Hatem al-Haj – ADB024 Al-Adab Al-Mufrad – Continuation of Chapter on Mistreatment of Possessions

Hatem al-Haj
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The importance of charity in Islam is discussed, including the use of "ar passion" to describe a situation or person. The need for people to spend time on themselves and not engage in negative behavior is emphasized. The importance of sharing meal times and experiences with guests is also emphasized. The importance of language in shaping behavior and behavior is emphasized, as it is transformative and transformative in terms of expression. The segment also touches on the Prophet's weight and weight in relation to culture and the importance of not giving false expectations when it comes to language.

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			In the name of Allah, the most gracious,
		
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			the most merciful, the Messenger of Allah, his
		
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			family, his companions, and those who follow him,
		
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			and those who do not follow him.
		
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			To proceed, let me just make sure.
		
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			So, back to Al-Athab al-Mufrad.
		
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			Imam al-Bukhari said, باب نفقة الرجل على
		
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			عبده وخادمه صدقة Chapter, a man's provision for
		
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			his slave and servant is charity.
		
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			So, when you provide for your slave or
		
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			your servant, this will count as charity.
		
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			Today, we are finishing the chapters on the
		
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			treatment of the slaves.
		
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			Inshallah, we will try to finish all the
		
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			chapters on the treatment of the slaves.
		
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			And you will find that there are so
		
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			many chapters on the treatment of the slaves.
		
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			This used to be the reality at that
		
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			time that there were masters and slaves.
		
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			So, basically, all of the attention given to
		
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			this relationship is warranted.
		
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			And we will see how the regulation of
		
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			this relationship in Islam makes it quite different
		
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			from certain other nations that are less merciful.
		
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			So, Imam al-Bukhari said, حدثنا إبراهيم بن
		
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			موسى قال أخبرنا بقية قال أخبرني بحير بن
		
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			سعد عن خالد بن معدان عن المقدام سمع
		
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			النبي صلى الله عليه وسلم يقول ما أطعمت
		
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			نفسك فهو صدق وما أطعمت ولدك وزوجتك وخادمك
		
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			فهو صدق المقدام reported that the Prophet صلى
		
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			الله عليه وسلم said whatever you feed yourself
		
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			is charity whatever you feed your child, your
		
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			wife, or your servant is charity.
		
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			This isnad is a beautiful isnad.
		
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			It comes from the people of Isham, the
		
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			blessed lands of Isham.
		
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			So I should say congratulations to everybody, to
		
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			all the Muslims.
		
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			This is a watershed moment in our history.
		
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			But this is, Ibrahim ibn Musa is from
		
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			Rayy, so he's not necessarily from Isham, although
		
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			he lived for some time in Isham.
		
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			Baqiyah is Baqiyah ibn al-Walid, he's from
		
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			Homs.
		
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			Bahir ibn Sa'd is from Homs.
		
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			Khalid ibn Ma'dan is from Homs.
		
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			All of these are Shamis.
		
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			And the hadith itself, whatever you feed yourself
		
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			is charity.
		
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			Whatever you feed your child, your wife, or
		
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			your servant is charity.
		
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			It's a very profound hadith.
		
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			It's a very powerful hadith.
		
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			And as we said before, this is about
		
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			Islam's focus on goodness, not necessarily ritualism.
		
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			So the language of, the power of language
		
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			should not be underestimated.
		
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			It's very transformative.
		
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			So when you believe that whatever you're feeding
		
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			yourself is charity, you're feeding your wife, your
		
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			son, your daughter is charity, that gives you,
		
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			it gives hardworking people consolation.
		
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			They're not basically wasting their life just getting
		
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			tired and fatigued from work.
		
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			They're building their hereafter through this effort, through
		
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			this work, through perseverance.
		
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			They're building homes for them in the hereafter,
		
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			because all of this is considered charity.
		
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			And the scholars also commented here that it
		
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			seems from these hadiths, let's finish the other
		
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			ones and just address the chapter in its
		
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			entirety.
		
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			So the first one is saying that whatever
		
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			you feed yourself, your wife, your child, or
		
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			your servant is charity.
		
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			The second one says, Abu
		
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			Huraira reported that the Messenger of Allah ﷺ
		
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			said, the best charity is what leaves you
		
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			self-sufficient.
		
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			Baqqa ghina does not leave you broke, it
		
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			leaves you self-sufficient.
		
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			So you don't want to give away all
		
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			of your money, but some of it.
		
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			The upper hand is better than the lower
		
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			hand.
		
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			So self-sufficiency is important, is recommended.
		
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			The Prophet ﷺ then says, Your servant says,
		
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			spend on me or sell me.
		
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			And your child says, to whom will you
		
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			entrust me?
		
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			Keep in mind that the insertion of the
		
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			servant in the middle of the family all
		
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			the time is meaningful, is not haphazard, is
		
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			not coincidental.
		
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			This insertion of the servant inside the family
		
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			all the time was meaningful.
		
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			Then he says, Abu
		
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			Huraira reported the Prophet ﷺ ordered charity.
		
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			A man said, I have a dinar.
		
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			The Prophet ﷺ said, spend it on yourself.
		
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			Spend it on yourself.
		
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			Start with yourself.
		
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			That translates into put your mask on first.
		
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			Put your mask on first.
		
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			If you're not good to yourself, you will
		
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			not be good to anyone else.
		
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			If you can't stand on your own feet,
		
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			you can't support anyone.
		
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			You can't pull up anybody or help anyone
		
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			stand on their feet.
		
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			You need to stand on your feet first.
		
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			So spend it on yourself.
		
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			He said, I have another.
		
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			He said, spend it on your wife.
		
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			He said, I have another.
		
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			He said, spend it on your servant.
		
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			Then you're more aware of how to proceed.
		
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			You're more aware of how to proceed.
		
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			The scholars, by the way, deduced from this
		
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			that the nafqa ala zawja or maintaining the
		
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			wife takes precedence over the nafqa ala al
		
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			-walidayn takes precedence over spending on the parents.
		
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			Why?
		
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			Because this is a contractual relationship.
		
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			You're required to spend on the wife because
		
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			that is the nature of the contract.
		
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			That is the nature of marriage.
		
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			So the nafqa ala al-zawja muqaddama takes
		
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			precedence, but certainly that does not mean one
		
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			ignores their parents, and that does not mean
		
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			that spouses should be offended when their spouses
		
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			show kindness to their parents.
		
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			Spouses should not be offended by that.
		
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			In fact, they should appreciate it and they
		
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			should acknowledge it.
		
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			If your spouse is not good to their
		
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			parents, he will probably not be good to
		
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			you.
		
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			And if there is transient harmony, it probably
		
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			is short-lived, and there will come a
		
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			time when there will be no harmony anymore
		
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			because if someone is not good to their
		
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			parents, you just don't expect them to be
		
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			good to anyone.
		
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			The next chapter is babu itha kariha an
		
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			ya'kul ma'abdi.
		
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			Chapter, if one dislikes eating with his slave.
		
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			If one dislikes eating with his slave.
		
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			The Prophet ﷺ, Imam al-Bukhari says, hadathana
		
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			muhammad ibn salam.
		
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			Salam with everyone after the sahabi.
		
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			The sahabi is salam.
		
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			Every narrator after the sahabi is salam.
		
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			Controversial, but that is the predominant view.
		
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			So hadathana muhammad ibn salam, qala aghbarana makhlad
		
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			ibn al-zayd, qala aghbarana ibn al-jurayj,
		
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			qala aghbarani abu al-zubair anahu sami'a
		
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			rajulan yas'alu jabiran an khadim al-rajul.
		
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			Itha kafahu mashakata wal-har.
		
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			Amra al-nabiyu ﷺ an yad'uwa?
		
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			Qala na'am fa in kariha ahadukum an
		
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			yata'ama ma'ahu fal yuta'imuhu uqlatan
		
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			fiyadah.
		
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			Fal yuta'imuhu uqlatan fiyadah.
		
