Hatem al-Haj – ADB026 Al-Adab Al-Mufrad – Chapter on Every correct action is sadaqa
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The speakers discuss the importance of choosing a charity based on one's values and beliefs, avoiding harms, fulfilling one's love for family, and educating oneself on the Prophet's words in anger. They also touch on the deeds of the Prophet's countries and the transformation of peasants into Islam. The conversation ends with a discussion of the dispute between Islam and Islam, the importance of learning certain things in Islam, and the use of "has it been" and "has it been."
AI: Summary ©
Bismillah alhamdulillah, salam alayah, wa aalihi wa sahbihi
wa sallam, I'm about to proceed.
Imam al-Bukhari, rahimahullah, in his book Al
-Adha Ban Wafrah, it says, Babu inna kulla
ma'rufin sadaqah Chapter every act of goodness
is charity He said hadathana Ali ibn Ayyash
Qala hadathana Abu Bassan Abu
Musa said that the Prophet ﷺ said, on
every Muslim there is charity.
They asked, what if he can't afford it?
He said, let him work with his hands
and benefit himself and give charity.
They said, what if he cannot do that
or doesn't do it?
He said, then let him assist someone in
need, eager for assistance.
Malhoof, eager for assistance.
They said, what if he cannot do that?
He said, let him command what is good.
They said, what if he cannot do that?
He said, let him refrain from evil, for
that is charity on his behalf, for that
is charity on his behalf.
We've gone over this height before, remember?
But maybe the points that I wanted to
just bring back to your attention is how
the Prophet ﷺ expanded the concept of charity.
It's goodness in general.
It is being good to God's creation in
general, including yourself.
So you can be charitable towards yourself, charitable
towards the creations of God.
And I have in the past said that
sometimes emotional and psychological charity could be more
meaningful than monetary charity.
To share some of your time, to share
some of your jah or position or status.
Use it in the service of people.
Share some of your time.
Sit down with an elderly man in the
masjid who wants to talk or chat about
some of his issues or grievances or difficulties.
Or to your spouse or to your parents
or to anyone.
That could actually be even more meaningful than
spending from your money.
Spend from your time.
To spend from your psychological reserve, from your
emotional reserve.
To try to comfort people when you yourself
are worried.
These are more charitable than monetary charity.
These acts are more charitable than monetary charity.
So the Prophet wanted to expand the concept.
And notice when they say to the Prophet,
what if he can't do or he doesn't
do it?
He doesn't say, well, why can't he do
it?
But he opens another door.
And he opens another door.
And he opens another door.
As if the doors to Allah do not
end.
And the final door that he opened is
just stay away from evil.
That's charity.
Stay away from evil.
That's charity.
So he should work with his hands to
benefit himself and to be charitable.
I was sitting with someone in Minnesota many
years ago, 15, 20 years ago.
I was talking to him about how Muslims,
this concept, some of these concepts, some of
these Islamic concepts about self-dependence and reliance
on Allah subhanahu wa ta'ala and not
begging or asking.
And he said, but that's not the impression
that people have given the number of Muslims
on the welfare system.
That is not the impression that other people,
he was not Muslim.
He says, but at any rate, whether he
was right or wrong, we should be committed
to this ourselves as Muslims.
You should not be on the welfare system
unless you truly need to be.
If you don't have money to give charity,
go out and work with your hands.
Work with your hands.
Whatever degrees you have, there will be something
to do.
يَعْتَمِلْ بِيَدَيْهِ فَيَنفَعْ نَفْسَهُ وَيَتَصَدِّقْ That's what the
Prophet sallallahu alayhi wa sallam said.
So work with your hands and suffice yourself,
your family, and give charity.
Then, تَصَدَّقُ
بِهَا عَن نَفْسِك Abu Dharr r.a said,
ask the Messenger of Allah sallallahu alayhi wa
sallam which deed is best.
He replied, faith in Allah and striving in
His cause.
