Hatem al-Haj – ADB028 Al-Adab Al-Mufrad – Chapter on Smiling

Hatem al-Haj
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The importance of laughter, sensitivity to natural phenomena, and protecting captives is emphasized in the context of the Prophet's teachings. The importance of focus, purpose, and being present in the moment in achieving success is emphasized, as it is a natural evolution for humans. The importance of protecting all slaves during difficult times and setting them free is emphasized, as it is a natural evolution for humans. The importance of consulting with friends and leaders is emphasized, and the importance of showing love and support to people is emphasized. The importance of du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du ton, du

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			In the name of Allah, the most gracious,
		
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			the most merciful.
		
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			To proceed.
		
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			Imam al-Bukhari, may Allah have mercy on
		
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			him, said in his book Al-Azab al
		
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			-Mufrad, Chapter on Smiling.
		
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			Ali ibn Abdullahi said, Sufyan said, Ismail said,
		
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			Qais said, Jarir said, The Messenger of Allah,
		
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			peace and blessings be upon him, has not
		
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			seen me since I entered Islam, except with
		
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			a smile on my face.
		
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			The Messenger of Allah, peace and blessings be
		
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			upon him, said, A man from the best
		
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			of Yemen enters through this door.
		
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			Upon his face is the face of Malak.
		
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			And Jarir entered.
		
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			Jarir said, Since I embraced Islam, the Messenger
		
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			of Allah, peace and blessings be upon him,
		
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			never saw me without smiling at me.
		
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			And the Messenger of Allah, peace and blessings
		
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			be upon him, said, A man from among
		
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			the best of Yemen will enter through this
		
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			door.
		
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			On his face is the radiance of an
		
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			angel.
		
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			Then Jarir entered.
		
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			Then Jarir entered.
		
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			That's Jarir ibn Abdullahi al-Bajali.
		
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			Jarir ibn Abdullahi al-Bajali.
		
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			Umar, may Allah be pleased with him, used
		
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			to say, Jarir is the Yusuf of this
		
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			Ummah.
		
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			Because he was tall, and he was very
		
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			handsome.
		
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			Like, very handsome.
		
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			That's why the Prophet, peace and blessings be
		
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			upon him, says that he has like, the
		
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			radiance of an angel on him.
		
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			And they didn't try to wait for, like,
		
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			I don't know if it's okay here, but
		
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			people usually refer to men here as handsome
		
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			versus beautiful.
		
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			In Arabic, it's beautiful.
		
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			It's jameel.
		
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			Rajul jameel, mra'atun jameela.
		
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			They don't make that distinction.
		
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			They don't have a problem with beauty, I
		
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			guess.
		
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			They didn't have a problem with beauty.
		
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			And it was not, in any way, non
		
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			-masculine to talk about beauty, even in men.
		
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			But these are, you know, some of the
		
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			things that, some of the concepts that we
		
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			may have lost to some extent.
		
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			So, Jarir ibn Abdullahi al-Bajali, you know,
		
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			came in the 10th or the 9th year
		
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			after the hijrah of the Prophet, peace and
		
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			blessings be upon him.
		
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			So he was clearly one of the companions
		
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			that were lost to, you know, one of
		
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			the companions that were late in conversion.
		
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			And when he came to see the Prophet,
		
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			peace and blessings be upon him, he stopped
		
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			by before he entered the masjid of the
		
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			Prophet, peace and blessings be upon him, and
		
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			changed because he was, like, he was coming
		
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			from a long travel.
		
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			And so he wanted to look his best
		
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			when he meets the Prophet, peace and blessings
		
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			be upon him.
		
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			And this is basically good decorum.
		
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			You want to be doing this.
		
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			There is no problem in this.
		
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			Yes, Allah does not look at your images
		
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			or shapes and sawarikum wa as-salamu alaykum
		
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			and your bodies, but looks at your deeds
		
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			and your hearts.
		
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			But then you want to be presentable and
		
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			you want to look your best, particularly if
		
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			you're coming to meet the Prophet, peace and
		
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			blessings be upon him, for the first time.
		
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			And Jarir was known for his nobility.
		
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			It has been reported, although it's like one
		
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			of Marasil al-Shaabi has been reported that
		
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			the Prophet, peace and blessings be upon him,
		
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			said about Jarir or in the context of
		
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			Jarir's arrival, إِذَا أَتَاكُمْ كَرِيمُ قَوْمٍ فَأَكْرِمُوا When
		
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			someone, like a person who is noble among
		
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			his people, known for nobility among his people,
		
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			come to you, then treat him with nobility,
		
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			treat him with respect and generosity.
		
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			أَكْرِمُوا Be generous to them.
		
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			It's a part of the larger concept of
		
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			إِذَا أَتَاكُمْ كَرِيمُ قَوْمٍ فَأَكْرِمُوا So you place
		
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			people in their proper place, I guess, which
		
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			means that it does not mean that you
		
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			transgress anyone, does not mean that you disrespect
		
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			anyone, but people who have a position among
		
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			their people, they are known for their wisdom,
		
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			they are known for their leadership, they are
		
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			known for their accomplishments, then you treat them
		
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			as such, with respect for their accomplishments.
		
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			And Jarir was an accomplished man, he was
		
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			Sayyid Qawmi, he was the leader of his
		
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			people, then you treat them with that in
		
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			mind.
		
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			Now the point in the hadith that Imam
		
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			al-Bukhari wanted to mention the hadith for
		
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			is the Tabassum of the Prophet ﷺ.
		
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			He never seen him except that he smiled
		
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			to him.
		
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			In fact, we know that there are three
		
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			different degrees of laughter, or ضحك, ضحك comes
		
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			in three different degrees.
		
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			And Jarir is one of the people who
		
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			actually told us that the Prophet would laugh
		
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			sometimes, not only smile, but would laugh sometimes.
		
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			So you have a Tabassum, you have a
		
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			ضحك, and you have القهقه.
		
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			قهقه Whatever.
		
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			القهقه So these are three different layers of...
		
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			By the way, are these Indian numbers?
		
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			So it's controversial.
		
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			Some people say these are Indian numbers, not
		
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			Arab numbers or Arabic numbers.
		
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			But, you know, I've read like a paper
		
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			on this.
		
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			They've shown the Indian numbers from that time,
		
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			and they look quite different.
		
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			So it appears that these are Arabic numbers
		
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			that Arabs of the East used.
		
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			These are Arabic numbers that the Arabs of
		
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			the West use.
		
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			So these are Western Arabic numbers.
		
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			These are Eastern Arabic numbers.
		
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			You know, some of the scholars have used
		
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			both numbers in their books.
		
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			Sometimes they use these, sometimes they use those.
		
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			So these are all Arabic numbers.
		
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			These are Eastern, and these are Western.
		
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			Were these inspired by the Indian numbers?
		
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			It's possible, you know, but they don't look
		
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			exactly like the Indian numbers.
		
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			Anyway, so these are three different layers of
		
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			ضحك or تبسم.
		
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			تبسم, that is smiling.
		
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			ضحك, which would be translated as laughing.
		
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			How do you translate قهقه?
		
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			I guess loud laughing.
		
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			Hello.
		
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			Okay.
		
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			So what did the Prophet ﷺ do, and
		
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			what did he advise against?
		
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			He did much of this.
		
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			So much of this that, you know, Abdullah
		
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			ibn al-Harith, you know, another companion said,
		
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			I've never seen anyone smile more than the
		
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			Prophet ﷺ.
		
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			So this warm, comforting smile.
		
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			Basically to, you know, induce comfort, peace, tranquility
		
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			in the environment.
		
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			This warm, comfortable smile that used to not
		
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			leave the face of the Prophet ﷺ.
		
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			So then you have ضحك.
		
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			Did the Prophet ﷺ laugh?
		
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			Many times they say that the Prophet ﷺ
		
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			did not laugh.
		
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			They mean by this قهقه, the loud laughing.
		
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			As Aisha said, قَتَتْ دُوَ لَهَوَاتُ Until you
		
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			can see the back of his throat.
		
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			The لَهَوَات would be the uvula.
		
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			You know the uvula?
		
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			That little tongue that comes down from the
		
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			soft palate in the back of your throat.
		
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			That is, you know, and actually in the
		
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			pictures when they wanted to depict قهقه, they
		
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			show someone with like a wide open mouth
		
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			and they show their uvula.
		
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			You know, right?
		
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			They do that.
		
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			So anyway, so this would be قهقه.
		
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			The Prophet ﷺ did not do قهقه.
		
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			He did a little bit of this within
		
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			the proper context and he did much of
		
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			that.
		
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			Much of تبسم, a little bit of ضحك,
		
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			no قهقه.
		
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			That is, certainly قهقه is not haram unless,
		
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			you know, it would not be haram necessarily.
		
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			It is discouraged.
		
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			Unless you're doing this in the context of
		
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			mockery of people and so on.
		
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			But I'm talking about, you know, without anything
		
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			haram in addition, you know, without any additional
		
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			haram, قهقه would not necessarily be haram but
		
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			it would be discouraged.
		
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			As we will see now, inshallah.
		
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			So then the next hadith says, حَدَّثَنَا أَحْمَدُ
		
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			بِنَ عِيسَىٰ قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بِنْ وَهْبٍ
		
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			قَالَ أَكْبَرَنَا عَمْرُ بِنِ الْحَارِثِ أَنَّ أَبَن نَظْرَ
		
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			حَدَّثَهُ عَنْ سُلَيْمَنَ بِنِ يَسَارِ عَنْ عَائِشَةٍ زَوْجِ
		
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			النَّبِيِّ ﷺ قَالَتْ مَا رَأَيْتُ رَسُولَ اللَّهِ سَلَّمَ
		
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			ظَاحِكًا قَطْتَ حَتَّ أَرَى مِنْهُ لَهَوَاتِهُ إِنَّمَا كَانَ
		
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			يَتَبَسَّمْ قَالَتْ وَكَانَ إِذَا رَأَى غَيْمًا أَوْ رِيحًا
		
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			عُرِفَ فِي وَجْهِهِ فَقَالَتْ يَا رَسُولَ اللَّهِ إِنَّ
		
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			النَّاسَ إِذَا رَأَوْ الْغَيْمَ فَرِحُوا رَجَاءَ أَن يَكُونَ
		
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			فِيهِ الْمَطَرُ وَأَرَاكَ إِذَا رَأَيْتَهُ وَعُرِفَتْ فِي وَجْهِكَ
		
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			الْكَرَاهَةُ فَقَالَ يَا عَيْشَ مَا يُؤْمِنِّي أَن يَكُونَ
		
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			فِيهِ عَذَابٌ عُذِّبَ قَوْمٌ بِالرِّيحُ وَقَدْ رَأَى قَوْمٌ
		
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			الْعَذَابَ مِنْهُ فَقَالُوا فَهَذَا عَارِضٌ مُمْطِرُنَا عائشة, the
		
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			wife of the Prophet ﷺ said I never
		
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			saw the Messenger of Allah ﷺ laugh laugh
		
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			such that I could see his uvula or
		
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			the back of his throat he would only
		
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			smile she added, whenever he saw clouds or
		
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			wind it could be noticed on his face
		
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			so I asked, O Messenger of Allah when
		
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			people see clouds they rejoice, hoping for rain
		
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			yet I see that when you see them,
		
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			you appear distressed he said, O Aisha what
		
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			ensures me that it does not carry punishment
		
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			a people were punished by the wind when
		
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			they saw the punishment they said, this is
		
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			a cloud bringing us rain this is a
		
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			cloud bringing us rain so two things in
		
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			this hadith Aisha first speaks of the Prophet
		
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			ﷺ not laughing to the point where she
		
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			can see the back of his throat so
		
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			this type of laughter the Prophet ﷺ did
		
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			not laugh this way but then he said
		
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			his laughter was only smiling so we said
		
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			that people did say that the Prophet ﷺ
		
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			laughed laughing is when you produce a sound
		
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			that not everybody in the room would hear
		
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			kahkaha is when you produce a sound that
		
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			everybody in the room would hear laughing like
		
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			the best you don't produce any sound you
		
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			don't produce any sound and the best does
		
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			not come with any sound so the Prophet
		
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			ﷺ did laugh sometimes but that was not
		
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			frequent and then we say if someone says
		
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			the Prophet ﷺ did not laugh and someone
		
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			says the Prophet ﷺ laughed that he saw
		
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			the Prophet ﷺ laugh who do you believe?
		
