Hatem al-Haj – ADB030 Al-Adab Al-Mufrad – Chapter on Miserliness

Hatem al-Haj
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The speakers discuss the concept of "Graderiness" and the importance of learning and practicing to become knowledgeable and successful. They also touch on the topic of faith and the importance of healthy behavior. The conversation includes discussion of missed submission, the importance of praying for missed deadlines, and the need for people to pray.

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			In the name of Allah, the Most Gracious,
		
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			the Most Merciful, and the Messenger of Allah,
		
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			the Most High, the Most Merciful.
		
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			Imam Bukhari, may Allah have mercy on him,
		
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			said in his book, Al-Adab Al-Mufrad,
		
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			Chapter on Greediness, Abu Awwana said about Suhail
		
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			ibn Abi Saleh, Safwan ibn Abi Yazid, Al
		
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			-Qaqa'a ibn Al-Lajlaj, On Abu Huraira,
		
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			the Messenger of Allah, peace and blessings be
		
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			upon him, said, لا يجتمع غبار في سبيل
		
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			الله ودخان جهنم في جوف عبد أبدا.
		
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			ولا يجتمع الشح والإيمان في قلب عبد أبدا.
		
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			Abu Huraira said, the Messenger of Allah, peace
		
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			and blessings be upon him, said, Dust in
		
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			the path of Allah and the smoke of
		
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			hellfire will never coexist in the chest of
		
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			a servant, nor will greediness and faith coexist
		
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			in the heart of a servant.
		
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			Greediness is the translation I used for الشح
		
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			although it doesn't do it justice.
		
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			الشح is often translated as miserliness.
		
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			However, بخل is miserliness.
		
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			Stinginess, miserliness is بخل.
		
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			What is the difference between بخل and شح?
		
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			بخل is when you're stingy, like you don't
		
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			want to spend.
		
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			شح is a lot more expensive than بخل
		
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			and a lot deeper than بخل.
		
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			So, put greediness, possessiveness, and
		
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			withholding together and
		
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			expand it beyond financial matters to all matters.
		
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			It is the person who wants everything for
		
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			themselves and would withhold and not share.
		
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			So, the person who wants all that prestige,
		
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			power, wealth, happiness, beauty, everything, they want it
		
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			for themselves and they wouldn't share any of
		
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			it.
		
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			So, greediness, hoarding, possessiveness, withholding, apply it to
		
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			all matters.
		
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			Narcissism is a different connotation.
		
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			They may apply to the same person, but
		
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			they have different connotations.
		
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			And شح is Allah ﷻ said, وَمَن يُوقَى
		
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			شُحَ نَفْسِهِ فَأُولَاكَ هُمُ الْمُفْلِحُونَ He was spared
		
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			from the شح of his soul.
		
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			These are the prosperous ones.
		
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			شح is a human thing, a very human
		
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			thing.
		
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			You know, to be envious, to be possessive,
		
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			to want all the best for yourself and
		
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			you want to collect it all and keep
		
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			it for yourself.
		
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			It is a human thing and whoever is
		
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			protected from this and whoever can recover from
		
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			this will be among the prosperous.
		
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			So, here the Prophet ﷺ says that greediness
		
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			and faith cannot coexist in the heart of
		
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			a servant.
		
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			شح and iman cannot coexist in the heart
		
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			of a servant.
		
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			And here basically the concept of iman is
		
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			being extended beyond conviction, greed, you know, like
		
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			a matter of persuasion.
		
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			You cannot have faith and have شح coexisting
		
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			in your heart.
		
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			One of them will drive the other one
		
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			out.
		
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			One of them will suppress and crush the
		
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			other one.
		
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			So, your iman will crush your شح or
		
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			your شح will crush your iman.
		
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			They will never be able to happily coexist
		
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			in your heart.
		
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			There is going to be that competing between
		
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			the شح and the iman in your heart
		
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			because شح is antithetical to faith.
		
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			Faith is about kindness and generosity.
		
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			Faith is about kindness and generosity.
		
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			And شح is antithetical to faith in that
		
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			sense.
		
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			And they just, you know, شح and iman
		
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			cannot coexist.
		
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			So, when we say beyond financial matters, it's
		
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			everything.
		
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			You know, it is knowledge, it is wealth,
		
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			it is beauty, it is status.
		
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			It's all things.
		
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			Wanting more and more of them and not
		
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			wanting to share.
		
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			You see how toddlers don't like to share?
		
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			So, it's not something that you acquire over
		
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			time.
		
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			You have that tendency.
		
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			You just need to get rid of it.
		
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			You know, and some people have greater portion
		
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			of it than others.
		
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			You have to be careful that it is
		
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			built in.
		
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			It is built in.
		
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			And the fact that you know that it
		
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			is built in will motivate you to look
		
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			for it.
		
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			It's in you.
		
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			You look for it because most of the
		
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			time your conduct is based on your شح
		
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			without you even realizing it.
		
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			So, once you know that it is built
		
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			in, you will be more keen on searching
		
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			for the manifestations of your شح.
		
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			Because there are manifestations of your شح that
		
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			you're unable to realize.
		
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			Then he says, حَدَّثَنَا مُسْلِمُ قَالَ حَدَّثَنَا صَدَقَةَ
		
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			ابْنُ مُوسَىٰ هُوَ أَبُو الْمُغِيْرَ الْسُّلَمِيِّ قَالَ حَدَّثَنَا
		
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			مَالِكَ بْنِ الْإِنَارِ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبِ
		
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			هُوَ الْحُدَّنِيِّ قَالَ حَدَّثَنَا مُسْلِمُ قَالَ حَدَّثَنَا صَدَقَةَ
		
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			ابْنُ مُوسَىٰ هُوَ أَبْدِ اللَّهِ بْنِ غَالِبِ هُوَ
		
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			الْحُدَّنِيِّ قَالَ حَدَّثَنَا مُسْلِمُ قَالَ حَدَّثَنَا صَدَقَةَ ابْنِ
		
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			غَالِبِ هُوَ الْحُدَّنِيِّ The Prophet ﷺ said, Two
		
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			traits will never coexist in a believer, miserliness
		
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			and bad character.
		
