of your ability.
In fact, your success, your ultimate success is
measured by how much you aligned with the
attributes of Allah Subh'anaHu Wa Ta-A
'la.
Certainly, there are attributes unbefitting of you, al
-Jabbar, al-Qahhar, you know, the prevailing, the
compelling, and so on.
These are al-Mutakabbir, these are unbefitting of
you.
You don't assume them, but does the rigor
and the attributes of Allah, is the rigor
and the attributes of Allah something that you
should aspire for in certain circumstances?
The strength and the rigor is applicable in
circumstances, but it is qualified, restricted, restricted, qualified,
and restricted.
So, aligning with these attributes of caretaking, compassion,
providing for the most deserving of compassion.
The itam are the most deserving of your
compassion is like a great metric of your
success in life.
Then the next chapter, bab kun lil yateemi
kal abir raheem.
Chapter B, like a merciful father to orphans.
Hadathana Amr ibn Abbas, qala hadathana Abd al
-Rahman, qala hadathana Sufyan an Abi Ishaq, qala
sam'atu Abd al-Rahman ibn Abza, qala
qala Dawud alayhi salam, kun lil yateemi kal
abir raheem, wa alam annaka kama tazra'u
kathalika tahsud.
ma akbaha al-faqra ba'da al-ghina, wa
aktharu min thalik, wa akbahu min thalik al
-dhalalatu ba'da al-huda, wa itha wa'atta
sahibaka fa'anjiz lahu ma wa'atta, fa
illa taf'al yurith bainaka wa bainahu adawa,
wa ta'awwith billahi min sahibin in thakarta
lam yu'ink wa in nasita lam yudhakirk.
in thakarta lam yu'ink wa in nasita
lam yudhakirk.
So Dawud alayhi salam said, Prophet Dawud alayhi
salam said, be like a merciful father towards
the orphan.
Be like a merciful father towards the orphan.
Know that as you sow, so shall you
reap.
You reap what you have sown.
How ugly is poverty after wealth?
But uglier, because poverty after wealth is not
like poverty from the beginning, from childhood.
You have experienced the ease and the comfort
and the privilege of wealth, and then you
became poor.
That's more painful.
So how ugly is poverty after wealth?
But uglier still is misguidance after guidance.
When you make a promise to your friend,
fulfill it.
Otherwise enmity may grow between you.
Seek refuge in Allah from a companion who,
when you remember, does not support you.
And when you forget, does not remind you.
You remember to go to Umrah, to give
charity, to do something, and he discourages you,
or does not support you.
And when you forget, he does not remind
you.
Then he said, Hadathana Musa qala hadathana Hamza
ibn Najeeh Abu Umara qala sim'atu al
-hasani yaqul laqad ahittu al-muslimina wa inna
arrajula minhum la yusbihu fayaqul ya ahliyah ya
ahliyah yateemakum yateemakum ya ahliyah ya ahliyah miskeenakum
miskeenakum ya ahliyah ya ahliyah jarakum jarakum wa
usri'a bi qiyarikum wa antum kulla yawmin
tarthulun wa sim'atuhu yaqul wa idha shi'ta
ra'aytahu fasiqan yata'ammaqu bi thalathina alfan
ilan naar ma lahu qa'talahu Allah ba'a
khalaqahu min Allahi bi thamani anz wa in
shi'ta ra'aytahu mudhaya'an murbaddan fi sabili
shaitan la wa'idah lahu min nafsihi wala
min al-naas so al-Hasan ibn al
-Basri is a tabi'i and he's lamenting
you know their times the spread of evil
in their times a tabi'i is completely
entitled to this because they just missed the
time of the Prophet ﷺ okay so he
said Musa reported that Hamza ibn Najeeh Abu
Umara said I heard al-Hasan say I
remember the Muslims and certainly al-Hasan is
lamenting you know the earlier times when the
kibar as-sahaba was was available he said
I remember the Muslims in earlier times one
of them would may wake up in the
morning and call out to his family O
my family, O my family you're orphan, you're
orphan meaning take care of your orphans, take
care of your orphans O my family, O
my family you're poor, you're poor take care
of the poor O my family, O my
family you're neighbor, you're neighbor take care of
your neighbors so this is what they This
is what they encourage each other and join
to each other early in the day, late
in the evening.
