Hatem al-Haj – ADB027 Al-Adab Al-Mufrad – Chapter on Going out to an Estate
AI: Summary ©
The weight and importance of physical weight and deeds in relation to one's deeds is determined by his deeds and physical appearance. The importance of protecting friend's privacy and well-being is emphasized, along with the need for better counsel advice and proper deeds. The importance of cooperation in protecting the whole population is emphasized, and the use of negative comments on social media and negative comments on Facebook is discussed. The importance of forgiveness and apologization for mistakes is emphasized, and the sharia of Islam is emphasized. The conversation also touches on conspiracy theorists' claims about people causing corruption by conspiracy theorists and the importance of science and the world. The segment ends with a promise to start a new chapter on conspiracy theorism.
AI: Summary ©
We continue with Imam Bukhari's Al-Azab Al
-Mufrad.
He said, Bab al-Khuruj ila al-Daya,
chapter going to the countryside.
Qal haddasana Mu'adh ibn Fadala, qala haddasana
Hisham al-Dastwa'i, a'ni Yahya ibn
Abi Kathir, a'ni Abi Salama, qala ataytu
Abu Sa'id al-Khudri, wa kana li
sadiqan faqult, ala takhruju bina ila al-Nakhli,
fa kharaja alayhi khamisatun lahu.
Abu Salama reported, I went to visit Abu
Sa'id al-Khudri, who was my friend
and I said to him shall we go
out to the palm grove together he agreed
and went out with me wearing his mantle.
Khamisa is like a garment that has lines
like this.
It used to be like you know somewhat
expensive.
Muhammad Ibn Al-Fudayl Ibn Ghazwan
Muhammad
Ibn
Al-Fudayl The Prophet ﷺ instructed Abdullah Ibn
Mas'ud to climb a tree and bring
him something.
When his companions looked at Abdullah's legs they
laughed at how thin they were.
The Prophet ﷺ said what makes you laugh?
The legs of Abdullah are heavier on the
scales than Mount Uhud.
Which tells you that your worth is not
determined by your size, by your shape, by
your looks.
Your worth is determined by your deeds, by
your soul, your piety, your devotion, your kindness,
your integrity.
And Abdullah Ibn Mas'ud's worth was determined
by this.
That's why his legs regardless of the physical
appearance are heavier than the Mount Uhud.
Because these are legs who have always walked
for God, with God, by God, for God,
with God, by God.
Therefore they will be heavier in the scale
than Mount Uhud.
We're spiritual beings in physical form, right?
Our spirits were created first, our bodies.
Our spirits were created first.
Remember when your Lord has extracted from the
loins of Adam his progeny.
That's our spirits were created first.
We testified to the oneness of Allah ﷻ
first in the world of spirits.
And then we've descended in the bodies when
we reached a certain age in the womb.
Controversial, but most of the scholars consensus has
been reported that's 120 days after conception.
Then our spirits who are there, who exist
there, come down into our bodies.
And then we leave this dunya, the bodies
decompose, the spirits don't decompose.
The spirits survive the bodies and then they
return to the bodies on the day of
resurrection.
So we are spiritual beings in a physical
form.
And our physical form in this life doesn't
matter in the sight of God whatsoever.
Allah ﷻ does not look at your shapes
and bodies, but your hearts and deeds.
Chapter, the next chapter, Bab al-Muslim mir
'atu akhi.
The Muslim is the mirror of his brother.
