Hatem al-Haj – ADB023 Al-Adab Al-Mufrad – Continuation of Chapter on Mistreatment of Possessions
AI: Summary ©
The importance of avoiding striking a worker's face during treatment is discussed, along with the use of "hamma" in court rulings and the sharia and sharia rules. The speakers stress the need to be clear and not allow anyone to dominate behavior, as well as the importance of being fair and objective in managing distrust and denial within the Muslim community. The speakers also emphasize the need to be aware of the negative impact of negative emotions on one's behavior and to be more genuine and considerate of others.
AI: Summary ©
Alhamdulillah salallahu alayhi wa sallam, ala alihi wa
sahbihi wa rasoolillahi wa sallam, amma ba'a.
Proceed.
So today, inshallah, we'll go over the chapters
on treatment of slaves from Al-Adab Al
-Mufrad by Imam Bukhari, rahimahullah ta'ala.
And remember last time we were talking about
the chapter of the prohibition of saying, May
Allah disfigure your face.
And today we will start by the chapter
on avoiding striking the face.
Avoid striking the face.
So Hadith 174, Abu Huraira reported, the Prophet
ﷺ said, If one of you hits his
servant, let him avoid the face.
And we have basically gone over the prohibition
of hitting the servant before.
So that is why you need synthesis.
That is why you need reconciliation.
Here the Prophet ﷺ says, If one of
you hits his servant, which means a permissibility,
let him avoid the face so he can
strike other areas.
But now what would be the reconciliation between
this and the prohibition?
So striking here would be not torturing and
would be justifiable for like a major sin
or something of that nature would be justifiable.
But he has to avoid the face.
And we have talked about the rationale behind
the avoidance of the face.
The honor of the face is majma' al
-madarik, sama' al-basr, hearing, vision, thought.
So it has all these madarik with which
the children of Adam have been favored over
other creatures.
Now the next one is, hadathana khalid qala
hadathana sufiyana anabiz zubair an jabir qala marra
al-nabiyya ﷺ And this hadith also it
will tell you that you avoid the face
even of animals.
qala marra al-nabiyya ﷺ bidabbatin qad wusima
yudakhino man khirahu qala al-nabiyya ﷺ la
yasimanna ahadun al-wajha wa la yadribannahu Hadith
175, Jabir reported the Prophet ﷺ passed by
an animal that had been branded on its
face.
They used to brand the animals because otherwise
you would not know which one is yours
and which one is theirs.
They used to basically herd their animals close
to each other and then the animals would
mix with each other so everybody needs to
figure out, sort out their animals.
So they used to brand them.
So some people used to brand them on
the face and the Prophet ﷺ cursed the
people who branded on the face.
So passed by an animal that had been
branded on its face and its nostrils were
smoking.
The Prophet ﷺ said, may Allah curse the
one who did this.
Let no one brand the face or strike
it.
Let no one brand the face or strike
it, even the animals.
Next chapter, babu mallatama abdahu fal yu'tiqhu min
ghayri ijaab.
Chapter regarding striking a servant and freeing them
without obligation.
Freeing them without obligation.
Why is Imam Bukhari saying freeing them without
obligation?
The Prophet ﷺ said, man latama abdahu aw
darabahu fakafaratuhu wa itquhu.
So whoever their slave or strikes them or
beats them, the expiation is emancipation.
The expiation for this is emancipation.
Why did the scholars say this emancipation is
not obligatory, but only recommended?
Because the scholars again, they bring in all
the reports and they try to reconcile so
that they can come up with appropriate reconciliation
or jamma or sentences.
The idea of jamma is sentences for us.
You know, jamma, tawfiq, bain al-adil, jamma
is sentences.
So based on Imam Bukhari's sentences of the
different reports, he found that this is not
an emphatic obligation, but the Prophet ﷺ is
saying, if you really want to be safe
on the day of judgment, if you slap
your slave or beat your slave, and you
want to be clear of this on the
day of judgment and be completely safe, then
emancipation is your way to this.
Now, why did they say it is not
obligatory even though its expiations are in general
obligatory, kafarat in general are obligatory?
Because in some reports of the Prophet ﷺ,
they said to the Prophet ﷺ, they only
have this one servant.