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			Miserliness and bad character.
		
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			As we said, faith is about generosity and
		
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			good character.
		
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			Miserliness and bad character will never be inside
		
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			the heart of a true believer.
		
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			Then he says, قَالَ حَدَّثَنَا ابْنُ عَيْمِ قَالَ
		
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			حَدَّثَنَا الْآمَشِ عَنْ مَالِكَ بْنِ الْحَارِثِ عَنْ عَبْدِ
		
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			اللَّهِ بْنِ الرَّبِيعَ قَالَ كُنَّا جُلُوسَنَ عِنْدَ عَبْدِ
		
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			اللَّهِ فَذَكَرُوا رَجُلًا فَذَكَرُوا مِنْ خُلُقِهِ فَقَالَ عَبْدُ
		
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			اللَّهِ أَرَأَيْتُمْ لَوْ قَطَعَتُمْ رَأْسَهُ أَكُنْتُمْ تَسْتَطِعُونَ أَنْ
		
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			تُعِيدُوهُ؟
		
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			قَالُوا لَا قَالَ فَيَدَهُ؟
		
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			قَالُوا لَا قَالَ فَرِجْلَهُ؟
		
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			قَالُوا لَا قَالَ فَإِنَّكُمْ لَا تَسْتَطِعُونَ أَنْ تُغَيِّرُوا
		
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			خُلُقَهُ؟
		
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			قَالَ فَإِنَّكُمْ لَا تَسْتَطِعُونَ أَنْ تُغَيِّرُوا خُلُقَهُ؟
		
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			خُلُقَهُ؟
		
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			خَلْقَهُ؟
		
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			Do you remember I told you خُلُقَهُ is
		
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			your external image خُلُقَهُ is your internal image
		
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			خَلْقَهُ is your external image So he's saying
		
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			you cannot change his خُلُقَهُ his internal image
		
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			until you change his external image And since
		
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			he cannot exchange the external image he cannot
		
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			exchange the internal image And then he said
		
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			قَالَ فَإِنَّ النُّطْفَةَ لَا تَسْتَقِرُوا فِي الْرَاحِمِ أَرْبَعِينَ
		
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			لَيْلَةً ثُمَّ تَنْحَذِرُوا دَمًا ثُمَّ تَكُونُوا عَلَقًا ثُمَّ
		
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			تَكُونُوا مُضْغًا ثُمَّ يَبْعَثُ اللَّهُ مَلَكًا فَيَكْتُبَ رِزْقَهُ
		
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			وَخُلُقَهُ وَشَقِيًّا أَوْ سَعِيدًا So Abdullah ibn Rabi
		
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			'ah says We were sitting with Abdullah ibn
		
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			Mas'ud and they mentioned the man and
		
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			his character So they were basically condemning his
		
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			character Abdullah said, if you were to cut
		
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			off his head could you put it back?
		
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			They replied, no He said, what about his
		
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			hand?
		
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			They said, no He said, what about his
		
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			foot?
		
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			They said, no He said, indeed, you cannot
		
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			change his character until you change his physical
		
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			form Verily, the drop of * remains in
		
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			the womb for forty nights then becomes blood
		
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			then a clinging clot then a lump of
		
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			flesh then Allah sends an angel who writes
		
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			his provision, his character and whether he will
		
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			be miserable or happy And this is Hasan
		
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			from Abdullah ibn Mas'ud So, okay So
		
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			this is the conflict between nature and nurture,
		
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			right?
		
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			Is it nature or nurture?
		
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			And Abdullah ibn Mas'ud seems to be
		
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			saying nature But is it the full story?
		
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			No, it's not the full story That is
		
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			why it is important when we read a
		
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			hadith and read athar that we are cognizant
		
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			of the full story that we bring in
		
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			everything else So, would this be, would this
		
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			seem to be in conflict with the saying
		
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			of the Prophet ﷺ إِنَّمَا الْعِلْمُ بِالتَّعَلُّمُ وَإِنَّمَا
		
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			الْحِلْمُ بِالتَّحَلُّمُ Verily, becoming knowledgeable is by learning
		
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			and becoming forbearing is by practice تحلّم You
		
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			know what تحلّم means?
		
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			We say practice, we translate it as practice
		
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			But it means act it out Even if
		
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			you're not So, if you wish to become
		
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			a certain person act that person out If
		
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			you wish to have a certain quality act
		
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			it out until you have it Act it
		
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			out until you have it إِنَّمَا الْحِلْمُ بِالتَّحَلُّمُ
		
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			Forbearance in particular Why did the Prophet ﷺ
		
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			single out forbearance in this hadith after علم?
		
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			Because that is the thing that most people
		
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			say Why we can't change it?
		
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			People say, I am just short-fused This
		
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			is who I am I just can't control
		
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			myself Anger, people who have problems with anger
		
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			like management This is one of the hardest
		
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			qualities to change People who are short-fused
		
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			One of the hardest qualities to change And
		
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			the Prophet chose that quality put it next
		
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			to علم Because if everybody recognizes and acknowledges
		
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			that علم is acquired through learning as much
		
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			as you recognize this علم also is acquired
		
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			or attained through practice That's what the Prophet
		
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			ﷺ saying So, the Prophet ﷺ was stressing
		
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			which aspect of them Nourisher, nature or nourisher?
		
