Hatem al-Haj – ADB021 Al-Adab Al-Mufrad – Chapter on Childrens Death
AI: Summary ©
The transcript discusses the history of the Hayid Qala and the lack of knowledge among people, as well as the misale of certain hadiths in the Islamic scripture. The speakers emphasize the importance of language in shaping behavior and perception, as well as the need for people to be cautious and not be afraid of their actions. They also discuss the use of words in Arabic for veterinarians, including the concept of "imaging Jesus" and the importance of not overdoing it. The speakers emphasize the need for people to testify to the throne and avoid being infallible, as well as the importance of history and the importance of not being a racist institution.
AI: Summary ©
Alhamdulillah salawat salamu ala rasulullah wa ala alihi
wa sahbihi wa man wala thamma amma abad
Imam al-Bukhari, rahimahullah, din al-adab al
-mufrid, said Babu man matalahu saqt Chapter 1
who loses a miscarried child Babu man matalahu
saqt Qala hadathana Ishaq ibn Yazid Qala hadathana
Sadaqah ibn Khalid Qala hadathana Yazid ibn Abi
Maryam An ummihi an sahal ibn al-hanthaliyya
Wa kana la yuladu lahu Fa kala la
an yuladali fil islami waladun saqt Fa ahtasibahu
ahabbu ilayya min an yakuna li awliyat dunya
jami'an wa ma fiha Wa kana ibn
al-hanthaliyyati min man bay'a tahtash shajarah
So hadith 152 Sahal ibn al-hanthaliyya Who
had no children said To have a child
born in Islam Who dies as a fetus
And to seek its reward Would be more
beloved to me Than having the entire world
And all that is in it Ibn al
-hanthaliyya Was among those who pledged allegiance Under
the tree So Bay'at al-ridwan Now
Dab'u man ma'talahu wa saqt The chapter
on One who loses a miscarried child This
hadith is da'if And the da'if
of this hadith Or the weakness of this
hadith Comes from Umm Yazid ibn Abi Maryam
So Hadathana Ishaq ibn Yazid Ishaq ibn Yazid
here is Ishaq ibn Ibrahim ibn Yazid He
is fine Sadaq ibn Khalid fine Yazid ibn
Abi Maryam fine Yazid ibn Abi Maryam is
reporting From his mother Who is not known
Maybe known only as The freed slave of
Sahal ibn al-hanthaliyya But she is otherwise
Not well known How weak would that be?
It's not too weak It's not too weak
Why?
Because Yazid ibn Abi Maryam is reporting From
his mother who knows Sahal ibn al-hanthaliyya
She was likely the freed slave of Sahal
ibn al-hanthaliyya But we don't know his
mother Yet You know that may be a
little embarrassing Women don't lie In hadith reporting
Just In hadith reporting So They
are Not known to fabricate A hadith Men
They are the champs at this They have
fabricated Tons of hadith So that goes in
favor Of this hadith Because the jahala here
The one who is unknown Is actually a
woman So that's one thing What's the other
one?
Family Relationship So her son is reporting from
her So And she is reporting from The
one who freed her So what else in
the hadith That makes you feel comfortable With
it?
It doesn't Need that much rigor Because it's
not coming from the prophet Right?
This is It's only traceable To a companion
It's not traceable to the prophet What else?
Lack of motivation to fabricate Lack of motivation
to fabricate Why would she fabricate A hadith
like this?
So a hadith about A hadith about This
or that A hadith in general Fabrication is
quite common In a hadith Of certain people
Particularly given All the infighting That happened early
in our history So a hadith in general
Of particular people Are known Verses of tribes
But here there is Lack of motivation To
fabricate Why would she say this?
What interest does she have In fabricating this?
And finally Is it corroborated by Other hadiths
And other sort of principles Islamic principles?
Yes, of course So he's saying that The
reward and the hereafter For losing a child
Even like An unborn child Or a siqt
Like an aborted fetus The reward is great
And certainly the reward Is great So many
reasons Why the inclusion Of this hadith in
the book Is fine There is no problem
Including this hadith in the book Siqt Siqt
is the aborted fetus Siqt is the Aborted
fetus What if you say saqt?
And what if you say suqt?
So if you Yeah So I'm talking about
Changing the vowel After the seen Or the
vowel Diacritics On top of the seen Saqt,
siqt, suqt So If you go to For
instance Saqt is one of the things That
are mentioned in Basically Brought certain Words, their
meanings would change Dramatically With the change of
vowels You know The short vowels You know
Short vowels And one of them is Saqt
So there is something to learn here Because
in It says Not
This is not This is the So So
So when you say saqt This refers to
snow and Ice When you say siqt This
refers To fires Like a spark of When
you say Suqt This refers to the Aborted
fetus So Why did I say siqt?
Because in reality In truth It is With
regard to This exact meaning Aborted fetus Meaning
if you say saqt, siqt, suqt It still
means aborted fetus And this is what you
have in Like Ibn Manzour has in Lisan
Al Arab So But The benefit here is
what?
