Hatem al-Haj – ADB022 Al-Adab Al-Mufrad – Chapter on Mistreatment of Possessions

Hatem al-Haj
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The transcript discusses the differences between the book of Aisha and the book of Aisha, highlighting the importance of honor and prayer in life and history and the hierarchy of civilization and the importance of being patient. The speaker also touches on the impossible story and how humans are created in their image by the artist, highlighting acceptance of the impossible and balancing user experiences with the reality of the impossible. acceptance of the impossible is a key aspect of the story, and humans are created in their image by the artist.

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			As-salamu alaykum
		
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			wa
		
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			rahmatullahi wa barakatuhu.
		
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			Al-Imam al-Bukhari said in his book,
		
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			Al-Athab al-Mufrad, why was it called
		
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			Al-Athab al-Mufrad?
		
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			Al-Athab is what?
		
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			Etiquette, right?
		
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			So we call it the Muslim Code of
		
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			Conduct here, but Al-Athab is etiquette, and
		
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			Mufrad, singled out, separated, because he has basically
		
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			addressed the topic of Al-Athab in his
		
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			book, Al-Sahih, but he wrote another book
		
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			where he separated Al-Athab by itself.
		
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			So this is Al-Athab al-Mufrad versus
		
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			the book of Al-Athab in his book,
		
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			Al-Sahih, versus the chapters of Al-Athab
		
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			in his book, Al-Sahih.
		
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			This is basically a collection of hadith on
		
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			Al-Athab, but separated from the other hadith.
		
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			So that's why it's called Al-Mufrad, singled
		
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			out or separated.
		
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			The difference between this and his book, it
		
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			is called book, Kitab al-Athab, still, in
		
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			his other book, Al-Sahih.
		
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			The difference between this and that is what?
		
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			There's two differences.
		
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			One, he doesn't basically require the same level
		
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			of authenticity in this book that he required
		
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			in his Sahih book.
		
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			Two, this is a lot more comprehensive in
		
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			terms of Adab or in terms of Adab
		
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			etiquettes than the chapters on Adab in his
		
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			Sahih.
		
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			So he says under the chapter of Baya
		
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			al-Khadim min al-Arab, chapter of selling
		
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			a servant to the Arabs or to the
		
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			Bedouins, the Bedouin Arabs.
		
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			Suleiman ibn Harb told us, and Hamad ibn
		
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			Zayd told us, and Yahya ibn Sa'id
		
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			told us, and Ibn Amra told us, that
		
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			Aisha complained to her, meaning
		
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			that she got sick.
		
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			Aisha asked her brother, a doctor from al
		
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			-Zud, and he said, you are telling me
		
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			about a bewitched woman who was bewitched by
		
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			her aunt.
		
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			Aisha was told, you bewitched me?
		
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			She said, yes.
		
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			She said, and why?
		
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			You will never save us.
		
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			Then she said, sell her from the evil
		
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			of the Arabs.
		
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			What for?
		
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			Hadith number 162, Aisha declared that her slave,
		
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			meaning that declared her slave free after her
		
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			death.
		
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			So you could basically do Tadbir, meaning that
		
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			your slave will become free upon your death.
		
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			So that's Tadbir.
		
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			So Aisha declared that her slave woman would
		
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			be freed upon her death.
		
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			Later, Aisha fell ill, so her nephews brought
		
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			a physician from al-Zud, either from Africa
		
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			or from al-Sindh, currently Pakistan.
		
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			So either from Africa or from al-Sindh,
		
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			these are al-Zud, and they were known
		
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			for their mastery of medicine and sorcery as
		
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			well, and things of that nature.
		
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			So they combined the two, they combined both.
		
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			So this particular physician that they reached out
		
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			to, he actually had combined both.
		
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			So the nephews of Aisha went to that
		
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			physician, and he said, you're telling me about
		
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			a woman who has been bewitched.
		
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			Her slave has cast magic on her.
		
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			So this man is now acting in the
		
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			capacity of a physician or in the capacity
		
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			of a kahan, fortune teller?
		
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			I mean, like a physician.
		
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			Okay, so they're describing symptoms to him, and
		
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			he's telling them she has been bewitched, and
		
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			he's telling them also who bewitched her.
		
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			So he's acting in the capacity of a
		
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			fortune teller, not a physician.
		
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			You know, physicians, in my knowledge, don't know
		
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			this much.
		
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			So when Aisha was informed, she said to
		
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			the slave woman, did you bewitch me?
		
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			The slave replied, yes.
		
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			Aisha said, why would you do this?
		
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			She said, you know, in here, it doesn't
		
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			say what she said, but she said that
		
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			she wanted to become free, because Aisha said,
		
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			upon my death, she'll become free.
		
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			So she wanted to hasten Aisha's death.
		
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			And that is what we've talked about last
		
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			time, right?
		
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			Whoever hastens something before its due time will
		
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			be deprived of it or be punished by
		
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			the deprivation.
		
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			So Aisha said, you will never succeed.
		
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			You know, that plot will never succeed.
		
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			Then she ordered, sell her to the worst
		
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			owners among the Arabs.
		
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			Sell her to the worst owners among the
		
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			Arabs.
		
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			You know, sharr al-arab malakatan.
		
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			Sharr al-arab malakatan, meaning the worst owners
		
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			among the Arabs.
		
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			Now, there are a few things to, you
		
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			know, address here, but like I said, I
		
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			don't want this to become a FIP discussion.
		
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			But quickly, because it is important.
		
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			Why did Aisha act upon the fortune teller's
		
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			information?
		
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			She verified.
		
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			Thank you.
		
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			So, يَا أَيُّهَا الَّذِينَ أَمَنُوا أَنْ جَاءَكُمْ فَاسِقٌ
		
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			بِنَبَأٍ فَتَبَيَّنُوا O you who believe when a
		
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			wicked person brings you news, verify, does not
		
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			mean you disregard the news.
		
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			If a fasiq, a disobedient, dishonest person brings
		
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			news to you or tells you about something,
		
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			تَبَيَّنُهُ does not mean dismiss or disregard.
		
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			And Imam bin al-Qayyim, in fact, you
		
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			know, in his commentary on this particular ayah,
		
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			makes this, like, underscores this important point.
		
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			We're not, basically, because then you will be
		
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			deprived of so much knowledge if every time
		
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			someone wicked brings you information and you say
		
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			they are wicked, you know, I don't care
		
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			what they say.
		
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			No, verify, verify.
		
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			So, and that applies, that applies in our
		
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			times a lot more than because, you know,
		
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			when it comes to credibility, when it comes
		
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			to credible people that would stand in an
		
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			Islamic court, like, as credible witnesses, there's, like,
		
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			a very few of those people out there.
		
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			So most of the information that you're getting,
		
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			you're getting from people that are not considered
		
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			credible from an Islamic perspective.
		
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			What do you do with this information?
		
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			You don't act upon it.
		
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			You verify, you verify.
		
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			Verification is not acting upon the information.
		
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			So it's, she basically verified.
		
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			She brought the slave girl and asked her,
		
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			did you bewitch me?
		
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			And she admitted.
		
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			And, you know, of course, she was surprised
		
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			that she knew.
		
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			So she figured that somehow she must have
		
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			figured out.
		
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			And she admitted.
		
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			And then she said, sell her.
		
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			So this is bay' al-khadim min al
		
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			-a'rab.
		
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			The next chapter about al-afwan al-khadim,
		
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			to forgive or to pardon the servant.
		
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			The khadim here is the slave, is the
		
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			khadim that you can buy and sell, is
		
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			not any servant.
		
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			Servants, the servants that we have nowadays are
		
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			free people, just free people.
		
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			So you don't have any power over them.
		
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			But the servants that they're talking about here
		
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			were the slave servants.
		
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			So pardoning a servant.
		
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			Al-Imam al-Bukhari, may Allah have mercy
		
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			on him.
		
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			The next chapter about al-afwan al-khadim.
		
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			Hadiths.
		
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			Hadiths.
		
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			Hadiths.
		
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			Hadiths.
		
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			Abu Umamah, may Allah have mercy on him,
		
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			reported that the Prophet, may Allah have mercy
		
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			on him, came with two boys and gave
		
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			one of them to Ali, may Allah have
		
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			mercy on him, and said, do not hit
		
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			him, for I have been forbidden from striking
		
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			or hitting those who pray.
		
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			And I saw him praying since we have
		
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			arrived.
		
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			He gave the other boy to Abu Dharr
		
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			and he said to him, treat him kindly.
		
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			Abu Dharr freed the boy.
		
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			The Prophet, may Allah have mercy on him,
		
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			later asked what happened with him, the boy.
		
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			Abu Dharr said, you commanded me to treat
		
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			him kindly, so I freed him.
		
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			So here, the Prophet, may Allah have mercy
		
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			on him, is given to these two boys,
		
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			these two slave boys, to Ali and Abu
		
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			Dharr.
		
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			And he said to Ali, do not hit
		
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			him because he prays.
		
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			And those who pray are under the protection
		
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			of Allah.
		
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			Whoever prays Fajr will be under the protection
		
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			of Allah.
		
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			I'm not quite sure it's always في جماعة.
		
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			I feel that there are some reports where
		
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			it's just من صلى الفجر.
		
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			But anyway, there are some reports just من
		
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			صلى الفجر.
		
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			Whoever prays Fajr will be under the protection
		
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			of Allah.
		
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			So let Allah not pursue you for violating
		
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			His protection.
		
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			Let Allah not pursue you for violating His
		
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			protection.
		
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			So you have to be very careful.
		
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			That does not mean that you can violate
		
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			people that are ma'soom, that don't pray.
		
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			No, you can't violate anyone who is ma'soom.
		
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			Ma'soom means inviolable.
		
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			So people who are not محارب, whether they
		
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			are ظمي or معاهد or whatever, they are
		
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			called ma'soom, inviolable.
		
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			And this inviolability applies to their blood, their
		
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			body, their property, their honor.
		
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			Three things.
		
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			Body, property, honor.
		
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			So anyone who is inviolable, you can't violate
		
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			their body, their property, their honor.
		
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			However, can sins vary in degree?
		
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			Yes.
		
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			So it is sinful to violate anyone who
		
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			is inviolable, but it is more sinful to
		
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			violate someone who is prayful.
		
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			So if someone, the Prophet صلى الله عليه
		
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			وسلم is standing here, don't strike him, don't
		
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			hit him because he prays.
		
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			And I have been forbidden from hitting those
		
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			who pray.
		
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			And then he said to Abu Dharr, treat
		
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			him well.
		
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			And Abu Dharr took it to its ultimate
		
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			conclusion.
		
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			Treat a slave person well, ultimate conclusion of
		
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			this, free him.
		
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			So Abu Dharr took it to the ultimate
		
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			conclusion and freed him.
		
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			Then the next hadith is We talked about
		
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			Abu Ma'mar.
		
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			We talked about Abd al-Warid.
		
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			We talked about Abd al-Aziz.
		
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			We talked about Anas.
		
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			He said, the Prophet صلى الله عليه وسلم
		
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			came to Madinah and he did not have
		
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			a servant.
		
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			Abu Talha took it in his hand and
		
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			took off with it until he entered me
		
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			on the Prophet صلى الله عليه وسلم.
		
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			He said, O Prophet of Allah, Anas is
		
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			a boy, a good boy.
		
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			Let him serve you.
		
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			He said, I served him in travel and
		
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			presence.
		
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			He came to Madinah to die.
		
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			مَا قَالَ لِي لِشَيْءٍ صَنَعْتُ لِمَا صَنَعْتَ هَذَا
		
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			هَكَذَا وَلَا قَالَ لِي لِشَيْءٍ لَمْ أَصْنَعْهُ أَلَى
		
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			صَنَعْتَ هَذَا هَكَذَا So Anas رضي الله عنه
		
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			reported, when the Prophet صلى الله عليه وسلم
		
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			arrived in Madinah, he did not have a
		
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			servant.
		
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			Abu Talha took me by the hand and
		
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			brought me to this Prophet صلى الله عليه
		
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			وسلم saying, O Prophet of Allah, Anas is
		
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			an intelligent and capable boy.
		
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			Let him serve you.
		
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			Anas was free, not a slave, but a
		
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			servant could be free.
		