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			Nourisher So, how do we understand the hadith
		
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			of Abdullah ibn Mas'ud?
		
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			The hadith or the hadith of Abdullah ibn
		
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			Mas'ud is by combining them Nature has
		
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			a role But it is not a lost
		
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			battle It's not like you're born with particular
		
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			qualities Particularly if you were born with bad
		
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			traits or bad qualities And all of us
		
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			are born with a mixture of good and
		
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			bad qualities Mixture of good and bad qualities
		
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			And your basically success in life will be
		
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			to, you know, reach your potential and virtue
		
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			And read your heart above the vices Reach
		
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			all of your potential and all of the
		
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			virtues All of the potential that you have
		
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			And all of the virtues You reach that
		
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			and that's a success That's prosperity And you
		
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			read your heart of as many vices as
		
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			you can And if you can't completely read
		
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			your heart of them You suppress them You
		
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			do not allow them to affect your conduct
		
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			Even if they're still there You know the
		
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			difference between اخلاق and اداب You know why,
		
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			you know, خلق should be better translated as
		
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			character, not conduct?
		
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			Because خلق is about the character, not the
		
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			conduct خلق is your internal image اداب is
		
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			your conduct, is your practice It is your,
		
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			you know, code Your Muslim code of behavior
		
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			So you have more capacity to control your
		
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			اداب or اخلاق Your اداب Because that's the
		
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			external conduct You could control yourself You could,
		
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			you may be miserly But you're forcing yourself
		
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			to give Giving is not the خلق The
		
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			خلق is generosity Generosity, what is the definition
		
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			of خلق That we talked about last time
		
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			هيئة راسخة في النفس تصدر عنها الافعال من
		
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			غير فكر ولا روية It is a state
		
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			of being This is the internal image هيئة
		
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			راسخة في النفس It's the state of your
		
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			inner being From which conduct emanates With spontaneity
		
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			Without reflection or deliberation Without reflection or deliberation
		
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			Someone who's kind will rush to save, you
		
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			know Like a cat stuck somewhere Or to
		
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			give water to a dog It's just like
		
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			they don't think about it They don't reflect,
		
00:14:47 --> 00:14:53
			they don't deliberate Because it is emanating from
		
00:14:53 --> 00:14:55
			that خلق Which is هيئة راسخة في النفس
		
00:14:55 --> 00:15:01
			It's an established, stable state of being So
		
00:15:01 --> 00:15:05
			generosity and giving The خلق is generosity The
		
00:15:05 --> 00:15:08
			conduct is giving You can control the conduct
		
00:15:08 --> 00:15:10
			more than you can control the خلق But
		
00:15:10 --> 00:15:15
			can you change the خلق itself That's what
		
00:15:15 --> 00:15:19
			the Prophet is saying You can إنما الحلم
		
00:15:19 --> 00:15:24
			بالتحلم Forbearance is through practice Or becoming forbearing
		
00:15:24 --> 00:15:28
			is through practice You act it out until
		
00:15:28 --> 00:15:34
			you acquire it Until you become the person
		
00:15:34 --> 00:15:36
			you wish to be So if you're miserly
		
00:15:36 --> 00:15:40
			You force yourself to give You force yourself
		
00:15:40 --> 00:15:44
			to give If you're lazy, you force yourself
		
00:15:44 --> 00:15:48
			to pray You know, like the extra prayers
		
00:15:48 --> 00:15:52
			or this Until you start to enjoy One
		
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			of the righteous predecessors said I basically endured
		
00:15:59 --> 00:16:02
			hardship with the night prayers for one year
		
00:16:02 --> 00:16:03
			And then I enjoyed them for 20 years
		
00:16:04 --> 00:16:10
			So one year It took him one year
		
00:16:10 --> 00:16:17
			of resistance He was not enjoying it that
		
00:16:17 --> 00:16:21
			much He was forcing himself to rise up
		
00:16:21 --> 00:16:24
			at night and pray And then he started
		
00:16:24 --> 00:16:26
			to enjoy it afterwards So you act it
		
00:16:26 --> 00:16:28
			out until you have it Until you earn
		
00:16:28 --> 00:16:31
			it And you act out the different أخلاق
		
00:16:31 --> 00:16:36
			until you have them How do you act
		
00:16:36 --> 00:16:36
			them out?
		
00:16:36 --> 00:16:41
			By controlling your conduct The difference between خلق
		
00:16:41 --> 00:16:46
			and أدب The state of the inner being
		
00:16:46 --> 00:16:50
			versus the conduct You work on the conduct,
		
00:16:50 --> 00:16:54
			on the أدب The أدب of giving The
		
00:16:54 --> 00:16:58
			أدب of respect The أدب of kindness The
		
00:16:58 --> 00:17:01
			أدب of this and that So you work
		
00:17:01 --> 00:17:07
			on the أدب until the persistence changes your
		
00:17:07 --> 00:17:11
			inner image Your inner image itself changes So
		
00:17:11 --> 00:17:16
			even though your outer image will not change
		
00:17:16 --> 00:17:19
			Unless you have plastic surgery or something But
		
00:17:19 --> 00:17:22
			your outer image is not meant to be
		
00:17:22 --> 00:17:29
			changed Your inner image is changeable by the
		
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			statement of the Prophet ﷺ So to take
		
00:17:32 --> 00:17:37
			hadith of Abdullah ibn Mas'ud To basically
		
00:17:37 --> 00:17:40
			gain some benefit from hadith of Abdullah ibn
		
00:17:40 --> 00:17:43
			Mas'ud How is it trying to benefit
		
00:17:43 --> 00:17:44
			us?
		