Don't be Too excited when you learn something
Because it You know Don't be too excited
when you learn something Wait because you may
learn Something else That's different It's contrary to
what you've learned first And don't fault People
When they make mistakes In your perception Because
like if you read You're a studious guy
Or a studious Person And you're like A
serious student of knowledge And you read and
you try to Memorize You'll be walking around
thinking That everybody is wrong Because Qutrub said
Or Ibn Haseena Worded Qutrub's Assertions As such
So anyway I just want you to understand
that But this is true Like sometimes The
tashkeel can change Things For instance this is
one of The ones in Qutrub Harra Opposite
to So Ghamr Ghamr Harra Harra
Qast Qist Qost Okay
So what is Ghamr Ghamr is basically Abundance
of water Ghamr is Rancor Like hatred Ghamr
is a person who is naive Harra Is
you know Harra in Medina It's about stones
Harra is about heat Harra Qost Harra is
a free woman Qost Is Injustice Qist is
Justice Qost is A medicinal herb So
Does it make a difference It makes a
difference So if Like real Arabs You know
Come back from 1400 years ago And listen
to us They will be utterly Confused So
Anyway So This is the chapter On
one who Loses a But does that mean
that you want You know your unborn child
To die Of course not He's saying If
this happens My hope in the reward of
the hereafter Will make that Fadl from Allah
Eclipse My tragedy My pain My grief My
hope in the reward in the hereafter So
we have to put these things In perspective
Islam is not about morbidity Islam is not
about fatalism Islam is about success And prosperity
And motivation But it also consoles you When
things happen that are beyond your control Because
You know You are a believer And you
have that Resilience Next is He said Quran
Quran Quran Quran
Quran Quran Quran Quran Quran Quran Quran Quran
Quran Quran Quran Quran Quran Quran
Quran Quran
Quran Quran Quran Quran Quran Quran Quran that
you, all of you, love the wealth of
your heirs more than you love your own
wealth.
So they're saying, he's asking them a question,
which one of you loves the wealth of
their, you know, money, you know, the money
and the property of their heirs more than
their own?
And he said, none of us, we all
love our own stuff, it's natural, it's human.
So he said to them, but your behavior
tells the opposite story.
Your behavior tells the opposite story.
He says, all of you love the wealth
of your heirs more than you love your
own.
And then he reframes it for them, and
he says, مالك ما قدمت Your wealth is
what you have sent forth to the hereafter.
ومال وارثك ما اخرط And the wealth of
your heirs is what you have kept behind,
sent forth, kept behind.
So when you die, you will discover that
what you have sent forth is the only
thing that will be in your scales.
What you've left behind is for your heirs
to enjoy.
Okay, it's powerful, isn't it?
But does it mean that, you know, you
should not be, you should not be building
wealth for your heirs?
No, it doesn't mean that.
Didn't Sa'd ibn Abi Waqqas say to the
Prophet ﷺ, I wish to donate all of
my money, and he said to him, no.
No, no, no, no, until he brought it
down to one-third.
And he said to him, one-third is
too much.
And that's why the Sahaba used to bequeath,
you know, some of them would bequeath one
-third.
But mostly they would bequeath one-fifth because
the Prophet said one-third is too much.
But he approved the one-third.
He still considered it too much.
And then he said to Sa'd, what?
So if you leave, you know, your heirs
well-off, wealthy, well-off, it's better than
to leave them bankrupt, you know, broken, with,
you know, asking people broken and asking people
for charity or for assistance.
So, but what the hadith does say is
that you should never be stingy, you should
never be miserly, and you should be generous
with your wealth.
You give your zakat on time.
And although nothing, you know, sadaqah is not
always, I mean, there are entitlements in your
money separate from zakat.
If you see someone dying of starvation, and
you're able to help them, you must help
them.
If you, you know, there are nafqat, there
is like sustenance that's obligatory on you and
stuff like this.
So, but at the end of the day,
you're not, you know, sadaqah is voluntary.
But you should not be withholding your sadaqat
just because you want to amass more wealth
for your heirs.
This should never prevent you from being mutasaddaq,
from being kareem, from being charitable and generous,
generous.
And you see some of the, you know,
some of the wealthy people nowadays, they don't
bequeath all of their wealth to their children.
You know, some of the extremely wealthy people,
they don't bequeath all of their wealth to
their children.
Because they want their children to, I mean,
they may bequeath enough for them to be
wealthy forever, but not all of their wealth,
or not even most of their wealth.
So then there are two different, you know,
there are two different, why is, why is
this particular hadith under this chapter?
What chapter are we talking about?
He who loses a miscarried child.
So why are we talking about this hadith
and wealth?
And it's the same concept.
Al-Bukhari is so subtle, so clever, that
sometimes he confuses you.
It's the same concept.
The child that you sent forth will be,
you know, will be way heavier in your
scale than the child that you left behind.
So, like, the wealth that you have sent
forth, the wealth that you have left behind,
the child that you have sent forth, and
the child that you have left behind.
Then there are two different additions to this
hadith.
They come from different hadith, but they are
all from Abdullah ibn Mas'ud.
So he says qala and qala, and both
are Abdullah ibn Mas'ud.
And the two following ones, the two following
hadith are actually reported by Muslim.
So qala, which means Abdullah ibn Mas'ud.
Wa qala Rasulullah ﷺ, ma ta'uddoona feekumu
al-raqoob.
Qalu al-raqoob al-lazee laa yooladu lahoo.
Qala laa walakinna al-raqooba al-lazee lam
yuqaddim min waladihi shay'aa.
The Messenger of Allah ﷺ asked, who do
you consider to be al-raqoob?