They only have this one servant and it's
a family of seven.
And he said that they can use the
servant until they don't need her anymore, and
then they ought to free her.
And then they would free her afterwards.
So the fact that he allowed them to
keep her gave the scholars, and among other
reports as well, gave them an indication that
this is an emphatic recommendation, not an emphatic
obligation.
So he says here, حَدَّثَنَا آدَمْ قَالَ حَدَّثَنَا
شُعْبَ قَالَ حَدَّثَنَا حُسَيْنَ قَالَ سَمِعْتُ هِلَالَ بْنِ
يَسَافِ يَقُولْ كُنَّ نَبِيعُ الْبَزَّ فِي دَارِ سُوَيْدِ
إِبْنِ مُقَرِّنَ فَخَرَجَتْ جَارِيَةٌ فَقَالَتْ لِرَجُلٍ شَيْئًا فَلَطَمَهَا
ذَلِكَ الرَّجُلِ فَقَالَ لَهَا سُوَيْدِ بْنِ مُقَرِّنَ فَقَالَ
لَهُ سُوَيْدِ بْنِ مُقَرِّنَ أَلَطَمْتَ وَجْهَهَا لَقَدْ رَأَيْتُنِي
سَبِعَ سَبْعَ وَمَا لَنَا إِلَّا خَادِمْ فَلَطَمَهَا بَعْضُنَا
فَأَمَّرَهُ النَّبِيُّ صَلَى اللَّهُ لِي سَلَّمْ فَأَنْ يُعْتِقَهَا
So Suwayda ibn Muqarrin reported, we were selling
cloth in Suwayda ibn Muqarrin's residence when a
female servant spoke rudely to a man she
said something to a man spoke rudely to
him and he slapped her.
Suwayda said to him did you slap her
face?
I was once the seventh among my brothers
and we only had one servant one of
us slapped her face and the Prophet ﷺ
commanded us to free her the Prophet ﷺ
commanded us to free her then hadathana amr
ibn awn wa musaddat qala hadathana abu awwana
ʿan firas, ʿan abi salih, ʿan zazan ʿan
ibn umar, qala samatul nabi ﷺ yaqul man
latama abdahu aw darabahu haddan lam yatihi fakatharatuhu
idqu ibn umar reported, the Prophet ﷺ said
whoever slaps their servant or beats them for
a hadd, crime, they did not commit their
expiation is to free them qala hadathana musaddat
qala hadathana yahya ibn sa'id ʿan sufyan
qala hadathani salamat ibn kuhayl qala hadathani muawiyah
ibn suwayd ibn muqarrin qala latamtu mawlan lana
fafarra fada'ani abi faqala lahu qtas kunna
walada muqarrin sab'a lana khadim falatamaha ahaduna
fadhakara dhalika lana nabi ﷺ faqala murhum fal
yu'tiquha faqeelana nabi ﷺ laysalahum khadimun ghayruha qala
fal yastaghdimuha faizastaghnaw kallaw sabilah muawiyah ibn suwayd
ibn muqarrin reported, I slapped a servant of
ours who ran away my father called me
and told the servant to take retribution told
the servant to take retribution he said we
were seven so he told the servant to
take retribution from his son he said we
were seven sons of muqarrin and we had
one servant one of us slapped her and
this was mentioned to the Prophet ﷺ who
commanded us to free her it was said
to the Prophet ﷺ they have no other
servant but her he replied let them keep
her to serve them but once they are
no longer in need they should set her
free then hadathana mu'amir ibn marzook qala
aghbarana shu'aba and this is again a
dialogue between the law and reality a dialogue
between the ideal and the feasible between the
desirable and the feasible and a dialogue between
the desirable and the feasible so what is
the desirable emancipate them all what is the
feasible during their times and like I said
when we talk about these issues we don't
only talk about the excellence of the treatment
of slaves in Islam because if you talk
about only the excellence of the treatment of
slaves upward mobility, slaves became the salateen and
all of that stuff people will think that
you want it back you say no we
don't want it back Islam is looking forward
to emancipation of all the slaves and has
mechanisms for this but there was this reality
that slavery in the Islamic tradition was different
from slavery in other traditions and one of
the major differences is it was not a
racist institution slaves came in different colors and
shapes and it was not a racist institution
there was excellent treatment of the slaves and
there were ways for them to even buy
their freedom and other means for emancipation but
here is a dialogue a clear dialogue because
some people are inflexible and this does not
only apply to this issue but people think
that they don't have to negotiate with reality
no you have to negotiate with reality in
the entire prophetic tradition there was always negotiation
with reality trying to do the desirable as
long as it is feasible set a goal