قَالَ حَدَّثَنَا أَصْبَغْ قَالَ أَغْبَرَنِي بْنُ وَاهِبٍ قَالَ
أَغْبَرَنِي خَالَدِ بْنِ حُمَيدٍ عَنْ خَالَدِ بْنِ يَزِيدٍ
عَنْ سُلَيْمَانِ بْنِ الرَّاشِدِ عَنْ أَبْدِ اللَّهِ بْنِ
رَافَةٍ عَنَ أَبِي هُرَيْرَةَ قَالَ أَلْمُؤْمِنُ مِرْآةُ أَخِيهِ
إِذْ أَرَأَ فِيهَا or فيه in some riwayat
عَيْبًا أَصْلَحَهُ أَبُو هُرَيْرَةَ reported the believer is
the mirror of his brother when he sees
a fault in it or in him he
corrects it so that metaphor of the مِرْآة
was repeated in the following حديث the prophet
صلى الله عليه وسلم it said in the
next حديث حَدَّثَنَا إِبْرَهِيمِ بْنِ حَمْزَةٍ قَالَ حَدَّثَنَا
إِبْنُ أَبِي حَازِمُ عَنْ كَثِيرِ بْنِ الزَّيْدِ عَنْ
الْوَلِيدِ بْنِ الرَّبَاحِ عَنْ أَبِي هُرَيْرَةَ عَنْ نَبِي
صَلَّمَ قَالَ الْمُؤْمِنُ مِرْآةُ أَخِيهِ وَالْمُؤْمِنُ أَخُ الْمُؤْمِنِ
يَكُفُّ عَلَيْهِ ضَيَعَتَهُ وَيَحُوتُهُ مِنْ وَرَائِهِ وَيَحُوتُهُ مِنْ
وَرَائِهِ أبو هريرة narrated that the prophet صلى
الله عليه وسلم said the believer is the
mirror of his brother and the believer is
the brother of the believer he safeguards him
against loss or looks out for him and
protects him in his absence or watches his
back so يَكُفُّ عَلَيْهِ ضَيَعَتَهُ basically safeguards his
property or fixes his mistakes cleans up after
him looks out for him all of this
combined and يَحُوتُهُ مِنْ وَرَائِهِ يَحُوتُهُ means to
surround him مِنْ وَرَائِهِ from his behind so
it's like he's watching his back not only
watching his back he's protecting his back you
know he's protecting his back now so this
is certainly beautiful a beautiful metaphor المؤمنُ مِرْآةُ
أَثِيهِ is the mirror of his brother why
مِرْآة in particular you know look at the
مِرْآة and you will understand the beauty of
this metaphor does the مِرْآة the مِرْآة shows
you an honest depiction of the reality right
the مِرْآة is honest the مِرْآة you know
the mirror does not exaggerate and does not
diminish your faults so صَدِيقُكَ مَنْ صَدَقَكَ لَا
مَنْ صَدَّقَكَ صَدِيقُكَ مَنْ صَدَقَكَ لَا مَنْ صَدَّقَكَ
your friend is the one who tells you
the truth not the one who believes you
regardless of what you say but the one
who صَدَقَكَ tells you the truth who's honest
with you not the one who certainly goes
along with you not the one who's agreeable
all the time no the one who tells
you the truth even if it is painful
or sour sometimes is مُرْ so you try
but the beauty also in this particular metaphor
is that the مِرْءَ invites introspection the مِرْءَ
you know the مِرْءَ does not dominate you
know the مِرْءَ shows you like it's basically
it gives you an honest depiction an honest
image of yourself without exaggeration and also without
diminishing any faults or defects that may be
there but then the مِرْءَ is giving you
space to correct so you stand before the
مِرْءَ and then you correct if you need
to comb your beard or your hair or
something or you have like some وَسَخْت or
dirt on your face you remove it and
so on so the مِرْءَ gives you room
for introspection and gives you an honest image
and then he says so this is how
you should be to your brother you should
be مِرْءَ you should be honest with your
brother tell your brother the truth in a
way you know but certainly you have to
be tactful about this also because the your
goal here is what his benefit not basically
which is the goal of many people who
correct others the goal of many people who
correct others is to show their superiority it's
an egotistic pursuit it's basically it's selfish not
selfless but the real friend is the one
who cares more about his friend than he
cares about their friendship is that clear I
care more about my friend than I care
about our friendship so I will tell them
the truth and risk our friendship for his
own or her own well-being their well
-being matters to me more than our friendship
so that's why I want to be a
mirror to them but at the same time
you're not going to only stop there because
that's what some people want to do you
know I just like to be critics and
that's it no yes by means could mean
property or could mean his loss so ultimately
how would you translate so looks out for
him you know cleans up after him fixes
his mistakes all of this would be included
so you actually are so your interest in
their well-being does not stop at providing
good counsel and advice everybody can do this
all people can do this people enjoy providing
talking and providing good counsel advice but are
you interested in their well-being that you
would be also looking out for them fixing
their mess you know and taking care of
their business taking care of their home when
they're absent or their business and so on
and so forth that's when you show your
true friendship surround him from the back watch
his back you know protect his back meaning
that you're there for them even when they're
not seeing you but you're always there in
their absence to protect them to protect their
honor to protect their reputation to protect their
property to protect their family and that is
is very is like to encompass him you
know to encompass to encompass so you completely
surround them you provide a shield for him
you know from the back because he's he's
taking care of the you know the front
whatever it is that he's able to see
he can protect himself from that but whatever
it is that he's unable to see you
protect him against that which he's unable to
see then it says akla
is one meal ukla is one bite it
could be akla or ukla and
the prophet said whoever eats at the expense
of a muslim allah will feed him a
similar portion from hellfire whoever closes himself at
the expense of a muslim allah will close
him with garments from hellfire and whoever stands