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			you believe both but did he laugh?
		
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			yes because the person who says the Prophet
		
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			ﷺ did not laugh is telling about their
		
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			own experience they've not seen the Prophet ﷺ
		
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			laugh could someone else have seen the Prophet
		
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			ﷺ laugh?
		
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			yes and then in this case we take
		
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			the musbit the one who is affirming not
		
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			negating the second issue here in this hadith
		
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			is the fact that the Prophet ﷺ wanted
		
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			us to be sensitive to natural phenomena not
		
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			take things for granted not take the mundane
		
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			phenomena for granted because they look at the
		
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			fires now in California so you do not
		
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			want to take and these things happen all
		
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			the time so these things it's not like
		
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			these things happen all the time and affect
		
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			thousands and sometimes millions of people tsunamis and
		
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			things of that nature so the Prophet ﷺ
		
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			wanted us to be sensitive to the changes
		
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			in natural phenomena and not take everything as
		
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			mundane and routine and just take the things
		
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			for granted that sensitivity is important for the
		
00:15:02 --> 00:15:04
			life of your heart your heart will stay
		
00:15:04 --> 00:15:11
			alive you will stay conscious of Allah ﷻ
		
00:15:11 --> 00:15:15
			and of the actions of Allah if you're
		
00:15:15 --> 00:15:19
			not seeing them as sort of mundane natural
		
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			phenomena but the acts of God if you
		
00:15:22 --> 00:15:24
			see everything as the act of God you
		
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			will see the willfulness behind everything because these
		
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			are not mundane unwillful phenomena these are all
		
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			the acts of a willful agent Allah ﷻ
		
00:15:41 --> 00:15:43
			but this does not mean that the Prophet
		
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			ﷺ did not like rain when rain came
		
00:15:45 --> 00:15:47
			down the Prophet ﷺ used to go out
		
00:15:47 --> 00:15:49
			and walk in the rain he loved the
		
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			rain and he loved to walk in the
		
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			rain and he rejoiced in this then the
		
00:15:56 --> 00:15:59
			next chapter is Bab al-Dahik chapter on
		
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			laughter this
		
00:16:16 --> 00:16:20
			is a Hasan hadith so it's not sahih,
		
00:16:20 --> 00:16:21
			it's not da'if it's in the middle
		
00:16:21 --> 00:16:25
			Abu Huraira reported that the Prophet ﷺ said
		
00:16:25 --> 00:16:28
			reduce laughter for excessive laughter kills the heart
		
00:16:28 --> 00:16:31
			كثرة الضحك تميت القلب he did not say
		
00:16:31 --> 00:16:34
			ضحك يميت القلب he said كثرة الضحك excessive
		
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			laughter kills the heart or causes the heart
		
00:16:38 --> 00:16:42
			to die certainly people who are completely insensitive
		
00:16:45 --> 00:16:50
			they laugh a lot and people who laugh
		
00:16:50 --> 00:17:00
			excessively their character is basically condemnable to
		
00:17:00 --> 00:17:08
			all reasonable people particularly when the laughter is
		
00:17:08 --> 00:17:11
			combined with mockery or putting down others and
		
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			so on which is often the case but
		
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			the Prophet laughed so some laughter would be
		
00:17:22 --> 00:17:27
			okay excessive laughter is not okay قهقه is
		
00:17:27 --> 00:17:33
			discouraged laughter that includes mockery of others or
		
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			putting people down or causing people discomfort is
		
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			certainly not okay and then the next hadith
		
00:17:41 --> 00:17:51
			he said لاتكثر الضحك فإن
		
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			كثرة الضحك تميت القلب the same thing Abu
		
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			Huraira reported that the Prophet ﷺ said do
		
00:17:57 --> 00:18:01
			not laugh excessively for excessive laughter kills the
		
00:18:01 --> 00:18:29
			heart then this
		
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			is a beautiful hadith it's a powerful and
		
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			beautiful hadith Abu Huraira said the Prophet ﷺ
		
00:18:36 --> 00:18:38
			came out to a group of his companions
		
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			who were laughing and talking he said by
		
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			the one in whose hand is my soul
		
00:18:44 --> 00:18:47
			if you knew what I know you would
		
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			laugh little and weep much then he left
		
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			causing the people to weep Allah revealed to
		
00:18:54 --> 00:18:57
			him Oh Muhammad why do you make my
		
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			servants despair the Prophet ﷺ returned and said
		
00:19:02 --> 00:19:09
			أبشروا which means rejoice or be hopeful وسددوا
		
00:19:10 --> 00:19:14
			which means aim at your target hit your
		
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			mark be precise seek perfection and all of
		
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			that وقاربوا and come as close as you
		
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			can come as close as you can to
		
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			your target come as close as you can
		
00:19:29 --> 00:19:33
			to your target so there are many things
		
00:19:33 --> 00:19:36
			to learn from this hadith the Prophet ﷺ
		
00:19:37 --> 00:19:41
			Allah wanted to show us that the Prophet
		
00:19:41 --> 00:19:48
			ﷺ was ma'soom protected by divine guidance so
		
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			is the Prophet مفتقر إلى الله for this
		
00:19:51 --> 00:19:56
			guidance is this guidance inherent to the Prophet
		
00:19:56 --> 00:19:59
			ﷺ or he is مفتقر in need of
		
00:19:59 --> 00:20:02
			Allah for this guidance does he need Allah
		
00:20:02 --> 00:20:05
			like everybody else Allah keeps on reminding us
		
00:20:05 --> 00:20:09
			you know عَبَسَهَا تَوَلَّى أَنْ جَاءَهُ الْأَعْمَى you
		
00:20:09 --> 00:20:12
			know he frowned and turned away when the
		
00:20:12 --> 00:20:15
			blind man came to him Allah keeps on
		
00:20:15 --> 00:20:19
			reminding us that even the best of creations
		
00:20:19 --> 00:20:23
			and the most perfect of them you know
		
00:20:23 --> 00:20:26
			the prototype of the عَبْد that Allah created
		
00:20:26 --> 00:20:30
			the whole creation for for the عبادة for
		
00:20:30 --> 00:20:36
			his service is still in need of divine
		
00:20:36 --> 00:20:40
			guidance in need of divine correction as in
		
00:20:40 --> 00:20:44
			this hadith so after the Prophet ﷺ sort
		
00:20:44 --> 00:20:49
			of you know blamed the sahaba for their
		
00:20:49 --> 00:20:51
			laughter Allah said to him why are you
		
00:20:51 --> 00:20:54
			causing despair to my servants and then the
		
00:20:54 --> 00:20:56
			Prophet went back and said to them be
		
00:20:56 --> 00:21:02
			hopeful or receive glad tidings سَدِّدُوا وَقَارِبُوا aim
		
00:21:02 --> 00:21:06
			at your target and come as close as
		
00:21:06 --> 00:21:09
			you can so the Prophet is معصوم معصوم
		
00:21:09 --> 00:21:15
			comes in the passive voice right فَعَبْ or
		
00:21:15 --> 00:21:20
			مفعول it's an adjective in the passive voice
		
00:21:20 --> 00:21:26
			he's protected protected by God he's guided by
		
00:21:26 --> 00:21:30
			the divine and he is like everyone else
		
00:21:30 --> 00:21:36
			in need of divine guidance and divine protection
		
00:21:36 --> 00:21:38
			so that's one thing that we learned from
		
00:21:38 --> 00:21:40
			this hadith another thing that we learned from
		
00:21:40 --> 00:21:44
			this hadith is the Prophet ﷺ humbleness and
		
00:21:44 --> 00:21:47
			humility the Prophet ﷺ went back to the
		
00:21:47 --> 00:21:51
			sahaba to basically share with them the good
		
00:21:51 --> 00:21:54
			news after he you know sort of rebuked
		
00:21:54 --> 00:21:57
			their laughter he came back and shared with
		
00:21:57 --> 00:22:00
			them the good news and the statement of
		
00:22:00 --> 00:22:02
			the Prophet ﷺ that he shared with the
		
00:22:02 --> 00:22:06
			sahaba is is a way of life in
		
00:22:06 --> 00:22:11
			and of itself that is منهج للحياة أَبْشِرُوا
		
00:22:13 --> 00:22:23
			وَسَدِّدُوا وَقَارِبُوا وَسَدِّدُوا وَقَارِبُوا so be hopeful
		
00:22:23 --> 00:22:29
			be hopeful is the context it's the overall
		
00:22:29 --> 00:22:33
			context within a context do this within a
		
00:22:33 --> 00:22:37
			context of hope, not a context of despair
		
00:22:37 --> 00:22:42
			within a context of hope, positivity optimism, not
		
00:22:42 --> 00:22:48
			despair سَدِّدُوا aim at your target that is
		
00:22:48 --> 00:22:53
			basically pursuit of perfection, excellence you know be
		
00:22:53 --> 00:22:56
			as precise as you can aim at your
		
00:22:56 --> 00:22:59
			target and try to hit your target focus,
		
00:22:59 --> 00:23:03
			be attentive try to hit your target وَقَارِبُوا
		
00:23:03 --> 00:23:10
			recognition of human limitations recognition of human imperfection
		
00:23:10 --> 00:23:14
			yes, often times you may not hit your
		
00:23:14 --> 00:23:18
			target you may not hit the mark but
		
00:23:19 --> 00:23:22
			come as close as you can مَا لَيُدْرَكْ
		
00:23:22 --> 00:23:25
			كُلُّ لَيُدْرَكْ كُلُّ that which cannot be attained
		
00:23:25 --> 00:23:30
			in its entirety should not be abandoned either
		
00:23:30 --> 00:23:32
			so you try to get as close to
		
00:23:32 --> 00:23:35
			your target as you can you try to
		
00:23:35 --> 00:23:36
			get as close to your target as you
		
00:23:36 --> 00:23:39
			can so this is an invitation to excellence,
		
00:23:40 --> 00:23:44
			precision perfection, this is a recognition of human
		
00:23:44 --> 00:23:49
			limitations all within a context of be hopeful
		
00:23:49 --> 00:23:59
			be hopeful next is بَابُ
		
00:23:59 --> 00:24:02
			إِذَا أَقْبَلْ أَقْبَلَ جَمِيعًا وَإِذَا أَدْبَرَ أَدْبَرَ جَمِيعًا
		