00:17:45 --> 00:17:48
			That's how you reconcile between the different purports
		
00:17:48 --> 00:17:52
			of the textual or the hadith and the
		
00:17:52 --> 00:17:56
			athar The different purports of the different traditions
		
00:17:57 --> 00:18:01
			You try to reconcile them Putting the hadith
		
00:18:01 --> 00:18:04
			of Abdullah ibn Mas'ud against the hadith
		
00:18:04 --> 00:18:06
			of the Prophet ﷺ Does not make sense,
		
00:18:06 --> 00:18:06
			right?
		
00:18:06 --> 00:18:10
			The Prophet ﷺ But the Prophet ﷺ himself
		
00:18:10 --> 00:18:16
			have indicated in other hadith The concept of
		
00:18:18 --> 00:18:20
			And Abdullah ibn Mas'ud is reporting this
		
00:18:20 --> 00:18:24
			hadith about the Malak coming and writing So
		
00:18:24 --> 00:18:27
			it comes from the Prophet ﷺ So the
		
00:18:27 --> 00:18:29
			hadith, the athar of Abdullah ibn Mas'ud
		
00:18:29 --> 00:18:34
			Is basically to encourage us to recognize people's
		
00:18:34 --> 00:18:37
			natures You say what?
		
00:18:37 --> 00:18:38
			Cut the maslak?
		
00:18:39 --> 00:18:46
			You recognize people's nature He's having difficulty with
		
00:18:46 --> 00:18:52
			this particular sort of holuk This person, Abdullah
		
00:18:52 --> 00:18:54
			ibn Mas'ud says If you cut his
		
00:18:54 --> 00:18:58
			head off You can't change his holuk until
		
00:18:58 --> 00:19:01
			you change his khalq You cannot change his
		
00:19:01 --> 00:19:05
			head, his foot, his hand The same applies
		
00:19:05 --> 00:19:08
			to the inner image He's saying you can't
		
00:19:08 --> 00:19:11
			do this But he's not denying that he
		
00:19:11 --> 00:19:15
			can So he's telling them try to tolerate
		
00:19:15 --> 00:19:21
			him Try to understand the difficulty he's dealing
		
00:19:21 --> 00:19:23
			with Because that is a holuk for him
		
00:19:23 --> 00:19:30
			This bad character is innate It's part of
		
00:19:30 --> 00:19:33
			his inner being But that does not absolve
		
00:19:33 --> 00:19:36
			us of the obligation To change our bad
		
00:19:36 --> 00:19:41
			akhlaq into good ones Through practice and controlling
		
00:19:41 --> 00:19:45
			our conduct Because that is what the deen
		
00:19:45 --> 00:19:51
			is about And if we can change Then
		
00:19:51 --> 00:19:55
			there is no basically reason There is nothing
		
00:19:55 --> 00:19:57
			that the deen can do for us There
		
00:19:57 --> 00:19:59
			is nothing that piety can do for us
		
00:20:00 --> 00:20:03
			Salah is not going to improve our character
		
00:20:03 --> 00:20:10
			But Allah says clearly Allah does not change
		
00:20:10 --> 00:20:14
			a people until they change themselves So can
		
00:20:14 --> 00:20:15
			you change yourself?
		
00:20:15 --> 00:20:21
			Yes you can Meanwhile As you work on
		
00:20:21 --> 00:20:27
			it People should accommodate you as much as
		
00:20:27 --> 00:20:30
			possible And understand that you have that difficulty
		
00:20:30 --> 00:20:33
			This person is short-fused This person is
		
00:20:33 --> 00:20:37
			a little bit stingy Pray for them And
		
00:20:37 --> 00:20:45
			try to basically accommodate this As they seek
		
00:20:45 --> 00:20:50
			to change it Then the next hadith Or
		
00:20:50 --> 00:20:56
			the next chapter Chapter on good character and
		
00:20:56 --> 00:21:17
			understanding Abu
		
00:21:17 --> 00:21:18
			Huraira said The messenger of Allah s.a
		
00:21:18 --> 00:21:21
			.w. said Indeed a person attains the rank
		
00:21:21 --> 00:21:24
			of the one who prays at night Or
		
00:21:24 --> 00:21:25
			the rank of the one who prays the
		
00:21:25 --> 00:21:29
			whole night Through their good character So someone
		
00:21:29 --> 00:21:33
			who prays the whole night You could reach
		
00:21:33 --> 00:21:38
			their degree Their rank with Allah s.w
		
00:21:38 --> 00:21:45
			.t Through your good character Which could be
		
00:21:45 --> 00:21:47
			effortless If you train yourself to have a
		
00:21:47 --> 00:21:52
			good character It becomes part of you It
		
00:21:52 --> 00:21:59
			becomes spontaneous And it becomes effortless And then
		
00:21:59 --> 00:22:02
			you reach the highest rankings Just through your
		
00:22:02 --> 00:22:11
			good character Then he said Sunnat Abu Huraira
		
00:22:11 --> 00:22:13
			said Sunnat Abu al-Qasim s.a.w.
		
00:22:14 --> 00:22:20
			said Abu Huraira reported that the Prophet s
		
00:22:20 --> 00:22:23
			.a.w. said The best among you in
		
00:22:23 --> 00:22:26
			Islam Are those with the best character When
		
00:22:26 --> 00:22:31
			they acquire understanding Or if they acquire understanding
		
00:22:32 --> 00:22:35
			Why is the Prophet s.a.w. making
		
00:22:35 --> 00:22:35
			it conditional?
		