and try to get there while considering feasibility
as we said before the social economic structure
of their communities demanded that there would be
a hierarchy this used to be the case
in the whole world demanded that there would
be a hierarchy and even for the interest
of the lower ranks in this hierarchy sometimes
if you free them unprepared to be responsible
for themselves and to fend for themselves it
meant a death sentence because in the middle
of the desert it was not like you
could go through a few applications at McDonald's
and get a job it used to be
extremely hard for pre-established people to fend
for themselves let alone recently emancipated unprepared slaves
that is why Allah says if you know
that they are able to fend for themselves
if they know that they have the capacity
then you can track them to buy themselves
then the next hadith is this
is another story or it could be the
same story you know it is still did
they have a female and a male slave
or the narrator was aware of this anyway
it is simple the narrator may have basically
mistaken the gender of the slave reported he
saw a man slap his servant and said
do you not know that the face is
sacred I was once the seventh among my
brothers during the prophet's time and we had
one servant one of us slapped her and
the prophet ordered us to free her I
am using female pronouns here I should have
used in the translation male pronouns because in
the Arabic it is male pronouns then
so
So Ibn Omar reported he summoned a servant
he had beaten and uncovered the servant's back
asking it is likely that servant who did
what usury committed usurious transaction servant's back asking
does it hurt the servant replied no Ibn
Omar freed him and said I do not
have any reward for this that weighs even
as much as this stick he was asked
why do you say this he replied I
heard the prophet said whoever beats their servant
unjustly for a haddah they did not commit
or slaps their face their execution is to
free them their execution is to free them
so if it is an execution for a
like a sin on my part then I
am not hopeful in a reward it is
just an execution just an execution for a
sin I am not hopeful in any reward
but do you get rewarded for execution it
is hoped that Allah is most generous and
if you recognize your mistake and you try
to make amends and you execute then it
is hoped that you will get reward chapter
retaliation for slaves chapter chapter chapter
chapter chapter chapter chapter chapter chapter
chapter chapter
chapter chapter chapter chapter chapter If I did
not fear retribution, I would have struck you
painfully, caused you pain, I would have caused
you pain, struck you to cause you pain.
So had I not feared retribution, retribution when?
On the Day of Judgment, Day of Resurrection.
Qala haddathana Abu al-Rabiya, qala haddathana Isma
'il, qala haddathana al-'Alaa, a'n abihi, a
'n abi Huraira, a'n al-Nabi ﷺ
qal, la tu'addunna al-hukooqa ila ahliha,
hatta yuqadal al-shat al-jamma'i min
al-shat al-qarnaa.
Abu Huraira reported, the Prophet ﷺ said, The
rights will be restored among you to the
extent that even a horned sheep will be
given retaliation against a horned sheep.
Of course, like a horned sheep that, not
simply just for having horns, but for striking
the hornless sheep.
And you want to apply this to yourself
also.
You know, so if you have horns, if
you have power, if you have power, you
should be careful dealing with people who don't
have horns, who don't have power.
Because retribution will be exacted on the day
of resurrection.
qala haddathana abdullahi ibn muhammad al-ju'faiq,
qala haddathana Abu Usama, qala haddathani Dawood ibn
Abi Abdullah, mawla Bani Hashim, qala haddathani Abdulrahman
ibn Muhammad, qala akhbaratni jaddati a'n Ummi
Salama, a'n al-Nabi ﷺ kana fi
baytiha, fa da'a wasifatan lahu, fa abta
'at, fa istabana al-ghadabu fi wajhih, fa
kamat Umm Salama ila al-hijab, fa wajatat
al-wasifa tal'abu wa ma'ahu siwak,
fa qala law la khashiatu al-qawadi yawma
al-qiyamah, la awja'tuki bi hadha siwak,
zada Muhammad ibn al-haytham tal'abu bi
bahmatin, qala falamma ataytu biha al-Nabi ﷺ,
qultu ya Rasulullah, innaha la tahlifu ma sami
'atka qalat wa fi yadihi siwak.