00:24:02 --> 00:24:06
			a chapter when he approached or you know
		
00:24:06 --> 00:24:09
			he approached fully and when he turned away,
		
00:24:09 --> 00:24:13
			he turned away fully so he said, Imam
		
00:24:13 --> 00:24:16
			Bukhari said أَدَسَنَ بِشْرُ بِنَ مُحَمَّدِ قَالَ أَخْبَرَنَا
		
00:24:16 --> 00:24:18
			عَبْدُ اللَّهِ قَالَ أَخْبَرَنَا أُسَمَةُ بِنَ زَيْدُ قَالَ
		
00:24:18 --> 00:24:22
			أَخْبَرَنَي مُوسَى بْنَ مُسْلِم مَوْلَبْنَةِ قَارِضُ مَوْلَبْنَةِ قَارِضُ
		
00:24:22 --> 00:24:26
			عَنْ أَبِي هُرَيْرَةِ رَضِيَ اللَّهُ عَنْهُ رَبَّمَا عَدَّسَ
		
00:24:26 --> 00:24:30
			عَنِ النَّبِيِّ صَلَى اللَّهُ سَلَّمْ فَيَقُولْ عَدَّسَنِيهِ أَهْدَبُ
		
00:24:30 --> 00:24:35
			الشُّفْرَيْنِ أَبْيَدُ الْكَشْحَيْنِ إِذَا أَقْبَلَ أَقْبَلَ جَمِيعًا وَإِذَا
		
00:24:35 --> 00:24:39
			أَدْبَرَ أَدْبَرَ جَمِيعًا لَمْ تَرَ عَيْنٌ مِثْلَهُ وَلَنْ
		
00:24:39 --> 00:24:43
			تَرَاهُ Abu Huraira sometimes narrated about the Prophet
		
00:24:43 --> 00:24:51
			ﷺ saying he who informed me or narrated
		
00:24:51 --> 00:24:55
			to me this was the one with long
		
00:24:55 --> 00:25:01
			eyelashes fair sides who when he approached approached
		
00:25:01 --> 00:25:03
			fully and when he turned away he turned
		
00:25:03 --> 00:25:06
			away fully no eye has ever seen the
		
00:25:06 --> 00:25:09
			like of him nor will it ever see
		
00:25:09 --> 00:25:13
			the like of him so the Prophet had
		
00:25:13 --> 00:25:17
			long eyelashes so this is a sort of
		
00:25:17 --> 00:25:23
			you know this is not they used to
		
00:25:23 --> 00:25:25
			love the Prophet so much that they would
		
00:25:25 --> 00:25:30
			even comment on his eyelashes so he says
		
00:25:30 --> 00:25:37
			أَهْدَبُ الشُفْرَيْنِ شُفْر is the منبت الشعر in
		
00:25:37 --> 00:25:42
			the eyelid it's the place where eyelashes grow
		
00:25:42 --> 00:25:46
			but anyway it refers to the long eyelashes
		
00:25:46 --> 00:25:50
			that he had certainly this would be a
		
00:25:50 --> 00:25:53
			mark of beauty they consider this to be
		
00:25:53 --> 00:25:56
			a mark of beauty particularly among women but
		
00:25:57 --> 00:26:00
			even among men they would consider it to
		
00:26:00 --> 00:26:03
			be a mark of beauty so he says
		
00:26:03 --> 00:26:06
			حَدَّفَنِيهِ أَهْدَبُ الشُفْرَيْنِ شفر or شفر but شفر
		
00:26:06 --> 00:26:16
			is more common than شفر إِذَا أَقْبَلْ أَقْبَلَ
		
00:26:16 --> 00:26:20
			جَمِيَعًا وَإِذَا أَدْبَرْ أَدْبَرَ جَمِيَعًا So the point
		
00:26:20 --> 00:26:23
			in this hadith is إِذَا أَقْبِلَ أَقْبِلَ جَمِيَعًا
		
00:26:23 --> 00:26:27
			وَإِذَا أَدْبَرَ أَدْبَرَ جَمِيَعًا When he came or
		
00:26:27 --> 00:26:30
			when he approached, he approached fully and when
		
00:26:30 --> 00:26:32
			he walked away or turned away, he did
		
00:26:32 --> 00:26:33
			this fully.
		
00:26:33 --> 00:26:34
			This is about what?
		
00:26:35 --> 00:26:39
			This is about focus, about purpose, about paying
		
00:26:39 --> 00:26:41
			attention to what you do, about being fully
		
00:26:41 --> 00:26:44
			present in the moment, you know.
		
00:26:44 --> 00:26:49
			So he walks, you know.
		
00:26:49 --> 00:26:51
			So he doesn't turn around like this.
		
00:26:51 --> 00:26:53
			He doesn't multitask.
		
00:26:53 --> 00:26:57
			He's not like holding, you know, like a
		
00:26:57 --> 00:27:01
			soda and like a sandwich and walking and,
		
00:27:01 --> 00:27:03
			you know, talking to people.
		
00:27:03 --> 00:27:07
			No, you know, paying attention, present in the
		
00:27:07 --> 00:27:08
			moment.
		
00:27:08 --> 00:27:11
			That's being mindful in every action.
		
00:27:11 --> 00:27:13
			So if he is going to speak to
		
00:27:13 --> 00:27:16
			someone, he's not doing this, you know.
		
00:27:16 --> 00:27:18
			So he walks up to the person and
		
00:27:18 --> 00:27:19
			he addresses them.
		
00:27:20 --> 00:27:23
			He approaches them with his entirety, with an
		
00:27:23 --> 00:27:24
			entirety, focus.
		
00:27:24 --> 00:27:26
			Now I am talking to this person, nothing
		
00:27:26 --> 00:27:27
			else.
		
00:27:27 --> 00:27:29
			So I'm not looking after the, you know,
		
00:27:29 --> 00:27:32
			mountain behind them or the garden.
		
00:27:32 --> 00:27:34
			No, I'm talking to this person.
		
00:27:34 --> 00:27:38
			So I focus completely on my conversation with
		
00:27:38 --> 00:27:39
			this person.
		
00:27:40 --> 00:27:43
			When I turn away and mind my other
		
00:27:43 --> 00:27:45
			business, I turn away fully and completely.
		
00:27:46 --> 00:27:49
			So this is about focus, paying attention, you
		
00:27:49 --> 00:27:54
			know, perfection, and being present in the moment.
		
00:27:57 --> 00:27:58
			You know, mindful eating.
		
00:27:59 --> 00:28:01
			You know, why we don't eat while we're
		
00:28:01 --> 00:28:02
			walking and stuff.
		
00:28:04 --> 00:28:05
			Just do everything mindfully.
		
00:28:05 --> 00:28:08
			When you want to eat, sit down and
		
00:28:08 --> 00:28:08
			eat.
		
00:28:10 --> 00:28:17
			Then he says, So he said the one
		
00:28:17 --> 00:28:18
			consulted is trusted.
		
00:28:30 --> 00:28:32
			This Abul Haytham is Abul Haytham Ibn Tayhan.
		
00:28:32 --> 00:28:34
			He said
		
00:28:34 --> 00:29:02
			to
		
00:29:02 --> 00:29:17
			him, فقال النبي صلى الله عليه وسلم, This
		
00:29:17 --> 00:29:19
			is another beautiful hadith.
		
00:29:19 --> 00:29:22
			Abu Hurairah reported, the Prophet ﷺ said to
		
00:29:22 --> 00:29:24
			Abul Haytham, Do you have a servant?
		
00:29:24 --> 00:29:26
			He replied, No.
		
00:29:26 --> 00:29:30
			The Prophet ﷺ said, Then when captives are
		
00:29:30 --> 00:29:31
			brought to us, come to me.
		
00:29:33 --> 00:29:36
			You know, yes, the enslaved captives, you know,
		
00:29:36 --> 00:29:40
			and we've talked before about why was that
		
00:29:40 --> 00:29:41
			so?
		
00:29:42 --> 00:29:47
			And basically, the fact that everybody did that,
		
00:29:48 --> 00:29:54
			and the difference is the treatment of those
		
00:29:54 --> 00:29:55
			captives afterwards.
		
00:29:56 --> 00:30:00
			And how Islam even gave them access to
		
00:30:00 --> 00:30:02
			freedom eventually.
		
00:30:03 --> 00:30:10
			So he said this to Abul Haytham Ibn
		
00:30:10 --> 00:30:13
			Tayhan when he went to visit Abul Haytham.
		
00:30:13 --> 00:30:16
			So the Prophet ﷺ came out of his
		
00:30:16 --> 00:30:18
			home, and he found Abu Bakr.
		
00:30:18 --> 00:30:21
			And Abu Bakr used to be like, you
		
00:30:21 --> 00:30:26
			know, shy person, reserved person.
		
00:30:26 --> 00:30:28
			So the Prophet ﷺ came out because of
		
00:30:28 --> 00:30:28
			hunger.
		
00:30:29 --> 00:30:30
			Abu Bakr came out because of hunger.
		
00:30:30 --> 00:30:32
			But when the Prophet ﷺ asked Abu Bakr,
		
00:30:32 --> 00:30:33
			What brought you out?
		
00:30:33 --> 00:30:34
			He said, I came to look at the
		
00:30:34 --> 00:30:37
			Prophet ﷺ and just like fill my eyes.
		
00:30:38 --> 00:30:41
			And then Umar came out.
		
00:30:41 --> 00:30:43
			What brought you out, Umar?
		
00:30:43 --> 00:30:48
			Umar certainly was, you know, he said hunger,
		
00:30:48 --> 00:30:48
			you know.
		
00:30:49 --> 00:30:50
			So Umar ﷺ, hunger.
		
00:30:51 --> 00:30:52
			So he told them, well, let's go to
		
00:30:52 --> 00:30:53
			Abu Haytham.
		
00:30:53 --> 00:30:55
			And then they went to Abu Haytham.
		
00:30:55 --> 00:30:56
			He brought them dates.
		
00:30:57 --> 00:30:59
			And then he wanted to slaughter, or he
		
00:30:59 --> 00:31:01
			slaughtered like a goat for them.
		
00:31:02 --> 00:31:04
			The Prophet ﷺ said to him, Don't slaughter
		
00:31:04 --> 00:31:07
			the one that, you know, the milk goat.
		
00:31:07 --> 00:31:08
			Avoid milk goats.
		
00:31:09 --> 00:31:10
			So he slaughtered a goat for them.
		
00:31:10 --> 00:31:13
			So the Prophet noticed that Abu Haytham was
		
00:31:13 --> 00:31:15
			doing all of this by himself.
		
00:31:15 --> 00:31:16
			Him and his wife.
		
00:31:17 --> 00:31:20
			And that was somewhat unusual.
		