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			So uqla is a bite.
		
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			Akla is a meal.
		
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			Abu al-zubair reported, a man asked Jabir
		
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			about a servant who handles a man's burden
		
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			of cooking and endures the heat.
		
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			Did the prophet ﷺ order that he should
		
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			be invited to eat?
		
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			He said, yes.
		
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			If one of you dislikes eating with them,
		
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			let him or let them feed them a
		
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			bite in their hand.
		
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			Let him feed him a bite in his
		
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			hand, let them feed them whatever.
		
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			It applies even if it is the masculine
		
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			pronoun, it applies to everyone.
		
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			So a mistress, a mistress that here means,
		
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			you know, the hierarchy relationship.
		
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			A mistress should ask her slave girl to
		
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			sit with her and eat.
		
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			A master should ask his slave boy to
		
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			sit with him and eat with them.
		
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			And this is so profound, you know.
		
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			This is because, you know, it is not
		
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			only about making sure that they are not
		
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			hungry.
		
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			It is not only about sustaining them.
		
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			It is about recognizing their dignity.
		
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			It strikes at basically the heart of the
		
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			hierarchy.
		
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			It is a hierarchy that Islam accepted.
		
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			It is a hierarchy that Islam accepted.
		
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			Islam acknowledges this hierarchy.
		
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			But Islam wants to say that the fundamental
		
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			reality, the existential reality is that you are
		
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			equal.
		
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			You are equal in your worth.
		
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			You are equal in your human dignity.
		
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			So when you allow your slave to sit
		
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			with you, when you invite your slave to
		
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			sit with you at the table and eat
		
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			with you from the same food, that is
		
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			quite profound.
		
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			And the Prophet ﷺ was encouraging them to
		
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			live up to this ideal.
		
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			Live up to this ideal.
		
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			And the Sahaba did, as we will see
		
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			when we go over the hadith with Umar
		
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			ﷺ.
		
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			The Sahaba did.
		
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			So it is a recognition of this equality.
		
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			It is a recognition of human dignity.
		
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			And it also is sensitive to another burden,
		
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			the psychological burden of servitude.
		
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			Not only the burden.
		
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			So he is recognizing here, the slave handles
		
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			the burden of cooking and endures the heat.
		
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			The burden of cooking and endures the heat.
		
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			But the relational burden, the burden of servitude
		
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			is a psychological burden.
		
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			You can relieve the burden of working, the
		
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			physical burden by giving food.
		
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			But you will not be able to relieve
		
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			all the burden of that relationship of servitude
		
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			until you have them sit with you at
		
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			the same table and eat with you.
		
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			So that really relieves much of the burden
		
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			of servitude and restores human dignity.
		
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			Now the Prophet ﷺ at the end of
		
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			the hadith acknowledging and recognizing the human limitations.
		
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			Some masters will not be comfortable sitting with
		
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			their slaves and eating together.
		
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			He is telling them this is the ideal.
		
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			And I know that some human limitation can
		
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			obstruct the person from realizing that ideal.
		
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			Some social norms, some human limitations may obstruct
		
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			certain people from fully realizing that ideal.
		
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			You are unable to at least give them
		
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			from the same food.
		
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			This is food they spent time cooking.
		
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			So if they don't get something from the
		
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			food they spent their last two hours or
		
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			three hours cooking, that hurts.
		
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			So give them from the food.
		
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			At least if you can't live up to
		
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			the idea of sharing the meal with them.
		
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			And sharing a meal is a very intimate
		
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			activity.
		
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			Sharing food with people is a very intimate
		
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			activity.
		
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			And I believe that people should do this
		
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			with their servants nowadays if they have servants.
		
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			Of course there are no slaves.
		
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			But to sit down, even if you have
		
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			workers at home, to sit down and eat
		
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			with them is different from purchasing them the
		
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			best food.
		
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			If you purchase them the best food that
		
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			you eat yourself and give it to them,
		
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			that is great and that's good.
		
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			But if you sit down and eat with
		
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			them, that's superb.
		
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			That is the ideal that the Prophet ﷺ
		
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			was talking about here and was encouraging people
		
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			to live up to.
		
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			Next, Imam Bukhari said, Chapter, Feeding the Slave
		
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			from What One Eats.
		
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			Narrated by Abdullah ibn Maslamah.
		
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			Narrated by Marwan ibn Muawiyah.
		
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			Narrated by Al-Fadl ibn Mubasher.
		
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			Narrated by Jabir ibn Abdullah.
		
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			Jabir ibn Abdullah reported the Prophet ﷺ would
		
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			recommend kindness to the slaves, saying, feed them
		
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			from what you eat, enclose them from what
		
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			you wear, and do not torture Allah's creation.
		
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			We've gone over this before.
		
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			Feed them from what you eat, close them
		
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			from what you wear.
		
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			The Prophet ﷺ, this reorientation now, don't torture
		
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			Allah's creation, makes you, in your treatment of
		
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			slaves, Allah is between you and them all
		
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			the time.
		
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			So this is not a bilateral relationship.
		
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			There is a third party in this relationship.
		
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			The third party is who?
		
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			Allah, the third party in that relationship.
		
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			So this is not a bilateral relationship when
		
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			you are treating your slave, treating your subordinate,
		
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			treating people with less privilege and power.
		
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			Just be mindful, cognizant, watchful of the third
		
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			party in that relationship.
		
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			Allah is the third party in that relationship.
		
00:18:29 --> 00:18:31
			Don't torture Allah's creation.
		
00:18:34 --> 00:18:39
			Next, باب هليجلس خادمه معه إذا أكل or
		
00:18:39 --> 00:18:45
			هليجلس Chapter should a servant sit with him
		
00:18:45 --> 00:18:46
			when he is eating.
		
00:18:46 --> 00:18:49
			حدثنا مسدد قال حدثنا يحيى بن سعيد عن
		
00:18:49 --> 00:18:51
			إسماعيل بن أبي خالد عن أبيه عن أبي
		
00:18:51 --> 00:18:54
			هريرة رضي الله عنه عن النبي ﷺ قال
		
00:18:54 --> 00:19:02
			إذا جاء أحدكم خادمه بطعامه فليجلس فإن لم
		
00:19:02 --> 00:19:07
			يقبل فليناوله منه أبو هريرة narrated that the
		
00:19:07 --> 00:19:13
			Prophet ﷺ said when your servant brings you
		
00:19:13 --> 00:19:17
			food let him sit and eat with you.
		
00:19:18 --> 00:19:19
			Let him sit and eat with you.
		
00:19:20 --> 00:19:23
			If he does not accept then give him
		
00:19:23 --> 00:19:24
			some of it.
		
00:19:26 --> 00:19:29
			If he does not accept or if you
		
00:19:29 --> 00:19:29
			do not accept.
		
00:19:31 --> 00:19:33
			So if you go back to the Arabic
		
00:19:33 --> 00:19:39
			إذا جاء أحدكم خادمه بطعامه فليجلسه فإن لم
		
00:19:39 --> 00:19:42
			يقبل if he does not accept.
		
00:19:44 --> 00:19:45
			This could be both.
		
00:19:47 --> 00:19:48
			This could be both.
		
00:19:48 --> 00:19:51
			How do you resolve this is like an
		
00:19:51 --> 00:19:54
			issue in language that how do you resolve
		
00:19:54 --> 00:19:54
			this?
		
00:19:56 --> 00:20:01
			You resolve it by عودة الضمير إلى أقرب
		
00:20:01 --> 00:20:06
			مذكور So usually the context gives you an
		
00:20:06 --> 00:20:10
			indication if the pronoun goes to which one
		
00:20:10 --> 00:20:15
			the pronoun refers to or refers to which
		
00:20:15 --> 00:20:17
			one the pronoun refers.
		
00:20:18 --> 00:20:21
			So عودة الضمير إلى أقرب مذكور the pronoun
		
00:20:21 --> 00:20:25
			should refer to the last mentioned noun or
		
00:20:25 --> 00:20:29
			pronoun the last mentioned noun or pronoun.
		