I asked which slaves are most virtuous or
to free.
He said, those with the highest price and
most precious or beneficial to their owners.
Because if you're most precious or beneficial to
your owners, you are the type of person
that should be emancipated because you are the
person who can fend for themselves.
Then I asked, what if I can't do
that?
He said, help a craftsman or someone in
need.
ضَيْعَ Someone not on top of his act.
ضَيْعَ Someone who's not on top of his
act or someone who's lost.
And صَانَة is someone who is like a
craftsman, crafty person.
And we said that, you know, most of
the oral tradition has been صَانَة.
Most of the oral tradition has been صَانَة.
ضَيْعَ صَانَة To assist a craftsman or a
crafty person because there is always room for
their business to grow.
You tell them, how can I help you
grow your business?
And then he said, I asked, what if
I can't do that?
He said, refrain from harming others.
For, you know, so you assist the craftsman
or you assist someone who's incompetent.
He said, what if I can't?
He said, refrain from harming others for that's
charity you give to yourself.
That's the least you should do.
That's the least you can do.
That's the least you should do.
قَالَ حَدَّثَنَا أَبُو النُّهْمَانِ قَالَ حَدَّثَنِي مَهَدِي بِالْمَيْمُونِ
And that is the fairness and the symmetry.
Fairness and the symmetry of the Sharia.
If you are rewarded when you basically fulfill
your lust in a haram way, unlawfully.
If you're being punished, if you fulfill your
lust in a haram way, you'll be rewarded
if you do it in a halal way.
Then Imam Bukhari said, بَابُ إِمَاتَةِ الْأَذَاءِ Chapter
Removing Harm from the Pathway قَالَ حَدَّثَنَا أَبُّ
عَاصِمَ عَنْ أَبَانَ بِنَ السَّمْعَةِ عَنْ أَبِي الْوَازَعُ
جَابِرُ عَنْ أَبِي بَرْزَةَ الْأَسْلَمَيُ قَالَ قُلْتُ يَا
رَسُولَ اللَّهِ دُلَّنِي عَلَى عَمَلٍ يُدْخِلُنُ الْجَنَّةِ قَالَ
أَمَتَ الْأَذَاءَ عَنْ طَرِيقِ النَّاسِ قَالَ
أَمَتَ الْأَذَاءَ عَنْ طَرِيقِ النَّاسِ أَبُّ بَرْزَةَ
الْأَسْلَمَيُ and people who are concerned about the
environment you can really find a treasure in
the sunnah of the Prophet ﷺ when it
comes to protection of the environment when he
says that عُرِضَتْ عَلَيَّ حَسَنَةُ أُمَّتِي وَسَيَّاتُهَا that
the حسنات and the سيَّات of my ummah
were shown to me and he found that
of the حسنات of his ummah is to
remove harm from the pathway and from the
سيَّات of the ummah is the spit someone
spits in the masjid and does not bury
it of course the masjid during the time
of the Prophet ﷺ you could bury things
and many other things you know about many
other things about taking care of water resources
not causing najasa in water resources and things
of that nature there are so many hadith
it's a genre of hadith about the protection
of environment in general certainly as Muslims we
are bound by the moderation of Islam so
as a Muslim you can't be you have
to prioritize your Islamism your Islam over anything
else and you have to make sure that
you are bound by the guidelines of Islam
whatever cause whatever other noble cause you espouse
you endorse you support make sure that this
is coming as a secondary sort of commitment
to your primary commitment to Allah ﷻ whether
it is social justice whether it is environmentalism
whether it is whatever it is whatever cause
conservatism whatever cause you take just make sure
it is subsidiary to your first commitment to
Allah ﷻ your first commitment to the deen
that his Messenger ﷺ brought to us and
make that your measuring stick because when people
people hang out with certain groups they become
affected by those groups you become affected you
have to continuously recalibrate calibrate your thoughts, calibrate
your convictions calibrate your practices to be consistent
with and in conformity with your deen because
that's the ultimate guidance and certainly the definitive
parts of the deen and of course the
speculative will be included in this but there
is a difference between definitive and speculative you
can't be certain except about that which is
definitive then another hadith here about the removing
harm he said Abu Huraira
reported that the Prophet ﷺ said a Muslim
man passed by a thorn or thorns on
the road and said I will surely remove