00:31:21 --> 00:31:24
			Particularly for someone like Abu Haytham who was
		
00:31:24 --> 00:31:25
			somewhat well off.
		
00:31:25 --> 00:31:27
			So he said to him, Do you have
		
00:31:27 --> 00:31:27
			a servant?
		
00:31:27 --> 00:31:28
			He said no.
		
00:31:28 --> 00:31:31
			And then he said to him, When captives
		
00:31:31 --> 00:31:33
			come to us.
		
00:31:34 --> 00:31:37
			Later the Prophet ﷺ received two captives without
		
00:31:37 --> 00:31:38
			a third.
		
00:31:38 --> 00:31:41
			Abu Haytham came and the Prophet ﷺ said,
		
00:31:41 --> 00:31:42
			Choose one of them.
		
00:31:43 --> 00:31:45
			He said, O Messenger of Allah, You choose
		
00:31:45 --> 00:31:46
			for me.
		
00:31:46 --> 00:31:49
			The Prophet ﷺ replied, The one consulted is
		
00:31:49 --> 00:31:50
			trusted.
		
00:31:50 --> 00:31:51
			That's the point in the hadith.
		
00:31:52 --> 00:31:53
			The one consulted is trusted.
		
00:31:54 --> 00:31:57
			The one consulted is trusted.
		
00:31:58 --> 00:32:00
			So you have to take it seriously.
		
00:32:01 --> 00:32:03
			When you give counsel to people, you must
		
00:32:03 --> 00:32:04
			give good counsel to people.
		
00:32:04 --> 00:32:07
			When someone asks you about anything and you
		
00:32:07 --> 00:32:10
			don't have enough knowledge, say, I don't have
		
00:32:10 --> 00:32:10
			enough knowledge.
		
00:32:11 --> 00:32:12
			Don't give them bad counsel.
		
00:32:13 --> 00:32:17
			Just refrain or make dua for them.
		
00:32:17 --> 00:32:18
			Share your empathy.
		
00:32:19 --> 00:32:21
			But don't provide them with bad counsel.
		
00:32:22 --> 00:32:27
			So the one consulted is trusted.
		
00:32:28 --> 00:32:29
			He said, Take this one.
		
00:32:30 --> 00:32:31
			For I saw him praying.
		
00:32:32 --> 00:32:34
			Take this one for I saw him praying.
		
00:32:35 --> 00:32:39
			So praying means he is more competent?
		
00:32:39 --> 00:32:40
			Not necessarily.
		
00:32:41 --> 00:32:43
			But at least it means that he is
		
00:32:43 --> 00:32:45
			conscious of God.
		
00:32:46 --> 00:32:49
			Is this in and of itself an advantage?
		
00:32:49 --> 00:32:50
			Of course.
		
00:32:50 --> 00:32:53
			Then competency will be another advantage.
		
00:32:54 --> 00:32:56
			There are many other advantages that you would
		
00:32:56 --> 00:32:57
			be looking for.
		
00:32:57 --> 00:33:00
			But at least the Prophet ﷺ is telling
		
00:33:00 --> 00:33:04
			him about his gestaltish appraisal of the two
		
00:33:04 --> 00:33:05
			servants.
		
00:33:05 --> 00:33:07
			He said, I saw this one praying.
		
00:33:07 --> 00:33:10
			Which means that he's God conscious.
		
00:33:10 --> 00:33:13
			Then take this one because he is conscious
		
00:33:13 --> 00:33:14
			of God.
		
00:33:15 --> 00:33:18
			But then the Prophet ﷺ said to him
		
00:33:18 --> 00:33:18
			what?
		
00:33:18 --> 00:33:22
			He said to him, Take this one for
		
00:33:22 --> 00:33:23
			I saw him praying.
		
00:33:24 --> 00:33:27
			وَاسْطَوْسِ بِهِ خَيْرًا Which means, Treat him well.
		
00:33:27 --> 00:33:28
			Be good to him.
		
00:33:28 --> 00:33:29
			Treat him well.
		
00:33:29 --> 00:33:30
			Be good to him.
		
00:33:30 --> 00:33:34
			So when Abul Haitham returned home, his wife
		
00:33:34 --> 00:33:36
			said, You will not fulfill what the Prophet
		
00:33:36 --> 00:33:39
			advised you unless you free him.
		
00:33:40 --> 00:33:42
			So وَاسْطَوْسِ بِهِ خَيْرًا Take good care of
		
00:33:42 --> 00:33:44
			him or be good to him.
		
00:33:45 --> 00:33:48
			The wife, you know, and that's, you know,
		
00:33:48 --> 00:33:49
			المرأة الصالحة, the righteous woman.
		
00:33:51 --> 00:33:55
			الدنيا متاعه خير ومتاعها المرأة الصالحة So, life
		
00:33:55 --> 00:33:57
			is an enjoyment and the best enjoyment is
		
00:33:57 --> 00:33:59
			the righteous wife.
		
00:33:59 --> 00:34:01
			The righteous husband as well.
		
00:34:01 --> 00:34:02
			The righteous spouse in general.
		
00:34:03 --> 00:34:05
			They help you.
		
00:34:06 --> 00:34:09
			So, she reminded him of the sort of
		
00:34:09 --> 00:34:11
			the highest ethical standard.
		
00:34:12 --> 00:34:14
			And she have come to know this from
		
00:34:14 --> 00:34:14
			what?
		
00:34:15 --> 00:34:17
			From the Prophet.
		
00:34:17 --> 00:34:19
			From, you know, Islam.
		
00:34:19 --> 00:34:21
			From the Prophet ﷺ.
		
00:34:21 --> 00:34:24
			As if Islam had pointed this out to
		
00:34:24 --> 00:34:24
			them.
		
00:34:24 --> 00:34:28
			Had pointed them to the highest ethical standard.
		
00:34:28 --> 00:34:29
			This is the highest.
		
00:34:29 --> 00:34:31
			Yes, it is permissible.
		
00:34:32 --> 00:34:34
			It is legal to have slaves.
		
00:34:36 --> 00:34:40
			But, you know, the highest standard is basically
		
00:34:41 --> 00:34:41
			emancipation.
		
00:34:43 --> 00:34:45
			So, she said to him, you know, you
		
00:34:45 --> 00:34:48
			will not fulfill what the Prophet ﷺ advised
		
00:34:48 --> 00:34:50
			unless you free him.
		
00:34:50 --> 00:34:52
			So, he said he's free.
		
00:34:53 --> 00:34:56
			The Prophet ﷺ remarked, who did this before?
		
00:34:56 --> 00:34:58
			We went over this once before.
		
00:34:59 --> 00:35:01
			Abu Dharr, when the Prophet ﷺ gave two
		
00:35:01 --> 00:35:04
			slaves to Abu Dharr and Ali and said
		
00:35:04 --> 00:35:05
			to Abu Dharr, you know, take good care
		
00:35:05 --> 00:35:06
			of him.
		
00:35:06 --> 00:35:07
			Abu Dharr freed him.
		
00:35:08 --> 00:35:09
			And he said, he came back to the
		
00:35:09 --> 00:35:10
			Prophet ﷺ and asked one of the slaves,
		
00:35:11 --> 00:35:13
			he said, you know, you told me to
		
00:35:13 --> 00:35:14
			take good care of him.
		
00:35:15 --> 00:35:15
			So, I freed him.
		
00:35:17 --> 00:35:20
			So, they understood that ultimately that is what
		
00:35:20 --> 00:35:21
			they are being pointing to.
		
00:35:22 --> 00:35:24
			But that did not mean that the Sahaba
		
00:35:24 --> 00:35:27
			who had slaves or the Prophet ﷺ had
		
00:35:27 --> 00:35:30
			done something suboptimal or inferior.
		
00:35:30 --> 00:35:32
			Suboptimal or inferior.
		
00:35:32 --> 00:35:34
			Because when you say that this is the
		
00:35:34 --> 00:35:37
			highest ethical standard and this is ultimately what
		
00:35:37 --> 00:35:40
			we should be pursuing eventually, it does not
		
00:35:40 --> 00:35:43
			mean that at this point all slaves must
		
00:35:43 --> 00:35:47
			be enslaved so that we can be ethical.
		
00:35:47 --> 00:35:47
			No.
		
00:35:48 --> 00:35:52
			That gradual approach is in and of itself
		
00:35:52 --> 00:35:54
			the best approach.
		
00:35:54 --> 00:35:58
			Because as we said before, you know, captives,
		
00:35:59 --> 00:36:02
			like if you free captives, they regroup and
		
00:36:02 --> 00:36:03
			fight you back.
		
00:36:03 --> 00:36:04
			Right?
		
00:36:04 --> 00:36:06
			Which is something that happened a lot.
		
00:36:06 --> 00:36:08
			You know, Salah ad-Din used to free
		
00:36:08 --> 00:36:11
			captives in his fights with the crusades and
		
00:36:11 --> 00:36:13
			he used to be blamed for freeing a
		
00:36:13 --> 00:36:16
			lot of captives because they regrouped and fought
		
00:36:16 --> 00:36:16
			back.
		
00:36:17 --> 00:36:20
			So, rich or the light-hearted, didn't they
		
00:36:20 --> 00:36:25
			kill all the, you know, the basically legions
		
00:36:25 --> 00:36:26
			of Akka?
		
00:36:29 --> 00:36:32
			Because you can't basically keep them and feed
		
00:36:32 --> 00:36:32
			them.
		
00:36:32 --> 00:36:34
			Like you can't imprison them and feed them.
		
00:36:35 --> 00:36:37
			During those times, how could you keep like
		
00:36:37 --> 00:36:39
			2,000 people and feed them?
		
00:36:39 --> 00:36:42
			If you can't afford food for your own
		
00:36:42 --> 00:36:45
			troops, how would you afford food for the
		
00:36:45 --> 00:36:45
			captives?
		
00:36:46 --> 00:36:48
			So, what are you going to do with
		
00:36:48 --> 00:36:48
			the captives?
		
00:36:49 --> 00:36:52
			Set them free, regroup and fight back?
		
00:36:54 --> 00:36:56
			Imprison them and feed them when you can't
		
00:36:56 --> 00:36:57
			feed your own troops?
		
00:36:57 --> 00:36:58
			What are you going to do?
		
00:36:59 --> 00:37:03
			The enslavement of captives was an incentive to
		
00:37:03 --> 00:37:03
			preserve their life.
		
00:37:04 --> 00:37:06
			Was an incentive to preserve their life.
		
00:37:06 --> 00:37:11
			Because otherwise, pragmatically, practically speaking, the other options
		
00:37:11 --> 00:37:12
			are what?
		
00:37:13 --> 00:37:17
			Set them free and they then fight back
		
00:37:17 --> 00:37:19
			or imprison them.
		
00:37:19 --> 00:37:21
			Not practical, not doable.
		
00:37:23 --> 00:37:26
			So this was an incentive to preserve their
		
00:37:26 --> 00:37:26
			lives.
		