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			You could have a slave servant, free servant.
		
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			Anas was a free servant.
		
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			Let him serve you.
		
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			Anas said, I served him during his travels
		
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			and at home from his arrival in Madinah
		
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			until he passed away.
		
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			He never said to me about something I
		
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			did.
		
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			Why did you do it?
		
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			Why did you do it this way?
		
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			Nor did he ever say about something I
		
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			didn't.
		
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			Why have you not done it this way?
		
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			So the Prophet صلى الله عليه وسلم was
		
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			not someone to sort of blame and rebuke
		
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			and his servants, his associates, people around them,
		
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			put them down.
		
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			But certainly he would correct them.
		
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			He would correct them if they make a
		
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			mistake.
		
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			He would correct people because niceness is not
		
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			the only important value in life.
		
00:15:41 --> 00:15:42
			There is truth.
		
00:15:42 --> 00:15:45
			There are many other values.
		
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			There is justice.
		
00:15:47 --> 00:15:49
			So there are many other values in addition
		
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			to niceness.
		
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			Because nowadays it seems that there is sort
		
00:15:55 --> 00:15:57
			of a little bit more focus on being
		
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			nice versus being truthful and being upright.
		
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			Uprightness is more important than niceness.
		
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			Commitment, beautifulness, uprightness, these are values that are
		
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			extremely important.
		
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			Honestly speaking, we have basically to revisit the
		
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			Qur'an and Sunnah and revisit our tradition
		
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			to know which values come first and which
		
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			values must be prioritized.
		
00:16:41 --> 00:16:48
			Even in our history, Ms. Kawaihi and people
		
00:16:48 --> 00:16:50
			who came after him who wrote on ethics,
		
00:16:51 --> 00:16:55
			they favored Nicomachean ethics, Aristotelian ethics.
		
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			And the basis of ethics for them were
		
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			the same as in Nicomachean ethics.
		
00:17:06 --> 00:17:09
			If you read whatever it is that they
		
00:17:09 --> 00:17:14
			wrote about akhlaq, it is basically Nicomachean ethics.
		
00:17:16 --> 00:17:19
			So does that mean that there is a
		
00:17:19 --> 00:17:19
			conflict?
		
00:17:19 --> 00:17:23
			There is no conflict per se, but when
		
00:17:23 --> 00:17:27
			it comes to prioritization, there are differences between
		
00:17:27 --> 00:17:29
			Islam and Nicomachean ethics.
		
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			So shaja'a and al-iftar for Aristotle,
		
00:17:32 --> 00:17:35
			for instance, were of usul al-akhlaq, but
		
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			piety was not.
		
00:17:39 --> 00:17:43
			And so that is why we have to
		
00:17:43 --> 00:17:45
			go back and just recalibrate everything.
		
00:17:46 --> 00:17:48
			And this does not mean that we disregard
		
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			or dismiss anything that comes to us from
		
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			the other.
		
00:17:53 --> 00:17:54
			No, absolutely not.
		
00:17:55 --> 00:17:58
			But we will have to do this through
		
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			our own perspective.
		
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			We will have to get this going through
		
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			our own filters.
		
00:18:04 --> 00:18:07
			And our highest commitment will be to the
		
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			Quran and the sunnah, the way of the
		
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			righteous predecessors and everything.
		
00:18:12 --> 00:18:17
			So nowadays we're also being affected by the
		
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			dominant ethical framework of our societies, of the
		
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			world, of our times, where there is so
		
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			much emphasis on being nice versus everything else.
		
00:18:31 --> 00:18:33
			So we will have to go back and
		
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			recalibrate and prioritize what needs to be prioritized.
		
00:18:38 --> 00:18:41
			Being nice is extremely important, but being upright
		
00:18:41 --> 00:18:43
			is more important.
		
00:18:49 --> 00:18:54
			So then, babu idha saraq al-abdu, or
		
00:18:54 --> 00:18:56
			babu idha saraq al-abdu in the slave
		
00:18:56 --> 00:18:58
			steels.
		
00:19:13 --> 00:19:18
			This is hadith 165, and it is weak.
		
00:19:18 --> 00:19:22
			However, the meaning of the hadith is accepted.
		
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			Although the hadith is weak in terms of
		
00:19:25 --> 00:19:28
			the sunnah, the meaning is accepted.
		
00:19:28 --> 00:19:33
			Musaddad reported that Abu Awana narrated from Umar
		
00:19:33 --> 00:19:36
			ibn Abi Salama, from his father, from Abu
		
00:19:36 --> 00:19:39
			Huraira, who said, the messenger of Allah ﷺ
		
00:19:39 --> 00:19:42
			said, if a slave steals, sell him even
		
00:19:42 --> 00:19:42
			for a nash.
		
00:19:43 --> 00:19:45
			And then a nash is 20 dirhams.
		
00:19:45 --> 00:19:46
			A nash is 20 dirhams.
		
00:19:47 --> 00:19:48
			20 dirhams is a nash.
		
00:19:48 --> 00:19:49
			Half an uqiyah.
		
00:19:49 --> 00:19:52
			An uqiyah is 40 dirhams, and a nash
		
00:19:52 --> 00:19:53
			is 20 dirhams.
		
00:19:53 --> 00:19:54
			That's half a nash.
		
00:19:54 --> 00:19:56
			Nawah is 5 dirhams.
		
00:19:57 --> 00:20:00
			Anyway, but what does this hadith mean?
		
00:20:02 --> 00:20:05
			If the slave steals, sell him.
		
00:20:05 --> 00:20:08
			So what about cutting off the hand?
		
00:20:11 --> 00:20:14
			You can't cut off your slave's hand before
		
00:20:14 --> 00:20:15
			stealing from you.
		
00:20:17 --> 00:20:20
			You cannot cut off your slave's hand because
		
00:20:20 --> 00:20:22
			they stole from you.
		
00:20:22 --> 00:20:23
			Why is this?
		
00:20:24 --> 00:20:25
			Part of the family.
		
00:20:26 --> 00:20:29
			So you can't cut off your wife's hand
		
00:20:29 --> 00:20:30
			if she steals from you.
		
00:20:31 --> 00:20:33
			And the same applies to the husband.
		
00:20:34 --> 00:20:37
			You can't cut off your husband's hand if
		
00:20:37 --> 00:20:38
			they steal from you.
		
00:20:39 --> 00:20:42
			You can't cut off your slave's hand if
		
00:20:42 --> 00:20:42
			they steal from you.
		
00:20:42 --> 00:20:45
			What if they steal from someone else?
		
00:20:46 --> 00:20:48
			They disagree whether you can cut off a
		
00:20:48 --> 00:20:50
			slave's hand stealing from someone else or not.
		
00:20:51 --> 00:20:54
			But the dominant position is, yes, you can.
		
00:20:55 --> 00:20:55
			You can.
		
00:20:55 --> 00:20:58
			They have the same spiritual obligations.
		
00:20:58 --> 00:21:02
			But when they steal from the master, you
		
00:21:02 --> 00:21:03
			can't cut off their hands.
		
00:21:05 --> 00:21:08
			And that's because they are, you know, part
		
00:21:08 --> 00:21:09
			of the family.
		
00:21:09 --> 00:21:13
			So when they are at your home, they
		
00:21:13 --> 00:21:17
			have access to your wealth and stuff like
		
00:21:17 --> 00:21:17
			this.
		
00:21:20 --> 00:21:24
			So then the advice here was, although the
		
00:21:24 --> 00:21:26
			hadith is not weak, but presuming that it
		
00:21:26 --> 00:21:28
			is authentic, and as we said, the meaning
		
00:21:28 --> 00:21:32
			is accepted, the advice there is, sell them.
		
00:21:32 --> 00:21:38
			Because you can't, basically, you will always feel
		
00:21:38 --> 00:21:39
			unsafe, you know.
		
00:21:41 --> 00:21:44
			And you can't really punish them by cutting
		
00:21:44 --> 00:21:44
			off their hand.
		
00:21:45 --> 00:21:46
			So what do you do?
		
00:21:47 --> 00:21:47
			Just sell them.
		
00:21:48 --> 00:21:54
			Now, does that mean, so why did you
		
00:21:54 --> 00:21:57
			give, like, a thief to someone else?
		
00:21:59 --> 00:22:03
			The scholars said, you have to explain.
		
00:22:04 --> 00:22:06
			You have, فَإِن صَدَقَ وَبَيَّنَا بُرِكَ لَهُمَا فِي
		
00:22:06 --> 00:22:11
			بَيْعِهِمَا وَإِن كَذَبَ وَكَتَمَ مُرِحِ مُحِيقَتْ بَرَكَةُ بَيْعِهِمَا
		
00:22:11 --> 00:22:14
			So when two people involved in a sale
		
00:22:14 --> 00:22:20
			say the truth, and, you know, clarify everything
		
00:22:20 --> 00:22:25
			about the sale item and so on, بُرِكَ
		
00:22:25 --> 00:22:27
			لَهُمَا فِي بَيْعِهِمَا then the sale will be
		
00:22:27 --> 00:22:27
			blessed.
		
00:22:28 --> 00:22:31
			And if they lie and conceal, then the
		
00:22:31 --> 00:22:34
			blessing will be taken away from the sale.
		
00:22:36 --> 00:22:40
			So in this case, you tell them, and
		
00:22:40 --> 00:22:46
			some people are able, capable of handling situations
		
00:22:46 --> 00:22:47
			like this.
		
00:22:47 --> 00:22:51
			Some people are capable of handling a situation
		
00:22:51 --> 00:22:52
			like this.
		
00:22:52 --> 00:22:56
			They know, and if they're willing to buy
		
00:22:56 --> 00:22:59
			them, then they buy them.
		
00:23:01 --> 00:23:03
			Next is the servant who sins.
		
00:23:04 --> 00:23:07
			بَابْ الْخَادِمْ يُذْنِبْ قَالَ حَدَّثْنَا أَحْمَدَ بِنَ مُحَمَّدٍ
		
00:23:07 --> 00:23:10
			حَدَّثْنَا دَوُودِ بِنَ عَبْدِ الرَّحْمَٰنِ قَالَ سَمِعَتُ إِسْمَائِيلَ
		
00:23:10 --> 00:23:12
			عَنْ غَاسِمَ بِنَ الْلَّقِيْتِ بِنَ السَّبِرَةِ or Sabra,
		
00:23:13 --> 00:23:14
			the different ways.
		
00:23:40 --> 00:23:42
			بَابْ الْخَادِمْ يُذْنِبْ قَالَ سَمِعَتُ إِسْمَائِيلَ عَنْ غَاسِمَ
		
00:23:42 --> 00:23:45
			بِنَ الْلَّقِيْتِ بِنَ السَّبِرَةِ I went to the
		
00:23:45 --> 00:23:49
			Prophet ﷺ while a shepherd was herding lambs
		
00:23:49 --> 00:23:54
			into the evening pasture or into the evening
		
00:23:54 --> 00:23:54
			dwelling.
		
00:23:56 --> 00:24:02
			The Prophet ﷺ said, Do not think تَحْسِبَنَّا
		
00:24:02 --> 00:24:05
			in the subjunctive form, not the accusative form
		
00:24:05 --> 00:24:08
			لا تَحْسَبَنَّا You could say لا تَحْسِبَنَّا or
		
00:24:08 --> 00:24:11
			لا تَحْسَبَنَّا He's saying, he said لا تَحْسِبَنَّا
		
00:24:11 --> 00:24:15
			not لا تَحْسَبَنَّا Probably the Prophet ﷺ was
		
00:24:15 --> 00:24:18
			making a point to speak in his own
		
00:24:18 --> 00:24:21
			dialect and it may be Laqeet ibn Sabirah's
		
00:24:21 --> 00:24:25
			dialect is to say تَحْسِبَنَّا versus تَحْسَبَنَّا Some
		
00:24:25 --> 00:24:29
			people theorize about the differences between تَحْسِبَ and
		
00:24:29 --> 00:24:32
			تَحْسَبَ and there may be some subtle differences
		
00:24:32 --> 00:24:36
			but they used them interchangeably Yet the Prophet
		
00:24:36 --> 00:24:38
			ﷺ liked to speak to people in their
		
00:24:38 --> 00:24:42
			own dialect So maybe that's the point He
		
00:24:42 --> 00:24:44
			spoke to Laqeet in their own dialect and
		
00:24:44 --> 00:24:48
			he said لا تَحْسِبَنَّا versus لا تَحْسَبَنَّا And
		
00:24:48 --> 00:24:51
			then it didn't say لا تَحْسِبَنَّا what?
		