So this is daydenahum.
This was daydenahum.
Okay.
Then he said, but the best among you
are leaving us quickly, or they have been
taken away.
And you are each day becoming worse and
worse.
You're becoming baser and baser.
So I also heard him say, if you
wish you may see someone engrossed in his
sins, plunging himself with 30,000 into the
fire.
What has he done to himself?
May Allah destroy him.
So he's probably referring to particular things and
incidents in his time.
He has sold his share from Allah for
the price of a goat.
Or if you wish, you may see him
plunged into Satan's ways without any reminder from
himself or from the people.
Well, this report is a weak report, but
it comes from al-Hasan.
It doesn't have any rulings and it has
a sound meaning.
The meaning here is that we should be
reminding one another, we should be encouraging one
another towards kindness to the yatim, the miskeen,
and the jar.
Yatim, and miskeen, and the jar.
The neighbor, the orphans, and the poor.
Then he said, حدثنا موسى قال حدثنا سلام
ابن أبي مطيع عن أسماء ابن عبيد قال
قلت لابن سيرين عندي يتيم قال اصنع به
ما تصنع بولدك اضربه ما تضرب ولدك أسماء
ابن عبيد is a man, not a woman.
أسماء is a name for men and women,
if you're wondering.
So hadith 140, أسماء ابن عبيد reported that
he said to ابن سيرين, I have an
orphan in my care.
ابن سيرين replied, treat him as you would
treat your own child.
Discipline him, hit him, that's what he said.
So discipline him by hitting, if you have
to, like you do with your child, like
you would discipline your child by corporeal physical
punishment.
You don't do it when it's illegal to
avoid getting yourself in trouble, I guess.
But the Prophet ﷺ said, وَضِرِبُهُمْ عَلَيْهَا لِعَشٍ
and spank them or hit them, which will
mean he is spanking.
Context, you're not going to beat a child,
like break their bones.
So spank them if they don't pray at
age 10.
So that type of punishment is sanctioned in
Islam within a context, an overall context of
mercy, compassion, love, kindness, etc., etc.
That is the difference.
Content and context.
Content and context.
This is completely dependent on this.
This is completely dependent on this.
Every content is dependent on the context.
So the same content can be extremely different
in different contexts.
So someone beating an orphan, content, you know,
why, how, context.
Why is the most important question.
Of all the questions, the why is the
most important.
So context, and we will come to it
a little bit more.
You know, I'm just going to take a
few more minutes.
Then chapter, the excellence of a woman who
perseveres with her child.
بَعْفَضْ لِلْمَرْءَ إِذَا تَصَبَّرَتْ عَلَىٰ وَلَدِهِ وَلَمْ تَتَزَوَّجْ
حَدَّثَنَا أَبُو عَاسِمْ عَن نَهَاسَ بِنَقَهْمِ حَدَّثَنَا أَبُو
عَاسِمْ عَن نَهَاسَ بِنَقَهْمِ نهاس ضعيف.
The whole thing will be ضعيف.
The point here, we'll mention the point quickly.
حَدَّثَنَا أَبُو عَاسِمْ عَن نَهَاسَ بِنَقَهْمِ عَن شَدَّدَ
أَبِي عَمَّار عَنْ عَوْفِ ابْنِ مَالِكِ عَنَ النَّبِيِّ
ﷺ قَالَ أَنَهُ أَمْرَأَةٌ سَفْحَاءِ الْخَدَّيْنِ قَالَ أَمْرَأَةٌ
آمَتْ مِنْ زَوْجِهَا فَصَبَرَتْ عَلَىٰ وَلَدِيهَا كَهَتَيْنِ فِي
الْجَنَّةِ عَوْفِ ابْنِ مَالِكِ reported that the Prophet
ﷺ said I and a woman with discolored
sunken cheeks discolored sunken cheeks سَفْحَاءِ الْخَدَّيْنِ discolored
from what?