You know, a disclaimer here that this hadith
is controversial in authenticity, controversial in establishment, but
if you accept it, then this is what
it says.
From Umm Salama, al-Bukhari ﷺ felt that
it would be acceptable in adab, in etiquettes.
From Umm Salama, the Prophet ﷺ was in
her house when he called for a servant
of his or hers, but she delayed in
responding.
The anger became apparent on his face.
Umm Salama went behind the curtain and found
the servant playing.
The Prophet ﷺ had a tooth stick, siwak,
tooth stick in his hand.
The Prophet ﷺ said, if it were not
for the fear of retaliation, retribution on the
day of resurrection, I would have punished you
with this siwak.
I would have punished you with this siwak.
Muhammad ibn al-haytham added, she was playing
with a lamb.
He continued, when I brought her to the
Prophet, that's Umm Salama bringing her to the
Prophet to apologize or something, Umm Salama said,
O Messenger of Allah, she swears she did
not hear you.
The servant said this while he was holding
this siwak in his hand.
The Prophet ﷺ.
Muhammad ibn Bilal said, Imran told us about
Qatada, Zorarah ibn Awfa, Abu Huraira.
The Prophet ﷺ said, whoever strikes another will
face retribution for it on the day of
resurrection.
The next hadith qualifies the striking by unjust
striking.
It says, Abdullah ibn Raja said, Abu al
-Awwam said about Qatada, Abdullah ibn Shaqiq said,
Abu Huraira said, The Prophet ﷺ said, whoever
strikes unjustly will face retribution on the day
of resurrection.
The next chapter, Babuqsuhum mimma talbasoon.
A chapter, Close them as you close yourselves.
Muhammad ibn Abbad said, Hatim ibn Ismail said,
Yaqub ibn Mujahid said, Abu Hazra said, Ubadah
ibn al-Walid said, Ubadah ibn al-Samit
said, We seek knowledge in this neighborhood from
the Ansar before they perish.
The first one who met us was Abu
al-Yusr, the Prophet's companion ﷺ, and he
had a son.
Abu al-Yusr had a beard and moustache,
and his son had a beard and moustache.
I said to him, O my uncle, if
you took your son's beard and gave him
your moustache, or if you took his moustache
and gave him your beard, you would have
to pay for it.
He rubbed his head and said, O my
brother, Basaru, nominal here, nominal sentence, Basaru aynaya
hatayn, wa sam'u uzunayya hatayn, wa wa
'ahu qalbi, wa ajara ila niyati qalbihi.
The Prophet ﷺ said, Atimuhum mimma ta'kuloon,
waqsuhum mimma talbasoon.
Wakana an'u'tiahu min mata'at dunya, ahwanu
alayya min an ya'khudha min hasanati yawmal
qiyama.
Ubadah ibn al-Walid ibn Ubadah ibn al
-Samit, that is the grandson of the Honorable
Sahabi, Ubadah ibn al-Samit, reported, my father
and I, you know, his father is al
-Walid ibn Ubadah ibn al-Samit, he's the
son of Sahabi Ubadah ibn al-Samit, my
father and I went out seeking knowledge among
this neighborhood of the Ansar before they perished,
before they all died.
And that's, it's important that you catch the
scholars, particularly senior, elderly scholars.
If you're able to catch them before they
die, then you should attempt to learn from
them.
So before they perished, the first person we
met was Abu al-Yusra, and that is
the companion of the Prophet ﷺ.
And I'm honestly, you know, is it Abu
al-Yusra or Abu al-Yusr?
I'm not quite certain about this, I think
it could be Abu al-Yusr.
Al-Yusr?
Al-Yusr?
Hmm, yeah.
A companion of the Prophet ﷺ who was
accompanied by his servant, Abu al-Yusr, was
wearing a burda and a ma'afiri.