One, al-raqoob is a word that they
used for one who is bereft of children,
one who does not have children.
So he is raqoob.
He is waiting for a child.
Yatarakkabu waladan.
Raqoob.
So they replied, one who has no children
born to him.
He said no.
Rather, al-raqoob is one who has not
sent any of his children ahead, forth to
the hereafter.
Then they said, and this basically is to
console people who have lost their children.
Not that you would be wishing for your
child to precede you to the hereafter.
And then qala, ayy Abdullah ibn Mas'ud
also, wa qala Rasulullah ﷺ ma ta'udduna
fikumus sura'a.
Qalu huwa al-lazee la tasra'uhu al
-rijal, fa qala laa walakinna al-sura'a
al-lazee yamliku nafsahu aindha al-ghadab.
The Messenger of Allah ﷺ said, or asked,
who do you consider to be the strong
man, strong man among you?
They replied, one who would not be wrestled
by, or one whom other men cannot defeat
in wrestling.
He said no.
Rather, the strong man is the one who
controls himself in times of anger, is the
one who controls himself in times of anger.
The latter two parts are from Muslim.
So what is the Prophet ﷺ trying to
do here?
Re-framing, re-framing, re-framing.
Is re-framing important?
Does the language matter, the language that you
use?
Does the stalagh, terms, language that you use,
matter to your thought and your conduct?
Absolutely.
Most certainly.
People who think that the language is just
a vessel to communicate thoughts, they don't understand.
They do not have respect for the power
of language.
Language is not neutral.
Language is not inert.
Language molds, molds your categories of thoughts and
your conduct, subsequently your conduct.
So it begins by changing your language.
And that's what the Prophet ﷺ have been
trying to do with them all the time.
Re-defining words, re-defining terms, re-framing
concepts through re-definition of words and terms.
So it's not the material or the exterior
reality.
But, you know, this is more God-centric.
This is more spiritual.
This is more ethical.
It's to re-ethicalize our conceptions, all of
our conceptions, and to make them align with
defined purpose and intent.
So surah is not basically the one who
wrestles all the other men.
Raqub is not the one who's bereft of
children.
Change your language, you will change your thoughts.
And if you change your thoughts, your conduct
and your behavior will change.
And if that change, you know, the outcomes
change.
You know, the outcomes change.
Your reality will change.
It all begins by changing the language.
Ends at by changing the reality itself, changing.
And that's why it is important for us
to respect language.
Whether it's Arabic, English, any language, you know,
to be poised and to be eloquent is
important.
And we should invest in language, using proper
language, using appropriate language all the time.
And whatever terms that bring about negativity and
whatever concepts that we bring about negativity, we
should always try to re-frame them.
So that we are not captured by that
negativity.
So the, you know, the progress that happened
after Islam, Islam basically was, you know, sublime
ideas that descended on a very stagnant and
to an extent wicked reality and created all
of this, created all of these changes, stirred
the stagnant waters and created of the stagnant
water, spoiled water, you know, an avalanche of
goodness and creativity and so on.
Because the Prophet ﷺ was not just telling
them do this, don't do that.
No, he was redefining, you know, concepts for
them and reframing of them.
He changed their mindsets.
He changed the mindsets of the companions.
And the companions were able to help, you
know, that the entire nation, they were the
teachers for the entire nation and thereafter the
whole world.
So anyway, may Allah ﷻ give us understanding.
Then Imam Bukhari said, Chapter Good Treatment of
One's Positions.
ʿUmar ibn al-Fadl said, ʿNuʿaym ibn Yazīd
said, ʿAli ibn Abi Talib said, ﷺ when
the Prophet ﷺ became heavy, he said, O
Ali, bring me a plate to write in
what will not misguide my Ummah after me.
I was afraid that he would precede me,
so I said, I will memorize from the
arm of the newspaper.
And his head was between my arm and
my shoulder.
So he said, ﷺ ﷺ ﷺ ﷺ
ﷺ ﷺ ﷺ So Hafs ibn ʿUmar reported
that ʿUmar ibn al-Fadl said, ʿNuʿaym ibn
Yazīd narrated from ʿAli ibn Abi Talib, may
Allah be pleased with him.
May Allah be pleased with him.
And, he said, ﷺ May Allah's blessings belong
or be upon him.
It's okay every once in a while to
say this about the companions and to say
this even about other people like ﷺ The
Prophet ﷺ said, O Allah, send blessings on
the family of Abu Hawfa.
So, it is okay every once in a
while.
But to make it a habit to single
ʿAli out with ﷺ is not basically the
standard practice of Ahl as-Sunnah.
And why is it not the standard practice
of Ahl as-Sunnah?
Because although we don't mind, ﷺ ﷺ Blessings
and peace be upon him.
But to single him out is why did
some scholars let us say that this was
actually Imam al-Bukhari and not the scribes.
Not the scribes of the manuscripts.
Let us say that this was Imam al
-Bukhari and not the scribes of the manuscripts.
So why the scholars, some of the scholars
sometimes single ʿAli out with ﷺ with ﷺ
basically say to the Shia he's not yours,
he's ours.
And it is important that we say to
the Christians, Jesus is ours.
To say to the Shia ʿAli is ours.
But again at the same time, at the
same time, if we overdo it, it can
backfire.
If we overdo it, it can backfire.