00:22:38 --> 00:22:44
			Because good character needs Is still in need
		
00:22:44 --> 00:22:48
			of divine guidance To channel that good character
		
00:22:52 --> 00:22:56
			Well, you know, you need divine guidance Because
		
00:22:56 --> 00:22:59
			some people are born with good character But
		
00:22:59 --> 00:23:02
			they are deprived of divine guidance So this
		
00:23:02 --> 00:23:08
			good character ends up Not well utilized It
		
00:23:08 --> 00:23:13
			ends up not being well utilized Right?
		
00:23:15 --> 00:23:19
			Well, because You know, the best utilization of
		
00:23:19 --> 00:23:20
			good character Is to use it for the
		
00:23:20 --> 00:23:22
			sake of Allah s.w.t And if
		
00:23:22 --> 00:23:23
			it is not used for the sake of
		
00:23:23 --> 00:23:26
			Allah Then it is not well utilized And
		
00:23:26 --> 00:23:31
			sometimes people have good character That ends up
		
00:23:31 --> 00:23:35
			befalling them in sin You know, people who
		
00:23:35 --> 00:23:38
			are nice, for instance Is niceness a good
		
00:23:38 --> 00:23:38
			character?
		
00:23:39 --> 00:23:43
			Yes People who are nice could also be
		
00:23:43 --> 00:23:48
			You know, suggestible Could also be influenced by
		
00:23:48 --> 00:23:54
			others Could also commit sins Could also compromise
		
00:23:54 --> 00:23:59
			Their niceness would make them compromise That happens,
		
00:23:59 --> 00:24:00
			right?
		
00:24:01 --> 00:24:17
			Yeah, yes No,
		
00:24:23 --> 00:24:26
			I think it is خيركم إسلاماً حسينكم أخلاقاً
		
00:24:26 --> 00:24:33
			إذا فقهوا It is basically making حسينكم أخلاقاً
		
00:24:33 --> 00:24:37
			contingent on A good understanding as well You
		
00:24:37 --> 00:24:41
			know, not contingent to that You know, that
		
00:24:41 --> 00:24:44
			good character without Good understanding would be worthless
		
00:24:44 --> 00:24:47
			completely But it would not make you the
		
00:24:47 --> 00:24:53
			best Muslim He is saying here So this
		
00:24:53 --> 00:25:00
			is Like One thing is contingent on another
		
00:25:01 --> 00:25:08
			To be the best Muslim Is dependent on
		
00:25:08 --> 00:25:16
			having the best character If you have The
		
00:25:16 --> 00:25:27
			best understanding So
		
00:25:27 --> 00:25:29
			to be the best Muslim is dependent on
		
00:25:29 --> 00:25:32
			Having the best character if you have You
		
00:25:32 --> 00:25:40
			know, the proper understanding So being The best
		
00:25:40 --> 00:25:44
			Muslim is contingent on having The best character
		
00:25:45 --> 00:25:50
			With a good understanding With a good understanding
		
00:25:51 --> 00:25:59
			Then he says قال حدثنا عمر بن حفص
		
00:25:59 --> 00:26:03
			قال حدثنا أبي قال حدثنا الأعمش قال حدثني
		
00:26:03 --> 00:26:08
			ثابت بن عبيد قال ما رأيت أحداً إذا
		
00:26:08 --> 00:26:10
			جلس مع القوم ولا أفكها في بيته من
		
00:26:10 --> 00:26:14
			زيد بن ثابت زيد بن ثابت was described
		
00:26:14 --> 00:26:17
			You know, it says that You know, ثابت
		
00:26:17 --> 00:26:20
			بن عبيد said I have not seen anyone
		
00:26:20 --> 00:26:25
			who was more Dignified when sitting among people
		
00:26:25 --> 00:26:31
			Yet most cheerful In his home Than زيد
		
00:26:31 --> 00:26:37
			بن ثابت Which basically shows what?
		
00:26:38 --> 00:26:41
			Shows the ability to Like we said before
		
00:26:42 --> 00:26:47
			Navigate the spectrum of emotions With integrity and
		
00:26:47 --> 00:26:53
			grace And not be Not be like a
		
00:26:53 --> 00:26:58
			fixture Not be like Al-Junaid has a
		
00:26:58 --> 00:27:05
			statement that Is very profound Even though some
		
00:27:05 --> 00:27:08
			people may not May fail to understand it
		
00:27:08 --> 00:27:14
			He says Al-Junaid said المؤمن يتقلب في
		
00:27:14 --> 00:27:21
			اليوم أربعين مرة والمنافق على حال واحدة Which
		
00:27:21 --> 00:27:24
			some people may find ironic He said that
		
00:27:24 --> 00:27:29
			the believer The state of the believer Changes
		
00:27:29 --> 00:27:32
			40 times in a day And the hypocrite
		
00:27:32 --> 00:27:39
			has one state That does not change His
		
00:27:39 --> 00:27:41
			meaning What is that?
		
00:27:43 --> 00:27:47
			Because the مؤمن has different أحوال Different states
		
00:27:47 --> 00:27:50
			that are affected by circumstances And the hypocrite
		
00:27:50 --> 00:27:57
			is pretending Pretending to be one thing So
		
00:27:57 --> 00:28:03
			he's basically Holding on To that sort of
		
00:28:03 --> 00:28:07
			pretentious behavior All the time, doesn't change Holding
		
00:28:07 --> 00:28:11
			on to the pretentious behavior He's consciously holding
		
00:28:11 --> 00:28:15
			on To that pretentious behavior But the مؤمن
		
00:28:15 --> 00:28:22
			is spontaneous He's allowing different circumstances To change
		