these thorns or this thorn so that it
does not harm a Muslim for this he
was forgiven for this he was forgiven Abu
Dharr reported that the Messenger of Allah ﷺ
said the deeds of my nation were presented
to me both their good and bad among
their good deeds I found the removal of
harm from the path and among their bad
deeds I found spitting in the masjid without
burying it all of this is about protecting
the environment you want to be good to
Allah and his creation and among the creations
of Allah this planet that we live on
we are responsible for it means what how
do you translate that people say you know
like if you want to be sort of
too flexible about it you know build civilizations
and stuff like this on earth create civilization
commissioned so you know they
must have translated a certain way so he
brought you forth from his people he brought
you forth from the earth so the earth
is your mother to a great extent you
were created from the soil of the earth
he brought you forth he brought you forth
from the earth and made you to inhabit
it made you to settle there is no
way that you can have a good translation
for this because means asked you to not
simply to settle so I would here try
to be flexible and say build civilizations because
Imara you know when we talk sometimes Imara
is translated as architecture Imara is to make
your community to make your city thrive and
progress and develop it's development it's progress it's
thriving of your city a city that is
thriving developed right?
okay so if Allah brought us forth from
the soil of this planet and asked us
make it thrive develop to develop it good
word develop then we certainly have a responsibility
towards the planet towards the planet then Imam
Bukhari said chapter words of kindness hadith hadith
hadith hadith hadith
hadith hadith
hadith hadith hadith hadith hadith hadith hadith and
I said whenever the prophet was brought something
he would say take this to so-and
-so for she was a friend of Khadija,
take this to the house of so-and
-so for she used to love Khadija.
So the commitment of the Prophet ﷺ to
Khadija, the commitment to his, you know, wife,
deceased wife, was certainly amazing.
That he always, he continued to be kind
to the relatives and the friends of Khadija
for the rest of his life.
So not only a commitment to his spouse,
but a commitment to the ones who loved
her, who were friends, her relatives, and this
shows a great deal of ma'ruf and
gratefulness.
Then he said, Muhammad ibn Kathir said every
act of kindness is a
charity.
You see the repetition here, we're talking about
the mutawatir, the mass transmitted, so the repetition
can be in wording and in meaning.
And certainly the repetition in wording is, like
there are a few hadith that are mutawatir
bil ma'na, but mutawatir bil ma'na,
bil lavz, but mutawatir bil ma'na, you
know, the recurrent mass transmitted hadith and recurrent
in meaning are so many.
So this concept is mass transmitted from the
Prophet ﷺ.
Then next he said, and we will probably
try to end with this hadith because it's
a longer hadith.
Or maybe then we'll just take this chapter
and stop after this chapter.
So this hadith, the chapter has only two
hadiths.
Chapter on going to the garden and carrying
provisions on one's shoulder in a basket.
So he will basically talk about how Salman
was the Ameer, like after, you know, they
opened the mada'in, so he was hired
as the Ameer.
So these are the lands of Kisra, and
look at how Kisra used to be like,
you know, imagine Kisra, imagine the palace of
Kisra, imagine the prestige of Kisra and the
environment that he surrounded himself with.
And now Salman comes and, you know, to
take over this land, but the transformation, the
transformation that happened, and that's why people converted
in masses.
That's why people converted to Islam because there
was, they've seen a remarkable difference.
So he's going to tell us about a
hadith where Salman r.a. used to go
out to the garden to collect vegetables, put
them in the basket and carry it on
his shoulder with his staff looped, you know,
or basically going through the loops of the
basket, the handle, looped through the handles of
the basket, loops through.