for show and reputation at the expense of
a muslim allah will expose him to a
similar standing of show and reputation on the
day of resurrection and you look at this
look you know we were talking about syria
earlier and look at how many people ate
you know all of the employees all of
the people who were complicit because certainly not
hafidh al-assad and his family not even
al-alawiyin alone you just can't do this
you can't basically torment an entire population just
like a small faction or a small sect
cannot torment an entire population without cooperation from
the majority without people being complicit so the
people who were staffing those prisons they were
not all al-alawiyin the people who were
you know bombing the cities they were not
all al-alawiyin we've talked about you know
that pilot may allah give him prosperity in
the rest of his life and in the
year after he spent 42 years in prison
because he refused to bomb hama what about
the other people who did you know many
people did and they they were not all
al-alawiyin some of them were sunnis as
well but they justified it to themselves so
there were you know if we really take
this advice from the prophet sallallahu alayhi wa
sallam to heart there will be no oppression
you know tyrants will not have you know
aids they will not have helpers and supporters
because you would never eat or close yourself
or suffice your needs at the expense of
your fellow brothers and sisters this also applies
you know you can extrapolate so much from
this you know youtubers for instance who pick
on other muslims most of the time for
egotistic purposes you know most of the time
this is coming from the nafs it's not
for the sake of allah s.w.t
it's not for the sake of his deen
had it been for the sake of allah
s.w.t and for the sake of
the truth of his deen they would have
followed many other paths you know sometimes public
refutation is warranted and you know i wrote
something on polemics and i plan to write
more on proper polemics i believe in polemics
i believe in public refutation but then you
know you have to ask the why and
how questions why am i doing it and
how am i doing it and most of
the refutations that happen online and you know
on social media on youtube people are not
paying much attention to the why or the
how people are not paying attention which shows
you that these are egotistic endeavors have nothing
to do with the pleasure of allah s
.w.t or pursuing the truth or defending
the deen anyway then next chapter باب ما
لا يجوز من اللعب والمزاح what is not
permissible in play and joking قَالَ حَدَّثَنَا عَسِمُ
ابْنَ عَلَيِّ قَالَ حَدَّثَنَا ابْنُ أَبِي ذِئْبَ عَنْ
عَبْدِ اللَّهِ ابْنِ السَّائِبَ عَنْ أَبِيهِ عَنْ جَدِّهِ
قَالَ سَمِعْتُ الرَّسُولَ اللَّهِ صَلَىٰ سَلَمَ يَعْنِي يَقُولُ
لَيَأَخُذُ أَحَدُكُمْ مَتَاعَ صَاحِبِهِ فَإِذَا أَخُذَ أَحَدُكُمْ عَصَى
صَاحِبِهِ فَلِيَرُدَّهَا إِلَيْهِ عَبْدُ اللَّهِ ابْنِ السَّائِبَ quoted
from his father from his grandfather who said
I heard the messenger of Allah ﷺ say
none of you should take his companions belongings
whether in jest or seriously if any of
you takes his companions staff he must return
it to him he must return it to
him so what does that remind you of?
Pranks you know, pranks and people you know,
in the name of humor they violate the
personal boundaries of other people they violate, they
scare they frighten, they cause distress and anguish
to other people and they violate the personal
boundaries and this is all for the sake
of humor you know, and this is what
the Prophet ﷺ warns against whether in jest
or seriously you don't take the property you
don't scare, you don't frighten your brother or
your sister and if you take some of
their belongings you ought to bring it back
to them immediately so people are just not
asking the why question people are not asking
the why question which is an important question
so why am I doing this?
eventually, to post it on social media and
to get some likes some people even take
pictures of their parents some people make videos
of their parents and post them on Facebook
to show how ridiculous or idiotic their parents
are can you imagine how low can people
get so so anyway we were completely for
good humor the Prophet ﷺ was all for
good humor so the Prophet ﷺ embraced one
of the Sahaba from the back, this was
like a prank but sort of like you
know, not a prank in the sense of
in the bad sense but when he held
the Sahaba from the back and he said
who will buy this slave from me so
the Sahaba heard the Sahaba was comforted by
the embrace of the Prophet ﷺ rejoiced in
hearing the Prophet ﷺ and having him embrace
him from the back so certainly that did
not cause distress to the Sahaba probably and
then he said and so on as you
remember in Hadith so a good humor that
does not cause distress is good and the
Prophet ﷺ was all good, all fine with
good humor he also was humorous sometimes with
people when he said to the woman your
husband has white in his eyes meaning that
he has eye white you know not cataract,
she thought he meant cataract and then he
explained it to her no woman will enter
paradise no elderly woman will enter paradise and
then he told her you'll be young so
sometimes a little bit of humor is needed
like salt in food too much of it
will be bad but a little bit of
it will be certainly good sometimes being light
hearted is prescribed then he said guiding others
to good Arabic
Arabic Arabic Arabic Arabic Arabic Arabic Arabic
Arabic Arabic Arabic narrated a man came to
the Prophet ﷺ and said I have been
left without a mount, can you provide me
with one?