00:24:52 --> 00:24:56
			You know But in other reports it says
		
00:24:56 --> 00:25:00
			Don't think لا تَحْسِبَنَّا أَنَّا ذَبَحْنَاها مِنْ أَجْلِكَ
		
00:25:00 --> 00:25:04
			Don't think that we have slaughtered this lamb
		
00:25:04 --> 00:25:09
			for you And then he explains Indeed we
		
00:25:09 --> 00:25:12
			have one hundred sheep And whenever the shepherd
		
00:25:12 --> 00:25:17
			brings a lamb We slaughter a sheep in
		
00:25:17 --> 00:25:21
			its place Laqeet added Among his words were
		
00:25:21 --> 00:25:23
			Do not strike your wife as you would
		
00:25:23 --> 00:25:27
			strike your slave girl And when you rinse
		
00:25:27 --> 00:25:31
			your nose Do so thoroughly unless you are
		
00:25:31 --> 00:25:34
			fasting So a lot of things need to
		
00:25:34 --> 00:25:35
			be explained here So this is an authentic
		
00:25:35 --> 00:25:39
			report Authentic report means what?
		
00:25:41 --> 00:25:43
			Certainty or predominant assumption?
		
00:25:44 --> 00:25:48
			Predominant assumption, okay So predominant assumption that the
		
00:25:48 --> 00:25:52
			Prophet ﷺ said that What did that mean?
		
00:25:54 --> 00:25:59
			The first thing is Laqeet came and the
		
00:25:59 --> 00:26:03
			Prophet ﷺ was not present So Aisha served
		
00:26:03 --> 00:26:08
			them food And then the Prophet ﷺ when
		
00:26:08 --> 00:26:11
			he arrived He asked if the guests have
		
00:26:11 --> 00:26:14
			been You know, hosted well and treated well
		
00:26:14 --> 00:26:16
			and so on And Aisha assured them that
		
00:26:16 --> 00:26:19
			they were And then the Prophet ﷺ said
		
00:26:19 --> 00:26:22
			to him We did not slaughter that sheep
		
00:26:22 --> 00:26:25
			for you We have one hundred sheep Every
		
00:26:25 --> 00:26:27
			time we have an extra one Like they
		
00:26:27 --> 00:26:30
			give birth to a lamb We slaughter one
		
00:26:30 --> 00:26:32
			of them Because we don't want to have
		
00:26:32 --> 00:26:36
			more than a hundred sheep Okay What is
		
00:26:36 --> 00:26:37
			he trying to say to him?
		
00:26:37 --> 00:26:41
			You know, like don't get it Don't feel
		
00:26:41 --> 00:26:45
			embarrassed Like, you know, we didn't do We
		
00:26:45 --> 00:26:49
			didn't overburden ourselves for you Because when you
		
00:26:49 --> 00:26:53
			overburden yourself for a host They may not
		
00:26:53 --> 00:26:56
			come back They may not come back They
		
00:26:56 --> 00:26:58
			feel like there's so much burden for you
		
00:26:58 --> 00:27:00
			And they may not come back So the
		
00:27:00 --> 00:27:02
			Prophet ﷺ was trying to be You know,
		
00:27:02 --> 00:27:05
			casual with him and say to him You
		
00:27:05 --> 00:27:09
			know, there's nothing extraordinary that we did This
		
00:27:09 --> 00:27:13
			is what we do usually Okay And then
		
00:27:13 --> 00:27:16
			he said to him Don't strike your wife
		
00:27:16 --> 00:27:18
			or hit your wife Like you hit your
		
00:27:18 --> 00:27:23
			slave girl So Imam Bukhari put this under
		
00:27:23 --> 00:27:24
			which chapter?
		
00:27:24 --> 00:27:29
			Al-Khadim Yuznib Al-Khadim Yuznib When a
		
00:27:29 --> 00:27:35
			servant who sins Because he's The Prophet ﷺ
		
00:27:35 --> 00:27:38
			is saying here Like you strike you or
		
00:27:38 --> 00:27:41
			hit your slave girl When would it be
		
00:27:41 --> 00:27:42
			permissible to do this?
		
00:27:43 --> 00:27:46
			When they commit a grave error A sin
		
00:27:46 --> 00:27:49
			When they commit a sin or a grave
		
00:27:49 --> 00:27:54
			error But then he's saying to him Don't
		
00:27:54 --> 00:27:57
			hit your wife Because that's a different type
		
00:27:57 --> 00:28:02
			of relationship You have to understand that And
		
00:28:02 --> 00:28:06
			this is something also for the modern man
		
00:28:06 --> 00:28:10
			It is something that you have to understand
		
00:28:10 --> 00:28:15
			That life was much different then Than it
		
00:28:15 --> 00:28:20
			is now And the hierarchy There will always
		
00:28:20 --> 00:28:22
			be a need for hierarchy in every society
		
00:28:22 --> 00:28:25
			You will never be able to do away
		
00:28:25 --> 00:28:27
			with hierarchy in a society And if you
		
00:28:27 --> 00:28:30
			do away with hierarchy in a society That
		
00:28:30 --> 00:28:32
			is basically going back to the wilderness Leaving
		
00:28:32 --> 00:28:37
			civilization Part and parcel of civilization is hierarchy
		
00:28:37 --> 00:28:42
			And that is what Allah said وَنَحْنُ قَسَمُنَا
		
00:28:42 --> 00:28:49
			بَيْنَهُمْ مَعَيِّشُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَنَحْنُ قَسَمُنَا
		
00:28:49 --> 00:28:54
			بَيْنَهُمْ مَعَيِّشُهُمْ فِي الْحَيَاةِ الدُّنْيَا We have apportioned
		
00:28:54 --> 00:28:58
			among them their livelihoods in this dunya, in
		
00:28:58 --> 00:29:00
			this worldly life.
		
00:29:00 --> 00:29:03
			وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ And we raised
		
00:29:03 --> 00:29:06
			some of you in rank above others لِيَتَّخِذَ
		
00:29:06 --> 00:29:09
			بَعْضُهُمْ بَعْضًا سُقْرَيَّةٍ So that they can use
		
00:29:09 --> 00:29:09
			one another.
		
00:29:10 --> 00:29:13
			So that they can use one another.
		
00:29:13 --> 00:29:15
			Without a hierarchy, we will not be able
		
00:29:15 --> 00:29:17
			to use one another.
		
00:29:20 --> 00:29:22
			وَرَحْمَةُ رَبِّكَ خَيْرٌ مِمَّا يَجْمَعُونَ And the mercy
		
00:29:22 --> 00:29:28
			of your Lord is better than everything they
		
00:29:28 --> 00:29:30
			accumulate or gather.
		
00:29:30 --> 00:29:32
			Or everything they pursue.
		
00:29:35 --> 00:29:38
			So وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ We have
		
00:29:38 --> 00:29:40
			raised some of them above others.
		
00:29:40 --> 00:29:42
			So that they can use one another.
		
00:29:42 --> 00:29:44
			So that the civilization functions.
		
00:29:44 --> 00:29:49
			The hierarchy allows the civilization to function.
		
00:29:50 --> 00:29:54
			So you could have someone to serve you
		
00:29:54 --> 00:29:55
			and you serve them.
		
00:29:55 --> 00:29:57
			You could have a plumber to fix your
		
00:29:57 --> 00:29:59
			thing and a carpenter.
		
00:30:00 --> 00:30:04
			And there is a police officer that will
		
00:30:04 --> 00:30:08
			protect people and deter criminals.
		
00:30:08 --> 00:30:11
			And then there is the president and then
		
00:30:11 --> 00:30:12
			there is the mayor.
		
00:30:12 --> 00:30:16
			So the hierarchy is important for any civilization
		
00:30:16 --> 00:30:17
			to function.
		
00:30:18 --> 00:30:21
			And this hierarchy cannot be done away with.
		
00:30:21 --> 00:30:24
			So what would be the divine instruction regarding
		
00:30:24 --> 00:30:25
			this?
		
00:30:26 --> 00:30:30
			Allah warned us that وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً
		
00:30:30 --> 00:30:33
			أَتَصْبِرُونَ We have made you a trial for
		
00:30:33 --> 00:30:34
			one another.
		
00:30:34 --> 00:30:36
			Will you be patient?
		
00:30:36 --> 00:30:37
			Be patient in what?
		
00:30:38 --> 00:30:39
			Will you persevere?
		
00:30:39 --> 00:30:41
			Will you be patient?
		
00:30:41 --> 00:30:45
			Patient in handling the test.
		
00:30:45 --> 00:30:47
			So everybody has their own trial.
		
00:30:48 --> 00:30:49
			The weak, they have their trial.
		
00:30:50 --> 00:30:51
			The strong, they have their trial.
		
00:30:52 --> 00:30:54
			The supervisor has their trial.
		
00:30:54 --> 00:30:56
			The employee has their trial.
		
00:30:57 --> 00:30:59
			The mentee, the mentor, the student, the sheikh.
		
00:31:00 --> 00:31:02
			Everybody is being tried by everybody.
		
00:31:03 --> 00:31:03
			Everybody.
		
00:31:04 --> 00:31:05
			The wife and the husband.
		
00:31:05 --> 00:31:07
			Everybody is being tried by everybody.
		
00:31:07 --> 00:31:11
			And your, you know, your report card will
		
00:31:11 --> 00:31:16
			be sort of presented to you on the
		
00:31:16 --> 00:31:17
			day of judgment.
		
00:31:17 --> 00:31:20
			And it will be based on how you
		
00:31:20 --> 00:31:28
			showed perseverance in your commitment to commitment to
		
00:31:28 --> 00:31:34
			haqq, to justice, to truth, to kindness, to
		
00:31:34 --> 00:31:36
			mercy in your treatment of others.
		
00:31:37 --> 00:31:39
			You've been tried by your wife.
		
00:31:40 --> 00:31:43
			Laqeet, actually, was tried by his wife.
		
00:31:44 --> 00:31:46
			The thing that is not mentioned in this
		
00:31:46 --> 00:31:56
			particular narration from Imam Bukhari, Why did he
		
00:31:56 --> 00:31:57
			say to him, don't strike your wife?
		
00:31:57 --> 00:32:01
			You know, like, did you ask yourself, like,
		
00:32:01 --> 00:32:01
			why?
		
00:32:01 --> 00:32:03
			So someone coming to the Prophet to visit
		
00:32:03 --> 00:32:05
			the Prophet ﷺ and all of a sudden
		
00:32:05 --> 00:32:08
			the Prophet ﷺ telling him, don't strike your
		
00:32:08 --> 00:32:08
			wife?
		
00:32:09 --> 00:32:12
			No, Laqeet, actually, in other reports had complained
		
00:32:12 --> 00:32:15
			to the Prophet ﷺ about his wife abusing
		
00:32:15 --> 00:32:17
			him, cursing him, verbally abusive.
		
00:32:17 --> 00:32:18
			She was verbally abusive.
		
00:32:20 --> 00:32:23
			And the Prophet ﷺ told him, don't strike
		
00:32:23 --> 00:32:24
			your wife.
		
00:32:24 --> 00:32:26
			I mean, even if she is verbally abusive,
		
00:32:26 --> 00:32:28
			don't strike your wife.
		
00:32:28 --> 00:32:29
			It's a different type of relationship.
		
00:32:29 --> 00:32:33
			And this partnership will not work if you
		
00:32:33 --> 00:32:36
			change the chemistry of the relationship.
		
00:32:38 --> 00:32:40
			So he's saying to them, don't strike.
		
00:32:41 --> 00:32:43
			So he was afflicted by his wife who
		
00:32:43 --> 00:32:45
			was verbally abusive.
		
00:32:47 --> 00:32:50
			He said there is something in her tongue.
		
00:32:50 --> 00:32:53
			Meaning that she is, like, she curses and
		
00:32:53 --> 00:32:55
			she is verbally abusive.
		
00:32:55 --> 00:32:58
			She, you know, foul speech, etc.
		