00:28:22 --> 00:28:28
			his حال So if it is time To
		
00:28:28 --> 00:28:31
			be hospitable to the guest Then he's hospitable
		
00:28:31 --> 00:28:33
			to the guest If it is time to
		
00:28:33 --> 00:28:36
			cry, then he cries If it is time
		
00:28:36 --> 00:28:38
			to laugh, then he laughs If it is
		
00:28:38 --> 00:28:41
			time to joke like a child, then he
		
00:28:41 --> 00:28:47
			jokes If it is time to Basically remember
		
00:28:47 --> 00:28:50
			Allah and reflect And shed a few tears,
		
00:28:50 --> 00:28:54
			then he does that So he's spontaneous Because
		
00:28:54 --> 00:29:01
			he's genuine He's honest, he's true With himself
		
00:29:01 --> 00:29:05
			and with Allah And he's not pretending anything
		
00:29:05 --> 00:29:09
			So he changes And that is what this
		
00:29:09 --> 00:29:13
			is saying here That Zayd ibn Thabit Was
		
00:29:13 --> 00:29:17
			most dignified when he sat with people But
		
00:29:17 --> 00:29:22
			also most cheerful at home Then it says
		
00:29:22 --> 00:29:26
			حَدَّثَنَا صَدَقًا قَالَ أَخْبَرَنَا يَزِيدَ ابْنَ هَارُونَ عَنْ
		
00:29:26 --> 00:29:28
			مُحَمَّدَ بِنَ إِسْحَاقٍ عَنْ دَوُودِ بِنَ حُسَيْنِ عَنْ
		
00:29:28 --> 00:29:31
			عِكْرِمَ عَنْ ابْنِ عَبَّاسِ قَالَ سُئِلَ النَّبِيِّ صَلَى
		
00:29:31 --> 00:29:33
			اللَّهُ سَلَمَ أَيُّ الْأَدْيَانِ يَحَبُّوا إِلَى اللَّهِ قَالَ
		
00:29:33 --> 00:29:36
			الْحَنِيفِيَّةُ السَّمْحَةُ Ibn Abbas reported that the Prophet
		
00:29:36 --> 00:29:39
			ﷺ was asked Which religion is most beloved
		
00:29:39 --> 00:29:43
			to Allah He said, the pure and lenient
		
00:29:43 --> 00:29:48
			religion الحنيفية, we explained it before حنيفية means
		
00:29:48 --> 00:29:48
			what?
		
00:29:50 --> 00:29:54
			Crooked And in this context means what?
		
00:29:55 --> 00:30:01
			Upright Because to deviate from crookedness Is to
		
00:30:01 --> 00:30:05
			be upright We said this before, right?
		
00:30:05 --> 00:30:10
			Remember this حنيف means what?
		
00:30:11 --> 00:30:16
			حنيف means bent So الحنيفية is the bent
		
00:30:16 --> 00:30:23
			religion But if If the status quo The
		
00:30:23 --> 00:30:29
			pre-existing condition The جاهلية is bent And
		
00:30:29 --> 00:30:34
			you are straight Then حنيفية is to be
		
00:30:34 --> 00:30:38
			straight To be upright Bent from the bent
		
00:30:42 --> 00:30:49
			Bent back upright So that's حنيفية السَّمْحَةُ means
		
00:30:49 --> 00:30:55
			lenient الحنيفية means upright or straight السَّمْحَةُ means
		
00:30:55 --> 00:31:03
			lenient Then it says حَدَّثَنَا عَبْدُ اللَّهِ إِبْنِ
		
00:31:03 --> 00:31:06
			الصَّالِحِ قَالَ حَدَّثَنِ مُوسَىٰ بْنَ عَلَيَّ عَنْ أَبِيهِ
		
00:31:06 --> 00:31:08
			عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِ قَالَ أَرْبَعُ خِلَارٍ
		
00:31:08 --> 00:31:12
			إِذَا أُعْطِيتَهُنَّ فَلَا يَضُرُّكَ مَا عُزِلَ عَنْكَ مِنَ
		
00:31:12 --> 00:31:20
			الدُّنْيَةِ حُسْنُ خَلِيقَةٍ وَعَفَافُ طُعْمَةٍ وَصِدْقُ حَدِيثٍ وَحِفْظُ
		
00:31:20 --> 00:31:22
			أَمَانًا عَبْدُ اللَّهِ بْنَ عَمْرِ said that there
		
00:31:22 --> 00:31:25
			are four traits that if you possess them,
		
00:31:25 --> 00:31:28
			it will not harm you what you miss
		
00:31:28 --> 00:31:32
			of this world good character, chastity in food
		
00:31:32 --> 00:31:36
			عَفَافُ طَعْمَةٍ meaning that your food is wholesome
		
00:31:36 --> 00:31:42
			and comes from wholesome sources truthfulness in speech
		
00:31:42 --> 00:31:51
			and fulfilling trusts then حَدَّثَنَا أَبُّ نُعَيْمَ قَالَ
		
00:31:51 --> 00:31:54
			حَدَّثَنَا دَوُودُ ابْنِ يَزِيدِ قَالَ سَمِعَتُ أَبِي يَقُولِ
		
00:31:54 --> 00:31:57
			سَمِعَتُ أَبَهُ رَيْرَ يَقُولِ قَالَ النَّبِي ﷺ تَدْرُونَ
		
00:31:57 --> 00:31:59
			مَا أَكْثَرُ مَا يُدْخِلِ النَّارِ قَالُوا اللَّهُ وَرَسُولُ
		
00:31:59 --> 00:32:04
			أَعْلَمُ قَالَ الْأَجْوَفَانَ وَأَكْثَرُ مَا يُدْخِلُ الْجَنَّةَ تَقْوَى
		
00:32:04 --> 00:32:07
			اللَّهُ وَحُسْنُ الْخُلُقِ Abu Huraira reported that the
		
00:32:07 --> 00:32:10
			Prophet ﷺ said Do you know what causes
		
00:32:10 --> 00:32:11
			people to enter * the most?
		