exposure she works, she's a working woman she's
working to support her orphans discolored cheeks a
woman who has lost her husband and remains
patient with her child will be like these
two in paradise indicating his two fingers one
concept in this hadith is solid, clearly solid
you know, the woman who's taking care of
her orphan her own orphan will get the
reward of كفالة اليتيم will get the reward
of كفالة اليتيم two, three, four she is
blessed with so much reward but the concept
that I want to say should not be
misunderstood although it's a valid concept if she
doesn't find a good suitor she doesn't find
a good suitor and she wants to protect
her kids from the abuse of bad people
and she refuses all proposals and just lives
for her kids then that woman is a
great woman that is a level of magnanimity
nobility and greatness like, you know it can't
be described in words but this is not
to say that she should refuse proposals if
she gets good suitors that, you know, if
she finds رجل صالح يتق الله فيها وأولادها
she finds a good righteous man who will
take good care of her and her children
then she shouldn't refuse and we should not
be demanding or expecting women you know, to
lose their husbands at age 22 and spend
the rest of their lives alone just to
attain that virtue no she is encouraged to
accept a good righteous suitor to take care
of her kids and if you look at
how the sahabiyat used to do and how
one of the sahabiyat would be married to
like four or five you know, sequentially men
of the greatest sahaba that used to be
the culture now, the culture did change and
in our countries, to a great extent women
were expecting, were those were expected to refuse
proposals and to live for their kids and
I think that this is unfair, I think
it is oppressive it would be only fair
if it would be only encouraged if she's
getting you know, bad proposals from like, proposals
from bad people okay, so finally, the last
hadith that I wanted to mention here is
dhabu adab al-yateem chapter disciplining an orphan
qala hadathana muslim qala hadathana shu'ab al
-shumaysa al-atakaiyya qalat zuqira adab al-yateem
inda aisha radhiallahu anha faqalat inni la adaml
al-yateem hatta yan basit hadith 142 shumaysa
al-atakaiyya said the disciplining of orphans was
mentioned in the presence of aisha radhiallahu anha
and she said i would hit the orphan
until yambaset.
Yambaset does not mean, you know, to become
happy or joyous, you know.
No, but yambaset here means what?
To fall on the ground, stretch it out.
Like in Egypt, Egyptian, it would be yifarhat,
which means like he would be so exhausted,
like, that he falls on the ground, stretch
it out, like this.
So Aisha used to do this.
Now, why are, why is the yateem, why
are they stressing the beating of the yateem?
You know, how in the world would you
need to stress the hitting of a yateem?
Because we've already provided the context, we've already
provided the context.
The context is, I am the caretaker of
the yateem, will be like this in paradise.
The context is one of care, concern, compassion,
mercy, you know.
Now, here is the problem.
The problem is people sometimes who prioritize empathy.
That is fine to prioritize empathy, but you
should not basically do this at the expect
of neglecting, ignoring important values, important interests, important
concerns.
Don't become a man of or a woman
of one concern.
Because when you have, when you have, when
you zoom in on one concern, you have
this tunnel vision, and you're not seeing other
concerns, that's not life.
In life, there are always competing concerns, competing
interests, competing considerations, and injustice comes when people
zoom in on one concern.
I am also concerned about, you know, the
manners of the yateem.
I'm also concerned about this yateem not growing
up spoiled.
I'm also concerned about this yateem, you know,
going to al-Qutb, learning Qur'an, you
know.
I'm also concerned about this yateem not exhibiting
bad manners, because he will grow up having
the bad manners and end up being ill
-mannered.
So, yes, I will provide discipline, even, you
know, by hitting within an overall context of
compassion, mercy, concern, care, and so on.
And that is, you know, the justice of
Islam, you know, that is the equilibrium that
Islam provides us.
Many, many people are good, but you find
them distracted by one concern, you know, focused
on one concern, which makes them negligent or
neglectful of the many other concerns that should
not be neglected.
And so, try to, you know, and like
I said, you know, it is divinely guided,
divinely guided.
So, you have to sit with yourself every
time you have to make an assessment of
a situation or judgment, if you need to.
Many times, people don't need to judge anything,
you know, just mind your business.
But when you have to make an assessment
of a situation, you have to consider all
the competing concerns justly.
Yes.
Yes.
We're done with, we're done.
Anyone who wants to leave can leave.
Yes.