00:33:00 --> 00:33:05
			You know, Umar ﷺ كانت تفر منه الشياطين
		
00:33:05 --> 00:33:08
			The devils used to, like the Prophet ﷺ
		
00:33:08 --> 00:33:12
			said that the shayateen would avoid Umar.
		
00:33:13 --> 00:33:16
			But a man came to complain to Umar
		
00:33:16 --> 00:33:18
			ﷺ about his wife.
		
00:33:18 --> 00:33:21
			And then he heard Umar's wife yelling and
		
00:33:21 --> 00:33:22
			screaming.
		
00:33:22 --> 00:33:26
			And then the man went back, turned away
		
00:33:26 --> 00:33:27
			and went back.
		
00:33:27 --> 00:33:28
			And then Umar called him.
		
00:33:29 --> 00:33:30
			What happened?
		
00:33:30 --> 00:33:32
			He said, I just, you know, I came
		
00:33:32 --> 00:33:34
			to complain about my wife.
		
00:33:34 --> 00:33:37
			And I heard your wife screaming at you.
		
00:33:37 --> 00:33:39
			So I just went back.
		
00:33:39 --> 00:33:40
			It's like, you're not going to be much
		
00:33:40 --> 00:33:40
			help.
		
00:33:43 --> 00:33:47
			So Umar ﷺ said to him, إِنَّ لِي
		
00:33:47 --> 00:33:51
			مِنْهَا وَلَدْ وَلَهَا صُحْبَةً We have children together,
		
00:33:51 --> 00:33:54
			you know, companionship and so on and so
		
00:33:54 --> 00:33:54
			forth.
		
00:33:54 --> 00:33:56
			Laqeed said the same thing to the Prophet
		
00:33:56 --> 00:33:57
			ﷺ.
		
00:33:57 --> 00:34:00
			The Prophet ﷺ said to him, طَلِّقْنَا Divorce
		
00:34:00 --> 00:34:00
			her.
		
00:34:01 --> 00:34:03
			Don't beat her, divorce her.
		
00:34:04 --> 00:34:07
			So he said to him, you know, the
		
00:34:07 --> 00:34:07
			same thing.
		
00:34:08 --> 00:34:11
			That إِنَّ لِي مِنْهَا وَلَدْ وَلَهَا مَعَيْ صُحْبَةً
		
00:34:11 --> 00:34:14
			So we have children together and companionship and
		
00:34:14 --> 00:34:15
			so on.
		
00:34:15 --> 00:34:18
			And then the Prophet ﷺ told him, Then
		
00:34:18 --> 00:34:21
			you keep her, but don't strike her.
		
00:34:21 --> 00:34:24
			Keep her, but don't strike her.
		
00:34:24 --> 00:34:28
			And that's the reason why he was stressing
		
00:34:28 --> 00:34:28
			this point.
		
00:34:30 --> 00:34:32
			Now, why did he talk about this?
		
00:34:32 --> 00:34:33
			In particular, I don't know.
		
00:34:34 --> 00:34:38
			What brought the issue of, you know, rinsing
		
00:34:38 --> 00:34:38
			the nostrils?
		
00:34:39 --> 00:34:42
			Why did he particularly talk about this to
		
00:34:42 --> 00:34:42
			Laqeed?
		
00:34:43 --> 00:34:44
			I don't know.
		
00:34:44 --> 00:34:46
			At least I know why he was telling
		
00:34:46 --> 00:34:47
			him to not strike his wife.
		
00:34:48 --> 00:34:51
			So, you have this hierarchy.
		
00:34:52 --> 00:34:55
			And you should not disrupt the chemistry in
		
00:34:55 --> 00:34:56
			this hierarchy.
		
00:34:57 --> 00:35:01
			And sometimes, sometimes you have authority over others.
		
00:35:01 --> 00:35:03
			You have authority over your children.
		
00:35:03 --> 00:35:06
			قَدْ رِبُّنُوا مَعَيْهَا لَعَشْرُ عَدِمُوا وَعُلَدَكُمُ الصَّلَاةِ السَّبْحَةِ
		
00:35:06 --> 00:35:08
			Teach your children to pray at age 7
		
00:35:08 --> 00:35:13
			and strike at them, spank them, maybe, at
		
00:35:13 --> 00:35:14
			age 10 if they don't.
		
00:35:14 --> 00:35:17
			So, you have this authority over your child.
		
00:35:18 --> 00:35:21
			Now, does the Qur'an say, وَدْرِبُهُنَ and
		
00:35:21 --> 00:35:24
			strike them, also with regard to the wife?
		
00:35:24 --> 00:35:27
			But that is in a very special circumstance.
		
00:35:28 --> 00:35:30
			This is in the circumstance of nishus.
		
00:35:30 --> 00:35:31
			It doesn't apply to all women.
		
00:35:32 --> 00:35:35
			And it applies to a very particular circumstance
		
00:35:35 --> 00:35:36
			of nishus.
		
00:35:36 --> 00:35:38
			That is defined tribution by the wife.
		
00:35:39 --> 00:35:42
			And what is defined tribution exactly?
		
00:35:42 --> 00:35:45
			It is something that is really grave, that
		
00:35:45 --> 00:35:50
			is really, like, substantial and grave.
		
00:35:51 --> 00:35:55
			So, that does not apply to regular circumstances.
		
00:35:56 --> 00:35:59
			It applies to a very special circumstance and
		
00:35:59 --> 00:36:04
			only to some women, not all women.
		
00:36:04 --> 00:36:09
			But the relationship of this partnership, you know,
		
00:36:09 --> 00:36:12
			the chemistry of that relationship will be destroyed
		
00:36:12 --> 00:36:14
			if you hit her.
		
00:36:17 --> 00:36:21
			If the whole marriage will fall off the
		
00:36:21 --> 00:36:26
			cliff and you hit her at that time
		
00:36:26 --> 00:36:31
			to wake her up, to just warn her
		
00:36:31 --> 00:36:33
			of falling off the cliff.
		
00:36:33 --> 00:36:36
			And as we said, it's symbolic, it's not
		
00:36:36 --> 00:36:40
			severe, doesn't apply to all women, doesn't apply
		
00:36:40 --> 00:36:42
			to all conditions, etc.
		
00:36:42 --> 00:36:42
			etc.
		
00:36:43 --> 00:36:47
			But that when it would be permitted in
		
00:36:47 --> 00:36:50
			the Qur'an to avoid that sort of
		
00:36:50 --> 00:36:54
			eventuality of the breakdown of the family at
		
00:36:54 --> 00:36:55
			this time.
		
00:36:55 --> 00:36:58
			Defined tribution, nishus, defined tribution.
		
00:36:58 --> 00:37:03
			The wife, if defined tribution does not apply
		
00:37:03 --> 00:37:05
			to the wife only, it applies to the
		
00:37:05 --> 00:37:05
			husband as well.
		
00:37:13 --> 00:37:16
			So if a woman fears the nishus, defined
		
00:37:16 --> 00:37:20
			tribution of her husband, well, had she been
		
00:37:20 --> 00:37:23
			able to beat him, she would have been
		
00:37:23 --> 00:37:23
			told to beat him.
		
00:37:24 --> 00:37:27
			But certainly if she does, the consequences will
		
00:37:27 --> 00:37:31
			be quite great for her.
		
00:37:32 --> 00:37:36
			So then in this case, she brings in
		
00:37:36 --> 00:37:40
			someone to basically fix their relationship.
		
00:37:41 --> 00:37:44
			And if she goes to the judge and
		
00:37:44 --> 00:37:48
			complains, and the judge finds him at fault
		
00:37:48 --> 00:37:50
			that he had transgressed, he could be beaten.
		
00:37:51 --> 00:37:52
			The Maliki said that.
		
00:37:53 --> 00:37:56
			You know, she will get someone to beat
		
00:37:56 --> 00:37:58
			him for her instead of doing it herself.
		
00:37:58 --> 00:37:59
			You know, if she goes to the judge.
		
00:38:00 --> 00:38:01
			That's according to the Malikis.
		
00:38:01 --> 00:38:08
			But yeah, that's how it works, because otherwise
		
00:38:08 --> 00:38:09
			it wouldn't work the other way.
		
00:38:10 --> 00:38:12
			What are we trying to say here?
		
00:38:12 --> 00:38:15
			We're trying to say that if the servant
		
00:38:15 --> 00:38:20
			commits a grave error, you're allowed to hit
		
00:38:20 --> 00:38:24
			them, but this is which servant here?
		
00:38:25 --> 00:38:26
			Slave.
		
00:38:26 --> 00:38:26
			Servant.
		
00:38:27 --> 00:38:31
			Because a free servant, you don't have any
		
00:38:31 --> 00:38:33
			authority over them, and you don't have that
		
00:38:33 --> 00:38:34
			authority over them.
		
00:38:35 --> 00:38:37
			A free servant, you will have to take
		
00:38:37 --> 00:38:38
			them to court.
		
00:38:39 --> 00:38:41
			You will have to complain to court and
		
00:38:41 --> 00:38:42
			take them to court.
		
00:38:42 --> 00:38:45
			You don't have that authority over them to
		
00:38:45 --> 00:38:47
			hit them yourself.
		
00:38:47 --> 00:38:51
			Because a free servant is called ajir khas.
		
00:38:52 --> 00:38:55
			It is basically, we have two different types
		
00:38:55 --> 00:38:56
			of ajir.
		
00:38:56 --> 00:38:59
			Ajir is someone who's hired, like your worker,
		
00:38:59 --> 00:39:05
			your employee, someone who works for wages.
		
00:39:06 --> 00:39:10
			And the free servant is ajir khas.
		
00:39:10 --> 00:39:14
			You don't have any authority over your free
		
00:39:14 --> 00:39:14
			servant.
		
00:39:14 --> 00:39:18
			You can only go to court if they
		
00:39:18 --> 00:39:19
			transgress.
		
00:39:20 --> 00:39:23
			But your slave servant, they were allowed to
		
00:39:23 --> 00:39:28
			hit them, but this is certainly not unmerciful
		
00:39:28 --> 00:39:29
			hitting or anything of that nature.
		
00:39:30 --> 00:39:36
			And we will come to address other hadith
		
00:39:36 --> 00:39:41
			that seem to forbid hitting of the servants,
		
00:39:41 --> 00:39:43
			of the slave servants.
		
00:39:43 --> 00:39:47
			But this is how to reconcile between those
		
00:39:47 --> 00:39:48
			different hadith.
		
00:39:52 --> 00:39:54
			Anything else on this hadith?
		
00:39:55 --> 00:39:56
			So al-Aqid came.
		
00:39:57 --> 00:39:59
			They treated him well.
		
00:39:59 --> 00:40:01
			They served him food.
		
00:40:01 --> 00:40:04
			The Prophet ﷺ assured him that we have
		
00:40:04 --> 00:40:06
			not slaughtered this lamb for you.
		
00:40:06 --> 00:40:08
			And then he gave them two pieces of
		
00:40:08 --> 00:40:09
			advice.
		
00:40:09 --> 00:40:12
			One of them, don't strike your wife like
		
00:40:12 --> 00:40:15
			you strike your female slave.
		
00:40:15 --> 00:40:21
			And the other one is about stanchak, when
		
00:40:21 --> 00:40:29
			you rinse your nostrils, do so thoroughly unless
		
00:40:29 --> 00:40:30
			you are fasting.
		
00:40:31 --> 00:40:39
			The next one is about precaution with the
		
00:40:39 --> 00:40:40
			servants.
		
00:40:40 --> 00:40:44
			It says, باب من ختم على خادمه مخافة
		
00:40:44 --> 00:40:48
			سوء الظن On placing a seal on the
		
00:40:48 --> 00:40:52
			servant, not a seal on the servant himself.
		
00:40:52 --> 00:40:54
			A seal on a servant to avoid suspicion.
		
00:40:54 --> 00:40:56
			Placing a seal on a servant to avoid
		
00:40:56 --> 00:40:59
			suspicion means to place a seal on anything
		
00:40:59 --> 00:41:02
			you entrust to the servant to avoid suspicion.
		