00:20:30 --> 00:20:34
			If you go by this what is the
		
00:20:34 --> 00:20:40
			last mentioned the servant فليجلسه let him sit
		
00:20:40 --> 00:20:48
			him with him let yeah so يجلسه so
		
00:20:48 --> 00:20:51
			the subject and the object here the object
		
00:20:51 --> 00:20:53
			is the last thing that is mentioned that
		
00:20:53 --> 00:20:55
			is the servant the last thing that is
		
00:20:55 --> 00:20:59
			mentioned so you could say that if the
		
00:20:59 --> 00:21:02
			slave does not accept or if the master
		
00:21:02 --> 00:21:05
			does not accept to sit down it's usually
		
00:21:06 --> 00:21:09
			it's not that straightforward and it is in
		
00:21:09 --> 00:21:12
			all languages by the way do not hit
		
00:21:12 --> 00:21:15
			the table with your hand lest you break
		
00:21:15 --> 00:21:17
			it do not hit the table with your
		
00:21:17 --> 00:21:21
			hand lest you break it break what?
		
00:21:22 --> 00:21:28
			the table or your hand or the table
		
00:21:28 --> 00:21:33
			you know so it will depend on the
		
00:21:33 --> 00:21:37
			context you know so like if this is
		
00:21:37 --> 00:21:40
			a mom for instance likely she is concerned
		
00:21:40 --> 00:21:42
			about the hand you know if this is
		
00:21:42 --> 00:21:46
			my table I am likely more concerned about
		
00:21:46 --> 00:21:51
			my table than your hand so it depends
		
00:21:51 --> 00:21:54
			on context so as long you know you
		
00:21:54 --> 00:21:57
			look for indications in the context if you
		
00:21:57 --> 00:22:00
			don't find indications in the context you go
		
00:22:00 --> 00:22:04
			to the last mentioned noun or pronoun if
		
00:22:04 --> 00:22:19
			suitable if suitable yeah the
		
00:22:19 --> 00:22:34
			verb if he doesn't accept well
		
00:22:34 --> 00:22:38
			maybe someone could mean both but usually if
		
00:22:38 --> 00:22:43
			I say don't break the table don't hit
		
00:22:43 --> 00:22:45
			the table with your hand lest you break
		
00:22:45 --> 00:22:49
			it you are not saying break them you
		
00:22:49 --> 00:22:59
			are saying break it so like it's yeah
		
00:23:02 --> 00:23:06
			so maybe some people would mean lest you
		
00:23:06 --> 00:23:10
			break both I guess anyway so this is
		
00:23:10 --> 00:23:15
			another hadith that talks about having the servant
		
00:23:15 --> 00:23:19
			sit with you and eat with you sit
		
00:23:19 --> 00:23:22
			at the same table share with you this
		
00:23:22 --> 00:23:25
			sort of intimate activity of like eating and
		
00:23:25 --> 00:24:11
			having a meal together so
		
00:24:12 --> 00:24:18
			so Ibn Abi Mahzura reported that Ibn Abi
		
00:24:18 --> 00:24:23
			Mahzura reported from his father no Ibn Abi
		
00:24:23 --> 00:24:27
			Malayka I'm sorry reported from Abu Mahzura he
		
00:24:27 --> 00:24:31
			said I was sitting with Umar when Safwan
		
00:24:31 --> 00:24:33
			Ibn Umayyah brought a large bowl carried by
		
00:24:33 --> 00:24:36
			a group of men in a cloak and
		
00:24:36 --> 00:24:40
			placed it before Umar Umar radiallahu anhu invited
		
00:24:40 --> 00:24:44
			some poor people and slaves slaves of others
		
00:24:44 --> 00:24:47
			not his own, slaves of others around him
		
00:24:47 --> 00:24:49
			to eat with him to eat with him
		
00:24:49 --> 00:24:56
			then he said may Allah do such and
		
00:24:56 --> 00:24:58
			such to a people for he said may
		
00:24:58 --> 00:25:05
			Allah destroy a people who disdain having their
		
00:25:05 --> 00:25:08
			slaves eat with them who disdain having their
		
00:25:08 --> 00:25:13
			slaves eat with them Safwan said to Umar
		
00:25:13 --> 00:25:17
			you know Safwan converted after the Fath of
		
00:25:17 --> 00:25:22
			Mecca so Safwan said to Umar by Allah
		
00:25:22 --> 00:25:27
			we don't disdain them rather we prefer ourselves
		
00:25:27 --> 00:25:30
			over them by Allah we don't have enough
		
00:25:30 --> 00:25:33
			of the good food to eat and feed
		
00:25:33 --> 00:25:36
			them as well so Safwan is telling him
		
00:25:36 --> 00:25:41
			you know this is actually better it's better
		
00:25:41 --> 00:25:44
			than disdaining them I mean this is basically
		
00:25:44 --> 00:25:49
			is not motivated by it's not motivated by
		
00:25:49 --> 00:25:57
			you know like it's not motivated by disdain
		
00:25:57 --> 00:26:04
			and resentment but it is motivated by selfishness
		
00:26:04 --> 00:26:09
			I guess that's the word for it so
		
00:26:09 --> 00:26:13
			that's better, that's lighter so if you favor
		
00:26:13 --> 00:26:19
			yourself without disdaining the slave that's better but
		
00:26:19 --> 00:26:24
			so but so Umar was talking about a
		
00:26:24 --> 00:26:30
			different level, a different ideal not all people
		
00:26:30 --> 00:26:34
			are capable of going there and that is
		
00:26:34 --> 00:26:37
			the genius of Islam as we said before
		
00:26:37 --> 00:26:40
			the five legal values, the wajib, the mustahabb,
		
00:26:40 --> 00:26:43
			the makrooh the haram, the mustahabb is telling
		
00:26:43 --> 00:26:45
			you this is the this is the right
		
00:26:45 --> 00:26:53
			direction you're heading there if you basically require
		
00:26:53 --> 00:26:56
			of yourself to do the mustahabb then you
		
00:26:56 --> 00:26:59
			have reached the peak the pinnacle when the
		
00:26:59 --> 00:27:03
			mustahabb becomes required for you because it is
		
00:27:03 --> 00:27:06
			mustahabb by your lord it is loved by
		
00:27:06 --> 00:27:09
			your lord so how keen are you on
		
00:27:09 --> 00:27:15
			pleasing your lord will show on how committed
		
00:27:15 --> 00:27:17
			you are to do that which is just
		
00:27:17 --> 00:27:24
			mustahabb next he says chapter of the servant
		
00:27:24 --> 00:27:29
			shows goodwill to his master Abdullah ibn Umar
		
00:27:29 --> 00:27:39
			said Abdullah ibn Umar reported that the
		
00:27:39 --> 00:27:42
			messenger of Allah said when a servant shows
		
00:27:42 --> 00:27:45
			goodwill to his master and fulfills the worship
		
00:27:45 --> 00:27:48
			of his lord he will have his reward
		
00:27:48 --> 00:27:52
			twice he will have his reward twice so
		
00:27:52 --> 00:27:57
			now the prophet The Prophet ﷺ is telling
		
00:27:57 --> 00:28:01
			the slave now that if you have goodwill
		
00:28:01 --> 00:28:04
			for your master, you will get your reward
		
00:28:04 --> 00:28:05
			twice.
		
00:28:06 --> 00:28:07
			What is this?
		
00:28:09 --> 00:28:11
			This is also very beautiful.
		
00:28:12 --> 00:28:14
			You may say that, you know, Deen came
		
00:28:14 --> 00:28:17
			to subdue the weak people and this is
		
00:28:17 --> 00:28:19
			a way to manipulate weaker people and make
		
00:28:19 --> 00:28:23
			them, you know, serve with excellence and all
		
00:28:23 --> 00:28:24
			of that stuff.
		