00:37:27 --> 00:37:30
			So then, but they were, it was clear
		
00:37:30 --> 00:37:32
			to them, it was clear to the Sahaba
		
00:37:32 --> 00:37:36
			that stawsi bihi khayran, take good care of
		
00:37:36 --> 00:37:40
			him, would ultimately mean emancipate him when they're
		
00:37:40 --> 00:37:40
			ready.
		
00:37:41 --> 00:37:44
			Because not all slaves are ready to be
		
00:37:44 --> 00:37:44
			freed.
		
00:37:44 --> 00:37:47
			Not all captives are ready to be freed,
		
00:37:47 --> 00:37:51
			particularly when it comes to women.
		
00:37:51 --> 00:37:55
			Defend for yourself during these times when the
		
00:37:55 --> 00:38:00
			masters themselves may be subject to hunger and
		
00:38:02 --> 00:38:06
			poverty and need was not easy, defending for
		
00:38:06 --> 00:38:06
			yourself.
		
00:38:07 --> 00:38:10
			Anyway, you will not fulfill what the Prophet
		
00:38:10 --> 00:38:12
			advised you unless you free him.
		
00:38:12 --> 00:38:13
			So he said he's free.
		
00:38:13 --> 00:38:16
			The Prophet ﷺ remarked and look at the
		
00:38:16 --> 00:38:19
			remark of the Prophet ﷺ as well when
		
00:38:19 --> 00:38:23
			he saw this interaction between the man and
		
00:38:23 --> 00:38:24
			his wife.
		
00:38:25 --> 00:38:28
			He said Allah has not sent a prophet
		
00:38:28 --> 00:38:32
			or a caliph without having two groups of
		
00:38:32 --> 00:38:32
			confidants.
		
00:38:33 --> 00:38:36
			One who enjoins good and forbids evil and
		
00:38:36 --> 00:38:40
			another who spares no effort in leading them
		
00:38:40 --> 00:38:41
			astray.
		
00:38:41 --> 00:38:44
			Whoever is protected from the evil confidant is
		
00:38:44 --> 00:38:45
			indeed protected.
		
00:38:46 --> 00:38:49
			You know, the quality of leaders often is
		
00:38:49 --> 00:38:54
			determined by their batana, by their surroundings.
		
00:38:55 --> 00:38:58
			So if leaders have, and good leaders would
		
00:38:58 --> 00:39:01
			be keen on having a good batana around
		
00:39:01 --> 00:39:03
			them, a batana that would remind them of
		
00:39:03 --> 00:39:06
			Allah, a batana that will give them good
		
00:39:06 --> 00:39:11
			counsel and that's how good leaders, and that's
		
00:39:11 --> 00:39:14
			what the Prophet ﷺ was aware of and
		
00:39:14 --> 00:39:15
			sensitive to.
		
00:39:15 --> 00:39:19
			So he's talking here about prophets needing good
		
00:39:19 --> 00:39:19
			batana.
		
00:39:20 --> 00:39:21
			Prophets.
		
00:39:21 --> 00:39:22
			Not, you know, not anyone.
		
00:39:23 --> 00:39:27
			He says Allah has not sent a prophet
		
00:39:27 --> 00:39:30
			or a caliph without having two groups of
		
00:39:30 --> 00:39:31
			confidants.
		
00:39:31 --> 00:39:34
			One who enjoins good and forbids evil and
		
00:39:34 --> 00:39:37
			another who spares no effort in leading them
		
00:39:37 --> 00:39:37
			astray.
		
00:39:37 --> 00:39:40
			Whoever is protected from the evil confidant is
		
00:39:40 --> 00:39:41
			indeed protected.
		
00:39:41 --> 00:39:43
			So the prophets need good confidants.
		
00:39:45 --> 00:39:46
			Our Prophet had the best.
		
00:39:46 --> 00:39:48
			The best of generations.
		
00:39:48 --> 00:39:50
			كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ He were the
		
00:39:50 --> 00:39:55
			greatest generation to be brought forth for humanity.
		
00:39:56 --> 00:39:58
			And Abu al-Haytham ibn Tayhan and his
		
00:39:58 --> 00:40:01
			wife, and look at the wife also.
		
00:40:01 --> 00:40:02
			She is a good batana.
		
00:40:02 --> 00:40:06
			She is basically a good confidant because she
		
00:40:06 --> 00:40:11
			appointed him to basically the highest ethical standard.
		
00:40:13 --> 00:40:16
			Next, the Bab al-Mashura or the chapter
		
00:40:16 --> 00:40:17
			on consultation.
		
00:40:17 --> 00:40:20
			قَالَ حَدَّثَنَا صَدَقًا قَالَ أَخْبَرَنَا ابْنُ عُيَيْنَا عَنْ
		
00:40:20 --> 00:40:22
			عُمَرِ ابْنِ حَبِيبِ عَنْ عَمْرِ ابْنِ ذِي نَارِ
		
00:40:22 --> 00:40:25
			قَالَ قَرَأَ ابْنُ عَبَّاسِ وَشَوِّرْهُمْ فِي بَعْضِ الْأَمْرِ
		
00:40:25 --> 00:40:28
			Ibn Abbas recited and consulted them in some
		
00:40:28 --> 00:40:29
			matters.
		
00:40:29 --> 00:40:31
			Consulted them in some matters.
		
00:40:32 --> 00:40:36
			Now, does the ayah say وَشَوِّرْهُمْ فِي بَعْضِ
		
00:40:36 --> 00:40:38
			الْأَمْرِ No, the ayah says وَشَوِّرْهُمْ فِي الْأَمْرِ
		
00:40:38 --> 00:40:41
			Not شَوِّرْهُمْ فِي بَعْضِ الْأَمْرِ So, how come
		
00:40:41 --> 00:40:44
			Ibn Abbas is reciting شَوِّرْهُمْ فِي بَعْضِ الْأَمْرِ
		
00:40:44 --> 00:40:45
			consult them in some matters?
		
00:40:46 --> 00:40:47
			They used to do this as a قراءة
		
00:40:47 --> 00:40:48
			تفسيرية.
		
00:40:49 --> 00:40:51
			They used to, you know, read the Quran
		
00:40:51 --> 00:40:57
			and sort of insert words to explain concepts
		
00:40:57 --> 00:41:01
			or to interpret the recitation.
		
00:41:01 --> 00:41:04
			It's قراءة تفسيرية.
		
00:41:07 --> 00:41:10
			And why did Ibn Abbas say this?
		
00:41:11 --> 00:41:17
			Because a person who is indecisive would be
		
00:41:17 --> 00:41:20
			consulting about old things and that is wrong.
		
00:41:21 --> 00:41:23
			There are things that are clear.
		
00:41:23 --> 00:41:27
			So, you don't consult people about things that
		
00:41:27 --> 00:41:28
			are clear, that are definitive.
		
00:41:30 --> 00:41:34
			You know, شَوْرْ صَدِيقَكَ فِي الْخَفِيِّ المُشْكِلِ وَقْبَلْ
		
00:41:34 --> 00:41:39
			نَصِيحَةَ نَاصِحَ الْمُتَفَضِّلِ So, شَوْرْ صَدِيقَكَ فِي الْخَفِيِّ
		
00:41:39 --> 00:41:43
			المُشْكِلِ You consult your friend in that which
		
00:41:43 --> 00:41:50
			is subtle, ambiguous, uncertain, but basically, you're going
		
00:41:50 --> 00:41:54
			to hajj and you have the ticket and
		
00:41:54 --> 00:41:57
			you have you know, you made all of
		
00:41:57 --> 00:42:03
			your preparations, you took precautions and everything is
		
00:42:03 --> 00:42:04
			good.
		
00:42:05 --> 00:42:07
			And then you consult people.
		
00:42:07 --> 00:42:07
			Should I go to hajj?
		
00:42:08 --> 00:42:09
			Why are you consulting?
		
00:42:10 --> 00:42:14
			I mean, you're consulting people just to basically
		
00:42:14 --> 00:42:18
			keep you back or no, you should not
		
00:42:18 --> 00:42:21
			be consulting in that which is clear.
		
00:42:21 --> 00:42:23
			You should be consulting in that which is
		
00:42:23 --> 00:42:26
			ambiguous, not definitive.
		
00:42:27 --> 00:42:29
			And that's you know, they say مَنْ أَدِيمَ
		
00:42:29 --> 00:42:32
			مَنْ إِسْتَشَارُ وَلَا خَابَ مَنْ إِسْتَخَارُ The one
		
00:42:32 --> 00:42:35
			who consults people will not regret, and the
		
00:42:35 --> 00:42:40
			one who consults God through istikhara will never
		
00:42:40 --> 00:42:40
			lose.
		
00:42:41 --> 00:42:44
			So, you want to be consulting, but you
		
00:42:44 --> 00:42:46
			want to be consulting in some affairs, not
		
00:42:46 --> 00:42:47
			all affairs.
		
00:42:48 --> 00:42:51
			And you want to be decisive when it
		
00:42:51 --> 00:42:53
			is clear.
		
00:42:53 --> 00:42:55
			When the matter is clear, you want to
		
00:42:55 --> 00:43:03
			be decisive and focus, move on, and aim
		
00:43:03 --> 00:43:04
			at your target.
		
00:43:05 --> 00:43:09
			Then he said حَدَّثَنَا أَدَمَ بِنِ أَبِي إِيَاسِ
		
00:43:09 --> 00:43:11
			قَالَ حَدَّثَنَا حَمَّدَ بِنِ زَيْدَ عَنِ السِّرِيِّ عَنِ
		
00:43:11 --> 00:43:14
			الْحَسَنِ قَالَ وَاللَّهِ مَا استَشَارَ قَوْمٌ قَطْ إِلَّا
		
00:43:14 --> 00:43:19
			هُدُو لِأَفْضَلْ لِمَا قَالَ بِحَضْرَتِهِمْ ثُمَّ تَلَى وَأَمْرُهُمْ
		
00:43:19 --> 00:43:22
			شُورَ بَيْنَهُمْ الحسن said, by Allah, no people
		
00:43:22 --> 00:43:25
			ever consulted each other without being guided to
		
00:43:25 --> 00:43:27
			the best course available to them.
		
00:43:28 --> 00:43:32
			So usually there is actually like a nice
		
00:43:32 --> 00:43:38
			game in leadership programs, they share this with
		
00:43:38 --> 00:43:38
			people.
		
00:43:41 --> 00:43:43
			one day we should play this game.
		
00:43:44 --> 00:43:45
			It's a very nice game.
		
00:43:46 --> 00:43:48
			Basically they tell you if you're stuck on
		
00:43:48 --> 00:43:51
			a ship in the middle of the ocean
		
00:43:51 --> 00:43:55
			and a boat and they give you a
		
00:43:55 --> 00:43:59
			list of things that you can a list
		
00:43:59 --> 00:44:02
			of things that the boat is sinking so
		
00:44:02 --> 00:44:05
			you'll be on your lifeboat I guess.
		
00:44:05 --> 00:44:07
			They give you a list of things that
		
00:44:07 --> 00:44:08
			you can have with you on the lifeboat
		
00:44:08 --> 00:44:12
			and they tell you to choose so everybody
		
00:44:12 --> 00:44:18
			will choose separately and then people in groups
		
00:44:18 --> 00:44:24
			will choose together and then they compare what
		
00:44:24 --> 00:44:29
			people chose separately to the correct answers and
		
00:44:29 --> 00:44:31
			the correct answers is determined by the experts
		
00:44:31 --> 00:44:36
			you know, coastguards and stuff like this.
		