You see, it's like, you see, like, you
know, I'm not good at drawing, you know
me, but to carry a staff like this,
and then, yeah, so this is the basket
here, and to carry the staff on your
shoulder.
And so this is the way how peasants
used to carry peasants up until now in
Muslim countries, like, you know, peasants, they carry
their basket like this.
You put the staff through the handle of
the basket and you carry it on your
shoulder.
So this is what Salman was doing.
Going to the garden and carrying provisions on
one's shoulder in a basket.
He said, I'll read it quickly in Arabic
because, you know, part of the ijazah is
that everything has to be certainly read in
Arabic.
So, Chapter
going to the garden.
Okay.
So, Amr ibn Abi Qurra al-Kindi reported,
my father offered his sister in marriage to
Salman.
My father offered his sister in marriage to
Salman, but he refused and instead married one
of his freed women, emancipated slaves.
Mawla lahu.
His emancipated slaves.
You know how the Prophet ﷺ said that
two people were given the reward twice, will
have the reward doubled.
Someone who had a slave emancipated her and
married her, will have his reward doubled.
So, Salman refused the sister of Abu Qurra
and he married his emancipated slave.
So, he married his emancipated slave and then
her name was Bukaira.
News reached Abu Qurra that there had been
a matter between Hudhaifa and Salman.
So Abu Qurra is a Sahabi, Salman is
a Sahabi, Hudhaifa is a Sahabi.
So Abu Qurra offered his sister to Salman.
Salman refused and married another woman, his emancipated
slave.
Abu Qurra heard that there is something, a
dispute between Salman and Hudhaifa.
And so he didn't hold any grudges because
Salman refused to marry his sister.
But he wanted to reconcile between Salman and
Hudhaifa.
So he went to Salman to reconcile.
So he went to Salman to reconcile.
News reached Abu Qurra that there had been
a matter, like a dispute between Hudhaifa and
Salman.
So he went to seek him out.
He was told that Salman was at his
vegetable garden.
When he approached, he found Salman carrying a
basket of greens with his tap looped through
its handle and resting on his shoulder.
Abu Qurra asked him, What is the matter
between you and Hudhaifa?
What is the matter between you and Hudhaifa?
Salman replied by reciting the verse, Indeed, humankind
is ever hasty.
كَانَ الْإِنسَانُ عَجُولًا And then they went
to Salman.
So he did not mean to not tell
him.
But he meant, let's walk home and then
we can sit down and chat.
I am carrying this basket on my shoulder.
It's not the best time to tell you
about my dispute with Hudhaifa.
So he basically hinted to him by reciting
this verse or quoting this verse that we
should probably go home and talk.
They then went to Salman's house.
They went to Salman's house.
Where Salman entered, greeted the household with Salam
and permitted Abu Qurra.
So certainly the owner of the house should
enter first.
And then when you knock on people's doors,
that is a completely different thing that we
will talk about.
When you knock on people's doors, don't stand
facing the door.
You stand like this.
Your side should be to the door.
You don't stand facing the door.
Why?
حَتَّى لَتَنكَشِفَ لَكَ عَوْرَةً لَا يُحِبُّ أَهْلِ الْبَيْتَ
أَن تَرَاهَا So that you don't look at
something that the people of the household would
not desire you to see.
Give them a chance.
Stand like this.
And if they let you in, come in.
But when you knock on the door, you
knock and then you turn to your side
and then let them let you in.
Let your eyesight in.
Let them permit your eyesight in before you
permit your eyesight in yourself.
Because when you do this and they open
the door, you have let your eyesight come
in before their permission.
We need to learn these things.
You guys, you youth born here and born
in the West have an opportunity to get
the good of both worlds.
So don't be the worst losers ever by
sort of getting the bad of both worlds.
Because that would be a huge loss.