00:28:24 --> 00:28:26
			I mean, if you're a Marxist, that will
		
00:28:26 --> 00:28:27
			be your viewpoint.
		
00:28:28 --> 00:28:31
			If you know the history of humanity and
		
00:28:31 --> 00:28:37
			development and conditions of societies at different times
		
00:28:37 --> 00:28:40
			and you know the need for hierarchy and
		
00:28:40 --> 00:28:43
			this hierarchy, there is like different needs for
		
00:28:43 --> 00:28:45
			different types of hierarchy at different times, but
		
00:28:45 --> 00:28:48
			there will always be a need for hierarchy.
		
00:28:48 --> 00:28:51
			Have we gotten rid of the need for
		
00:28:51 --> 00:28:51
			hierarchy nowadays?
		
00:28:51 --> 00:28:53
			No, we have not.
		
00:28:53 --> 00:28:54
			We have not.
		
00:28:54 --> 00:28:57
			You know, and there is, and many people
		
00:28:57 --> 00:28:59
			feel that there is like more slavery nowadays.
		
00:29:01 --> 00:29:04
			But anyway, so we have not gotten rid
		
00:29:04 --> 00:29:05
			of all hierarchies.
		
00:29:05 --> 00:29:08
			So this was a hierarchy and the Prophet
		
00:29:08 --> 00:29:12
			ﷺ is wanting to say and Allah ﷻ
		
00:29:12 --> 00:29:14
			through the Prophet ﷺ is wanting to say
		
00:29:14 --> 00:29:20
			that this position of servitude that people consider
		
00:29:20 --> 00:29:25
			to be demeaning, I consider it to be
		
00:29:25 --> 00:29:27
			an opportunity for greatness.
		
00:29:27 --> 00:29:29
			An opportunity for greatness.
		
00:29:31 --> 00:29:36
			Because having goodwill for the master is not
		
00:29:36 --> 00:29:36
			natural.
		
00:29:37 --> 00:29:41
			Having resentment and bitterness for the master is
		
00:29:41 --> 00:29:42
			more natural.
		
00:29:43 --> 00:29:48
			And so as a slave, if you have
		
00:29:48 --> 00:29:52
			goodwill for the master, you have reached the
		
00:29:52 --> 00:29:53
			pinnacle of greatness.
		
00:29:54 --> 00:29:58
			And it empowers, it tells the slave that
		
00:29:58 --> 00:30:01
			you have completely empowered spiritual agency.
		
00:30:02 --> 00:30:06
			Like whatever your position in life is, that
		
00:30:06 --> 00:30:11
			does not take away from, detract from, diminish
		
00:30:11 --> 00:30:13
			your spiritual agency.
		
00:30:13 --> 00:30:18
			You can make of your circumstances an opportunity
		
00:30:18 --> 00:30:23
			to reach, you know, to fulfill your potential
		
00:30:23 --> 00:30:28
			and goodness and proximity to God, proximity to
		
00:30:28 --> 00:30:29
			the Divine.
		
00:30:29 --> 00:30:33
			And that is what matters at the end
		
00:30:33 --> 00:30:34
			of the day.
		
00:30:34 --> 00:30:37
			You know, where are you from the Divine
		
00:30:37 --> 00:30:38
			is what matters at the end of the
		
00:30:38 --> 00:30:39
			day.
		
00:30:39 --> 00:30:44
			Your circumstances in this life will not dictate,
		
00:30:44 --> 00:30:54
			will not dictate the ultimate, you know,
		
00:30:55 --> 00:30:56
			your ultimate accomplishment.
		
00:30:57 --> 00:31:01
			Because for all of us, ultimate accomplishment is
		
00:31:01 --> 00:31:01
			what?
		
00:31:02 --> 00:31:06
			Ultimate accomplishment is the pleasure of God and
		
00:31:06 --> 00:31:07
			salvation.
		
00:31:08 --> 00:31:11
			Your circumstances in this life, no matter how
		
00:31:11 --> 00:31:15
			bleak they may be, will not keep you
		
00:31:15 --> 00:31:19
			from reaching, fulfilling your ultimate objective.
		
00:31:20 --> 00:31:24
			Like I was just, you know, the news
		
00:31:24 --> 00:31:26
			that are coming out from Syria and all
		
00:31:26 --> 00:31:28
			of the, you know, the people.
		
00:31:29 --> 00:31:32
			One of the things that, you know, touched
		
00:31:32 --> 00:31:36
			me the most is the story of a
		
00:31:36 --> 00:31:41
			pilot who just came out after 42 years
		
00:31:41 --> 00:31:45
			in prison because he refused to bomb the
		
00:31:45 --> 00:31:46
			people of Hama.
		
00:31:51 --> 00:31:56
			So during the massacre of Hama, you know,
		
00:31:56 --> 00:31:58
			the pilots, you know, bombed the city of
		
00:31:58 --> 00:31:59
			Hama.
		
00:32:00 --> 00:32:01
			That was a huge massacre.
		
00:32:03 --> 00:32:05
			This one pilot refused.
		
00:32:13 --> 00:32:14
			He refused to obey a command.
		
00:32:15 --> 00:32:17
			And he was in prison for 42 years.
		
00:32:18 --> 00:32:27
			He came out and he said that he
		
00:32:27 --> 00:32:28
			never regretted it.
		
00:32:33 --> 00:32:36
			Which tells you that piety is not by
		
00:32:36 --> 00:32:39
			having a big beard or, you know, by
		
00:32:39 --> 00:32:41
			all of the pretentious stuff that we do.
		
00:32:41 --> 00:32:43
			And that's, you know, having a beard is
		
00:32:43 --> 00:32:45
			the way of the Prophet ﷺ and according
		
00:32:45 --> 00:32:48
			to me and all of that stuff.
		
00:32:48 --> 00:32:51
			Not belittling any of that.
		
00:32:52 --> 00:32:56
			But, you know, piety is not limited to,
		
00:32:56 --> 00:33:00
			you know, your seeking of knowledge and all
		
00:33:00 --> 00:33:04
			of the often pretentious stuff that we do.
		
00:33:05 --> 00:33:08
			This is actually the test of piety.
		
00:33:09 --> 00:33:12
			This is a man who had to choose
		
00:33:12 --> 00:33:18
			between being a pilot, being, you know, like
		
00:33:18 --> 00:33:20
			a privileged member of the society and continuing
		
00:33:20 --> 00:33:24
			to have all of the privileges and being
		
00:33:24 --> 00:33:25
			thrown in jail.
		
00:33:28 --> 00:33:32
			So your ability to make the right choice
		
00:33:32 --> 00:33:36
			at these times shows your true substance, your
		
00:33:36 --> 00:33:37
			true substance.
		
00:33:37 --> 00:33:37
			Anyway.
		
00:34:49 --> 00:34:52
			So Abu Huraira, I'm sorry, Abu Burda, narrated
		
00:34:52 --> 00:34:54
			on the authority of his father that the
		
00:34:54 --> 00:34:57
			Messenger of Allah ﷺ said, Three will have
		
00:34:57 --> 00:34:58
			a double reward.
		
00:34:58 --> 00:35:00
			A man from the people of the book
		
00:35:00 --> 00:35:02
			who believes in his Prophet and believes in
		
00:35:02 --> 00:35:04
			Muhammad ﷺ.
		
00:35:06 --> 00:35:08
			The slave, you know, so a man from
		
00:35:08 --> 00:35:10
			the people of the book who converts to
		
00:35:10 --> 00:35:10
			Islam.
		
00:35:10 --> 00:35:12
			He had believed in his Prophet and then
		
00:35:12 --> 00:35:14
			he believed in Prophet Muhammad ﷺ.
		
00:35:15 --> 00:35:18
			The slave who fulfills the rights of Allah
		
00:35:18 --> 00:35:20
			and the rights of his master.
		