00:32:12 --> 00:32:14
			They replied Allah and His Messenger know best
		
00:32:14 --> 00:32:18
			He said the two hollow parts the two
		
00:32:18 --> 00:32:22
			hollow organs the mouth and the private parts
		
00:32:22 --> 00:32:25
			And do you know what causes people to
		
00:32:25 --> 00:32:26
			enter Paradise the most?
		
00:32:26 --> 00:32:29
			He said the fear of Allah and good
		
00:32:29 --> 00:32:32
			character the fear of piety and good character
		
00:32:32 --> 00:32:35
			تَقْوَى اللَّهُ وَحُسْنُ الْخُلُقِ piety and good character
		
00:32:35 --> 00:32:41
			So why the mouth and the private parts?
		
00:32:47 --> 00:32:53
			Because he's referring to the two behaviors that
		
00:32:53 --> 00:32:59
			are most difficult to control the two things
		
00:32:59 --> 00:33:03
			that are most difficult to control the power
		
00:33:03 --> 00:33:09
			of the words الفَمْ is what happens what
		
00:33:09 --> 00:33:11
			do you do with your mouth you speak
		
00:33:11 --> 00:33:17
			and you eat so what's more dangerous speaking
		
00:33:17 --> 00:33:20
			or eating so certainly you need to regulate
		
00:33:20 --> 00:33:25
			both because your eating should be halal and
		
00:33:25 --> 00:33:29
			your eating should be moderate but the more
		
00:33:29 --> 00:33:34
			dangerous is the speech there are so many
		
00:33:34 --> 00:33:37
			hadiths that stress the power of the words
		
00:33:37 --> 00:33:41
			تَكِلَتْكَ أُمُّكَ يَا مُعَازُ وَهَلْ يَكُبُّ النَّاسَ عَلَى
		
00:33:41 --> 00:33:45
			مَنْ آخِرِهِمْ فِي النَّارِ إِلَّا حَصَائِدْ وَأَلْسِنَتِهِمْ may
		
00:33:45 --> 00:33:48
			your mother be bereft of you O Muaz
		
00:33:48 --> 00:33:52
			or lose you Muaz which does not mean
		
00:33:52 --> 00:33:55
			a dua against him it is an expression
		
00:33:55 --> 00:34:00
			that they use basically to bring people's attention
		
00:34:00 --> 00:34:04
			to something so تَكِلَتْكَ أُمُّكَ يَا مُعَازُ does
		
00:34:04 --> 00:34:08
			anything basically cause more people to enter to
		
00:34:08 --> 00:34:12
			fall on their nose into the hellfire than
		
00:34:12 --> 00:34:17
			speech, the utterances of their mouth so the
		
00:34:17 --> 00:34:25
			power of words gossiping, backbiting, slandering lying, blasphemy
		
00:34:25 --> 00:34:29
			all of these are words and they cause
		
00:34:32 --> 00:34:37
			the detriment of societies if people are not
		
00:34:37 --> 00:34:43
			controlling their speech the same applies to the
		
00:34:43 --> 00:34:47
			private parts that's the other thing that causes
		
00:34:47 --> 00:34:52
			most fitna if you look at surah al
		
00:34:52 --> 00:34:55
			-isra and you look at the sequence that
		
00:34:55 --> 00:34:59
			you find in surah al-isra Allah says
		
00:34:59 --> 00:35:03
			وَلَا تَقْرَبُوا زِنَا إِنَّهُ كَانَ فَحِشْدًا وَسَاءَ سَبِيلًا
		
00:35:03 --> 00:35:06
			and then وَلَا تَقْتُلُوا نَفْسَ لَتِي حَرَّمَ اللَّهُ
		
00:35:06 --> 00:35:09
			إِلَّا بِالْحَقِّ and then وَلَا تَقْرَبُوا مَا لَيَلَتِي
		
00:35:09 --> 00:35:13
			مِي إِلَّا بِالَّتِي أَحْسَن so because zina or
		
00:35:13 --> 00:35:21
			fornication illegitimate * leads to killing and killing
		
00:35:21 --> 00:35:25
			leads to leaving orphans and when you have
		
00:35:25 --> 00:35:29
			orphans then you devour the wealth of the
		
00:35:29 --> 00:35:33
			orphans so it you know it's at the
		
00:35:33 --> 00:35:38
			root of all of this evil is people's
		
00:35:38 --> 00:35:46
			inability to control to control that desire and
		
00:35:46 --> 00:35:51
			then so that desire Allah subhanahu wa ta
		
00:35:51 --> 00:35:55
			'ala created into us for a purpose and
		
00:35:55 --> 00:35:57
			the purpose of intimacy is what?
		
00:36:05 --> 00:36:05
			hmm?
		
00:36:07 --> 00:36:14
			no, that is why it is reproduction is
		
00:36:14 --> 00:36:18
			part of the purpose but you know it
		
00:36:18 --> 00:36:21
			shouldn't come to mind first did Allah subhanahu
		
00:36:21 --> 00:36:29
			wa ta'ala not say and Allah had
		
00:36:29 --> 00:36:36
			created for you mates to dwell with in
		
00:36:36 --> 00:36:40
			peace and tranquility and put between you compassion
		
00:36:40 --> 00:36:43
			and mercy so created for your mates to
		
00:36:43 --> 00:36:48
			not reproduce of course to reproduce but before
		
00:36:48 --> 00:36:55
			reproduction it is for and for companionship for
		
00:36:55 --> 00:37:00
			companionship Allah created for Adam in the heavens
		
00:37:00 --> 00:37:08
			for companionship companionship and to have tranquility to
		