You have an opportunity to get the good
of both worlds.
Anyway, there is so much good here by
the way.
So then, so they came in.
Okay, so they came in.
And then Salman, they then went to Salman's
house where Salman entered, greeted with Salam and
permitted Abu Qura to enter inside.
There was a mat laid on the ground
and a simple curtain.
So he said, sit on the bidding of
your lady.
Who said that?
Salman said that.
But it's not clear in the Hadith.
Sit on the bidding of your lady or
your Mawlaat, your emancipated slave or the emancipated
slave, the Mawla.
Who is saying that?
Which she prepares for herself.
I mean Salman would be the one to
tell Abu Qura to sit.
But why is Salman telling Abu Qura the
Mawlaat that she prepares for herself?
And why would a husband tell a guest
to sit on the bidding of his wife?
It doesn't make sense.
So we will presume that this was Abu
Qura saying to Salman sit on the bidding
of your lady that you favored over my
sister.
So Salman then explained what's happening between him
and Hudhayfa.
Salman said Hudhayfa would narrate things that the
Prophet ﷺ said in anger against certain people.
Then people would come to me by the
way when I talked about the good of
both worlds all the good is inside Islam.
I'm talking about Muslim countries and non-Muslim
countries and the West.
When it comes to Islam itself all the
good is contained within Islam.
The good that you're learning here is all
in Islam.
It may be practiced better here than it
is practiced in Muslim countries but it is
all in Islam just to be clear on
this.
So we're not comparing two systems we're comparing
two populations but Islam itself is certainly the
ultimate goodness.
Going back so Salman said to them Hudhayfa
the reason why there is this dispute between
me and Hudhayfa is that Hudhayfa would narrate
things that the Prophet ﷺ said in anger
against certain people.
Then people would come to me asking about
it.
I would say Hudhayfa knows best about what
he narrates.
Look at the etiquette of the Sahaba they're
very refined very poised and refined people so
he doesn't want to contribute to this he
doesn't like it and certainly there were people
of this opinion that not everything you heard
from the Prophet ﷺ you should relate because
sometimes when the Prophet ﷺ talks about certain
tribes or certain people in a state of
anger Hudhayfa feels it's not conducive to harmony
and reconciliation and all of that stuff and
the Prophet ﷺ as we will come to
see as Salman said the Prophet ﷺ said
I am from the descendants of Adam so
if I ever curse or insult any servant
of my community from my community unjustly let
it oh my Lord become a mercy and
blessing for them let it oh my Lord
become a mercy and blessing for them so
the Prophet ﷺ said about Muawiyah the Prophet
called Muawiyah to come and write for him
because he used to be one of the
scribes of the Prophet ﷺ and then Muawiyah
was eating and he kept saying that he
was eating and the Prophet ﷺ said may
he never get satisfied or full because he
got upset with him for the delay some
of the narrators of Ahadith included this in
Manakib Muawiyah they included this in the verses
of Muawiyah in the verses of Muawiyah because
of this Hadith because the Prophet ﷺ said
I am from and others like it I
am from the descendants of Adam so if
I ever curse or insult any servant of
my community unjustly let it become a mercy
and blessing for them but anyway whatever that
means what Salman was saying is that Zayfa
is relating reports from the Prophet ﷺ that
should not be basically shared with others because
they cause disharmony and resentment among tribes and
different nations and so on so he would
not say Zayfa doesn't know what he is
saying but he would decline to corroborate decline
to corroborate oh Zayfa knows what he is
talking about it's not my business so the
students of knowledge like to do this there
are some students of knowledge who have some
deep-rooted satanic qualities they like to run
between different Mashayekh and then they say to
this Shaykh Shaykh so and so said such
and such what's your response?