If we don't recognize that Muhammad ﷺ is
greater than Jesus ﷺ and he is the
greatest and inculcate this in our children then
they will have many questions growing up.
You know, so if, you know, Jesus is
the greatest and he has all of these
distinctions you know, born without a father you
know, according to orthodox Sunni or Sunnism coming
back before, you know the end of times
not Muhammad ﷺ born without a father and
all of these distinctions you know, is he
really just a prophet and not even the
greatest of prophets?
So we will have to be careful we
will have to be careful Jesus is ours
he's an honorable prophet and messenger of God
Muhammad is the greatest of all and Muhammad
is the embodiment of perfection if Moses came
with al-jalal you know, might and Jesus
came with al-jamal beauty, Muhammad came with
al-kamal, perfection you know, completeness wholesomeness, you
know, holiness wholeness, you know wholism if that's
a word so this has to be now,
the same thing applies to Ali ﷺ Ali
is one of the greatest but he's not
infallible and he's not the greatest among the
companions Abu Bakr is the greatest Umar is
the second Uthman is third as well according
to the vast majority of Sunnis at least
we're deferring to the Sahaba someone can say
you know, maybe Uthman was more suited for
the Khilafah, but in terms of the Fadl,
you know maybe Ali is better than Uthman
in terms of the Fadl that can be
contained within Sunnism nothing more than this nothing
more than this anything more than this is
not, cannot be accommodated within Sunnism even this
is not standard Sunni you know, belief about
the companions standard Sunni belief about the companions
that we have to uphold is Abu Bakr
first Umar second, Uthman third Ali fourth and
being the fourth among this or among this
fraternity of the greatest in human history is
not bad at all it is not bad
at all so I personally prefer, and no
one will be able to attribute me to
Nasb, I have said before my great grandfather
is Ali my grandfather is Ali my only
grandchild is Ali, so I am surrounded by
Alis all around but I prefer that we
be cognizant of this, you know, concept and
we just use the salutations that are used
for the rest of the Sahaba is the
salutation that is proper for the Sahaba so
going back to the hadith Ali so Noaim
Ibn Yazid narrated from Ali Ibn Abi Talib
I will have to repeat what Bukhari said
or the scribes I guess that when the
prophet was gravely ill he said, oh Ali
bring me a tablet a tablet here means
what?
scapula scapula you know the scapula?
that bone is the scapula and the scapula
is they used to call it tabaq, katif,
it's the shoulder bone, it's the large shoulder
bone, they used to write on it because
it gives them enough space to write on
so give me a tablet here means the
scapula of an animal so I may write
something for my ummah so that they will
not go astray after me Ali said I
feared that he would pass away before he
could do so so I said I am
able to preserve it more firmly than the
span of a document his head was between
my arms and my chest and he began
instructing regarding prayer zakah and what your right
hands possess slaves he continued to emphasize this
until his soul departed he also commanded the
testimony that there is no deity but Allah
and that Muhammad is his servant and messenger
and he said whoever testifies to this will
be forbidden from entering the fire or the
fire will be forbidden from consuming him anyway
so this is under husn al malakah this
is under husn al malakah which is the
chapter on good treatment of the servants and
the slaves and what is the point here
the point is that the prophet s.a
.w his soul departed as he was as
he was instructing us on good treatment of
the slaves two things he said you know
zakah is not part of the authentic narrations
in that particular statement that he said because
the wasaya of the prophet s.a.w
before his death there is about 14 or
15 things that could be mentioned in terms
of what he said right before his death
but the last thing that he said you
know or but these are the last things
he said whether it's this or that or
perhaps and then as the last word but
one of the last things that he said
in and it was not by the way
so should be the last thing you say
but for him his role as a prophet
was like overriding here because he knows I
mean there is no need for him to
confirm the need was for him to basically
leave a message for us and the message
is about the dutifulness to Allah and to
the creation of Allah the creator and creation
I mean look at this it's very powerful
it's called so it's which means you know
or or or something like this like I
emphasize to you I urge you to observe
your salawat and to pay attention to your
salawat those whom your right hands possess which
is your slaves and by extension your servants
but most importantly your slaves and why did
he choose salawat in particular of course because
it's your it is your connection with Allah
it's the most important you know connection between
you and Allah it's the state of communion
with Allah it's the state of unison, union
in our sunni sense with Allah you're dialoguing
with Allah, you're in conversation with Allah, we
call it munaja which is soft, subtle conversation
with Allah so of course a salawat would
be when it comes to the beautifulness to
Allah, salawat would be the prototype, would be
at the center at the heart of this
why did he put the slaves at the
heart of your relationship with the creation because
they are most vulnerable most needy needing of
your compassion and your fairness so that is
why he only basically emphasized that these two
rights the right of Allah to your salawat
and the right of your slaves to your
kindness and fairness and because kindness towards anyone
else may be motivated by other things but
kindness towards those whom your right hand possesses
is certainly motivated by piety and goodness then
Imam Bukhari said Muhammad Ibn Sabik said so
Muhammad Ibn Sabik reported that Israel narrated from
Al-Aamash, from Abu Wael from Abdullah that
the Prophet s.a.w. said respond to
invitations honor the invitations, accept invitations and the
invitations that are more emphasized to accept are
the wedding invitations otherwise if you must accept
all the invitations you will always be doing
stuff anyway, so respond to invitations, don't refuse
gifts of course unless the gift is accompanied
by minna, you know, someone who will be
basically considering a favor on you all the
time reminding you of the favor or the
gift is a bribe or something, then you
can refuse it but in general don't refuse
gifts because it means exchange gifts that you
may love one another and the point in
the hadith that he mentioned here we're talking
about being good to your servants don't strike
the muslims so strike
the christians then the mafhum al-mukhalafa the
inversion the implication this mafhum al-mukhalafa goes
under which one which one of them, al
-laqab okay so don't strike muslims, strike christians
no, it's not what is it here for
tabshia tabshia, which means what to show, exhibit
demonstrate the ugliness of striking you know but
it does not mean anyone whose body property
and honor are masoom masoom means infallible, but
here means inviolable inviolable anyone whose body, property,
honor, masoom you're not allowed to cause any
either or darar or harm to them in
their body their property and their honor, this
applies that is why you know in his
book zawadir, he talks about ghibah, and he
talks about the prohibition of ghibah and he
considers ghibah to be a kabira you know
backbiting, to be a kabira and then a
discussion was had about the ghibah of the
kafir, if the kafir is harbi, most of
them will allow the ghibah of the harbi
but if the kafir if the kafir is
masoom inviolable, meaning muahid or dhimmi, muahid or
dhimmi, they will say no, it's haram it's
haram, just like the muslim because any masoom
you know, whose property, whose body property and
honor are inviolable all of the text of
revelation all of the hadith all of the
ayat that talk about the prohibition of extending
harm to muslims will apply to them as
well, so why do we mention muslims?