00:35:21 --> 00:35:23
			And a man who has a female slave,
		
00:35:23 --> 00:35:27
			teaches her good manners and educates her well,
		
00:35:28 --> 00:35:32
			then frees her and marries her, he will
		
00:35:32 --> 00:35:34
			have a double reward.
		
00:35:35 --> 00:35:38
			Keep in mind that, you know, the circumstances
		
00:35:38 --> 00:35:41
			of the slaves had kept many of them
		
00:35:41 --> 00:35:46
			from having the proper manners that one would
		
00:35:46 --> 00:35:47
			expect in their wife.
		
00:35:47 --> 00:35:50
			So the Prophet ﷺ is saying, If you
		
00:35:50 --> 00:35:53
			teach her the good manners and you educate
		
00:35:53 --> 00:35:57
			her and then you marry her, she will
		
00:35:57 --> 00:35:59
			be a good wife and you will get
		
00:35:59 --> 00:36:01
			your reward twice.
		
00:36:02 --> 00:36:03
			And you will get your reward twice.
		
00:36:04 --> 00:36:06
			You emancipate her and you marry her.
		
00:36:07 --> 00:36:10
			Then hadathana Muhammad ibn al-Alaa, qala hadathana
		
00:36:10 --> 00:36:13
			Abu Usama an-Burayda ibn Abdullah, an-Abi
		
00:36:13 --> 00:36:15
			Burdata, an-Abi Musa, qala qala Rasulullah ﷺ,
		
00:36:16 --> 00:36:19
			al-mamluku alladhi yuhsinu ibadata rabbihi, wa yu
		
00:36:19 --> 00:36:23
			'addi ila sayyidihi alladhi furidaa attaaha, wan nasiha
		
00:36:23 --> 00:36:24
			lahu ajran.
		
00:36:24 --> 00:36:27
			Abu Musa reported that the Messenger of Allah
		
00:36:27 --> 00:36:30
			ﷺ said, The servant who excels in the
		
00:36:30 --> 00:36:33
			worship of his Lord and fulfills the obligations
		
00:36:33 --> 00:36:37
			of dutifulness and goodwill to his master will
		
00:36:37 --> 00:36:38
			have his reward twice.
		
00:36:39 --> 00:36:39
			Same meaning.
		
00:36:40 --> 00:36:43
			Hadathana Musa, qala hadathana Abd al-Wahid, qala
		
00:36:43 --> 00:36:47
			hadathana Abu Burdaa ibn Abdullah, ibn Abi Burdaa,
		
00:36:47 --> 00:36:50
			qala sami'atu Abu Burdaa yuhaddithu an-Abihi,
		
00:36:50 --> 00:36:54
			qala qala Rasulullah ﷺ, al-mamluku lahu ajran,
		
00:36:54 --> 00:36:57
			idha adda haqqa Allah fi ibadatihi, aw qala
		
00:36:57 --> 00:37:02
			fi husni ibadatihi, wa haqqa malikihi alladhi yamlikuhu.
		
00:37:02 --> 00:37:06
			Abu Burdaa reported on the authority of his
		
00:37:06 --> 00:37:08
			father that the Messenger of Allah ﷺ said,
		
00:37:09 --> 00:37:11
			The servant will have a double reward if
		
00:37:11 --> 00:37:12
			he fulfills the right of Allah in his
		
00:37:12 --> 00:37:17
			worship or he said through good worship and
		
00:37:17 --> 00:37:20
			fulfills the right of his master who owns
		
00:37:20 --> 00:37:20
			him.
		
00:37:24 --> 00:37:26
			Bab al-Abdu ra'in.
		
00:37:27 --> 00:37:29
			Chapter, the slave is a shepherd or a
		
00:37:29 --> 00:37:29
			caretaker.
		
00:37:30 --> 00:37:33
			qala hadathana Ismail ibn Abi Uwais, qala hadathani
		
00:37:33 --> 00:37:35
			Malik an-Abdullah ibn Dinar an-Ibn Umar
		
00:37:35 --> 00:37:39
			anna Rasulullah ﷺ qal, kullukum ra'in, wa
		
00:37:39 --> 00:37:41
			kullukum mas'ulun an-ra'iyatihi.
		
00:37:41 --> 00:37:43
			fal-amir alladhi al-an-nasi ra'in,
		
00:37:43 --> 00:37:44
			wa huwa mas'ulun an-ra'iyatihi.
		
00:37:45 --> 00:37:47
			wal-rajul ra'in ala ahli baytihi, wa
		
00:37:47 --> 00:37:48
			huwa mas'ulun an-ra'iyatihi.
		
00:37:49 --> 00:37:52
			wa abdu al-rajul ra'in ala mali
		
00:37:52 --> 00:37:54
			sayyidihi, wa huwa mas'ulun an-ra'iyatihi.
		
00:37:55 --> 00:37:57
			ala kullukum ra'in, wa kullukum mas'ulun
		
00:37:57 --> 00:37:58
			an-ra'iyatihi.
		
00:37:58 --> 00:38:01
			Ibn Umar reported that the Messenger of Allah
		
00:38:01 --> 00:38:03
			ﷺ said, every one of you is a
		
00:38:03 --> 00:38:04
			caretaker, a shepherd.
		
00:38:04 --> 00:38:07
			You know, ra'in is a shepherd, but
		
00:38:07 --> 00:38:09
			the word itself means a caretaker.
		
00:38:12 --> 00:38:14
			And every one of you will be asked
		
00:38:14 --> 00:38:16
			about those under their care.
		
00:38:17 --> 00:38:19
			The ruler over the people is a caretaker
		
00:38:19 --> 00:38:21
			and will be asked about those under his
		
00:38:21 --> 00:38:21
			care.
		
00:38:22 --> 00:38:25
			A man is a caretaker over his family
		
00:38:25 --> 00:38:27
			and will be asked about those under his
		
00:38:27 --> 00:38:28
			care.
		
00:38:28 --> 00:38:30
			The slave of a man is a caretaker
		
00:38:30 --> 00:38:32
			over his master's wealth and will be asked
		
00:38:32 --> 00:38:33
			about it.
		
00:38:34 --> 00:38:37
			Indeed, every one of you is a caretaker
		
00:38:37 --> 00:38:39
			and every one of you will be asked
		
00:38:39 --> 00:38:42
			about those under their care.
		
00:38:43 --> 00:38:48
			So, the hierarchy now is flat and everybody
		
00:38:48 --> 00:38:49
			now...
		
00:38:55 --> 00:38:58
			So, no one is reporting to anyone.
		
00:39:01 --> 00:39:03
			This is when everybody is reporting to Allah
		
00:39:04 --> 00:39:06
			and no one is reporting to anyone.
		
00:39:07 --> 00:39:09
			The Prophet ﷺ is saying, he is making
		
00:39:09 --> 00:39:13
			the hierarchy now flat and everybody is reporting
		
00:39:13 --> 00:39:14
			to one.
		
00:39:18 --> 00:39:22
			And, you know, basically stressing that existential reality
		
00:39:22 --> 00:39:27
			that we're all here for the same purpose
		
00:39:29 --> 00:39:34
			and these hierarchies of the dunya have no
		
00:39:34 --> 00:39:39
			weight whatsoever, are completely meaningless when it comes
		
00:39:39 --> 00:39:42
			to the ultimate purpose of our existence and
		
00:39:42 --> 00:39:46
			whatever report cards you get in this dunya
		
00:39:46 --> 00:39:48
			are completely worthless.
		
00:39:48 --> 00:39:55
			You know, if your final report card that
		
00:39:55 --> 00:40:01
			you will get when you get your suhuf
		
00:40:01 --> 00:40:05
			records by Allah ﷻ on the Day of
		
00:40:05 --> 00:40:10
			Judgment, if that final report card does not
		
00:40:10 --> 00:40:18
			earn you salvation, is then no matter what
		
00:40:18 --> 00:40:22
			accomplishments you had in this life and what
		
00:40:22 --> 00:40:24
			your position was in this life.
		