00:41:03 --> 00:41:06
			باب من ختم على خادمه مخافة سوء الظن
		
00:41:06 --> 00:41:10
			باشر بن محمد أخبرنا عبد الله أخبرنا أبو
		
00:41:10 --> 00:41:14
			خلدة عن أبي العالية كنا نؤمر أن نختم
		
00:41:14 --> 00:41:19
			على الخادم ونكيل ونعدها كراهية أن يتعود خلق
		
00:41:19 --> 00:41:23
			سوء أو يظن أحدنا ظنه سوء أبو العالية
		
00:41:23 --> 00:41:26
			said, We were instructed to seal what was
		
00:41:26 --> 00:41:29
			entrusted to a servant, measure it and count
		
00:41:29 --> 00:41:32
			it, to prevent them from acquiring bad habits
		
00:41:32 --> 00:41:36
			or to avoid any of us harboring suspicion.
		
00:41:38 --> 00:41:40
			The next two hadiths convey the same meaning.
		
00:41:40 --> 00:41:43
			حدثنا أبو النعيم قال حدثنا إسرائيل عن أبي
		
00:41:43 --> 00:41:47
			إسحاق عن خارثة ابن مضرب عن سلمان قال
		
00:41:47 --> 00:41:52
			إني لأعد العراق على خادمه مخافة الظن سلمان
		
00:41:52 --> 00:41:55
			said, I count even the عراق plural of
		
00:41:55 --> 00:41:59
			عرق عرق is a bone without the meat
		
00:41:59 --> 00:42:01
			on it you know, after you eat the
		
00:42:01 --> 00:42:05
			meat the bone would be عرق I would
		
00:42:05 --> 00:42:08
			count the عراق plural of عرق with my
		
00:42:08 --> 00:42:13
			servant to avoid suspicion The next hadith is
		
00:42:13 --> 00:42:16
			حدثنا حجاج قال حدثنا شعب قال عن بأن
		
00:42:16 --> 00:42:20
			أبو إسحاق قال سمعت حارثة ابن مضرب قال
		
00:42:20 --> 00:42:26
			سمعت سلمان إني لأعد العراق خاشية الظن سلمان
		
00:42:26 --> 00:42:29
			said, I count the عراق plural of عرق
		
00:42:29 --> 00:42:34
			to avoid suspicion so, these three hadiths what
		
00:42:34 --> 00:42:34
			do they mean?
		
00:42:36 --> 00:42:41
			they mean that there is no conflict between
		
00:42:41 --> 00:42:45
			حسن الظن having good thoughts of people and
		
00:42:45 --> 00:42:49
			caution and in fact that Imam al-Qayyim
		
00:42:49 --> 00:42:51
			has a very beautiful sort of way of
		
00:42:51 --> 00:42:55
			reconciling حسن الظن and caution and he said
		
00:42:56 --> 00:43:00
			cautious people don't have time to have evil
		
00:43:00 --> 00:43:04
			thoughts cautious people don't have time they busy
		
00:43:04 --> 00:43:10
			themselves with being cautious being sort of like
		
00:43:10 --> 00:43:15
			someone who goes out and takes all of
		
00:43:15 --> 00:43:19
			their armor and weapons and so on they
		
00:43:19 --> 00:43:21
			are not really obsessing about who is out
		
00:43:21 --> 00:43:23
			there they are not afraid because they have
		
00:43:23 --> 00:43:26
			taken precautions they are not afraid because they
		
00:43:26 --> 00:43:29
			have taken precautions they are not suspecting everyone
		
00:43:29 --> 00:43:35
			because they have protected themselves you know, when
		
00:43:35 --> 00:43:37
			and this is one of the problems that
		
00:43:37 --> 00:43:42
			happens among us Muslims is that we are
		
00:43:42 --> 00:43:44
			lazy you know, a lot of us are
		
00:43:44 --> 00:43:46
			lazy like Allah, a lot of us are
		
00:43:46 --> 00:43:50
			lazy so, we fail in taking precautions and
		
00:43:50 --> 00:43:53
			then we blame it on people have become
		
00:43:53 --> 00:43:56
			so bad people have this or that you
		
00:43:56 --> 00:43:58
			don't try like you give someone money and
		
00:43:58 --> 00:44:00
			you don't write it down you get into
		
00:44:00 --> 00:44:03
			a transaction with someone you don't have clarity
		
00:44:03 --> 00:44:08
			about the transaction and you tell someone take
		
00:44:08 --> 00:44:11
			this money and invest it for me and
		
00:44:11 --> 00:44:13
			you are just too lazy look at the
		
00:44:13 --> 00:44:16
			contracts that they have here in the mainstream
		
00:44:16 --> 00:44:19
			culture and how detailed they are of course,
		
00:44:19 --> 00:44:21
			we don't read any of that stuff and
		
00:44:21 --> 00:44:24
			even among ourselves we don't bother to write
		
00:44:24 --> 00:44:27
			anything and we don't bother to mention any
		
00:44:27 --> 00:44:31
			details and then you come back and say
		
00:44:31 --> 00:44:35
			you know, both disputants both partners will come
		
00:44:35 --> 00:44:39
			back and complain because there was no clarity
		
00:44:39 --> 00:44:43
			there were no precautions they have not written
		
00:44:43 --> 00:44:48
			anything in detail so, lazy people are the
		
00:44:48 --> 00:44:50
			people who have bad suspicions because they deserve
		
00:44:50 --> 00:44:56
			to always be suspecting people because of laziness
		
00:44:56 --> 00:45:02
			but cautious people will have no that's why
		
00:45:02 --> 00:45:06
			Ibn Qayyim exactly says that he doesn't have
		
00:45:06 --> 00:45:10
			time or even the space in their mind
		
00:45:10 --> 00:45:12
			to have bad thoughts because they are busying
		
00:45:12 --> 00:45:14
			themselves with being what?
		
00:45:14 --> 00:45:18
			self-protecting with being cautious you know, with
		
00:45:18 --> 00:45:21
			protecting themselves so they give money to someone
		
00:45:21 --> 00:45:25
			they write it down they go out on
		
00:45:25 --> 00:45:27
			a trip they have, you know they protect
		
00:45:27 --> 00:45:31
			themselves they have their armor so, you have
		
00:45:31 --> 00:45:33
			to choose between the two the way of
		
00:45:33 --> 00:45:38
			the Sahaba was count everything don't be lazy
		
00:45:38 --> 00:45:44
			count, seal and then you protect your servant
		
00:45:44 --> 00:45:48
			from you know, you deter your servant from
		
00:45:48 --> 00:45:52
			developing a bad habit of stealing and you
		
00:45:52 --> 00:45:54
			keep yourself from having bad suspicions because you
		
00:45:54 --> 00:45:58
			know I left like 6 dirhams here on
		
00:45:58 --> 00:46:02
			the table there were just 6 dirhams you
		
00:46:02 --> 00:46:04
			don't get money out of your pocket and
		
00:46:04 --> 00:46:05
			you just leave it on the table and
		
00:46:05 --> 00:46:09
			then you come back and you know doubt
		
00:46:09 --> 00:46:12
			the servant or have bad thoughts about the
		
00:46:12 --> 00:46:15
			servant it is your own laziness that you
		
00:46:15 --> 00:46:18
			did not count okay, and maybe you don't
		
00:46:18 --> 00:46:20
			leave it on the table you just put
		
00:46:20 --> 00:46:23
			it in the drawer so that is what
		
00:46:23 --> 00:46:26
			this is trying to say that there is
		
00:46:26 --> 00:46:29
			no conflict between being cautious and having good
		
00:46:29 --> 00:46:31
			thoughts of people have good thoughts of people
		
00:46:31 --> 00:46:35
			and be cautious then the disciplining of the
		
00:46:35 --> 00:46:39
			servant باب أدب الخادم قال حدثنا أحمد بن
		
00:46:39 --> 00:46:41
			عيسى قال حدثنا عبد الله بن واهب قال
		
00:46:41 --> 00:46:45
			أخبارني مخرمة بن بكير عن أبيه قال سمعت
		
00:46:45 --> 00:46:47
			يزيد بن عبد الله بن قصيد قال أرسل
		
00:46:47 --> 00:46:50
			عبد الله بن عمر ابن عمر غلاما له
		
00:46:50 --> 00:46:57
			بذهب أو بورق فصرفه فأنظر بالصرف فرجع إليه
		
00:46:57 --> 00:47:01
			فجلده جلدا وجيعا وقال اذهب فقذ الذي لي
		
00:47:01 --> 00:47:06
			ولا تصرفه حديث 170 يزيد بن عبد الله
		
00:47:06 --> 00:47:09
			ابن قصيد reported عبد الله بن عمر sent
		
00:47:09 --> 00:47:12
			his servant with gold or silver and instructed
		
00:47:12 --> 00:47:15
			him to exchange it the servant delayed the
		
00:47:15 --> 00:47:18
			transaction and returned to him ابن عمر flogged
		
00:47:18 --> 00:47:23
			him painfully and said go retrieve what is
		
00:47:23 --> 00:47:29
			mine and don't exchange it it's a little
		
00:47:29 --> 00:47:34
			bit confusing but it should not be you
		
00:47:34 --> 00:47:36
			know when you exchange gold and silver it
		
00:47:36 --> 00:47:39
			has to be يدا بيد مثلا بمثلا يدا
		
00:47:39 --> 00:47:41
			بيد so it has to be equal for
		
00:47:41 --> 00:47:46
			equal hand to hand you cannot basically give
		
00:47:46 --> 00:47:49
			the gold now and get the silver in
		
00:47:49 --> 00:47:51
			a few days or a few weeks so
		
00:47:51 --> 00:47:55
			that deferment is حرام consider it usurious consider
		
00:47:55 --> 00:47:59
			دربة we have to presume that عبد الله
		
00:47:59 --> 00:48:03
			بن عمر had taught his servant this rule
		
00:48:03 --> 00:48:07
			you know before he went out but the
		
00:48:07 --> 00:48:11
			servant committed that sin you know to have
		
00:48:11 --> 00:48:12
			good thoughts of عبد الله بن عمر because
		
00:48:12 --> 00:48:15
			otherwise if the servant didn't know that this
		
00:48:15 --> 00:48:18
			is usually this is رِبَة why would he
		
00:48:18 --> 00:48:21
			be punished if he had not known it
		
00:48:21 --> 00:48:24
			would be unfair so to think good of
		
00:48:24 --> 00:48:26
			عبد الله بن عمر can عبد الله بن
		
00:48:26 --> 00:48:28
			عمر make mistakes yes عبد الله بن عمر
		
00:48:28 --> 00:48:32
			can make mistakes but we like to presume
		
00:48:32 --> 00:48:34
			the best of the صحابة and think good
		
00:48:34 --> 00:48:37
			of the صحابة and these reports these are
		
00:48:37 --> 00:48:41
			snippets that we're getting you know the previous
		
00:48:41 --> 00:48:44
			report don't strike your wife where did this
		
00:48:44 --> 00:48:47
			come from told him that my wife is
		
00:48:47 --> 00:48:51
			abusive is verbally abusive so we're not getting
		
00:48:51 --> 00:48:54
			the whole picture when you read the hadith
		
00:48:54 --> 00:48:58
			just understand that you're not getting much of
		
00:48:58 --> 00:48:59
			the context you're not getting the whole picture
		
00:48:59 --> 00:49:02
			so presume the best about the صحابة I
		
00:49:02 --> 00:49:04
			presume here that عبد الله بن عمر had
		
00:49:04 --> 00:49:07
			taught his servant how to do these transactions
		
00:49:07 --> 00:49:10
			the servant still went out and committed that
		
00:49:10 --> 00:49:13
			sin of رِبَة usually عبد الله بن عمر
		
00:49:13 --> 00:49:22
			afflicted him painfully and البخاري is reporting this
		
00:49:22 --> 00:49:24
			to say yes you could discipline your servant
		
00:49:24 --> 00:49:28
			and he's saying عبد الله بن عمر did
		
00:49:28 --> 00:49:32
			so but you discipline your servant when when
		
00:49:32 --> 00:49:35
			they commit a grave error after you have
		
00:49:35 --> 00:49:39
			instructed them after you have educated them which
		
00:49:39 --> 00:49:42
			servant is that we don't have those servants
		
00:49:42 --> 00:49:45
			nowadays like you can't flog your servant nowadays
		
00:49:45 --> 00:49:48
			of course because these are the slave servants
		
00:49:49 --> 00:49:53
			then he says and then you look at
		
00:49:53 --> 00:49:59
			the following hadith and you know here's the
		
00:49:59 --> 00:50:01
			let's go over the following hadith and then
		
00:50:01 --> 00:50:07
			we will talk about why people with limited
		
00:50:07 --> 00:50:15
			knowledge or with bias find themselves fighting with
		
00:50:15 --> 00:50:17
			each other all the time because if you
		
00:50:17 --> 00:50:20
			look at the following hadith it says قَدَّثَنَا
		
00:50:20 --> 00:50:23
			مُحَمَّدُ بِنِ السَّلَّامِ قَالَ أَخْبَرَنَا أَبُو مُعَوِّيَ عَنِ
		