to show how ugly that behavior is but
not delimited to muslims not delimited to muslims
okay, so and don't strike muslims don't strike
inviolable people by extension even, why is he
mentioning it here?
because people are likely to strike their servants
and slaves so he's saying that the prophet
sallallahu alayhi wa sallam forbade striking people hitting,
striking, beating people then he says hadith hadith
hadith hadith hadith
hadith hadith hadith hadith hadith the last words
of the prophet sallallahu alayhi wa sallam were,
prayer, prayer fear Allah regarding those whom your
right hands possess you know fear Allah, sallallahu
alayhi wa sallam ay manakum uh so, this
is this is an authentic hadith different from
the one where he asked him for the
scapula, for the tablet, that was not authentic
and that one that where he asked for
the scapula, the tablet, is not authentic because
Nu'aym ibn Yazid is not reliable.
Nu'aym ibn Yazid is not a reliable
narrator.
And because the matnaf, the hadith, is also
inconsistent.
Did the Prophet ﷺ die in Ali's arms
or Aisha's lap?
We know it's Aisha.
And it would make more sense.
I mean, please.
She's his wife.
And it's, you know, naturally, it's...
Anyway.
But then, that's the last thing that he
was saying.
Salatul salah wa ma malakat aymanukum.
Then the chapter on mistreatment of one's positions
or mistreatments of one's slaves and servants, or
it's any, you know, malaka in general, whatever
it is that you own, whatever it is
that you have control over, that you have
power over, would apply.
Even your children, even your cats.
You know, we don't have dogs, but even
your guard dog.
So, bapsu al-malaka.
Qala haddathana Mu'awiyah ibn Salih ana Abd
al-Rahman ibn Jubair ibn al-Nufair ana
abihi ana abid darda anahu kana yaqulun linnas
nahnu a'rafu bikum min al-bayatirati bid
-dawab qad arafna khiyarakum min shirarikum amma khiyarukum
alladhi yurja khairuhu wa yu'manu sharruh wa amma
shirarukum falladhi la yurja khairuhu wa la yu'manu
sharruhu wa la yu'utaqu muharraruh Abdullah ibn
Salih reported that Mu'awiyah ibn Salih narrated
from Abd al-Rahman ibn Jubair ibn al
-Nufair from his father, from abid darda, who
used to say to the people, we know
you better than a veterinarian knows animals.
We have, they had veterinarians at the time.
This hadith proves it.
And that is the word that we use
in Arabic for veterinarians.
So we know you better than a veterinarian
knows animals.
We have come to know the best among
you and the worst among you.
As for your best, they are those whose
goodness is hoped for and whose harm is
secure from.
You're secure from their harm, you hope in
their goodness.
And as for your worst, they are those
whom no goodness is hoped for from them
and whose harm is not secure or you're
not secure from their harm.
A slave set free by such a person
does not truly gain freedom.
So they would set the slave free, but
they would have him on a leash, you
know, like, and then they would use him
just like a slave after they have emancipated
them.
So yes, he's emancipated, but he's really not
emancipated.
And during those times, you have, you have
to understand that during those times, the slave
can choose to stay with the master because
defend for yourself during those times was extremely
hard.
In Arabia, lack of resources.
We know that free people, we all know
about how they suffered from hunger and they
suffered from this and that, and these were
the free people.
So free people themselves were going through great
hardships, scarcity, scarcity, scarcity.
So slaves would prefer to stay with the
master because otherwise they can't fend for themselves.
They can't really fend for themselves.
So la yu'atak muharraruhu, the slave stayed
with them after emancipation, but they used them
as if they were their slaves, you know,
underpaid them, for instance.
You know, they use, or they have them
serve them without pay or underpaid them.
So they are using them as if they
are their slaves, even though they had emancipated
them.