00:40:25 --> 00:40:27
			Well, Firawnah had a very nice life, I
		
00:40:27 --> 00:40:30
			guess, in terms of eating and drinking and,
		
00:40:30 --> 00:40:32
			you know, power and prestige.
		
00:40:33 --> 00:40:38
			But what will matter for all in the
		
00:40:38 --> 00:40:40
			hereafter is that report card that you will
		
00:40:40 --> 00:40:42
			receive, whether you're right or left hand.
		
00:40:43 --> 00:40:44
			I hope we all receive it with the
		
00:40:44 --> 00:40:46
			right hand, inshallah.
		
00:41:05 --> 00:41:08
			You know, that disclaimer here, this is a
		
00:41:08 --> 00:41:11
			weak hadith, but there is a way to
		
00:41:11 --> 00:41:13
			justify it, there is a way to understand
		
00:41:13 --> 00:41:14
			it correctly.
		
00:41:17 --> 00:41:20
			So, Abdullah ibn Sa'd, the freed slave of
		
00:41:20 --> 00:41:25
			Aisha, reported that Abu Huraira said when a
		
00:41:25 --> 00:41:27
			slave obeys his master, he has obeyed Allah,
		
00:41:28 --> 00:41:30
			and when he disobeys his master, he has
		
00:41:30 --> 00:41:32
			disobeyed Allah.
		
00:41:33 --> 00:41:35
			The same applies to the, you know, every
		
00:41:35 --> 00:41:38
			relationship where there is some degree of subordination,
		
00:41:38 --> 00:41:40
			where there is hierarchy, where there are expectations
		
00:41:40 --> 00:41:43
			of obedience from someone.
		
00:41:43 --> 00:41:45
			If they're doing this for the sake of
		
00:41:45 --> 00:41:48
			Allah subhanahu wa ta'ala, if they're doing
		
00:41:48 --> 00:41:50
			this for the sake of Allah, they get
		
00:41:50 --> 00:41:52
			their reward from Allah.
		
00:41:54 --> 00:41:57
			And that again is even telling the slave
		
00:41:57 --> 00:41:59
			that it is not a bilateral relationship, there
		
00:41:59 --> 00:42:00
			is a third party.
		
00:42:02 --> 00:42:07
			And then the next is chapter whoever wished
		
00:42:07 --> 00:42:08
			to be a slave.
		
00:42:08 --> 00:42:11
			حَدَّثَنَا إِسْمَعِيلُ قَالَ حَدَّثَنِي سُلَيْمَانَ بِنِ بِلَالِ عَنْ
		
00:42:11 --> 00:42:15
			يُونِسِ عَنِ الزُّهْرِيِّ عَنْ سَعِيدِ بِنِ الْمُسَيِّبِ عَنْ
		
00:42:15 --> 00:42:17
			أَبِي هُرَيْرَ أَنَا رَسُولَ اللَّهِ صَلَى اللَّهُ سَلَمَا
		
00:42:17 --> 00:42:20
			قَالَ أَلْعَبْدُ الْمُسْلِمُ إِذَا أَدَّ حَقَّ اللَّهِ وَحَقَّ
		
00:42:20 --> 00:42:24
			سَيِّدِهِ وَالَّذِي نَفْسُ أَبِي هُرَيْرَةَ بِيَدِهِ لَهُ لَلْجِهَادُ
		
00:42:24 --> 00:42:29
			فِي سَبِيلِ اللَّهِ وَالْحَجُّ وَبِرُّ أَمِّي لَأَحْبَبْتُ أَنْ
		
00:42:29 --> 00:42:33
			أَمُوتَ مَمْلُوكًا Abu Huraira reported that the messenger
		
00:42:33 --> 00:42:36
			of Allah ﷺ said a Muslim slave who
		
00:42:36 --> 00:42:38
			fulfills the right of Allah and the right
		
00:42:38 --> 00:42:42
			of his master will have two rewards then
		
00:42:42 --> 00:42:46
			Abu Huraira said by the one in whose
		
00:42:46 --> 00:42:49
			hand is my soul or is the soul
		
00:42:49 --> 00:42:53
			of Abu Huraira were it not for jihad
		
00:42:55 --> 00:42:59
			hajj and my dutifulness to my mother you
		
00:42:59 --> 00:43:02
			know I would have loved to die as
		
00:43:02 --> 00:43:04
			a slave I would have loved to die
		
00:43:04 --> 00:43:06
			as a slave you know my dutifulness to
		
00:43:06 --> 00:43:08
			my mother like being free gives me more
		
00:43:08 --> 00:43:13
			autonomy more capacity, sovereignty over myself to take
		
00:43:13 --> 00:43:15
			care of my mother had it not been
		
00:43:15 --> 00:43:17
			for these three things I would have loved
		
00:43:17 --> 00:43:27
			to die as a slave because of the
		
00:43:27 --> 00:43:30
			double reward you know slavery is burdensome you
		
00:43:30 --> 00:43:36
			know like certainly burdensome and al-adr ala
		
00:43:36 --> 00:43:39
			qadr al-mashakka the reward will be commensurate
		
00:43:39 --> 00:43:43
			with the burden reward is commensurate with the
		
00:43:43 --> 00:43:48
			burden the difficulty and to be put in
		
00:43:48 --> 00:43:53
			that position in that role in your life
		
00:43:53 --> 00:43:57
			meaning that you have been burdened with more
		
00:43:57 --> 00:44:00
			than the average person expected then that you
		
00:44:00 --> 00:44:04
			would be rewarded more than the average person
		
00:44:04 --> 00:44:06
			because al-adr ala qadr al-mashakka the
		
00:44:06 --> 00:44:15
			reward is commensurate with the burden and this
		
00:44:15 --> 00:44:19
			applies to any relationship where there is some
		
00:44:19 --> 00:44:24
			degree of subordination where there is an expectation
		
00:44:24 --> 00:44:29
			of obedience so if the wife understands the
		
00:44:29 --> 00:44:31
			qiwamah of the husband the qiwamah is as
		
00:44:31 --> 00:44:35
			we said before it is not it's not
		
00:44:35 --> 00:44:38
			authority without responsibility and it's not responsibility without
		
00:44:38 --> 00:44:43
			authority is the combination of both a balanced
		
00:44:43 --> 00:44:48
			mix of both and it will require of
		
00:44:48 --> 00:44:51
			the wife a certain degree of understanding and
		
00:44:51 --> 00:44:55
			it is difficult it is burdensome it is
		
00:44:55 --> 00:44:59
			burdensome the husband needs to recognize that burden
		
00:45:01 --> 00:45:05
			that it is not easy and needs to
		
00:45:05 --> 00:45:10
			la yat'asaf istighdam haqqihi not to overuse
		
00:45:10 --> 00:45:16
			his right and in fact the less of
		
00:45:16 --> 00:45:19
			it he uses the more of it he
		
00:45:19 --> 00:45:25
			can use when he needs it people who
		
00:45:25 --> 00:45:29
			like I said before if you're the type
		
00:45:29 --> 00:45:32
			of husband who talks about the color of
		
00:45:32 --> 00:45:34
			the couch and why is this chair here
		
00:45:34 --> 00:45:37
			and all of that stuff you just run
		
00:45:37 --> 00:45:42
			through your capital so quickly and so irresponsibly
		
00:45:42 --> 00:45:44
			and then you lose it and then when
		
00:45:44 --> 00:45:48
			it comes time for like an important decision
		
00:45:48 --> 00:45:53
			you have used much of your capital it's
		
00:45:53 --> 00:46:00
			like mind your business anyway bab la yaqul
		
00:46:00 --> 00:46:05
			abdi chapter do not say my slave hadathana
		
00:46:05 --> 00:46:08
			muhammad ibn ubaidillah qala hadathani ibn abi hazim
		
00:46:08 --> 00:46:10
			ana al ala, ana abihi, ana abi huraira
		
00:46:10 --> 00:46:16
			la yaqul ahadukum abdi amati kullukum abidullah wa
		
00:46:16 --> 00:46:21
			kullu nisaikum imagullah wa liyaqul ghulami jariyati, wa
		