Burda and a ma'afiri, two different types
of, you know, garments.
Burda is usually squared, like with lines, and
ma'afiri used to be made in Yemen,
in a town in Yemen called Ma'afir.
So anyway, he had two garments, also, you
know, a burda and a ma'afiri, and
his servant was also wearing a burda and
a ma'afiri.
I said to him, uncle, uncle, and that
is, you know, so we call older people
by, you know, we show respect to older
people.
It's okay if it's not your uncle to
say uncle to an older person.
He said, uncle, ammi, if you were to
take your servant's burda and give him your
ma'afiri, or take his ma'afiri and
give him your burda, it would form a
complete matching set hulla for either one of
you.
Don't ask me how, because I, you know,
even other people, you know, I asked other
people who are a little bit more familiar
with hadith, and as I can't figure out
how two burdas or two ma'afiri will
make a set.
But anyway, that's what came in the hadith.
So anyway, so it would make a set
for either one of you.
So he stroked my head and said, oh
Allah, bless this young man.
Bless this young man.
My nephew, with these two eyes of mine,
these two ears of mine, and this part
of mine, and he pointed to the, you
know, niyat al-qalb are basically the sort
of the vessels that come out of the
heart, you know, on the top.
You know, the vessels, the veins and arteries
that come out of the heart on the
top, that's niyat al-qalb.
He pointed to them, and I heard the
Prophet ﷺ say, feed them, that's your slaves,
feed them from what you eat.
Enclose them from what you wear.
To give him something from my positions in
this world is easier for me than for
him to take from my good deeds on
the day of judgment.
So that is how much they were committed
to the prophetic advice.
Were we, you know, throughout Islamic history as
committed?
Of course not.
You know, did we really do this all
the time?
Of course not.
So that is why it is important that
you separate between Islam and Islamic history and
Muslim history.
Muslims are human beings, and, you know, our
history is very human.
You know, some chapters in our history are
not that great, and people who subscribe to
the religion as a form of self-confirmation,
they would be in denial of, you know,
of any dark spots, because for them it's
just like about an egotistic thing.
You know, it is another expression of their
egotism.
Muslims are my people, we have to be
good, because I'm good, and everybody like me,
whether it is my clan, my tribe, my
race, my family, everything that is mine has
to be good.
My ummah all has to be perfect.
So, no, we really didn't, basically, we were
not committed, we were not always committed to
this standard.
But did it help?
Did this impetus, did this momentum, did these
teachings help?
Of course they helped.
Of course they helped.
And the same applies whenever you make an
assessment of the Muslim condition.
You also have to be fair-minded.
So, self-flagging is not a good idea.
And, again, denial is not a good idea.
You have to be fair, you have to
be objective, you have to be fair.
And, for instance, you know, I talked earlier
about, you know, managing scandals within the Muslim
community, and some people would have the knee
-jerk reaction of, no, this doesn't happen among
us, and, you know, we're different, and so
on.
No, this happens among us.
We have ethical crises that take place among
us.
This is not limited to a particular religious,
you know, orientation or group.
This is human, it happens among all humans.
But at the same time, you also want
to be fair and to say, if you
stabilize all the factors, Islamic teachings would be
helpful.
You know, like if you look at the
distribution of HIV in the world, if you
look at the maps, maps of HIV distribution
among the world, the protective effect of Islam
is quite obvious on the map, isn't it?
You know, that area, the area 1040, 10
below the equator to 40 above the equator
in African Asia, that area that's predominantly inhabited
by Muslims is the least affected by this.
So that is despite the fact that in
Muslim countries, health care is not that great,
precautionary measures are not that great, and so
on.
But that's the protective effect of Islam.
So we have to be fair to Islam,
but at the same time, we should not
be in denial.
We should not be in denial.
We should be objective in our assessment of
these things.
So, of course, slaves were not always treated
this way in Muslim history, but they were
treated this way by the Sahaba of the
Prophet ﷺ, because they had this spiritual energy,
spiritual energy that from the Prophet ﷺ spiritual
energy fade out?
Yes, it does fade out, you know, but
can you re-energize?