The Prophet ﷺ replied I don't have one
but go to such and such person or
perhaps he can provide you with one the
man went to him and he provided him
with a mount, the man then returned to
the Prophet ﷺ and informed him of what
had happened, the Prophet ﷺ said Whoever directs
someone to good will have a reward similar
to the one who does it.
Whoever directs someone to good will have the
reward of the one who does it.
اَدَّلْ عَلَى الْخَيْرِ كَفَاعِلِهِمْ So if you see
something good that you're unable to do, point
other people to it.
If you can't donate yourself, there is no
problem in sharing on social media or sharing
a post by Islamic Relief, for instance, even
if you have not donated yourself.
Certainly, if you're pretentious, then you know that
you're pretentious.
But if you truly cannot donate, or if
you have donated last month, and you just
can't donate every time you share the post,
there is no problem in sharing the post,
because someone else may be able to donate
if you're not able to.
بَعْبُ الْعَفْوَةِ الصَّفحَةِ عَنَ النَّاسِ Forgiveness and pardoning
people.
قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنِ عَبْدُ الْهَابِ قَالَ
حَدَّثَنَا قَالَتْ بِنِ الْحَارِسِ قَالَ حَدَّثَنَا شُعْبَةً عَنِ
هِشَامَ بِنِ زَيْدَ عَنْ أَنَسَ أَنَّ يَهُدِيَةً أَتَتْنَ
نَبِيِّ السَّلَّمِ بِشَاتٍ مَسْمُومَةٍ فَأَكَلَ مِنْهَا فَجِيءَ بِهَا
فَقِيلَ أَلَا نَقْتُلُهَا قَالَ لَا قَالَ فَمَزِلْتُ أَعْرِفُهَا
فِي لَهَوَاتِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ صَلَّمًا
Anas narrated A Jewish woman brought a poisoned
sheep to the Prophet ﷺ and he ate
from it She was brought to him and
it was said Should we kill her?
He said, No Anas added, I continue to
see the effect of the poison in the
throat Throat or uvula You know the uvula,
the thing that hangs down from the soft
palate at the end of the soft palate
in the back in the throat of the
messenger of Allah ﷺ So as if Allah
wanted to grant his messenger also the station
of martyrdom But مَا كَانَ لِيُسَلِّتَهُمْ عَلَيْهِ Allah
would not give them power So the Prophet
ﷺ lived with the poison But he continued
to suffer from the poison until he died
But he would not give power to people
to actually end his life He is the
final messenger And he would not No one
would be able to end his life without
Allah ﷻ taking him back at the conclusion
after the conclusion of his ministry or his
messengership or his prophethood But He like as
if Allah ﷻ wanted to give him everything
you know, النبوة والصدقية and شهادة and everything
But the Prophet ﷺ forgave her which showed
the mercy of the Prophet ﷺ and his
inclination to forgiveness But Was this woman killed
or not?
You ask him This one was killed Why
was she killed after the Prophet ﷺ forgave
her?
Because Bishr ibn al-Bara' ibn Ma'rur
ate with the Prophet ﷺ and he died
afterwards So the Prophet ﷺ gave that woman
to the family of Bishr to do whatever
they want and they demanded retribution So she
was killed because of killing Bishr ibn al
-Bara' ibn Ma'rur And since I'm in
the mood of the or the mode of
both mode and mood of talking about Syria
today I think that this this shows you
that this general amnesty is the proper way
to go about things because it brings about
reconciliation it brings about healing and we cannot
punish everyone that was complicit You just can't
punish everyone that was complicit You'll be punishing
millions of people And imagine if you were
to punish millions of people what would that
mean to the country?
You know, what are the prospects of healing
and rebuilding in the country if you punish
millions of people just because they were complicit
or they committed a minor you know, infraction
justice or this or that or minor crimes
So that's where general amnesty comes in That
is where اذهبوا فأنتم الطلقاء that the Prophet
ﷺ said after Fath Makkah comes in You
know, the Meccans were all participants in you
know, the persecution were at least complicit But
اذهبوا فأنتم الطلقاء That general amnesty is certainly
what is expected And I'm truly like amazed
by the wisdom of the people who are
running the show in Syria now They're doing
a great job so far, alhamdulillah And may
Allah ﷻ give them tawfiq And may Allah
ﷻ continue to give them support and grant
them ultimate victory So that general amnesty was
needed But does that mean that you will
not punish the perpetrators of great crimes?