00:50:23 --> 00:50:25
			الْأَعْمَسِ وَعَنِ إِبْرَهِيمِ التَّيْمِي عَنْ أَبِيهِ وَعَنْ أَبِي
		
00:50:25 --> 00:50:29
			مَسْعُودِ قَالَ كُنتُ أَضْرِبُ هُلَامًا لِي فَسَمِعْتُ مِنْ
		
00:50:29 --> 00:50:32
			خَلْفِي صَوْطًا اِعْلَمْ أَبَى مَسْعُودِ لَا اللَّهُ أَقْدَرُ
		
00:50:32 --> 00:50:35
			عَلَيْكَ مِنْكَ عَلَيْهِ فَالتَفَتْتُ فَإِذَا هُوَ الرَّسُولُ اللَّهِ
		
00:50:35 --> 00:50:38
			صَلَى اللَّهُ سَلَّمْ قُلْتُ يَا رَسُولَ اللَّهِ فَهُوَ
		
00:50:38 --> 00:50:42
			حُرٌّ لِوَجْهِ اللَّهِ فَقَالَ أَمَا لَوْ لَمْ تَفْعَلْ
		
00:50:42 --> 00:50:47
			لَمَسَّتْكَ النَّارِ أَوْ لَفَحَتْكَ النَّارِ look at this
		
00:50:47 --> 00:50:50
			hadith seems to oppose seems to oppose the
		
00:50:50 --> 00:50:55
			previous hadith about hitting the servant it says
		
00:50:55 --> 00:50:59
			أَبُو مَسْعُودِ reported I was beating my servant
		
00:50:59 --> 00:51:01
			when I heard a voice from behind me
		
00:51:01 --> 00:51:05
			saying no أبو مسعود that Allah has more
		
00:51:05 --> 00:51:08
			power over you than you have over your
		
00:51:08 --> 00:51:13
			servant or over him I turned around and
		
00:51:13 --> 00:51:15
			it was the messenger of Allah صلى الله
		
00:51:15 --> 00:51:18
			عليه وسلم I said Oh messenger of Allah
		
00:51:18 --> 00:51:20
			I free him for the sake of Allah
		
00:51:20 --> 00:51:22
			I free him for the sake of Allah
		
00:51:22 --> 00:51:25
			the Prophet صلى الله عليه وسلم said if
		
00:51:25 --> 00:51:30
			you had not done so the fire would
		
00:51:30 --> 00:51:33
			have touched you or the fire would have
		
00:51:33 --> 00:51:36
			scorched you would have touched you or would
		
00:51:36 --> 00:51:40
			have scorched you so now you find two
		
00:51:40 --> 00:51:42
			Muslims one of them takes the first hadith
		
00:51:43 --> 00:51:45
			and one of them takes the second one
		
00:51:45 --> 00:51:47
			of them takes the hadith that indicate that
		
00:51:47 --> 00:51:50
			you may be able to hit your servant
		
00:51:50 --> 00:51:52
			one of them will take this hadith and
		
00:51:52 --> 00:51:55
			will say absolutely not you know the Prophet
		
00:51:55 --> 00:51:57
			صلى الله عليه وسلم said to the person
		
00:51:57 --> 00:52:00
			who hit his servant had you not freed
		
00:52:00 --> 00:52:02
			him you would and the Prophet صلى الله
		
00:52:02 --> 00:52:04
			عليه وسلم said in another hadith مَنْ لَطَمَ
		
00:52:04 --> 00:52:10
			عَبْدَهُ أَوْ دَرَبَهُ فَكَفَّرَتُهُ عِتْقُهُ whoever slaps his
		
00:52:10 --> 00:52:13
			servant on the face or beats him the
		
00:52:13 --> 00:52:18
			exhibition for this is emancipation is to emancipate
		
00:52:18 --> 00:52:21
			him this is also an authentic hadith how
		
00:52:21 --> 00:52:25
			do you reconcile reconciling is what we all
		
00:52:25 --> 00:52:29
			need to do because الإعمال أولى من الإعمال
		
00:52:29 --> 00:52:33
			basically to employ to give consideration to all
		
00:52:33 --> 00:52:37
			of the hadiths to express them over neglecting
		
00:52:37 --> 00:52:40
			some of them in favor of others because
		
00:52:40 --> 00:52:42
			if you neglect some of them in favor
		
00:52:42 --> 00:52:46
			of others why can't I neglect the hadiths
		
00:52:46 --> 00:52:50
			that you uphold and uphold the hadiths that
		
00:52:50 --> 00:52:52
			you neglect and then everybody will have their
		
00:52:52 --> 00:52:56
			own deen, everybody will have their own understanding
		
00:52:56 --> 00:52:57
			of the deen and there will be no
		
00:52:57 --> 00:53:01
			way of building momentum around the center and
		
00:53:01 --> 00:53:03
			having wasatiyyah and having a common ground and
		
00:53:03 --> 00:53:06
			having a deen at the end of the
		
00:53:06 --> 00:53:09
			day because everybody will have their own interpretation
		
00:53:09 --> 00:53:11
			because everybody will take the hadith that he
		
00:53:11 --> 00:53:14
			like or parts of the tradition that he
		
00:53:14 --> 00:53:16
			likes so in this case we will say
		
00:53:16 --> 00:53:21
			that the Prophet ﷺ is saying that you
		
00:53:21 --> 00:53:25
			cannot beat your servant without a grave error
		
00:53:26 --> 00:53:30
			you have to be observant of Allah's power
		
00:53:30 --> 00:53:33
			and Allah's, you have to be cognizant and
		
00:53:33 --> 00:53:36
			mindful of Allah's power and Allah's punishment if
		
00:53:36 --> 00:53:43
			you hit your servant unjustly, unfairly and then
		
00:53:45 --> 00:53:48
			if you feel that you may have hit
		
00:53:48 --> 00:53:53
			your servant unfairly or unjustly then the ultimate
		
00:53:53 --> 00:53:57
			expiation for this that will free you from
		
00:53:57 --> 00:54:01
			responsibility in the sight of Allah ﷻ is
		
00:54:01 --> 00:54:06
			emancipation but that does not mean that you
		
00:54:06 --> 00:54:11
			don't discipline your servant because you discipline your
		
00:54:11 --> 00:54:15
			own child so you can't discipline your servant
		
00:54:15 --> 00:54:19
			your servant, you have authority over your servant
		
00:54:19 --> 00:54:24
			you have authority over your child and you
		
00:54:24 --> 00:54:27
			discipline them you discipline people under your authority
		
00:54:27 --> 00:54:29
			now the free servant is a different story,
		
00:54:29 --> 00:54:34
			your authority over your free servant is within
		
00:54:34 --> 00:54:37
			the terms of the contract, it's a contractual
		
00:54:37 --> 00:54:41
			relationship so it's about the contract between you
		
00:54:41 --> 00:54:44
			and him, he delivers a certain service, gets
		
00:54:44 --> 00:54:46
			a certain amount of money you're unhappy with
		
00:54:46 --> 00:54:49
			them you complain, you take them to court
		
00:54:49 --> 00:54:52
			you take them to the police but so
		
00:54:52 --> 00:54:55
			on but your authority over the servant your
		
00:54:55 --> 00:54:57
			authority over the child is one that will
		
00:54:57 --> 00:55:00
			allow you to do the disciplining if you
		
00:55:00 --> 00:55:07
			overdo it if you exceed the limits if
		
00:55:07 --> 00:55:11
			you do it unfairly then you will be
		
00:55:11 --> 00:55:13
			touched by the fire or you'll be scorched
		
00:55:13 --> 00:55:17
			by the fire and to free yourself from
		
00:55:17 --> 00:55:20
			the fire you need to emancipate that servant
		
00:55:20 --> 00:55:23
			in fact there is a hadith where Abdullah
		
00:55:23 --> 00:55:26
			ibn Omar had freed a servant and then
		
00:55:26 --> 00:55:28
			they came in and they found that he
		
00:55:28 --> 00:55:31
			had just other words that you know, my
		
00:55:31 --> 00:55:34
			servant is free and then he said to
		
00:55:34 --> 00:55:36
			them I don't have any reward in this
		
00:55:36 --> 00:55:40
			emancipation but I beat him and it seems
		
00:55:40 --> 00:55:42
			to have been that servant by the way
		
00:55:42 --> 00:55:46
			could have been we can't be sure the
		
00:55:46 --> 00:55:51
			servant that he sent out to exchange gold
		
00:55:51 --> 00:55:56
			for silver there is another report where Abdullah
		
00:55:56 --> 00:55:59
			ibn Omar had beaten a servant and they
		
00:55:59 --> 00:56:00
			came in and they found that he had
		
00:56:00 --> 00:56:03
			freed the servant they had freed the servant
		
00:56:03 --> 00:56:06
			so he said to them I don't have
		
00:56:06 --> 00:56:10
			any reward in this emancipation but I heard
		
00:56:10 --> 00:56:12
			the prophet s.a.w. say whoever slaps
		
00:56:12 --> 00:56:17
			his servant or beats him the emancipation is
		
00:56:17 --> 00:56:20
			to free them is it the same story?
		
00:56:21 --> 00:56:25
			could be the same story, could it be
		
00:56:25 --> 00:56:25
			a different story?
		
00:56:26 --> 00:56:28
			it could be a different story so if
		
00:56:28 --> 00:56:31
			it is the same story then Abdullah ibn
		
00:56:31 --> 00:56:35
			Omar recognized that he unfairly beat his servant
		
00:56:35 --> 00:56:38
			maybe he didn't know about usury maybe he
		
00:56:38 --> 00:56:43
			overdid it the punishment so he recognized that
		
00:56:43 --> 00:56:47
			he had overstepped the bounds and then he
		
00:56:47 --> 00:56:49
			had to expiate by freeing that servant if
		
00:56:49 --> 00:56:52
			it is a different story then we presume
		
00:56:52 --> 00:56:57
			that the servant had been taught about riba
		
00:56:57 --> 00:57:01
			had committed the sin of riba and then
		
00:57:01 --> 00:57:09
			he deserved some disciplining now it could be
		
00:57:09 --> 00:57:11
			this or it could be that we just
		
00:57:11 --> 00:57:15
			can't really be certain now this particular hadith
		
00:57:17 --> 00:57:20
			the prophet s.a.w. did not did
		
00:57:20 --> 00:57:24
			not command him to emancipate the servant but
		
00:57:24 --> 00:57:26
			he just reminded him he said to Abu
		
00:57:26 --> 00:57:29
			Masood when you hit your servant know that
		
00:57:29 --> 00:57:32
			Allah has more power over you than you
		
00:57:32 --> 00:57:34
			have over your servant so be mindful of
		
00:57:34 --> 00:57:37
			Allah's punishment when you punish your servant for
		
00:57:37 --> 00:57:42
			an error and Abu Masood decided to free
		
00:57:42 --> 00:57:54
			him so could
		
00:57:54 --> 00:57:59
			my reconciliation my bringing things together be deficient?
		