And here is something that I repeated so
many times because it's one of the things
that, you know, Muslim apologists need to be
speaking about all the time.
So slavery in Islam.
What is the first thing that you want
to say when you talk about slavery in
Islam?
Thank you.
So you remember from like, okay, or you
come up with a, you know.
We are not interested in basically bringing back
the institution.
We're not interested in bringing back the institution
of slavery because when you start to talk
about how good slavery was in Islam, it
will look like you're actually, you're warm to
the idea of bringing it back.
And you want to bring back the institution.
No.
So we're not, because our lawgiver, God, had
always been keen on freeing the slaves and
emancipating the slaves, and we will come to
go over some of these hadith.
The Prophet ﷺ, this hadith will come, you
know, it's...
Anyway, it will come after like four hadith.
163, Bab al-'Afwa an al-Qadr, 163, where
the Prophet ﷺ gave two slaves as a
gift to Ali radiyallahu anhu and Abu Dharr
and told them, treat them well.
He said to Ali, treat him well, treat
him well.
What did Abu Dharr do?
He freed him.
Went back to the Prophet ﷺ and the
Prophet asked him, how is your boy?
He said, you told me to treat him
well.
And so Abu Dharr understood that ultimately, treat
him well means free him.
Ultimately, it means free him.
So anyway, Islam was always keen on freeing
the slaves, so we don't want it back.
Islam was always keen on freeing the slaves.
There were, if you have like a river
with branches and tributaries, how do you dry
out the river, cut off the tributaries, increase
the branches?
The river dries out, right?
So slavery, how did people become slaves before
Islam?
There are so many ways that people could
be enslaved, including kidnapping and stuff like this.
After Islam, it became only one way, captives
of war.
Do you need to add something here?
Non-Muslim.
Can you enslave a Muslim even if he
or she is a captive of war?
No, you can't.
That's why they didn't enslave the Khawarij.
So non-Muslim captives of war.
That's the only way.
Non-Muslim captives of war.
Have we been recommended to do man?
To free them?
Yes, we have been recommended, but we have
not been obliged.
During those times, they will enslave us.
So if we are required to free them,
and they are not required because they are
not addressed by our deen, that puts us
at a great disadvantage.
So non-Muslim captives of war.
Now, the branches.
You know.
Al-aqaba is basically the what?
The steep heights.
If you want to rise, and if you
want to conquer your weaknesses, your human weaknesses,
and your human wickedness, here is how you
do it.
Fakw al-aqaba, emancipation of a slave.
And the emphasis on emancipation of the slaves
is just like, you know, you could write
books, volumes, on Islam's emphasis on emancipation, emancipation.
And then, what would be the third, or
sometimes the second, depending on the context, thing
that you want to say?
Huh?
Was not a racist institution.
Slavery in Islam was not a racist institution.
So slavery in Islam, you had even before
Islam, in that environment, you had Suhaib the
Roman, you had Bilal the Abyssinian, you had
Salman the Persian.
These were slaves.
These were all slaves.
It was not limited.
Zaid ibn Haritha, the Arab, was a slave,
wasn't he?
And the Prophet ﷺ freed him.
So you have Arabs who were slaves, you
have Romans, Persians, Africans.
It was not a racist institution.
So that is an important concept.
And then, the good treatment of slaves, you
could talk about the good treatment of slaves
as much as you want after that.
But before you could talk about the good
treatment of slaves, we don't want it back.
Islam worked to emancipate the slaves and to
dry out the river.
It was not a racist institution.
And then talk about the good treatment of
slaves as much as you want.
So, we will read some of these things
about the treatment of the slaves.
And certainly, there is nothing more telling of
this than the Prophet ﷺ dying as he
was, repeating, صلى الله عليه وسلم وما ملكة
ايمانكم Nothing would be clearer on Islam's emphasis
on the good treatment.
of slaves than this.
Then, Then Imam Bukhari said, حَدَّثَنَا عَصَامَ ابْنِ
خَالِد قَالَ حَدَّثَنَا حَرِيزَ ابْنِ عُثْمَانِ عَنِ ابْنِ
هَانِ عَنْ أَبِي أُمَامَ سَمِعْتُهُ يَقُولُ الْكَنُودُ الَّذِي
يَمْنَعُ رِفْدَهُ وَيَنْزِلُ وَحْدَهُ وَيَضْرِبُ عَبْدَهُ While this
is ضعيف, it's not too ضعيف.
You know, up to Abu Umamah.
As As-Sam Ibn Khalid reported that Hariz
Ibn Uthman, it's Hariz not Hurayz.
If you read it Hurayz in some books,
it's wrong.
Hariz Ibn Uthman narrated from Ibn Hane' from
Abu Umamah, who said Al-Kanud, Kanud means
what?
Most ungrateful.
Most ungrateful.
Is one who withholds his support, isolates himself,
and strikes or beats his servant.
With, you know, يَمْنَعُ رِفْدَهُ withholds his support,
withholds his assistance.
Does not assist people.
وَيَنْزِلُ وَحْدَهُ means isolates himself, lives alone, or
stays alone, or travels alone.
In some reports, يَأْكُلُ وَحْدَهُ eats alone.
You know, he's about himself.
You know, he's not sharing.
وَيَضْرِبُ عَبْدَهُ and he beats his servant.