No, you should not because people will lose
you know, if there is no accountability that
is not conducive to you know, restoring sense
of justice in the community restoring that sense
of justice in community, justice needs to be
served So, you know, the major criminals people
who perpetrated crimes against, because there is a
difference between public right and private right So
the Prophet ﷺ pardoned her with regard to
what?
His private right His private right But did
he pardon her with regard to Bishr ibn
al-Bara' ibn al-Ma'rur No, he
doesn't have that power He has the power,
you know, as a ruler He determines, you
know, public right and his own private right
But the private rights of other people, that's
beyond him He's not in control of this
So he was inclined to forgiving Okay, that's
his private right So she attempted to kill
him and he forgave her for attempting to
kill him That's his private right But when
that attempt resulted in the death of another
person No, that is not you know, the
prerogative of the leader in this case That's
the prerogative of the family of the victim
So that is the balance between public and
private rights And if you look at the
Fath of Mecca for instance, the conquest of
Mecca and when the Prophet ﷺ said This
applied to everyone?
No, it didn't apply to everyone Because there
are public rights that are not forgiven There
are public rights The major criminals you know,
the sort of the leaders the highest ranking
leaders that perpetrated all these crimes They should
not be forgiven They should not be forgiven
because public right and private right here should
stand That is why the Prophet ﷺ excluded
four people from the general amnesty Remember their
names?
These four were excluded from the general amnesty
Two of them ended up being killed by
the companions Two of them were not Who
are the two who survived?
Ikram ibn Abi Jah Abdullah ibn Sa'd ibn
Abi Sar These two were survived But Abdullah
ibn Khatal and Maqias ibn Subaba were killed
These were people like Abdullah ibn Khatal for
instance He apostatized and he killed So Abdullah
ibn Khatal was Muslim And then he went
out with a servant of his Abdullah ibn
Khatal who was also Muslim And he told
the servant to cook a meal for them
He told the servant to cook a meal
for them So the servant went to sleep
and did not make food So Abdullah ibn
Khatal woke up upset, no food and killed
the servant So he said to himself If
I go back to Muhammad ﷺ He will
kill me for the servant So he apostatized
and ran away and went back to Mecca
and started to basically yahjoo you know, al
-muslimeen curse the muslimeen and dispraise Islam and
Muslims All of this was because of what?
Because of his like tyranny and his idiotic
behavior If the servant, why can't you you
can punish the servant but you don't need
to kill someone just because they didn't cook
you food And then had he gone back
to the Prophet ﷺ and the Prophet ﷺ
had the Prophet ﷺ He would have been
in paradise now Such a stupid thing You
have committed basically Yah, it's just you lose
you lose He lost this life and the
hereafter Because of his like evil So Abdullah
ibn Khatal would not be forgiven by the
Prophet ﷺ So the Prophet ﷺ said قتلوهم
ولو تعلقوا بأسطار الكعبة Killed them even if
they were holding on to the coverings of
the Ka'bah Hold them if they were
holding on to the coverings of the Ka
'bah So they killed Abdullah ibn Khatal They
killed him Iqrima ran away and then he
was brought back Abdullah ibn Sa'd ibn Abi
Sarhothman brought him to the Prophet ﷺ and
asked the Prophet ﷺ to forgive him So
eventually the Prophet ﷺ forgave him But this
is the balance this is the balance between
the general amnesty for all the people and
not creating more tribulation and hardship for the
community and not punishing every like little criminal
minor criminal or everyone who was complicit starting
a new page flip the page, start a
new page allow all the people to contribute
to the healing and the rebuilding Now the
South African experience also is worth consideration because
we learn from the experiences of other nations
their good experiences So the South African experience
is worth consideration.
One of the things that they did in
South Africa is they brought, you know, when
it comes to the public right, when it
comes to the public right, you can't decide
who will be killed because they're just like
their history is just too * to be
forgiven and who will be forgiven conditionally
they will need to come and publicly apologize
and that's what they did in South Africa.
Some people came and publicly apologized.
So that restores some sense of justice, you
know and allows for these people to be
spared without compromising that sense of justice they
came and publicly apologized.
So some people in Syria should be certainly
they will go through the courts and they'll
be convicted and they will be held accountable
for their crimes and equal retribution will be
applied to them some should publicly apologize and
then they should be forgiven and the rest
of the population the, you know, the those
who were complicit not the rest of the
population, but those who were complicit and the
minor criminals they'll just be left, you know
those are the ones that you say to
them and you hope that Allah will guide
them and reconcile their hearts and they'll be
good members of the community afterwards So that's
the balance that the Prophet ﷺ showed here
by forgiving and pardoning when it came to
his private rights but establishing justice when the
family demanded it and that the beauty of
the Qisas in Islam or equal retribution of
Islam is that you empower the victim's family
you empower the victim's family so the victim
the family of al-bish could have forgiven,
you know so you empower the victim's family,
you tell them you know, you could take
the dayyah you could forgive or you could
ask, demand equal retribution you could take the
dayyah you could forgive, you could demand equal
retribution, isn't that very empowering to the family?