00:57:59 --> 00:58:02
			of course we're human beings when we're trying
		
00:58:02 --> 00:58:07
			to reconcile between different reports we're attempting to
		
00:58:07 --> 00:58:10
			do our best could there be a different
		
00:58:10 --> 00:58:14
			synthesis that's better that's more complete, that's more
		
00:58:14 --> 00:58:17
			comprehensive of course so whenever you hear a
		
00:58:17 --> 00:58:22
			synthesis or like a reconciliation you're hearing an
		
00:58:22 --> 00:58:26
			attempt and you have to always understand this
		
00:58:26 --> 00:58:29
			there could be a better synthesis there could
		
00:58:29 --> 00:58:32
			be a more comprehensive and better synthesis but
		
00:58:32 --> 00:58:36
			that's at least my attempt so disciplining you
		
00:58:36 --> 00:58:39
			do have authority over your servant your slave
		
00:58:39 --> 00:58:42
			servant not your free servant in that sense
		
00:58:42 --> 00:58:47
			disciplining would be allowed but if it is
		
00:58:48 --> 00:58:52
			unjust then the expiation although it's not a
		
00:58:52 --> 00:58:55
			mandatory expiation and he will come to speak
		
00:58:55 --> 00:58:58
			about this but to free yourself in the
		
00:58:58 --> 00:58:59
			sight of Allah subhanahu wa ta'ala and
		
00:58:59 --> 00:59:02
			not to worry about the punishment of Allah
		
00:59:02 --> 00:59:04
			subhanahu wa ta'ala the expiation would be
		
00:59:04 --> 00:59:09
			emancipation now the last part the last chapter
		
00:59:09 --> 00:59:18
			that we will go over is and maybe
		
00:59:18 --> 00:59:22
			we'll take a few minutes over so chapter
		
00:59:22 --> 00:59:26
			do not say may Allah disgrace or disfigure
		
00:59:26 --> 00:59:38
			his face he said abu
		
00:59:38 --> 00:59:40
			hurayra reported the prophet s.a.w. said
		
00:59:40 --> 00:59:42
			do not say may Allah disfigure his face
		
00:59:43 --> 00:59:45
			or your face may Allah disfigure your face
		
00:59:45 --> 00:59:47
			may Allah disfigure his face don't say may
		
00:59:47 --> 00:59:52
			Allah disfigure someone's face the face has we
		
00:59:52 --> 00:59:55
			have particular reverence for the face and we'll
		
00:59:55 --> 01:00:13
			come to the next hadith says hadith hadith
		
01:00:14 --> 01:00:16
			abu hurayra reported do not say may Allah
		
01:00:16 --> 01:00:18
			disfigure your face and the face of anyone
		
01:00:18 --> 01:00:23
			who resembles your face or Allah created Adam
		
01:00:24 --> 01:00:30
			in his image so that's a big one
		
01:00:33 --> 01:00:37
			So what does that mean?
		
01:00:38 --> 01:00:45
			But we will discuss the particular creedal issue
		
01:00:45 --> 01:00:47
			in this hadith.
		
01:00:49 --> 01:00:51
			But it shouldn't take away from, we all
		
01:00:51 --> 01:00:57
			understand that the face should be respected.
		
01:00:57 --> 01:01:00
			You do not say, you don't strike the
		
01:01:00 --> 01:01:03
			face, you don't say, may Allah disfigure your
		
01:01:03 --> 01:01:03
			face.
		
01:01:03 --> 01:01:06
			You should have respect for the face.
		
01:01:06 --> 01:01:11
			That even extends beyond humans to animals, as
		
01:01:11 --> 01:01:13
			we will come to see in the next
		
01:01:13 --> 01:01:14
			session, inshallah.
		
01:01:15 --> 01:01:18
			But Allah created Adam in his image.
		
01:01:18 --> 01:01:22
			Don't say, may Allah disfigure his face.
		
01:01:22 --> 01:01:33
			For Allah created Adam in
		
01:01:39 --> 01:01:41
			capital H.
		
01:01:50 --> 01:01:51
			Okay.
		
01:01:52 --> 01:01:55
			Allah created Adam in his image, capital H.
		
01:02:00 --> 01:02:01
			What does that mean?
		
01:02:01 --> 01:02:03
			What does Allah created Adam in his image?
		
01:02:04 --> 01:02:05
			Okay.
		
01:02:05 --> 01:02:05
			Okay.
		
01:02:09 --> 01:02:10
			Okay.
		
01:02:11 --> 01:02:12
			Okay.
		
01:02:12 --> 01:02:17
			So, capital H is what I believe in,
		
01:02:17 --> 01:02:21
			but some scholars said it's a small h.
		
01:02:23 --> 01:02:23
			Okay.
		
01:02:24 --> 01:02:26
			The scholars who said it's a small h
		
01:02:26 --> 01:02:30
			said, so we have three different positions among
		
01:02:30 --> 01:02:31
			the scholars.
		
01:02:33 --> 01:02:35
			It refers to Allah.
		
01:02:36 --> 01:02:38
			His refers to Allah.
		
01:02:39 --> 01:02:42
			His refers to the one being cursed.
		
01:02:43 --> 01:02:45
			Allah created Adam in the image of the
		
01:02:45 --> 01:02:46
			one that you're cursing.
		
01:02:47 --> 01:02:48
			In the one that you're saying, may Allah
		
01:02:48 --> 01:02:49
			disfigure his face.
		
01:02:51 --> 01:02:54
			It refers to Adam himself.
		
01:02:55 --> 01:02:57
			Allah created Adam in Adam's image.
		
01:02:59 --> 01:03:02
			Imam Ahmad said, whoever says this is jahmi,
		
01:03:03 --> 01:03:04
			because Adam did not have an image before
		
01:03:04 --> 01:03:05
			he was created.
		
01:03:07 --> 01:03:09
			And whoever says anything other than Allah created
		
01:03:09 --> 01:03:13
			Adam in his image, capital H, is jahmi.
		
01:03:14 --> 01:03:16
			You know jahmi, when Imam Ahmad says jahmi?
		
01:03:18 --> 01:03:20
			Yeah, okay.
		
01:03:20 --> 01:03:21
			Jahmi.
		
01:03:22 --> 01:03:22
			Mu'atil.
		
01:03:23 --> 01:03:27
			Mu'atil, negator of the divine attributes.
		
01:03:27 --> 01:03:31
			And that used to be sort of the
		
01:03:31 --> 01:03:34
			highest blasphemy in Imam Ahmad's dictionary.
		
01:03:35 --> 01:03:38
			So, negator of Allah's attributes.
		
01:03:39 --> 01:03:42
			So, Allah created Adam in his image.
		
01:03:43 --> 01:03:46
			Imam Ahmad said, because there is another hadith
		
01:03:46 --> 01:03:49
			where in the image of Ar-Rahman, there
		
01:03:49 --> 01:03:52
			is controversy over the authenticity of that hadith.
		
01:03:53 --> 01:03:58
			But, you know, there is this hadith, Allah
		
01:03:58 --> 01:03:59
			created Adam in his image.
		
01:04:00 --> 01:04:04
			But, when we say it is in Adam's
		
01:04:04 --> 01:04:05
			image, it's problematic.
		
01:04:07 --> 01:04:09
			Allah created Adam in Adam's image.
		
01:04:09 --> 01:04:17
			So, why does that give Adam's image a
		
01:04:17 --> 01:04:18
			distinction?
		
01:04:19 --> 01:04:20
			So, what are we saying here?
		
01:04:20 --> 01:04:22
			Allah created Adam in Adam's image.
		
01:04:22 --> 01:04:24
			Where is the distinction here?
		
01:04:25 --> 01:04:25
			Yes.
		
01:04:36 --> 01:04:40
			Okay, but why would that give so much
		
01:04:40 --> 01:04:41
			reverence to the face?
		
01:04:44 --> 01:04:46
			Why would that be?
		
01:04:46 --> 01:04:47
			So, what?
		
01:04:48 --> 01:04:50
			So, Adam was created from clay.
		
01:04:50 --> 01:04:51
			Adam was created in his image.
		
01:04:52 --> 01:04:55
			He didn't go through the process of development
		
01:04:55 --> 01:04:57
			and stuff from fetuses.
		
01:04:57 --> 01:05:01
			So, Adam was created in Adam's image right
		
01:05:01 --> 01:05:01
			away.
		
01:05:01 --> 01:05:05
			But, why would that give that distinction to
		
01:05:05 --> 01:05:07
			Adam's image?
		
01:05:07 --> 01:05:14
			Okay, so that is a bit weak.
		
01:05:15 --> 01:05:18
			For Allah created Adam in Adam's image is
		
01:05:18 --> 01:05:19
			a bit weak.
		
01:05:20 --> 01:05:22
			The cursed person's image.
		
01:05:22 --> 01:05:24
			Allah created Adam in his image.
		
01:05:25 --> 01:05:27
			So, why is still given a distinction?
		
01:05:27 --> 01:05:31
			And certainly, when you say Allah created Adam
		
01:05:31 --> 01:05:35
			in his image, this should go back to
		
01:05:35 --> 01:05:38
			the last thing that was mentioned or the
		
01:05:38 --> 01:05:39
			one before it.
		
01:05:39 --> 01:05:41
			But, going back all the way to the
		
01:05:41 --> 01:05:47
			cursed person would be a little bit too
		
01:05:47 --> 01:05:47
			far.
		
01:05:47 --> 01:05:50
			And then there are other hadiths also that
		
01:05:50 --> 01:05:53
			do not talk about, you know, that context.
		
01:05:54 --> 01:05:57
			You know, the cursing of someone.
		
01:05:58 --> 01:06:00
			So, we have this.
		
01:06:00 --> 01:06:05
			Allah created Adam in his image, capital H.
		
01:06:05 --> 01:06:09
			And then, after we have this, we will
		
01:06:09 --> 01:06:11
			have two groups of scholars that will disagree.
		
01:06:13 --> 01:06:17
			And then, some of them will say that
		
01:06:17 --> 01:06:22
			Allah created Adam in the image that Allah
		
01:06:22 --> 01:06:25
			created and he attributed to himself, Idaf al
		
01:06:25 --> 01:06:27
			-Tashrif, like Baytullah.
		
01:06:27 --> 01:06:30
			So, Allah created Adam in an image that
		
01:06:30 --> 01:06:33
			Allah created, but Allah sort of owned that
		
01:06:33 --> 01:06:38
			image, attributed to himself, to basically honor that
		
01:06:38 --> 01:06:39
			image.
		
01:06:39 --> 01:06:40
			To honor that image.
		
01:06:40 --> 01:06:43
			Like when you say, Al-Kaaba, Baytullah, the
		
01:06:43 --> 01:06:44
			house of Allah.
		
01:06:44 --> 01:06:46
			To honor Al-Kaaba.
		
01:06:47 --> 01:06:47
			Okay.
		
01:06:48 --> 01:06:52
			And, some of, you know.
		
01:06:52 --> 01:06:56
			So, mainstream humblism, athorism will say Allah created
		
01:06:56 --> 01:07:00
			Adam in his image and Allah's image.
		
01:07:01 --> 01:07:03
			But, what does that mean?
		
01:07:04 --> 01:07:08
			Does that mean that Allah is a human
		
01:07:08 --> 01:07:11
			being, like in his image?
		
01:07:11 --> 01:07:17
			Like the picture on the fresco of the
		
01:07:17 --> 01:07:20
			Sistine Chapel, the ceiling of, the fresco on
		
01:07:20 --> 01:07:22
			the ceiling of the Sistine Chapel.
		
01:07:22 --> 01:07:24
			Do you know that picture, that image?
		
01:07:25 --> 01:07:28
			You know, the spark of life image?
		
01:07:28 --> 01:07:29
			Does that mean that?
		
01:07:30 --> 01:07:31
			Of course not.
		
01:07:32 --> 01:07:34
			You know, no one in their right mind
		
01:07:34 --> 01:07:35
			would say that.
		
01:07:35 --> 01:07:37
			Of course not.
		
01:07:38 --> 01:07:40
			And, of course not, why?
		
01:07:40 --> 01:07:43
			This is not because of foreign discourse.
		
01:07:44 --> 01:07:48
			You know, philosophical or theological discourse from outside
		
01:07:48 --> 01:07:50
			of our being.
		
01:07:51 --> 01:07:55
			But, this is because, Nothing is like him.
		
01:07:56 --> 01:07:57
			Nothing is like him.
		
01:07:58 --> 01:08:00
			So, nothing is like him would say, no.
		
01:08:02 --> 01:08:04
			So, what do we mean by this?
		
01:08:05 --> 01:08:06
			So, what do we mean Allah created Adam
		
01:08:06 --> 01:08:07
			in his image?
		