00:44:36 --> 00:44:43
			So determined by the experts invariably the individual
		
00:44:43 --> 00:44:48
			choices will be inferior to group choices individual
		
00:44:48 --> 00:44:52
			choices will be inferior to group choices this
		
00:44:52 --> 00:45:00
			meaning is said here except that they will
		
00:45:00 --> 00:45:04
			be guided to the best course available to
		
00:45:04 --> 00:45:09
			them available to them so group choice here
		
00:45:10 --> 00:45:13
			now certainly we're not talking about experts and
		
00:45:13 --> 00:45:16
			non-experts we're talking about non-experts coming
		
00:45:16 --> 00:45:19
			together, you know two minds are better than
		
00:45:19 --> 00:45:23
			one or two brains but certainly one expert
		
00:45:23 --> 00:45:28
			may be better than everyone so that has
		
00:45:28 --> 00:45:30
			to be taken in consideration as well you're
		
00:45:30 --> 00:45:32
			not talking about experts and non-experts you're
		
00:45:32 --> 00:45:37
			talking about comparable people but people also should
		
00:45:37 --> 00:45:42
			listen to the experts because an educated judgment
		
00:45:42 --> 00:45:50
			is usually better than an uneducated judgment then,
		
00:45:53 --> 00:45:58
			next is chapter, the sin of giving unsound
		
00:45:58 --> 00:46:09
			advice Arabic
		
00:46:21 --> 00:46:24
			Abu Huraira reported the Prophet s.a.w.
		
00:46:24 --> 00:46:28
			said whoever attributes to me what I did
		
00:46:28 --> 00:46:30
			not say let him take his seat in
		
00:46:30 --> 00:46:33
			the hellfire whoever is consulted by his Muslim
		
00:46:33 --> 00:46:36
			brother and gives advice contrary to sound judgment,
		
00:46:36 --> 00:46:40
			has betrayed him, has betrayed him, and whoever
		
00:46:40 --> 00:46:43
			is given a ruling without knowledge, its sin
		
00:46:43 --> 00:46:46
			is upon the one who gave the ruling.
		
00:46:46 --> 00:46:52
			So وَمَنْ أُفْتِيَ فُتْيَ بِغَيْرِ ثَبْتٍ This particular
		
00:46:52 --> 00:47:02
			hadith, من أُفْتِيَ فُتْيَ
		
00:47:02 --> 00:47:11
			بِغَيْرِ ثَبْتٍ Whoever was given
		
00:47:11 --> 00:47:15
			a fatwa without thabt.
		
00:47:16 --> 00:47:22
			Thabt here, this is the way Bukhari reported
		
00:47:22 --> 00:47:23
			it.
		
00:47:23 --> 00:47:25
			But the way of Imam Ahmad and most
		
00:47:25 --> 00:47:29
			others, this is not a very common variation.
		
00:47:30 --> 00:47:32
			But the variation that is much more common,
		
00:47:33 --> 00:47:39
			بِفُتْيَ The ba' moves from here to here.
		
00:47:39 --> 00:47:49
			بِفُتْيَ غَيْرِ ثَبْتٍ Or
		
00:47:49 --> 00:47:50
			thabt.
		
00:47:50 --> 00:47:52
			Thabt or thabt.
		
00:47:54 --> 00:48:02
			So whoever is given a fatwa of someone,
		
00:48:03 --> 00:48:06
			so thabt here would be بَيِّنَ أَوْرْحُجَّ Proof.
		
00:48:08 --> 00:48:12
			من أُفْتِيَ فُتْيَ بِغَيْرِ ثَبْتٍ Whoever is given
		
00:48:12 --> 00:48:16
			a fatwa without proof, without evidence, without proof,
		
00:48:16 --> 00:48:19
			بِغَيْرِ ثَبْتٍ بِفُتْيَ غَيْرِ ثَبْتٍ Thabt with a
		
00:48:19 --> 00:48:23
			fatwa of non-thabt.
		
00:48:23 --> 00:48:26
			Thabt is العالم, a thabt, you know.
		
00:48:27 --> 00:48:29
			So the scholar who knows what he is
		
00:48:29 --> 00:48:30
			saying, thabt.
		
00:48:30 --> 00:48:33
			So you are given the futya of someone
		
00:48:33 --> 00:48:36
			who is not verifying.
		
00:48:39 --> 00:48:40
			Or thabt.
		
00:48:41 --> 00:48:46
			Thabt, you know, بِفُتْيَ غَيْرِ ثَبْتٍ means incorrect
		
00:48:46 --> 00:48:46
			fatwa.
		
00:48:48 --> 00:48:51
			Because thabt would mean صَوَاب or correct.
		
00:48:52 --> 00:48:55
			Thabt would mean verifying scholar.
		
00:48:56 --> 00:48:59
			Or thabt in this context would mean بَيِّنَ
		
00:48:59 --> 00:49:00
			أَوْرْحُجَّ Proof.
		
00:49:01 --> 00:49:04
			Anyway, so all applies.
		
00:49:04 --> 00:49:06
			So if you are given a fatwa that
		
00:49:06 --> 00:49:08
			doesn't have evidence to back it, if you
		
00:49:08 --> 00:49:11
			are given a fatwa of someone who is
		
00:49:11 --> 00:49:15
			not knowledgeable, or if you are given a
		
00:49:15 --> 00:49:19
			fatwa that is incorrect, knowledgeable person give an
		
00:49:19 --> 00:49:24
			incorrect fatwa, then in all these cases, the
		
00:49:24 --> 00:49:26
			ism or the sin will fall on the
		
00:49:26 --> 00:49:29
			person who is given the fatwa.
		
00:49:30 --> 00:49:33
			Does that mean أَمَّنَهَا فِي رَأْبِ تَعَالَمٍ وَإِطْلَىٰ
		
00:49:33 --> 00:49:39
			سَالِمٍ which would translate into hang it on
		
00:49:39 --> 00:49:42
			the neck of a scholar and be safe?
		
00:49:42 --> 00:49:46
			So can you hang everything on a scholar's
		
00:49:46 --> 00:49:47
			neck and be safe?
		
00:49:47 --> 00:49:47
			No.
		
00:49:47 --> 00:49:53
			If you're, if you basically, certainly if you
		
00:49:53 --> 00:49:57
			ask someone who is ignorant, then you're, that
		
00:49:57 --> 00:49:59
			is certainly, you're not safe at all.
		
00:50:00 --> 00:50:02
			But even if you ask a scholar and
		
00:50:02 --> 00:50:04
			you know deep in your heart that he's
		
00:50:04 --> 00:50:06
			given you an incorrect fatwa, you're not safe,
		
00:50:06 --> 00:50:07
			you're not safe.
		
00:50:07 --> 00:50:11
			You're safe if you ask a scholar and
		
00:50:11 --> 00:50:13
			you're not confident that he's given you a
		
00:50:13 --> 00:50:14
			wrong fatwa.
		
00:50:14 --> 00:50:16
			You know, scholars are disagreeing all the time,
		
00:50:16 --> 00:50:18
			and you ask a scholar, you know, they
		
00:50:18 --> 00:50:20
			are, they are good, you know, you trust
		
00:50:20 --> 00:50:23
			them, they give you a fatwa, you hear
		
00:50:23 --> 00:50:27
			another fatwa that another scholar is given, and
		
00:50:27 --> 00:50:31
			they're disagreeing, and you're not confident one of
		
00:50:31 --> 00:50:34
			them is wrong, you can take whichever fatwa
		
00:50:34 --> 00:50:34
			you want.
		
00:50:35 --> 00:50:37
			You're not confident one of them is wrong,
		
00:50:37 --> 00:50:40
			you can take whichever fatwa you want, and
		
00:50:40 --> 00:50:43
			in this case, it will be the responsibility
		
00:50:43 --> 00:50:47
			of the one who gives the fatwa, not,
		
00:50:47 --> 00:50:48
			not your problem.
		
00:50:50 --> 00:50:52
			بِكَسْ لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وَسَاعَهَا Allah
		
00:50:52 --> 00:50:54
			does not burden a soul beyond its capacity.
		
00:50:54 --> 00:50:57
			And al-Muqallid, who is unable to sort
		
00:50:57 --> 00:51:05
			out, you know, right from wrong, or the
		
00:51:05 --> 00:51:09
			weak from the strong, they should not be
		
00:51:09 --> 00:51:09
			liable.
		
00:51:10 --> 00:51:11
			They should not be liable.
		
00:51:12 --> 00:51:15
			Then, the next chapter is بَابِ التَّحَابِ بَيْنَ
		
00:51:15 --> 00:51:18
			النَّاسِ Chapter Fostering Love Among People.
		
00:51:19 --> 00:51:21
			The point in the previous hadith is, was
		
00:51:21 --> 00:51:22
			about what?
		
00:51:22 --> 00:51:27
			If your brother consults you and you give
		
00:51:27 --> 00:51:32
			them an unsound counsel or advice, then you
		
00:51:32 --> 00:51:33
			have betrayed them.
		
00:51:33 --> 00:51:36
			Of course, you know, that's a given.
		
00:51:36 --> 00:51:39
			The next, بَابِ التَّحَابِ بَيْنَ النَّاسِ For Fostering
		
00:51:39 --> 00:51:40
			Love Among People.
		
00:51:41 --> 00:51:43
			قَالَ حَدَّثَنَا إِسْمَعِيدَ بْنَ أَبِي وَيْسِ قَالَ حَدَّثَنِي
		
00:51:43 --> 00:51:46
			أَخِي عَنْ سُلَيْمَانَ بْنِ بِلَاءٍ عَنْ إِبْرَهِيمَ بْنِ
		
00:51:46 --> 00:51:49
			أَبِي أُسَيْدٍ عَنْ جَدِّهِ عَنْ أَبِي هُرَيْرَ عَنْ
		
00:51:49 --> 00:51:51
			النَّبِي ﷺ قَالَ وَالَّذِي نَفْسِي بِيَدِهِ لَا تَدْخُلُوا
		
00:51:51 --> 00:51:56
			الْجَنَّةَ حَتَّى تُسْلِمُوا وَلَا تُسْلِمُوا حَتَّى تَحَابُوا وَأَفْشُوا
		
00:51:56 --> 00:52:03
			السَّلَامَ تَحَابُوا وَإِيَّاكُمْ وَالْبِغْضَةَ وَإِيَّاكُمْ وَالْبِغْضَةَ
		
00:52:03 --> 00:52:06
			فَإِنَّهَا هِيَ الْحَالِقَةَ لَا أَقُولُ لَكُم تَحْلِقُ الشَّعْرِ
		
00:52:06 --> 00:52:09
			وَلَكِن تَحْلِقُ الدِّينِ حَدَّثَنَا مُحَمَّدُ بِنْ عُبَيْتِ قَالَ
		
00:52:09 --> 00:52:12
			حَدَّثَنَا أَنَسِ بْنِ عِيَادِ عَنْ إِبْرَهِيمِ بْنِ أَبِي
		
00:52:12 --> 00:52:16
			أُسَيِّدِ مِثْلَهُ أَبُو هُرَيْرَ رِيْبُورْتِدْ The Prophet ﷺ
		
00:52:16 --> 00:52:18
			said, By the one in whose hand is
		
00:52:18 --> 00:52:20
			my soul, you will not enter Paradise until
		
00:52:20 --> 00:52:22
			you believe, and you will not believe until
		
00:52:22 --> 00:52:23
			you love one another.
		