as if really they are seeking knowledge they
are trying to expand their horizons which is
usually untrue so they would go to Hu
Zayfa and say to him this they would
go to Hu Zayfa and say to him
later Hu Zayfa was told by them that
Salman neither affirmed nor denied your report Salman
did not affirm or deny your report it's
not offensive Hu Zayfa is you know not
any other Sahabi of course all the Sahabi
are here but Hu Zayfa not certainly like
Abdullah bin Masroor but one of the greatest
Sahabi Hu Zayfa is one of the greatest
Sahabi so would he not be offended by
this like he doesn't it's like the people
of the book don't believe them don't deny
them so no Hu Zayfa felt resentment and
then Hu Zayfa came to Salman and he
said to him he was very angry he
said to him O Salman son of Umm
Salman keep in mind this is diminutive form
son of Umm Salman of course don't go
far to think that this is like attributing
him to his mother this is not that
type of thing but he is trying to
rebuke him when you say to an older
man you are a son of Umm Salman
this is how people usually talk about kids
son of this lady or son of that
so this is how people talk about children
so he said to him O Salman son
of Umm Salman and then Salman said to
him O Hu Zayfa son of Umm Hu
Zayfa yeah so it's equal retribution so
either you stop or I will write to
Umar either you stop or I will write
to Umar about you when I warned him
with Umar he left me and he quit
and he quit so certainly Umar had a
haiba and Umar was Amir al Mumineen and
Umar did not like when people basically relate
everything they heard and he used to be
very conservative with this and he used to
want to ascertain and verify that this comes
from the Prophet we know his story with
multiple Sahaba we know his story with Abu
Huraira so he didn't want people to be
relating everything they heard because that may result
in relating also things that are mutawahham that
are imprecisely imprecisely relating stuff from the Prophet
so then Salman added the Prophet said I
am from the descendants of Adam so if
I ever curse or insult any servant of
my community unjustly let it become a mercy
and blessing for them let it become a
mercy and blessing for them so this is
a beautiful hadith and it shows us the
etiquettes of the Sahaba and it teaches us
about a few things also you should never
be going around telling the Mashayikh this Shaykh
says this and that Shaykh says that to
cause resentment between the Mashayikh to cause resentment
between the Mashayikh and you should always try
to be and you should always try to
be to control your vernacular to improve, refine
your vernacular this is what they said when
they got angry nothing is obscene nothing is
too aggressive but people get angry and this
is how the Sahaba behaved when they got
angry the most they would say Huzayfa knows
best about what he reports I'm not going
to corroborate this Huzayfa knows best about what
he narrates and then that's the most they
would say so just improve your language because
language is formative transformative and formative language is
not only expressive language is not only a
medium of communication it is transformative the last
hadith here is the last hadith in this
chapter here is this
hadith is this hadith is this hadith is
weak Um, but anyway, the meanings are acceptable.
Ibn Abbas reported that Umar said, let us
go out to the land of our people
as we went out.
Um, you know, the day'a and arda
qawmina, it's basically, like, you go out sometimes
for recreation, you go out for work, and,
like, going out, you either go out to
the desert, you go out to orchards, and
day'a usually meant izba in Egyptian.
You know, izba in Egyptian would be, in
French, day'a would be izba.
So they use day'a in Lebanon and
Syria and Sham in general for what we
use izba for.
So, like, a property, a piece of land
that's outside the territory, like, outside the territory
of the city that you go out to.
Um, so he said, so they went out,
and as we went out, a cloud rose.
Ubayy ibn Ka'b prayed, O Allah, avert
its harm from us.
When we reached the others, their belongings were
soaked.
They asked, did the harm not reach you
as it did us?
I said, yeah, but Ubayy supplicated to Allah
to avert its harm from us.
Umar then said, why did you not include
us in your prayer?
Why did you not include us in your
prayer?
Um, I'm sorry, like, I got tired from
the first class.
The first class was an hour and a
half, so we will cut this a little
bit short.
And inshallah, next time we will start with
baab al-khuruj ila al-day'a.
Still, we're talking about going out to the
countryside.
And we will take a break.