I think it is very empowering to the
family and that's the beauty of equal retribution
and in certain cases you know, historically, it
has not been infrequent because sometimes murder happens
because of grievances sometimes they're justifiable grievances, sometimes
the, you know the victim may have caused
you know, harm that would not justify their
killing would cause significant harm to the perpetrator
that would not justify their killing but if
the family take this in consideration and they
forgive or they ask for dayyah, then I
think that this is you know I don't
think, I believe this is the right way
to go about it this is the sharia
of Allah subhanahu wa ta'ala next next
is we're done with this the next hadith
under the same chapter regarding
the verse take what is can be interpreted
in different ways it could mean basically pardon,
forgive but it would also it could also
mean take what is given with ease take
from people what they give you with ease
you know, don't be too demanding don't be
too demanding and take what people give you
with ease from their akhlaq you know, from
their good manners it's not only limited to
monetary things it's not only limited to monetary
things it's about living with people you know
with samaha, tolerance accepting what they give you,
like your spouse your child, your father, your
co-worker in your dealings with them don't
be too demanding don't ask for 100%
of your rights take what people offer you
with ease and comfort and don't be too
demanding so that's take and then enjoying
what's good turn away from the ignorant then
Abdullah ibn Zubayr commented on the ayah by
saying by Allah, he did not command that
it be taken except from people's manners, from
akhlaq an-nas and by Allah, I will
take it from them as long as I
am among them he wanted to say, I
will not basically force you to give more
than what you are willing to give what
you're willing to give well certainly nowadays, you
know, like if a Muslim country takes taxes
for instance, the justifiable taxes, not all taxes
are haram but you know, sometimes you can
justify the imposition of taxes, then how do
you apply this?
You can certainly make it voluntary like some
people if you if they are justifiable and
you impose them, you want to keep in
mind that you do not want to overburden
them with taxes that taxes should not be
burdensome, this is how you apply it in
contemporary times Ibn
Abbas narrated the Messenger of Allah ﷺ said
teach and make things easy, don't make things
difficult and if one of you becomes angry,
let him remain silent we can talk about
this hadith for a couple of years because
it is just like full of wisdom and
benefits that we can learn but since we
usually talk about this particular hadith this is
a popular hadith that people talk about a
lot I just want you to reflect on
it teach basically spread knowledge so spread knowledge,
when you hear something good share it with
others and he is saying this to his
sahaba and he is saying this to all
of the sahaba so you don't have to
be a teacher to teach you don't have
to be a teacher to teach you can
basically impart some of the knowledge that you
have to others without being a teacher share
it with them share it with them, not
from a position a superior position but from
an equal position share it with them let
them share with you as well and that's
how we teach one another وَيَسِّرُوا وَلَا تُعَصِرُوا
because if you look at the prophet ﷺ
is and certainly this hadith is not limited
to when he sent them to Yemen he
did say to them وَيَسِّرُوا وَلَا تُعَصِرُوا but
this was also for the rest of his
sahaba they were teaching during the presence of
the prophet ﷺ you don't need any teacher
with the prophet ﷺ being present but still,
you know, teach each other share with one
another وَيَسِّرُوا وَلَا تُعَصِرُوا تَيسير is important and
I had addressed this before I have talked
about this before with you the importance of
تَيسير the importance of making things easy because
when you make things difficult people give up
and when people give up they violate everything
but if you make things easy and you
tell them there is hope for you to
have integrity and to be compliant with the
shara, you know just like it depends on
make the cage wider so that people don't
feel suffocated if you make the cage small,
people may feel suffocated and once they feel
that they left this you know, the cage,
they violated the, you know, the basically مَحَارَم
of Allah ﷻ once they feel they violated
the مَحَارَم of Allah, they don't see any
line because they feel that the line is
behind them, they feel the line is already
behind them and they just keep on you
know, they keep on moving, you know, freely
in the مَحَارَم of Allah ﷻ but if
you tell them this is the وَرَع and
this is the حَد this is the limit
you know, this is the وَرَع and you
know, this is what I recommend for you
and this is the limit that you should
not cross so if they are here and
they cross this line, they see that this
is there is another line and if they
are here and they have crossed this line
you know, so this is the مُعْتَمَة of
the four مَزَاهِب, there is this position from
the imam so and so it has to
be an excusable position if they feel that
there is still another line there, if you
didn't tell them of this line and they
feel that they crossed the line that's it,
they are lost but if they feel that