00:52:24 --> 00:52:27
			Spread peace among yourselves, and the greeting of
		
00:52:27 --> 00:52:27
			peace, Yani.
		
00:52:28 --> 00:52:30
			And you will love one another.
		
00:52:30 --> 00:52:34
			If you spread the greeting of peace, you
		
00:52:34 --> 00:52:35
			will love one another.
		
00:52:35 --> 00:52:39
			Beware of hatred, for it is the shaver.
		
00:52:40 --> 00:52:43
			I don't mean it shaves hair, but it
		
00:52:43 --> 00:52:47
			shaves away deen, religious commitment, faith.
		
00:52:48 --> 00:52:51
			Similar narration by Muhammad ibn Husayn from Anas
		
00:52:51 --> 00:52:52
			ibn...
		
00:52:52 --> 00:52:54
			There is a similar narration from Muhammad ibn
		
00:52:54 --> 00:52:56
			Husayn from Anas ibn Ghiyad.
		
00:52:57 --> 00:53:00
			Anyway, so the point in this hadith is
		
00:53:00 --> 00:53:03
			about the Prophet ﷺ said, you will not
		
00:53:03 --> 00:53:05
			enter Paradise until you believe, you will not
		
00:53:05 --> 00:53:07
			believe until you love one another, and you
		
00:53:07 --> 00:53:11
			love one another, spread the greeting of peace.
		
00:53:11 --> 00:53:12
			You know, acknowledge people.
		
00:53:13 --> 00:53:15
			You know, because that brings about love.
		
00:53:15 --> 00:53:18
			Acknowledge the presence of people, and spread the
		
00:53:18 --> 00:53:20
			greeting of peace, that brings about love.
		
00:53:21 --> 00:53:23
			وَإِيَّاكُمْ وَالْبِغْضَةِ بِغْضَةِ is what?
		
00:53:24 --> 00:53:25
			That is hatred.
		
00:53:26 --> 00:53:27
			Severe hatred.
		
00:53:28 --> 00:53:33
			So you have البُغْض, البُغْض, you have البَغْض,
		
00:53:33 --> 00:53:36
			and you have البِغْض with كَسْرَةَحْتِ الْبَاء.
		
00:53:37 --> 00:53:38
			You know, so بِغْض.
		
00:53:38 --> 00:53:44
			So بِغْض and بَغْض are severe بُغْض, severe
		
00:53:44 --> 00:53:45
			بُغْض.
		
00:53:45 --> 00:53:47
			بِغْض and بَغْض are severe بُغْض.
		
00:53:47 --> 00:53:52
			So beware of hatred because it's the shaver.
		
00:53:52 --> 00:53:54
			It doesn't shave the hair, but it shaves
		
00:53:54 --> 00:53:55
			a face.
		
00:53:56 --> 00:53:57
			It shaves a face.
		
00:53:58 --> 00:54:03
			So this is extremely, extremely important, and it's
		
00:54:03 --> 00:54:08
			extremely important also, particularly for du'a, because
		
00:54:08 --> 00:54:13
			du'a could become resentful and hateful because
		
00:54:13 --> 00:54:17
			they feel that they are entitled to obedience,
		
00:54:17 --> 00:54:18
			you know.
		
00:54:18 --> 00:54:21
			So when I basically invite my people to
		
00:54:21 --> 00:54:24
			do this or to do that, I should
		
00:54:24 --> 00:54:27
			be entitled to obedience and then I'll start
		
00:54:27 --> 00:54:30
			to hate them, start to hate the community,
		
00:54:30 --> 00:54:33
			hate the society, hate the world, and so
		
00:54:33 --> 00:54:34
			on and so forth.
		
00:54:34 --> 00:54:37
			You should continue to give du'a, continue
		
00:54:37 --> 00:54:39
			to correct and to reform and to advise
		
00:54:39 --> 00:54:44
			and to counsel people from a place of
		
00:54:45 --> 00:54:47
			love, not a place of hate.
		
00:54:48 --> 00:54:49
			Of course you will hate sin.
		
00:54:50 --> 00:54:52
			Of course you hate sin and you hate
		
00:54:52 --> 00:54:53
			the sinful.
		
00:54:53 --> 00:54:56
			But this particular sinful person is a different
		
00:54:56 --> 00:55:00
			story because this particular sinful person is still
		
00:55:02 --> 00:55:08
			subject to salvation and what he needs of
		
00:55:08 --> 00:55:12
			you is your empathy most of the time.
		
00:55:12 --> 00:55:13
			Most of the time.
		
00:55:13 --> 00:55:15
			Well, sometimes you need to deter people from
		
00:55:16 --> 00:55:19
			wrongdoing by being assertive in your inkar, your
		
00:55:19 --> 00:55:21
			denunciation of your sin.
		
00:55:22 --> 00:55:26
			And those are particularly the people who are
		
00:55:26 --> 00:55:37
			defiant, wealthily defiant, and you know, aggressors.
		
00:55:42 --> 00:55:45
			Next is the Bab al-Ulfa.
		
00:55:46 --> 00:55:47
			How do you translate al-Ulfa?
		
00:55:48 --> 00:55:52
			Action, friendship, friendliness, maybe friendliness, right?
		
00:55:53 --> 00:55:54
			Friendliness?
		
00:55:54 --> 00:55:54
			Ulfa?
		
00:55:55 --> 00:55:55
			Friendliness?
		
00:55:56 --> 00:55:59
			Yeah, maybe.
		
00:56:00 --> 00:56:01
			Al-Ulfa, friendliness.
		
00:56:05 --> 00:56:06
			Narration.
		
00:56:22 --> 00:56:25
			This is a daeef hadith, but Abdullah ibn
		
00:56:25 --> 00:56:29
			Amr ibn Aas reported, the Prophet ﷺ said,
		
00:56:29 --> 00:56:31
			The spirits of two believers meet even over
		
00:56:31 --> 00:56:34
			a span of a days journey, though one
		
00:56:34 --> 00:56:37
			has never seen the other.
		
00:56:37 --> 00:56:39
			There's much discussion about, you know, the meeting
		
00:56:39 --> 00:56:42
			of spirits in hayat al-barzakh, the life
		
00:56:42 --> 00:56:43
			in the grave.
		
00:56:43 --> 00:56:46
			The life in the grave, for us Muslims,
		
00:56:46 --> 00:56:48
			is not vanishment.
		
00:56:48 --> 00:56:49
			All of us agree.
		
00:56:50 --> 00:56:51
			As Muslims, not vanished.
		
00:56:52 --> 00:56:54
			The souls do not get destroyed.
		
00:56:54 --> 00:56:57
			What decomposes is your body.
		
00:56:57 --> 00:56:59
			Your soul does not decompose.
		
00:57:00 --> 00:57:01
			Your soul exists.
		
00:57:03 --> 00:57:07
			And then some people, you know, have a
		
00:57:07 --> 00:57:09
			conception of the life of the grave that's
		
00:57:09 --> 00:57:11
			a little bit more animate than others.
		
00:57:12 --> 00:57:14
			You know, that, you know, the spirits are
		
00:57:14 --> 00:57:15
			a little bit more involved.
		
00:57:17 --> 00:57:21
			And, you know, it depends on, like Kitab
		
00:57:21 --> 00:57:23
			al-Ruh libn al-Qayyim, for instance, if
		
00:57:23 --> 00:57:25
			you read Kitab al-Ruh libn al-Qayyim,
		
00:57:26 --> 00:57:28
			you see a lot of action happening, you
		
00:57:28 --> 00:57:28
			know.
		
00:57:30 --> 00:57:32
			Some of it is traceable to the Prophet
		
00:57:32 --> 00:57:32
			ﷺ.
		
00:57:32 --> 00:57:34
			Some of it is traceable to the Sahaba.
		
00:57:34 --> 00:57:38
			Some of it is traceable to people after
		
00:57:38 --> 00:57:39
			the Sahaba.
		
00:57:39 --> 00:57:42
			Safarini talks about this concept, like when you
		
00:57:42 --> 00:57:47
			see that people keep on reporting, you know,
		
00:57:47 --> 00:57:51
			ru'a and dreams about they've seen so
		
00:57:51 --> 00:57:54
			-and-so in the grave, and, you know,
		
00:57:54 --> 00:57:56
			or someone who's dead and they see a
		
00:57:56 --> 00:57:58
			dream and things of that nature.
		
00:57:58 --> 00:58:00
			And he said that when these things are
		
00:58:00 --> 00:58:03
			corroborated by Allah of righteous people, that's fine.
		
00:58:03 --> 00:58:04
			You know, that's fine.
		
00:58:06 --> 00:58:09
			These things are not definitive.
		
00:58:10 --> 00:58:11
			Definitive.
		
00:58:11 --> 00:58:13
			You have to understand.
		
00:58:13 --> 00:58:16
			You have to have epistemic clarity to figure
		
00:58:16 --> 00:58:21
			out the difference between definitive and certain from
		
00:58:21 --> 00:58:25
			the non-definitive, the speculative, and uncertain.
		
00:58:26 --> 00:58:27
			So that's fine.
		
00:58:27 --> 00:58:31
			Many people report certain things or certain experiences
		
00:58:31 --> 00:58:32
			or certain ru'a or dreams.
		
00:58:33 --> 00:58:35
			They corroborate one another.
		
00:58:36 --> 00:58:40
			That's fine to hold this in a place
		
00:58:40 --> 00:58:43
			in your mind that will not compete with
		
00:58:43 --> 00:58:45
			the definitive that comes from Allah and His
		
00:58:45 --> 00:58:47
			Messenger, but without dismissal.
		
00:58:47 --> 00:58:50
			You don't need to dismiss them, because they
		
00:58:50 --> 00:58:52
			could be subject to isti'naas.
		
00:58:53 --> 00:58:59
			Isti'naas, like when you use sort of
		
00:58:59 --> 00:59:07
			like non-definitive evidence or corroborative evidence and,
		
00:59:07 --> 00:59:09
			you know, you just put it in a
		
00:59:09 --> 00:59:11
			place in your mind that's a little bit
		
00:59:11 --> 00:59:11
			lower than.
		
00:59:12 --> 00:59:14
			And even what comes to you from Allah
		
00:59:14 --> 00:59:18
			and His Messenger, is it all one undefined,
		
00:59:18 --> 00:59:20
			undifferentiated category?
		
00:59:20 --> 00:59:20
			No.
		
00:59:21 --> 00:59:22
			There are things that come to you from
		
00:59:22 --> 00:59:25
			Allah and His Messenger through mass transmission.
		