Yes, because the Sunnah of the Prophet ﷺ
is there, and the Qur'an is there,
the Sunnah of the Prophet ﷺ is there,
so whenever there is tajdeed, renewal of the
deen, you could re-energize, and you could
have bright examples from different segments of our
history as well.
So the next hadith is about the same
thing.
hadith Jabir ibn Abdillah
reported the
Prophet ﷺ would advise kindness towards slaves.
He would say, feed them from what you
eat, feed them from what you eat, clothe
them from what you wear, and do not
torture Allah's creations.
So feed them from what you eat, clothe
them from what you wear.
This started to fade out, of course, because
the Prophet ﷺ, this was not an emphatic
obligation, and there will be reports that we
will go over that will show this was
not an emphatic obligation, it was an emphatic
recommendation, an emphatic recommendation, but you will have,
just like your servant, that is not your
slave, you give them compensation for their work.
You know, your servant is not your slave,
you give them compensation from your work.
You don't have to feed them the exact
same food that you eat, and they will
probably not be able to afford the exact
same food that you can afford if you're
wealthy and you're rich and so on, and
they are your servants.
But when it is your slave, there is
an emphatic recommendation to feed them from your
food, to clothe them from your clothes.
Not an emphatic obligation.
The emphatic obligation is what?
To sustain them appropriately.
You know, to sustain, to give them, you
know, food that is good and sufficient and
wholesome and halal and so on, and clothes
and so on.
But you don't have to give them from
your own clothes and your own food, as
will be explained later.
And that's the beauty of the sharia.
The sharia gives us those five legal values.
Mubah is in the middle, wajib is on
this side, haram is on this side, and
here there is makruh, and here there is
mustahab.
Why are we having five and we're not
having three?
Because human beings need this.
Human beings.
You can't force everything good on human beings.
You can't burden them.
You can't require of them everything that is
good.
So we divided the good into, we divided
the good into two categories.
The sharia divided the good into two categories,
divided the bad into two categories.
Disliked, prohibited, you know, mustahab and wajib.
So the next chapter is on insulting the
slaves.
Okay, it's a beautiful hadith.
And this story of Abu Dhar is quite
common, quite known.
It's a popular story.
So al-Ma'rur ibn Suwaid reported, I
saw Abu Dhar wearing a garment and his
servant was also wearing a garment similar to
it, exactly like it.
We asked him, and the fact that they're
wondering tells you that yes, the thing started
to fade out, you know, but these are
the sort of the closed circle of the
Prophet ﷺ.
So this is a standard that was different,
a standard that was different.
So I saw Abu Dhar wearing a garment
and his servant was also wearing a garment
similar to it.
We asked him about this, and he said,
I insulted a man.
He insulted a man and disparaged him about
his mother.
He complained to the Prophet ﷺ and the
Prophet ﷺ said to me, did you insult
him about his mother?
I replied yes, because Abu Dhar is the
most truthful of all people.
مَا أَقَلَّتْ مَا أَظَلَّتْ الْخَضْرَاءُ وَلَا أَقَلَّتْ الْغَبْرَاءُ
أَصْدَقَ لَهْجَةً مِنْ أَبِي ذِرٍ The Prophet ﷺ
said, the earth does not carry, the canopy,
the heavens does not give shape to, or
the earth does not carry someone who is
more truthful than Abu Dhar.
But Abu Dhar was short-fused.
Could you have these two qualities together?
Yes.
Human beings are not perfect.
So you could have someone who is very
genuine, very sincere, very pious, and short-fused.
So Abu Dhar said to the Prophet ﷺ,
yes.
Then he said, your brothers, he said, اِخْوَانُكُمْ
خَوَلُكُمْ Your brothers are under your authority.
خَوَلُكُمْ means under your care, under your authority.
You're in charge of your brothers.
So they are your brothers.
Whom Allah has placed under your care, whoever
has a brother under his care or authority
should feed him from what he eats and
clothes him from what he wears.
Do not burden them with what overpowers them.
And if you do, then help them.
Then help them.
So if, and that usually is a good,
now we don't have slaves, but that usually
is a good thing to do all the
time.
You know, even if you are a physician,
if you feel your nurse is overwhelmed, you
try to help out.
At work, if you're a supervisor and you
feel that you give a task to your
employee, you try to help out.