there is another line there, they may be
inclined to staying within this line within this
line so this is the وَرَع you know,
this is orthodoxy this is وَرَع this is
orthodoxy and this is the limit you cross
one line you have another line, you cross
one line you have another line keep within
this line and if you rarely cross this
line, come back quickly but if you make
it too tight for them, they will be
breaching this line too often to come back
they will lose hope they will lose hope
so that is the beauty of تَيْسِير and
it is important in our times more than
ever because there are so many challenges to
hold on to your دين وَإِذَا غَضِبَ أَحَدُكُمْ
فَرِيَسْكُتْ no one ever regrets, so Umar never
regretted silence I've frequently regretted speech, never regretted
silence so you know, speech is you're captive
as long as it doesn't come out of
your tongue and then you become captive to
it captive to what you have said you
suffer the consequences of what you have said
speech is gold I mean silence is gold
silence is gold next بَعْبُنْ إِنْ بِسَاطِ إِلَى
النَّاسِ chapter on you know, friendliness إِنْ بِسَاطِ
إِلَى النَّاسِ إِنْ بِسَاطِ is the opposite of
إِنْ قِبَادِ, إِنْ قِبَادِ is to be withdrawn,
إِنْ بِسَاطِ is you know, it's not extroverted
or introverted because these are personal personal traits
but إِنْ بِسَاطِ is when it's amicability, friendliness
affability إِنْ بَسَاطِ like friendliness
I think approachable, yeah approachable, personable, stuff like
this all of that, friendly, approachable personable you
know all of that chapter on بِسَاطِ إِلَى
النَّاسِ ...
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him the crooked religion or or the upright
religion and we will see how crooked or
upright religion so that they say there is
no deity except Allah through it he would
open through it in like through this testimony
and this religion he would open blind eyes
deaf ears and sealed hearts and that's the
description of the Prophet sallallahu alayhi wa sallam
and it's a beautiful description you can go
over it you know we in order for
us to finish the book we can't really
stop at every hadith and discuss it in
detail but there is so much in this
hadith that we can talk about I just
wanted to explain one thing it's self self
-evident self-explanatory but I wanted to explain
one thing you basically rectify or establish
rectify the crooked religion or establish the upright
religion so is either in reference to the
milla of Quraysh crooked the crooked religion of
Quraysh or the milla of Ibrahim you know
Hanifaya is the bent religion Hanifaya means bent
bent it how would you translate Hanifaya you
translate it as upright because if the standard
is bent and you deviate from the standard
you're upright so the standard that during the
time of Ibrahim was crooked and he was
bent from the standard he was upright because
he was bent from the standard so if
this is the standard and this is you
you're bent well yeah people were considered you
what people will consider you deviant you know
all the prophets have they not been considered
deviant you know because they they they basically
departed from the norm so if the norm
is bent and you depart from the norm
you're upright that's the Hanifaya so al-awja
either refers to this concept or refers to
the actual crooked deen of Quraysh is either
in reference to this concept to rectify the
deen of Ibrahim you know or establish the
deen of Ibrahim that is bent that is
that is different from the bent religion of
Quraysh or to rectify the bent religion of
Quraysh okay yeah it's you know and sometimes
they say that sane people like
the most insane person is a sane person
in the midst of insane people yeah it's
and also they say that why like understanding
and recognition can be the greatest affliction because
people who have a good understanding and recognition
of realities if they are surrounded by people
with lack of understanding they will always be
perceived as you know a crooked deviant crazy
you know unrealistic this and that next abdulaziz
ibn abu salama on hilal ibn abu hilal
on atai ibn yasar on abdullah ibn amr
qala inna hadhi al-ayah latif al-quran
ayyuha nabiyu inna arsalnaka shahidan wa mubashshiran wa
nathira fit tawrati nahwa qala abdullah ibn amr
said this verse in the quran oh prophet
indeed we have sent you as a witness
a bringer of the tithings and a warner
is found in the torah in a similar
form qala hadathana ishaq ibn al ala qala
hadathana amr ibn al harith qala hadathani abdullah
ibn salam al ashariyya on muhammad ibn al
waleed al zubaydi on ibn jabir wa huwa
yahya ibn jabir on abdulrahman ibn jubayr ibn
al nufayr hadathahu anna abahu hadathahu anna hu
sami'a mu'awiyata yaqulu sami'atun min
an-nabiyyi sallallahu alayhi wa sallam wa kalam
an-nafa'ani allahu bih sami'atuhu yaqul
aw qala sami'atuhu rasulallah sallallahu alayhi wa
sallam yaqul innaka idha attaba'ata al-reebata
fin nasi afsattahum fa inni la attabi'u
al-reebata fihim fa ufsidahum qal mu'awiyya
said i heard a statement from the prophet
sallallahu alayhi wa sallam that benefited me and
i heard him say if you pursue suspicions
about people you will cause corruption or cause
them corruption by allah i don't pursue suspicions
about them lest i corrupt them so uh
you know this the the life of this
world there is so there are so many
conspiracies in this world right you know but
conspiracy theorists are the most destructive people ever
