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

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