This Hariz Ibn Uthman, and that is why,
you know, I just want you to understand
this, because there is, Hariz Ibn Uthman was
accused by some Sunnis to be a Nasibi.
Nasibi.
Do I consider him to be a Nasibi?
No.
Because he never insulted Aliyah radiyallahu anhu.
He never took away from the stature of
Aliyah radiyallahu anhu.
He never denied the goodness, the piety of
Aliyah.
He never cursed Aliyah radiyallahu anhu.
He used to say, لَأُحِبُّهُ قَتَلَ أَبَائِي.
He used to say, I don't like him.
He killed my ancestors.
So, people in Al-Sham that, you know,
had lost, you know, in the fights, you
know, the fights between Al-Sham and Al
-Iraq, people who had lost their parents, they
had personal feelings of resentment, but these are
not in any way because of Aliyah's position
in Islam.
They didn't deny it.
They would basically, لَأُحِبُّ قَتَلَ أَبَائِي.
They would acknowledge his stature.
They would acknowledge, but if someone killed your
father, you may end up having resentment.
That is a personal resentment.
Now, if you have two high schoolers on
the playground, one of them is from Ahlul
Bayt, and one of them is from not
Ahlul Bayt, is not from Ahlul Bayt, and
they get into a physical fight, and one
of them goes home, you know, the one
who is not from Ahlul Bayt, goes home
resentful of the kid who beat him.
Would we say that this is munafiq because
he is resentful towards someone from Ahlul Bayt?
No, because this is personal.
There is a difference between personal feelings and
religious feelings.
If you hate him because he is from
Ahlul Bayt, that is hypocrisy.
But if you dislike or you resent what
he did to you, of course, you know,
we in Sunni orthodoxy believe that alayh رضي
الله عنه was correct, was المصيب من الطائفتين,
the more correct of the two sides.
Although it is still accommodated within Sunnism to
say that the ta'ifah that was correct
is the third ta'ifah that basically stayed
out of the fighting altogether, like Abdullah ibn
Umar, Usama ibn Zayed, and those fellows who
decided to abstain from fighting.
That is completely fine within Sunnism.
Completely fine within Sunnism.
So within Sunnism, you have three ta'if.
One of them is, you know, correct.
Is it alayh رضي الله عنه and those
with him?
Or Muawiyah رضي الله عنه and those with
him?
Or those who are non-partisan?
So in Sunnism, orthodox Sunnism, the majority say
alayh رضي الله عنه and then second would
be non-partisan.
Did some people say Muawiyah رضي الله عنه?
Of course, the people who fought with Muawiyah
رضي الله عنه are Sunnis as well and
some of them said Muawiyah رضي الله عنه.
Aisha felt it was Muawiyah رضي الله عنه,
you know.
And many of the sahaba like Talha and
Zubair are the mubashireen bil-jannah.
And they felt that the bay'ah that
the khawarij who killed Osman extended to alayh
رضي الله عنه was not a valid bay
'ah.
That is why Talha and Zubair fought because
they felt the bay'ah was not a
valid bay'ah.
But at any rate, in Sunnism, orthodox Sunnism,
this is one, this is two.
Now, nowadays, this is almost not existent.
There aren't that many Sunnis who say that
this group was alal haq in this fight.
However, in Sunnism, in Sunnism, we emphasize that
this was a fitna and things were murky,
murky.
Therefore, you can't criminalize any of the groups
because it was murky.
When Osman رضي الله عنه was surrounded by
the rebels who are just wicked, ignorant people
coming from Egypt, Sham, and Iraq.
Mostly from Egypt, by the way.
You sent most of them.
Mostly from Egypt.
And surrounding the third dhun-nurayn, the third
khalifa, the husband of the two daughters of
the Prophet صلى الله عليه وسلم.
That's why he was called dhun-nurayn for
50 days, preventing water from reaching to him,
going in and slaughtering him when he was
reciting the Qur'an.
You have to really keep these things in
perspective.
Now, and insulting and abusing some of the
wives of the Prophet صلى الله عليه وسلم
who wanted to get food and water to
Osman.
And even, you know, like pushing them and
hitting them.
So, this is now what is happening.
Osman is killed and now those rebels give
the Pledge of Allegiance to Ali رضي الله
عنه.
The Sahaba are distraught.
Like, what are we going to do?
Like, any sane person, any sane and partial
person, will find this to be quite the
fitna.
Very much so.
It is quite a fitna.
And the distraughtness of the Sahaba and the
confusion that they had to deal with was
completely justifiable.
Someone like Talhah al-Zubayr saying, No, we
will not accept this.
We will not accept, you know, those rebels
coming in, killing one Khalifa and appointing another
Khalifa.
We're not buying this.
So, that is where it all came from.
And that is how you should understand this
part of the history.
Now, were the Sahaba infallible?
No, they were not.
They were not.
You know, Allah said to them so many
times in the Qur'an that they are
not infallible.
He said to them, مِنْكُمْ مَنْ يُرِيدُ الدُّنْيَةِ
وَمِنْكُمْ مَنْ يُرِيدُ الْأَكْثَرَاءِ And the Sahaba have
been basically addressed in the Qur'an sometimes
assertively about their failures in many things that
they have done.
Were they the greatest after the prophets and
messengers of humanity?
Yes, they were.
Despite the flaws, despite the errors, they were
the greatest.