uh because conspiracy there is a difference between
recognizing the presence of conspiracy conspiracies and living
in a time you know where everything is
conspiracy the problem with uh conspiracy theorists is
they would not see the elephant in the
room and they would be looking for the
mouse uh under the couch uh you know
there is an like the and the problem
with conspiracy theorists as well is that they
disregard sunan al-nawamis al-kawniyya they disregard
the sunan al-nawamis al-kawniyya they you
you want to be able to understand the
world and what's happening within the universal laws
that are instilled in it that that allah
subhanahu wa ta'ala have created so always
looking for the mouse under the couch will
blind you veil you from seeing the elephant
in the room and seeing that the uh
now amis are working as intended now amis
al-kawniyya you know how nations rise and
how nations fall these are matters that are
based on now amis so ibn khaldun could
have never been a conspiracy theorist because he
sees things clearly you know this is why
nations rise this is why nations fall there
is basically science behind this there is science
behind this but conspiracy theorists will always be
looking for you know the non-science you
know the the weirdest sort of uh proposition
uh to explain you know the reality in
front of them to explain the reality in
front of them apply this to the syrian
revolution and all of the conspiracy theorists who
think that this is all like staged and
all this all made up and it's all
america and and stuff so the the other
problem with the conspiracy theorist is they always
deny us our agency you know so everything
is you know zion planned by the zionists
and everything is coming to fruition just as
the zionist plan uh and we have no
agency whatsoever you know so like the syrians
had no agency in this whatsoever no one
fought no one sacrificed their lives no one
died as a martyr you know uh there
there there is no uh point in the
timing of the uh operation there was no
point in the timing you know the fact
that they waited until russia was busy with
ukraine and iran was busy busy internally and
also busy with the sort of the losses
that hezbollah suffered the this timing is irrelevant
because it was all planned by the cia
it must have been all planned by the
zionists and so forth so you deny people
their agency you uh you also uh neglect
universal laws you should not be reading if
you're an experience theorist you should not be
nothing should be you know uh comprehensible everything
is conspiracy nothing does that mean there are
no conspiracies no there are lots of conspiracies
out there and you should be careful that's
why you know syrians should be careful because
regionally and internationally there will be a lot
of conspiracies against them however you have agency
and you should be able to read you
know the the universal laws and to to
to use your understanding of the universal laws
to avoid harm uh to yourself and to
your nation so you know we're talking about
certainty predominant assumption in our and conjecture people
should not base their actions on conjecture they
should base their actions on two things certainty
and predominant assumption not conjecture no consideration is
given to conjecture or mere assumption predominant assumption
yes yes of course of course yes mere
assumption or conjecture no and that's what the
prophet sallallahu alayhi wa sallam is saying you
know so don't follow suspicions don't follow suspicions
be careful all the time and that's what
the imam says about the difference between uh
people who have suadhan and people who are
cautious people who are cautious they're going out
armed you know they're too busy to have
bad thoughts too busy protecting themselves to have
bad thoughts in other words you are taking
your precautions you're making your provisions you're going
out you're going to traverse the desert you're
not suspecting that so and so or this
and that were this tribe or that person
or i had no you're going out making
you know taking your precautions making your provisions
you're well armed you have your mount you
have your food you have your entourage you
have your weapons you have your shields that's
it that is the the person who is
the person who is cautious versus the person
who's acting on suspicion he may become too
busy with following his suspicions about people and
so is done about people to prepare for
harm to prepare for harm no you should
prepare for harm and avoid suspicions or like
mere suspicions not predominant assumptions mere suspicion next
he says foreign
but abu huraira said these two ears of
mine heard and these two eyes of mine
saw the messenger of take the hands of
al-hassan or hussein place his feet on
his and say climb the boy climbed until
he placed his feet on the chest of
the messenger of allah then he said open
your mouth he kissed him and said oh
allah love him for i love him of
course the manna of the hadith the content
of the hadith is established the prophet of
course loved both al-hassan and hussein uh
so so the hmm did i miss a
hadith above no no i didn't i didn't
i know i mean yeah so we will
stop here our next chapter will be the
chapter of the best sum or uh smiling
and we'll talk about the smiling and the
laughter of the prophet sallallahu alayhi wa sallam
next time inshallah others so 10 40 we
will start