You show that, like there is a huge
difference between a leader who stays back and
watches people working, and a leader who takes
part with them in the work.
The second type of leadership is a lot
more effective than the first type of leadership.
لا تكلفهم مع ما يغلبهم Don't burden them
with that which they can handle.
But if you burden them, help them out,
participate, take part, move this, help out.
If it's too heavy, help out, etc.
But the point in the hadith here under
this chapter of سباب العبد is that the
Prophet ﷺ rebuked or reprimanded Abu Dharr for
insulting the person he insulted.
And he also told him something that was
very, very hard on Abu Dharr.
It was warranted from the Prophet ﷺ, but
it was difficult for Abu Dharr.
He said to him, إِنَّكَ مْرُؤٌ فِيهِ جَاهِلِيَّ
You are a man who has جَاهِلِيَّ inside
him.
جَاهِلِيَّ And this, you know, جَاهِلِيَّ is the,
you know, جَاهِلِيَّ, everybody knows جَاهِلِيَّ, but it
was a pre-Islamic ignorance.
That's what, you know, they have other translations
for جَاهِلِيَّ nowadays.
Okay, so pre-Islamic ignorance, times of ignorance,
pre-Islamic times of ignorance.
So جَاهِلِيَّ is basically, you know, equivalent to
disbelief, equivalent to disbelief.
So could you have some جَاهِلِيَّ inside you
as a good Muslim that no one is
more sincere than you in the world?
No one is more genuine than you?
Yes, you could still have remains of جَاهِلِيَّ.
And there is the competition between جَاهِلِيَّ and
Islam continued, continued.
The competition between جَاهِلِيَّ and Islam continued throughout
the times.
And sometimes when our sisters also talk about
certain things in the tradition or certain things
in our history that may not be particularly
that fair to women.
Yes, there continued to be that competition.
There continued to be, so when Islam came,
did the Prophet ﷺ say لَا تَمْنَعُوا أَيْمَا
أَلَّهِ مَسَاجِدَ اللَّهِ Don't prevent the slave women
of Allah from the houses of Allah.
لَا تَمْنَعُوا أَيْمَا أَلَّهِ مَسَاجِدَ اللَّهِ Don't prevent
the slave women of Allah from the houses
of Allah.
Yes, he did say that.
So, did Bilal ibn Abdullah ibn Umar.
This is the son of a Sahabi.
You know, we're not talking 200 years later.
We're talking about the son of the Sahabi.
He said to his father, the Sahabi, وَاللَّهِ
إِذَا نَمْنَعُهُنَ By Allah, we will prevent them.
So, that was quite audacious So, that is
why Salim ibn Abdullah ibn Umar, his other
son, فَسَبَّهُ سَبًّا لَمْ أَسْمَعْهُ سَبَّهُ أَحْظًا قَبْلَهُ
You know, he cursed him, insulted him, Abdullah
ibn Umar rebuked him in a way that
I've never heard him speak before.
But yes, this is the son of a
Sahabi saying, no, we will.
And Abdullah ibn Umar was, you know, dumbfounded.
I'm telling you the Prophet ﷺ, I'm relating
to you something from the Prophet ﷺ, and
you're saying لَنَمْنَعُهُنَ Keep in mind, we eventually
did prevent them.
So, it's not completely.
Anyway, بَعْبُهَا لِعَيْنُ عَبْدَهُ بَعْبُهَا لِعَيْنُ عَبْدَهُ To
be fair also, it was not a blanket
thing.
It was, you know, not all the scholars,
and certainly in our history women still were
able to go out to the masajid and
so on.
But we put a lot of restrictions on
women going out to the masajid and some
of the scholars said that the younger women
should not.
Anyway, بَعْبُهَا لِعَيْنُ عَبْدَهُ Chapter should one assist
his servant.
قَالَ حَدَّثْنَا آدَمْ قَالَ حَدَّثْنَا شُعْبَ قَالَ حَدَّثْنَا
أَبُو بِشْرِ قَالَ سَمِعْتُهُ سَلَّامَ بْنَ عَمْرٍ يُحَدِّثُ
عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ صَوْسَلَمْ قَالَ قَالَ
النَّبِيِّ صَلَّى اللَّهُ عَيْنُهُ صَلَّمْ
أَرِقَّاكُمْ The Prophet ﷺ said, The Prophet ﷺ
said, Your slaves are your brothers.