01:08:07 --> 01:08:08
			This is capital H.
		
01:08:10 --> 01:08:17
			The Prophet ﷺ said, تَتْقُلْ أَوَّلْزُمْرَةَ تَتْقُلْ الْجَنَّةَ
		
01:08:17 --> 01:08:21
			يَتْقُلُونَ عَلَى صُورَةِ الْقَمْرِ The first group of
		
01:08:21 --> 01:08:24
			people who will enter paradise, will enter in
		
01:08:24 --> 01:08:27
			the image of the Qamar, the moon.
		
01:08:28 --> 01:08:30
			Would you actually be like the moon?
		
01:08:30 --> 01:08:33
			You know, that's, Would you be like the
		
01:08:33 --> 01:08:33
			moon?
		
01:08:33 --> 01:08:35
			Would we be rounded?
		
01:08:36 --> 01:08:39
			You know, just like, No.
		
01:08:40 --> 01:08:41
			No.
		
01:08:42 --> 01:08:44
			We're not going to be like the moon.
		
01:08:44 --> 01:08:48
			But, Like the moon in some respect.
		
01:08:49 --> 01:08:50
			In the radiance.
		
01:08:51 --> 01:08:53
			Like the moon in the radiance.
		
01:08:54 --> 01:08:56
			So, when we say that we were created
		
01:08:56 --> 01:09:00
			in Allah's image, What are we saying?
		
01:09:00 --> 01:09:02
			And why the face in particular?
		
01:09:03 --> 01:09:08
			We're saying that human beings have been created
		
01:09:08 --> 01:09:16
			سميع, بصير, عالم, متفكر So, hearing, seeing, you
		
01:09:16 --> 01:09:18
			know, thoughtful.
		
01:09:20 --> 01:09:23
			This intelligence itself.
		
01:09:23 --> 01:09:28
			The fact that we can actually decipher the
		
01:09:28 --> 01:09:29
			universal laws.
		
01:09:30 --> 01:09:34
			Don't you see that Allah created Adam in
		
01:09:34 --> 01:09:34
			his image?
		
01:09:35 --> 01:09:38
			Do you see what we have, what human
		
01:09:38 --> 01:09:39
			beings have done?
		
01:09:40 --> 01:09:42
			How human beings have been able to crack
		
01:09:42 --> 01:09:44
			so many codes in universal laws?
		
01:09:45 --> 01:09:49
			Do you remember the James Webb thing?
		
01:09:49 --> 01:09:51
			And how we were able to take pictures
		
01:09:51 --> 01:09:56
			of galaxies like billions of years far away?
		
01:09:56 --> 01:10:03
			So, had human beings not created in his
		
01:10:03 --> 01:10:06
			image, Would they have been able to discover
		
01:10:06 --> 01:10:11
			his secrets, his laws, The secrets that he
		
01:10:11 --> 01:10:13
			instilled in this universe?
		
01:10:14 --> 01:10:14
			No.
		
01:10:15 --> 01:10:17
			That is human exceptionalism.
		
01:10:17 --> 01:10:20
			That is what is so striking about human
		
01:10:20 --> 01:10:21
			beings.
		
01:10:21 --> 01:10:25
			And that is why he said, وَنَفَخْتُ فِيهِمَ
		
01:10:25 --> 01:10:28
			الْرُّوحِ And I breathed into him from my
		
01:10:28 --> 01:10:29
			soul.
		
01:10:30 --> 01:10:35
			That is not to mean that we in
		
01:10:35 --> 01:10:37
			any way, shape, or form are part of
		
01:10:37 --> 01:10:37
			the divine.
		
01:10:38 --> 01:10:41
			But that means there is something special about
		
01:10:41 --> 01:10:42
			human beings.
		
01:10:43 --> 01:10:46
			So, when you say, you know, the creation
		
01:10:46 --> 01:10:51
			and ultimately the insolvent, The breathing of the
		
01:10:51 --> 01:10:54
			soul into human beings, Created him by my
		
01:10:54 --> 01:10:57
			own hands, breathed into him from my soul,
		
01:10:57 --> 01:11:01
			Created him in my image, Allah is telling
		
01:11:01 --> 01:11:04
			us that we are special.
		
01:11:05 --> 01:11:08
			And had we not been created in his
		
01:11:08 --> 01:11:11
			image, We would have not been able to
		
01:11:11 --> 01:11:18
			discover all of these things, Crack all of
		
01:11:18 --> 01:11:22
			these codes, And develop to where we are
		
01:11:22 --> 01:11:23
			now.
		
01:11:23 --> 01:11:27
			So, why the face in particular?
		
01:11:28 --> 01:11:32
			Because, مَجْمَعَ هَذِهِ الْمَدَارِكِ It is basically, So,
		
01:11:33 --> 01:11:39
			your بَصَر, your brain, your إذراك, All of
		
01:11:39 --> 01:11:40
			this is here.
		
01:11:41 --> 01:11:44
			And if you don't have this, This whole
		
01:11:44 --> 01:11:48
			thing is pretty useless.
		
01:11:49 --> 01:11:53
			So, مَجْمَعَ هَذِهِ الْمَدَارِكِ Basically, all of these
		
01:11:53 --> 01:11:59
			perceptions come through the face, And your eyes,
		
01:11:59 --> 01:12:01
			your ears, and so on and so forth.
		
01:12:01 --> 01:12:05
			So, Allah created Adam in his image.
		
01:12:05 --> 01:12:08
			If you understand it this way, It is
		
01:12:08 --> 01:12:12
			not very difficult to accept it with a
		
01:12:12 --> 01:12:13
			capital H.
		
01:12:14 --> 01:12:16
			It is really not very difficult to accept
		
01:12:16 --> 01:12:18
			it with a capital H.
		
01:12:19 --> 01:12:21
			And it is actually very beautiful to accept
		
01:12:21 --> 01:12:22
			it with a capital H.
		
01:12:24 --> 01:12:27
			And it tells you so much about your
		
01:12:27 --> 01:12:28
			exceptionalism.
		
01:12:30 --> 01:12:33
			And Allah stressed this so often.
		
01:12:34 --> 01:12:39
			نَفَخْتُ فِيهِمِ الرُّوحِ مَعْنَاكَ أَلَّا تَسْجِذَ لِمَا خَلَقْتُ
		
01:12:39 --> 01:12:42
			بِيَدَيِ خَلَقْتُ بِيَدَيِ Created with My Hands نَفَخْتُ
		
01:12:42 --> 01:12:45
			فِيهِمِ الرُّوحِ Breathed into My Soul Breathed into
		
01:12:45 --> 01:12:50
			Him from My Soul And created Him in
		
01:12:50 --> 01:12:53
			My Image This just adds to the story,
		
01:12:53 --> 01:12:54
			adds to the narrative.
		
01:12:55 --> 01:13:02
			It embellishes, beautifies, enhances that narrative about the
		
01:13:02 --> 01:13:04
			exceptionalism of human beings.
		
01:13:04 --> 01:13:07
			The Prophet wanted to make this point.
		
01:13:10 --> 01:13:18
			The fear of the allegorical approach So we
		
01:13:18 --> 01:13:20
			are accepting this as a haqiqah.
		
01:13:20 --> 01:13:22
			But are we accepting this as a haqiqah
		
01:13:22 --> 01:13:26
			that undermines the transcendence and incomparability of God?
		
01:13:26 --> 01:13:27
			No, we should not.
		
01:13:28 --> 01:13:28
			We should never.
		
01:13:29 --> 01:13:32
			And that's why a balanced understanding and a
		
01:13:32 --> 01:13:36
			balanced and refined understanding of these things will
		
01:13:36 --> 01:13:39
			remove all the difficulty.
		
01:13:39 --> 01:13:41
			We accept everything that comes to us from
		
01:13:41 --> 01:13:43
			Allah and His Prophet.
		
01:13:44 --> 01:13:47
			And we try to understand it within the
		
01:13:47 --> 01:13:56
			framework of the revelation in our tradition without
		
01:13:56 --> 01:14:02
			any influence from any external discourses philosophical discourses,
		
01:14:02 --> 01:14:04
			Greek, whatever, this, that.
		
01:14:06 --> 01:14:08
			So we just accept it this way.
		
01:14:09 --> 01:14:14
			But we have to have a balanced approach
		
01:14:14 --> 01:14:15
			to these things.
		
01:14:15 --> 01:14:18
			The allegorical approach, the problem with the allegorical
		
01:14:18 --> 01:14:21
			approach is that you would eventually end up
		
01:14:21 --> 01:14:26
			being like Jordan Peterson, you know.
		
01:14:26 --> 01:14:32
			So that is the ultimate conclusion.
		
01:14:32 --> 01:14:35
			The ultimate conclusion of the allegorical approach is
		
01:14:35 --> 01:14:39
			that God Himself, and that is not basically
		
01:14:39 --> 01:14:43
			to bash our great imams and scholars, that
		
01:14:43 --> 01:14:45
			we love them and respect them, who have
		
01:14:45 --> 01:14:48
			taken an allegorical approach to these issues.
		
01:14:48 --> 01:14:48
			No.
		
01:14:49 --> 01:14:51
			But I'm saying this is the danger of
		
01:14:51 --> 01:14:52
			the allegorical approach.
		
01:14:52 --> 01:14:53
			It's a slippery slope.
		
01:14:53 --> 01:14:55
			And when you say it's a slippery slope,
		
01:14:55 --> 01:14:57
			it does not mean that everyone who will
		
01:14:57 --> 01:14:59
			take a step on the slippery slope will
		
01:14:59 --> 01:15:02
			end up getting to the end of it.
		
01:15:02 --> 01:15:06
			But that is why we, that's why Imam
		
01:15:06 --> 01:15:11
			Ahmed was so opposed and averse to getting
		
01:15:11 --> 01:15:12
			on the slippery slope.
		
01:15:12 --> 01:15:15
			Because eventually the allegorical approach ends up where,
		
01:15:16 --> 01:15:20
			if you hear about the, you know, like
		
01:15:20 --> 01:15:24
			some of the statements of Peterson, this is
		
01:15:24 --> 01:15:29
			basically taking the allegorical approach to its final
		
01:15:29 --> 01:15:29
			conclusion.
		
01:15:30 --> 01:15:33
			The final conclusion is that the Divine Himself
		
01:15:36 --> 01:15:42
			is a conception, is a necessary conception to
		
01:15:42 --> 01:15:45
			give meaning to human beings, a necessary conception
		
01:15:45 --> 01:15:48
			to give meaning to humanity.
		
01:15:50 --> 01:15:54
			So that is not, that's not anything like
		
01:15:54 --> 01:15:54
			our deen.
		
01:15:55 --> 01:15:59
			We believe in the actual existence of the
		
01:15:59 --> 01:15:59
			Divine.
		
01:16:00 --> 01:16:05
			And we will have to do this balancing
		
01:16:05 --> 01:16:11
			act between accepting all the reports that come
		
01:16:11 --> 01:16:14
			to us and understanding them in a way
		
01:16:14 --> 01:16:19
			that will not contravene or that will not
		
01:16:19 --> 01:16:23
			violate the principle, the maxim of Laysa Kamithri
		
01:16:23 --> 01:16:25
			Hishay, nothing is like Him.
		
01:16:26 --> 01:16:30
			And the principle of, you know, the fact
		
01:16:30 --> 01:16:33
			that you can never imagine God, you can
		
01:16:33 --> 01:16:38
			never imagine God, and you will not, even
		
01:16:38 --> 01:16:41
			after you see Him, after you see Him,
		
01:16:41 --> 01:16:43
			you can never encompass Him.
		
01:16:44 --> 01:16:47
			In the hereafter, even in the hereafter, your
		
01:16:47 --> 01:16:50
			knowledge of God will never be complete because
		
01:16:50 --> 01:16:53
			no one can encompass God with their knowledge.
		
01:16:53 --> 01:16:56
			Even after you see God, in the hereafter,
		
01:16:56 --> 01:16:59
			your knowledge of God will be very deficient
		
01:17:00 --> 01:17:02
			because no one will have that capacity to
		
01:17:02 --> 01:17:05
			encompass God with their knowledge even in the
		
01:17:05 --> 01:17:08
			hereafter, even after you see them.