00:46:21 --> 00:46:25
			fataya wa fatati Abu Huraira reported that the
		
00:46:25 --> 00:46:28
			Prophet said none of you should say my
		
00:46:28 --> 00:46:31
			slave or my slave girl for all of
		
00:46:31 --> 00:46:34
			you are the slaves of Allah and all
		
00:46:34 --> 00:46:38
			your women are the bond maids of Allah
		
00:46:38 --> 00:46:44
			or the female slaves of Allah instead say
		
00:46:44 --> 00:46:49
			my servant, my girl no, I'm sorry so
		
00:46:49 --> 00:47:00
			my boy my girl or it's
		
00:47:00 --> 00:47:04
			the same thing my boy, my girl so
		
00:47:04 --> 00:47:08
			just say my boy or my girl, don't
		
00:47:08 --> 00:47:14
			say my slave or my female slave you
		
00:47:14 --> 00:47:17
			know, Emma, Abdu or Emma say my boy,
		
00:47:17 --> 00:47:21
			my girl and like I said it's, you
		
00:47:21 --> 00:47:24
			know, people think that language is it's just
		
00:47:24 --> 00:47:26
			language, no language is much more than just,
		
00:47:27 --> 00:47:30
			you know, means of expression, language is transformative,
		
00:47:30 --> 00:47:35
			is formative language forms your convictions, you mold
		
00:47:35 --> 00:47:38
			your language, you mold your convictions you mold
		
00:47:38 --> 00:47:41
			your behavior you change your language you change
		
00:47:41 --> 00:47:45
			your convictions you change your behavior and how
		
00:47:45 --> 00:47:47
			often did the Prophet ﷺ stress this in
		
00:47:47 --> 00:47:52
			all matters in all matters he was so
		
00:47:52 --> 00:47:56
			keen on stressing this concept and as we
		
00:47:56 --> 00:47:59
			will come to see even with him you
		
00:47:59 --> 00:48:04
			know, even with himself he was very keen
		
00:48:04 --> 00:48:09
			on making sure people use proper language and
		
00:48:09 --> 00:48:13
			don't conflate things and do not allow exaggeration
		
00:48:13 --> 00:48:17
			even in his maqam ﷺ you know make
		
00:48:17 --> 00:48:22
			things murky vague, ambiguous, you know and keep
		
00:48:22 --> 00:48:25
			what is God what's God's for God and
		
00:48:25 --> 00:48:30
			make that separation and that demarcation very clear
		
00:48:30 --> 00:48:35
			and that is why I always say that
		
00:48:39 --> 00:48:42
			it's about the subject of istighafa, but I'm
		
00:48:42 --> 00:48:43
			not going to go there now because it's
		
00:48:43 --> 00:48:46
			a long discussion but istighafa, when you invoke
		
00:48:46 --> 00:48:49
			other than God, this is you know, if
		
00:48:49 --> 00:48:52
			you say it's a matter of language and
		
00:48:52 --> 00:48:55
			this is majaz I'm actually invoking God no,
		
00:48:55 --> 00:49:00
			language is consequential, language is consequential, and if
		
00:49:00 --> 00:49:02
			it is majaz for you, it is not
		
00:49:02 --> 00:49:05
			majaz for the hundred other people that will
		
00:49:05 --> 00:49:08
			be invoking other than God actually meaning to
		
00:49:08 --> 00:49:12
			invoke other than God so, but anyway, language
		
00:49:12 --> 00:49:16
			is important so here the Prophet ﷺ is
		
00:49:16 --> 00:49:21
			trying to say that إِخْوَانُكُمْ خَوَلُكُمْ جَعَلَهُمْ اللَّهُ
		
00:49:21 --> 00:49:23
			تَحْتَىٰ يِدِيكُمْ these are your brothers that are
		
00:49:23 --> 00:49:28
			under your authority the absolute mastery belongs to
		
00:49:28 --> 00:49:34
			God only, absolute lordship absolute mastery belongs to
		
00:49:34 --> 00:49:39
			God only here, they are subordinate to you,
		
00:49:40 --> 00:49:44
			but just say, my boy, my girl, you
		
00:49:44 --> 00:49:47
			know and that will make a switch in
		
00:49:47 --> 00:49:53
			your convictions in your behavior afterwards as well,
		
00:49:53 --> 00:49:57
			next he says بَابُو هَلْ يَقُولْ سَيِّدِي chapter
		
00:49:57 --> 00:49:59
			should one say my master, should one say
		
00:49:59 --> 00:50:02
			my master حَدَّثَنَا حَجَّاتَ ابْنِ مِنْ هَالِ قَالَ
		
00:50:02 --> 00:50:06
			حَدَّثَنَا حَمَّادَ ابْنِ السَّلَمَ عَنْ أَيُّوبِ وَحَبِيبِ وَهِشَامِ
		
00:50:06 --> 00:50:09
			عَنْ مُحَمَّدِ عَنْ أَبِي هُرَيْرَ عَنْ النَّبِيِّ ﷺ
		
00:50:09 --> 00:50:13
			قَالَ لَا يَقُولَنَّ أَحَدُكُمْ عَبْدِي وَأَمَتِي وَلَا يَقُولَنَّ
		
00:50:13 --> 00:50:18
			الْمَمْلُوكُ وَرَبِّي وَرَبَّتِي وَلَيَقُلْ فَتَايَ وَفَتَاتِي وَسَيِّدِي
		
00:50:18 --> 00:50:24
			وَسَيِّدَتِي كُلُّكُمْ مَمْلُوكُونَ وَالرَّبُّ اللَّهُ وَالرَّبُّ اللَّهُ ابو
		
00:50:24 --> 00:50:27
			هريرة reported that the Prophet ﷺ said none
		
00:50:27 --> 00:50:29
			of you should say my slave or my
		
00:50:29 --> 00:50:33
			slave girl and a servant should not say
		
00:50:33 --> 00:50:37
			my lord or my lady I didn't find
		
00:50:37 --> 00:50:40
			the word for female lord so I guess
		
00:50:40 --> 00:50:44
			they used lady uh they used lady etic
		
00:50:47 --> 00:50:51
			okay it does not reflect the same sort
		
00:50:51 --> 00:50:57
			of impact as lord you know the same
		
00:50:57 --> 00:51:08
			connotation of lordship but anyway so so the
		
00:51:08 --> 00:51:11
			lord you know the lord, the female lord
		
00:51:12 --> 00:51:21
			huh huh they don't have yeah no
		
00:51:21 --> 00:51:25
			I actually googled it is there like they
		
00:51:25 --> 00:51:28
			ever used lord this uh no there is
		
00:51:28 --> 00:51:31
			no such word lord this does not exist
		
00:51:31 --> 00:51:36
			in English uh so anyway I googled it,
		
00:51:36 --> 00:51:47
			don't worry but it is you
		
00:51:47 --> 00:51:50
			know in Arabic there is a female from
		
00:51:51 --> 00:51:56
			lord so you don't say you say master
		
00:51:56 --> 00:52:01
			or mistress you say master or mistress it
		
00:52:01 --> 00:52:05
			says here that the Prophet ﷺ said none
		
00:52:05 --> 00:52:07
			of you should say my slave or my
		
00:52:07 --> 00:52:09
			slave girl and a servant should not say
		
00:52:09 --> 00:52:13
			my lord or my you know lady instead
		
00:52:13 --> 00:52:17
			say my young boy my young girl and
		
00:52:17 --> 00:52:21
			my master my mistress for all of you
		
00:52:21 --> 00:52:26
			are owned all of you are owned and
		
00:52:26 --> 00:52:29
			the lord is Allah all of you are
		
00:52:29 --> 00:52:32
			owned all of you are but the lord
		
00:52:32 --> 00:52:39
			the owner is one Allah again the importance
		
00:52:39 --> 00:52:53
			of language and the power of language in
		
00:52:53 --> 00:53:10
			Arabic so
		
00:53:10 --> 00:53:13
			Mutarrif reported his father said I went with
		
00:53:13 --> 00:53:16
			the delegation of Bani Amir to the Prophet
		
00:53:16 --> 00:53:21
			ﷺ and they said you're our master Well,
		
00:53:21 --> 00:53:23
			of course, he's our master, you know, but
		
00:53:23 --> 00:53:28
			the Prophet ﷺ Wanted to stress a point
		
00:53:28 --> 00:53:34
			here redirect to the source Redirect the all
		
00:53:34 --> 00:53:36
			of this to the you know, okay to
		
00:53:36 --> 00:53:39
			accept to praise But redirect it to the
		
00:53:39 --> 00:53:42
			source it is not because of your inherent
		
00:53:42 --> 00:53:45
			goodness, you know It's because of fadlillah alayk.
		