Now, did they err in managing this situation?
And did they make errors?
Yeah, of course.
Why not?
You know, they are not infallible.
Errors must have taken place.
But the errors may have been, you know,
no one is above accountability.
And no one is infallible, you know, after
the prophets ﷺ.
So, now, for Harith ibn Uthman to have
personal resentment is not hypocrisy.
And that is why when Imam Ahmad was
asked about Harith ibn Uthman, he said, ثقة
ثقة ثقة ثقة ثقة ثقة three times.
Now, one ثقة would be enough to be
a credible narrator, to be, you know, two
would make you in the highest category, three
would make you join people like Shauba and
stuff.
So, anyway, this Hadith is about people who
don't extend kindness to others and live alone.
It's not a problem ينزل وحده to live
alone.
It is not a problem unless it is,
you know, unless it is motivated by, it
is motivated by what?
سوء الظنون It is motivated by cynicism.
It is motivated by disrespect of people, you
know, bad thoughts about people.
If it is motivated by something bad, then
it is bad.
Otherwise, if people prefer, you know, some people
are introverted, some people are extroverted.
So, for the people who are introverted who
live like lonely lives, that's not bad.
But again, at the same time, if you
combine it with withholding charity and being stingy,
then it is more than just being introverted.
It's a bigger problem than just simply being
introverted.
The last hadith we will read is حدثنا
حجاج بن منحان قال حدثنا حمد بن سلم
عن علي بن زيد عن صحيد بن مسيب
وحمد عن حبيب وحميد عن الحسن أن رجلا
أمر غلاما له أن يسموا على بعيرا له
فنمر غلام فجاء بشعلة من نار فألقها في
وجهه فترد الغلام في بئر فلما أصبح أتى
عمر بن الخطاب فرأى الذي في وجهه فأعتقه
حجاج بن منحان reported that حدثنا حجاج بن
حمد بن سلم narrated from Ali bin Zaid
from Saeed ibn al-Musayyib and from Hamad
from Habib and Humayd from al-Hasan that
the man ordered his servant to draw water
using a camel the servant fell asleep so
the man brought a burning spark and threw
it at his face the servant then fell
into a well the following morning the man
went to Omar Ibn al-Khattab radiyallahu anhu,
who saw the mark on the servant's face
and ordered his emancipation and ordered his emancipation
so This hadith is a little bit weak,
but is the meaning accepted?
Of course The Prophet sallallahu alayhi wa sallam
said من لطم عبده أو ضربه فليس له
كفار إلا عتق فلا كفارت له إلا
عتق أو فكفارته عتق So whoever slaps
on the face his servant his slave or
beats him The expiation for this is his
emancipation The expiation for this is his emancipation
so it would certainly be expected of Umar
radiyallahu anhu when he sees a Master throwing
like a spark of fire in the face
of his servant to emancipate the servant Because
that's worse than Beating and worse than slapping
on the face So that is what what
he ordered This is now the chapter of
what?
so in Malacca so in Malacca is mistreatment
of servants and slaves Did this occur?
During you know the time of the Prophet
and the Sahaba well up absolutely it you
know here it is occurring That this occur
in our Islamic history Yes, why should you
be trying to sterilize Islamic history?
the human beings these were human beings the
Islam came to fix them and It helped
and it fixed, you know, so many of
them, but it did it fix all of
us Did it fix everybody in this room?
Don't you guys have your own problems, you
know, so and you're you're like Hopefully good
Muslims and you're coming here.
It's eight o'clock in the morning Sounds
how are they you listen to a Hadith
and stuff and pick?
So but you still have problems and you
know that you have problems every one of
us knows that we have problems So the
fixing goes not of course was not complete,
you know for for for all of us
So things that happen so when you try
to defend Islam Don't conflate the two you
know, there is Islam is a religion and
then there is history of Muslims Muslim history.
So there is Islam the religion and then
there is Muslim history Muslim history does not
need to be defended.
Yeah, you know, it should be defended but
does not need to be defended With Uncritically
blindly Wholesale.
No, we can recognize we can acknowledge that.
Yeah, there were problems That is what Islam
came to fix.
But some people were not fixable There they
just continued to have their own things so
this man during the the blessed reign of
Omar radiallahu anhu This is this belligerent behavior
happened Injustice happened, you know and slavery basically
no matter how much you try to To
adorn it is you just can't you know,
that's why Abu Dharr said That is why
in Islam.
What is the kaffarah of getting someone to
free someone because they're equal The gift of
life and the gift of emancipation are equal
emancipation was made equal to life don't we
have a Hadith where the Prophet sallallahu sallam
says that a man will never be able
to pay off his Parents unless he finds
them Or his father unless he finds him
a slave buys him and then frees him
What is the Prophet sallallahu sallam saying in
this Hadith?
gift of life gift of freedom Was a
cause for you to live, you know give
you the gift of life And you give
him the gift of freedom you paid him
back so given the gift of freedom is
equal to given the gift of life and
that is quite powerful and That is why
Abu Dharr said, you know, you told me
to take to take care of him or
to treat him Well, I freed him.
That was the only thing I could do
to take your advice to its ultimate you
know Manifestation or conclusion that Brings us and
to the end of this and the next
next session.
Inshallah.
We will go over Babu Bay' al-Khadim
min al-A'rab selling a servant to
the Bedouins