So, be kind to them.
Seek their assistance in tasks that overwhelm you.
And assist them in tasks that overwhelm them.
So, Your slaves are your brothers.
So, be kind to them.
Seek their assistance in tasks that overwhelm you.
And assist them in tasks that overwhelm them.
قَالَ حَدَّثَنَا يَحْيَرَ بْنُ سَلَيْمَانِ قَالَ حَدَّثَنِى يَبْنُ
وَاهَبُ قَالَ أَغْبَرَنَا عَمْرَ عَنْ أَبِي يُنُسِ عَنْ
أَبِي هُرَيْرَ أَنَّهُ قَالَ أَعِينُ الْعَامِلَ مِنْ عَمَلِهِ
فَإِنَّ عَامِلَ اللَّهِ لَا يَخِيبُ يَعْنِي الْخَادِمُ Abu
Huraira said, assist the worker in his work,
for the worker of Allah does not fail.
He meant the servant.
بَابُ لَا يُكَلَّفُ الْعَبْدُ مِنَ الْعَمَلِ مَا لَا
يُطِيقُ A servant should not be burdened beyond
their capacity.
قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنِ يَزِيدٍ قَالَ حَدَّثَنَا
سَعِيدِ بْنِ أَبِي أَيُّوبِ قَالَ حَدَّثَنِى بْنُ عَجْلَانَ
قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنِ يَزِيدٍ We
passed by Abu Dharr r.a while he
was wearing a garment and his servant was
also wearing a similar garment We said if
you took this and gave that to someone
else it would make a matching set for
you.
He replied, the Prophet s.a.w. said,
your servants are your brothers, Allah has placed
them under your care so whoever has his
brother under his care should feed him from
what he eats and clothes him with what
he wears do not burden them beyond what
they can bear and if you do burden
them then you should assist them and if
you burden them, you should assist them We'll
stop here because the next chapter is بَبْ
نَفَقَتَ الرَّجُلُ عَلَىٰ عَبْدِهِ وَقَدَمِهِ وَصَدَقَهِ Whatever you
spend on your servant, slave or servant will
count for you as charity but in general
like I said this used to be the
sort of this is Islam now and Islam
negotiated with the reality of the world and
tried to basically set higher goals for us
that we should be pursuing that we should
aspire for and is telling us that this
is within your capacity so when something is
recommended that is not beyond your capacity that
is within your human potential within your human
potential to treat your slave the same way
you treat yourself to buy food to divide
your food between you and your slave, within
your human potential is it hard for many
people?
it is hard for many people that is
why for those people it was not an
emphatic obligation it's just a recommendation you should
aspire to fulfill that potential that potential that
Allah had given you Allah had given you
that potential you can do it, Abu Dharr
did it, Abu Yasir did it other Sahaba
of the Prophet ﷺ did it and in
this report in the last report Abu Dharr
had favored his servant with a better because
you know when you have two garments one
of them is better than the other Abu
Dharr was so committed to the recommendation of
the Prophet ﷺ that he gave his servant
the better garment because he felt that if
I can't if they are not equal, I
am not going to take the better one
I am going to give him the better
one the same would apply to food can
everybody do this?
no that is why you know Islam it's
Allah Allah knows what He created does He
not know what He created?
He knows what He created and He knows
that we are different in our capacities and
we are different in our potentials but when
it comes to crude human potential, can humans
get there?
Yes, humans can get there and you should
try to get there and we can apply
this in our lives also we can this
very idea you know street vendors for instance
back home the fact that sometimes people bargain
for 15 minutes with a street vendor over
a few pounds I mean it's not a
big deal it's probably more cost effective for
you to just give them the extra 2
pounds and just go home do something better
than just sit there and bargain just to
save 2 pounds so we can do this
and this is not limited to how you
treat the slaves but it gives us an
example of how you treat people that are
less fortunate may Allah assist us and guide
us and give us strength to fulfill our
potential