00:53:46 --> 00:53:48
			It is because of fadlillah alayk or Allah's
		
00:53:48 --> 00:53:52
			favor on you or So it is okay
		
00:53:52 --> 00:53:56
			to accept praise But try to always redirect
		
00:53:56 --> 00:53:59
			it to the source Allah subhanahu wa ta
		
00:53:59 --> 00:54:01
			'ala is the source of all goodness and
		
00:54:01 --> 00:54:03
			whatever it is that you have is from
		
00:54:03 --> 00:54:05
			him Whatever good you have is from him.
		
00:54:05 --> 00:54:09
			Whatever bad you have is from you so
		
00:54:09 --> 00:54:11
			These people came and said you are our
		
00:54:11 --> 00:54:11
			master.
		
00:54:12 --> 00:54:13
			He said the master is Allah.
		
00:54:13 --> 00:54:18
			The master is Allah They said you are
		
00:54:18 --> 00:54:21
			the most virtuous of us and the greatest
		
00:54:21 --> 00:54:28
			among us in rank He said say What
		
00:54:28 --> 00:54:29
			you would say?
		
00:54:30 --> 00:54:31
			You know kulu biqawlikum.
		
00:54:31 --> 00:54:32
			What does that mean?
		
00:54:32 --> 00:54:36
			Kulu biqawlikum Say what you were saying before
		
00:54:36 --> 00:54:39
			or say what you would say it means
		
00:54:39 --> 00:54:46
			say min ghayri takalluf Spontaneously, you know, if
		
00:54:46 --> 00:54:50
			if if you want to show respect That
		
00:54:50 --> 00:54:56
			is fine speak spontaneously min ghayri takalluf without
		
00:54:56 --> 00:55:00
			exaggeration without overdoing it without over doing it,
		
00:55:00 --> 00:55:07
			so and Then he said wala yastajriyannakum ash
		
00:55:07 --> 00:55:10
			-shaytaan But do not let the shaytan draw
		
00:55:10 --> 00:55:14
			you draw you away draw you away to
		
00:55:15 --> 00:55:19
			Exaggeration draw you away to exaggeration yastajriyannakum, you
		
00:55:19 --> 00:55:24
			know Make you hasten to exaggeration And this
		
00:55:24 --> 00:55:27
			is this again like very powerful from the
		
00:55:27 --> 00:55:30
			Prophet sallallahu alayhi wa sallam because he didn't
		
00:55:30 --> 00:55:33
			really say too much You know, they said,
		
00:55:33 --> 00:55:34
			you know, you are our master.
		
00:55:35 --> 00:55:37
			He is our master, you know He is
		
00:55:37 --> 00:55:38
			our father.
		
00:55:38 --> 00:55:39
			He is our father.
		
00:55:40 --> 00:55:43
			He is but he's afraid that they are
		
00:55:43 --> 00:55:47
			just like, you know Can't wait to praise
		
00:55:47 --> 00:55:48
			him more.
		
00:55:48 --> 00:56:03
			They're just yes Yes
		
00:56:04 --> 00:56:07
			well, I don't know if you know and
		
00:56:07 --> 00:56:10
			the best among us and the child of
		
00:56:10 --> 00:56:13
			the best but Yes, this is this is
		
00:56:13 --> 00:56:15
			one thing, you know that that you could
		
00:56:15 --> 00:56:19
			add but you could also say that Even
		
00:56:19 --> 00:56:23
			going by this report without having You know
		
00:56:23 --> 00:56:26
			his ancestors Going by this report.
		
00:56:27 --> 00:56:30
			He may have felt that they are rushing
		
00:56:30 --> 00:56:33
			to say Like too much like everything, you
		
00:56:33 --> 00:56:35
			know and say you don't know I don't
		
00:56:35 --> 00:56:37
			know and so on.
		
00:56:38 --> 00:56:41
			So he's telling them that's fine Say what
		
00:56:41 --> 00:56:45
			you would say but make sure that the
		
00:56:45 --> 00:56:49
			Shaitan will not draw you away to exaggeration
		
00:56:49 --> 00:56:52
			so Does this also?
		
00:56:52 --> 00:56:57
			underscore the important point That there is even
		
00:56:57 --> 00:56:59
			exaggeration with the Prophet sallallahu alayhi wa sallam
		
00:56:59 --> 00:57:01
			because you may say he's the best of
		
00:57:01 --> 00:57:05
			all He's the greatest of all creations But
		
00:57:05 --> 00:57:09
			yes, of course no No one in the
		
00:57:09 --> 00:57:12
			right mind would ever argue about this He's
		
00:57:12 --> 00:57:15
			the best of all creation greatest of all
		
00:57:15 --> 00:57:18
			greater greater than You know Jibreel and Mika
		
00:57:18 --> 00:57:22
			'il, the throne and the fan greater than
		
00:57:22 --> 00:57:31
			everything Allah had created But Greatest of the
		
00:57:31 --> 00:57:34
			creations there is still another level There is
		
00:57:34 --> 00:57:37
			still something else, you know, because the existence
		
00:57:37 --> 00:57:43
			is creator and creation Existence is creator and
		
00:57:43 --> 00:57:47
			creation and the line of demarcation between the
		
00:57:47 --> 00:57:55
			creator and creation must be clear unambiguous Emphasize
		
00:57:57 --> 00:58:02
			Highlighted So that there is no confusion whatsoever
		
00:58:03 --> 00:58:07
			Between you know and Everybody stays on their
		
00:58:07 --> 00:58:10
			side of that line Everybody must stay on
		
00:58:10 --> 00:58:13
			their side of that line.
		
00:58:13 --> 00:58:15
			Even the Prophet and the Prophet Muslim most
		
00:58:15 --> 00:58:17
			importantly Why?
		
00:58:18 --> 00:58:24
			because No one would basically No one comes
		
00:58:24 --> 00:58:29
			to the top If this is the line
		
00:58:29 --> 00:58:33
			no one is here except him No one
		
00:58:33 --> 00:58:34
			is here except him.
		
00:58:34 --> 00:58:37
			So you're not gonna cross that line You
		
00:58:37 --> 00:58:40
			know Omar is not crossed the line.
		
00:58:41 --> 00:58:44
			There is Omar is behind the Prophet You
		
00:58:44 --> 00:58:48
			know Isa is not crossing that line.
		
00:58:48 --> 00:58:52
			He's behind the Prophet You know Ibrahim is
		
00:58:52 --> 00:58:53
			not crossing that line.
		
00:58:53 --> 00:58:58
			He's behind the Prophet Who's up that you
		
00:58:58 --> 00:59:02
			know who's here The Prophet and this is
		
00:59:02 --> 00:59:06
			the line and he's here So it is
		
00:59:06 --> 00:59:10
			most important that we make sure You know,
		
00:59:10 --> 00:59:12
			he never crossed the line himself.
		
00:59:12 --> 00:59:14
			We make sure in our minds.
		
00:59:15 --> 00:59:23
			He's not crossing a line We will come
		
00:59:23 --> 00:59:27
			back for questions in three minutes