00:59:25 --> 00:59:26
			There are things that come to you from
		
00:59:26 --> 00:59:31
			Allah and His Messenger through speculative reports or
		
00:59:31 --> 00:59:32
			narrations.
		
00:59:32 --> 00:59:33
			There are things that come to you from
		
00:59:33 --> 00:59:36
			Allah and His Messenger with certain implications.
		
00:59:37 --> 00:59:40
			You know, their implication is certain, definitive.
		
00:59:40 --> 00:59:42
			There are things that come to you from
		
00:59:42 --> 00:59:46
			from Allah and his messenger was with uncertain
		
00:59:46 --> 00:59:47
			implications.
		
00:59:48 --> 00:59:51
			So this hadith we were talking about earlier,
		
00:59:51 --> 00:59:55
			لَا يَمْنَ عَنَّ أَحَدُكُمْ جَارَهُ أَن يَغْرِسَ حَسَبَتَهُ
		
00:59:55 --> 00:59:58
			فِي جِذَارِهِ So no one of you should
		
00:59:58 --> 01:00:01
			prevent his neighbor from placing his timber or
		
01:00:01 --> 01:00:02
			his beams on his wall.
		
01:00:03 --> 01:00:05
			We said that the majority of the scholars
		
01:00:05 --> 01:00:09
			are not acting upon the apparent implication of
		
01:00:09 --> 01:00:12
			this hadith, that you're prohibited from disallowing your
		
01:00:12 --> 01:00:17
			neighbor from inserting or placing timber on your
		
01:00:17 --> 01:00:17
			wall.
		
01:00:18 --> 01:00:24
			So how could you think that the implication...
		
01:00:24 --> 01:00:27
			To many people, this is straightforward, and that's
		
01:00:27 --> 01:00:31
			why when you get into discussions with people
		
01:00:31 --> 01:00:37
			who don't have any fiqh taste and lack
		
01:00:37 --> 01:00:41
			understanding of fiqh, it becomes quite frustrating.
		
01:00:41 --> 01:00:45
			It's quite frustrating because there is so much
		
01:00:45 --> 01:00:48
			that they need to learn first before they
		
01:00:48 --> 01:00:52
			can understand the topic at hand.
		
01:00:52 --> 01:00:56
			So are we saying that this hadith is
		
01:00:56 --> 01:01:00
			definitive in its implication, yet Abu Hanifa and
		
01:01:00 --> 01:01:03
			Shafi'i and Malik didn't really understand...
		
01:01:03 --> 01:01:09
			They were defiant or something?
		
01:01:10 --> 01:01:11
			Non-compliant?
		
01:01:11 --> 01:01:12
			No.
		
01:01:12 --> 01:01:14
			So that is why you have to humble
		
01:01:14 --> 01:01:19
			yourself and understand that your understanding is limited.
		
01:01:23 --> 01:01:28
			Anyway, so yes, do people meet each other
		
01:01:28 --> 01:01:33
			after they die and they are involved somehow,
		
01:01:34 --> 01:01:38
			watching over us and stuff like this?
		
01:01:38 --> 01:01:41
			This would be a different topic to discuss
		
01:01:41 --> 01:01:42
			in some detail.
		
01:01:42 --> 01:01:44
			Inshallah, maybe we go over Kitab al-Ruh
		
01:01:44 --> 01:01:45
			al-Ibn al-Qayyim one day.
		
01:01:48 --> 01:01:50
			But there is certainly...
		
01:01:50 --> 01:01:52
			This is a phase of our existence.
		
01:01:53 --> 01:01:54
			It is not vanishment.
		
01:01:54 --> 01:01:55
			It's a phase of our existence.
		
01:01:57 --> 01:02:01
			And there are certain things that Ahl al
		
01:02:01 --> 01:02:02
			-Sunnah agree on.
		
01:02:02 --> 01:02:03
			So al-Qabir al-Rawda mar-Riyadh al
		
01:02:03 --> 01:02:05
			-Jannah wa hafra man hafra al-Nar.
		
01:02:05 --> 01:02:07
			Ahl al-Sunnah agree on this, that there
		
01:02:07 --> 01:02:10
			is joy and torment in the grave.
		
01:02:10 --> 01:02:12
			Ahl al-Sunnah agree on this.
		
01:02:12 --> 01:02:16
			But how involved you are in the visitation
		
01:02:16 --> 01:02:18
			that happens between the people and stuff like
		
01:02:18 --> 01:02:23
			this, some of it is not definitive or
		
01:02:23 --> 01:02:23
			certain.
		
01:02:24 --> 01:02:27
			Next is, he says, حَدَّثَنَا عَبْدُ اللَّهِ بْنِ
		
01:02:27 --> 01:02:30
			مُحَمَّدٍ قَالَ حَدَّثَنَا سُفِيَانًا عَنْ إِبْرَهِيمِ بْنِ مَيْسَرًا
		
01:02:30 --> 01:02:32
			عَنْ تَوُوسٍ عَنْ إِبْنِ عَبَّاسٍ قَالَ أَنْ نِعَمُ
		
01:02:32 --> 01:02:36
			تُكْفَرُ وَالرَّاحِمُ تُقْطَعُ وَلَمْ نَرَى مِثْرَ تَقَارِبُ الْقُلُوبِ
		
01:02:42 --> 01:02:44
			the conditions of people.
		
01:02:45 --> 01:02:46
			Blessings are denied.
		
01:02:46 --> 01:02:47
			Ties of kinship are severed.
		
01:02:47 --> 01:02:49
			And we have not seen anything like the
		
01:02:49 --> 01:02:50
			closeness of hearts.
		
01:02:51 --> 01:02:53
			We've not seen anything like the closeness of
		
01:02:53 --> 01:02:53
			hearts.
		
01:02:54 --> 01:02:57
			And that's how your dawah will be effective.
		
01:02:57 --> 01:03:05
			When you're close to the person that's receiving
		
01:03:05 --> 01:03:10
			the dawah, you're much more likely to be
		
01:03:10 --> 01:03:11
			effective.
		
01:03:12 --> 01:03:13
			Much more likely to be effective.
		
01:03:13 --> 01:03:16
			لَمْ نَرَى مِثْرَ تَقَارِبُ الْقُلُوبِ We have not
		
01:03:16 --> 01:03:20
			seen anything like the closeness of hearts.
		
01:03:23 --> 01:03:26
			Then he says, حَدَّثَنَا فَرْوَةً And also the
		
01:03:26 --> 01:03:29
			closeness of hearts will make people more amenable
		
01:03:29 --> 01:03:31
			to listening to your good counsel and to
		
01:03:31 --> 01:03:32
			your advice.
		
01:03:33 --> 01:03:38
			The other dawah that you disagree with, you
		
01:03:38 --> 01:03:40
			do not want to push them away.
		
01:03:41 --> 01:03:44
			You don't want to push them away because
		
01:03:44 --> 01:03:46
			they are too strict, they are too loose,
		
01:03:46 --> 01:03:47
			they are too this or that.
		
01:03:51 --> 01:03:54
			If the hearts stay close to each other,
		
01:03:55 --> 01:04:00
			there will be a room for a fruitful
		
01:04:00 --> 01:04:02
			constructive discourse.
		
01:04:04 --> 01:04:08
			Once the hearts turn away from each other,
		
01:04:09 --> 01:04:14
			the intellects will not be able to bridge
		
01:04:14 --> 01:04:14
			that gap.
		
01:04:14 --> 01:04:17
			There is an emotional gap that cannot be
		
01:04:17 --> 01:04:19
			intellectually bridged.
		
01:04:19 --> 01:04:22
			Have you ever seen people like argue on
		
01:04:22 --> 01:04:22
			Facebook?
		
01:04:23 --> 01:04:27
			And then, you know, it could happen, you
		
01:04:27 --> 01:04:30
			know, it can sometimes happen when someone is
		
01:04:30 --> 01:04:33
			so impartial that they will put aside their
		
01:04:33 --> 01:04:38
			feelings and listen to the truth, the objective
		
01:04:38 --> 01:04:38
			truth.
		
01:04:38 --> 01:04:42
			But most of the time that doesn't happen.
		
01:04:42 --> 01:04:45
			99% of the time that doesn't happen.
		
01:04:46 --> 01:04:49
			So, you know, the closeness of the hearts
		
01:04:49 --> 01:04:55
			would be important for constructive discourse.
		
01:04:57 --> 01:05:00
			Then it says, حَدَّثَنَا فَرْوَةَ إِبْنِ أَبِي الْمَغْرَاءِ
		
01:05:00 --> 01:05:03
			قَالَ حَدَّثَنَا الْقَاسِمُ إِبْنِ الْمَالِكَ عَنْ عَبْدِ اللَّهِ
		
01:05:03 --> 01:05:05
			إِبْنِ عَوْنَ عَنْ عُمَيِّرِ بْنَ إِسْحَاقِ قَالَ كُنَّنَ
		
01:05:05 --> 01:05:08
			تَحَدَّثْ إِنَّ أَوَّلَ مَا يُرْفَعُ مِنَ النَّاسِ الْأُلْفَةِ
		
01:05:08 --> 01:05:11
			عُمَيِّرِ بْنَ إِسْحَقِ We used to say that
		
01:05:11 --> 01:05:15
			the first thing to be removed from people
		
01:05:15 --> 01:05:16
			is Ulfa.
		
01:05:17 --> 01:05:22
			Ulfa, we said affection, harmony, cohesion, friendliness, friendship,
		
01:05:23 --> 01:05:23
			and so on.
		
01:05:24 --> 01:05:26
			قَالَ بَابُ الْمِزَاحِ Let's just try to finish
		
01:05:26 --> 01:05:30
			this so that, yeah, can we?
		
01:05:33 --> 01:05:35
			We probably can't.
		
01:05:35 --> 01:05:38
			We can't finish باب المزاح because then we
		
01:05:38 --> 01:05:40
			will have باب المزاح مع الصبي also joking
		
01:05:40 --> 01:05:41
			with children.
		
01:05:41 --> 01:05:45
			So maybe we can defer باب المزاح chapter
		
01:05:45 --> 01:05:47
			on joking.
		
01:05:47 --> 01:05:51
			So مزاح or مزاح مزاح is the act
		
01:05:51 --> 01:05:51
			of joking.
		
01:05:51 --> 01:05:53
			مزاح are the jokes.
		
01:05:54 --> 01:05:57
			So next time, Inshallah, we will talk about
		
01:05:57 --> 01:06:01
			باب المزاح the chapter on joking and jokes.
		
01:06:01 --> 01:06:03
			مزاح and مزاح قُلْ قَوْلِ يَا أَظَىٰ أَسْتَغْفِرُوا
		
01:06:03 --> 01:06:06
			وَإِذَاكُمْ سُبْحَانَهُ وَتَعَالَىٰ مُحَمَّدُكُ شَيْءٍ وَلَا أَنْ اسْتَغْفِرُكَ
		
01:06:06 --> 01:06:10
			وَأَتَوبُ إِلَيْكَ And then 10.10, Inshallah, is
		
01:06:10 --> 01:06:12
			when we come back for our Q&A
		
01:06:12 --> 01:06:12
			session.