00:37:08 --> 00:37:12
			have you know compassion love and so on
		
00:37:12 --> 00:37:18
			and to reproduce but when when intimacy is
		
00:37:18 --> 00:37:23
			used for casual gratification of you know the
		
00:37:23 --> 00:37:27
			base desires then that is a betrayal of
		
00:37:27 --> 00:37:30
			the purpose for which Allah subhanahu wa ta
		
00:37:30 --> 00:37:34
			'ala gave us that for that desire that's
		
00:37:34 --> 00:37:39
			a betrayal of the purpose and certainly the
		
00:37:39 --> 00:37:44
			effects on the society are quite obvious this
		
00:37:44 --> 00:37:46
			will lead to loss of trust loss of
		
00:37:46 --> 00:37:51
			trust between not only spouses but between people
		
00:37:51 --> 00:37:56
			in general you know sometimes people are not
		
00:37:56 --> 00:37:59
			sure about their paternity of their kids or
		
00:37:59 --> 00:38:03
			you know so that is why there was
		
00:38:03 --> 00:38:08
			a huge emphasis on in the hadith of
		
00:38:08 --> 00:38:10
			the prophet sallallahu alayhi wa sallam you know
		
00:38:10 --> 00:38:21
			speech and that you know private parts next
		
00:38:21 --> 00:38:43
			is Arabic
		
00:38:45 --> 00:39:00
			Arabic Arabic Arabic
		
00:39:00 --> 00:39:09
			Arabic Arabic Arabic Arabic Arabic Arabic
		
00:39:12 --> 00:39:20
			Arabic Arabic Arabic Arabic Arabic Arabic Arabic
		
00:39:27 --> 00:39:39
			Arabic Arabic Arabic
		
00:39:39 --> 00:39:43
			The problem is with our inward form, that
		
00:39:43 --> 00:39:44
			is akhlaq.
		
00:39:45 --> 00:39:47
			Oh Allah, you have perfected my outward form,
		
00:39:48 --> 00:39:49
			so perfect my character.
		
00:39:49 --> 00:39:52
			When the morning came, Umar ibn Darda said
		
00:39:52 --> 00:39:55
			to Abu Darda, why did you only pray
		
00:39:55 --> 00:39:57
			for a good character throughout the night?
		
00:39:57 --> 00:39:59
			He kept on repeating this.
		
00:40:00 --> 00:40:04
			He said, the Muslim servant's good character can
		
00:40:04 --> 00:40:06
			lead him to paradise, while his bad character
		
00:40:06 --> 00:40:09
			can lead him to the hellfire.
		
00:40:10 --> 00:40:13
			And then he said that the person continues
		
00:40:13 --> 00:40:16
			to improve their character until their good character
		
00:40:16 --> 00:40:19
			leads them to paradise, and they continue to
		
00:40:19 --> 00:40:22
			neglect their character until it leads them to
		
00:40:22 --> 00:40:28
			the hellfire, and the Muslim servant will be
		
00:40:28 --> 00:40:31
			forgiven by Allah subhanahu wa ta'ala while
		
00:40:31 --> 00:40:31
			asleep.
		
00:40:31 --> 00:40:33
			And she said to him, how do you
		
00:40:33 --> 00:40:35
			get forgiven while asleep?
		
00:40:35 --> 00:40:40
			He said that his brother prays for him
		
00:40:40 --> 00:40:43
			at night, and Allah subhanahu wa ta'ala
		
00:40:43 --> 00:40:45
			responds for him, and he prays for his
		
00:40:45 --> 00:40:49
			brother, and Allah responds to him.
		
00:40:49 --> 00:40:53
			So that's why you want, when you pray
		
00:40:53 --> 00:40:56
			for yourself, pray for others, so that you're
		
00:40:56 --> 00:40:59
			deserving for others to pray for you as
		
00:40:59 --> 00:40:59
			well.
		
00:41:02 --> 00:41:06
			Then, Hesad said to Abu Nu'man, Abu Awana
		
00:41:06 --> 00:41:08
			said to Ziyad ibn Alaqa, and Osama ibn
		
00:41:08 --> 00:41:11
			Shariq, I was with the Prophet ﷺ when
		
00:41:11 --> 00:41:13
			the Arabs came, many people from here and
		
00:41:13 --> 00:41:18
			there, and people stopped talking to each other,
		
00:41:18 --> 00:41:23
			and they said, O Messenger of Allah, we
		
00:41:23 --> 00:41:26
			have a problem with this and that, and
		
00:41:26 --> 00:41:29
			there are things about people, and there's no
		
00:41:29 --> 00:41:30
			problem with that, and he said, O servants
		
00:41:30 --> 00:41:31
			of Allah, Allah has put the problem with
		
00:41:31 --> 00:41:34
			a woman, and he married a woman, an
		
00:41:34 --> 00:41:37
			unjust woman, and the one who caused the
		
00:41:37 --> 00:41:39
			problem, he said, O Messenger of Allah, I'm
		
00:41:39 --> 00:41:40
			a doctor, and he said, Yes, O servants
		
00:41:40 --> 00:41:42
			of Allah, you're a doctor, because Allah has
		
00:41:42 --> 00:41:44
			put a cure for every disease, and not
		
00:41:44 --> 00:41:45
			just one disease.
		
00:41:45 --> 00:41:47
			Then, Hesad said, O Messenger of Allah, they
		
00:41:47 --> 00:41:49
			said, O Messenger of Allah, what is better
		
00:41:49 --> 00:41:52
			for man than a good character?
		
00:41:53 --> 00:41:55
			So, Osama ibn Shariq reported that he was
		
00:41:55 --> 00:41:57
			with the Prophet ﷺ when a group of
		
00:41:57 --> 00:42:03
			Bedouins came, a large number from various directions,
		
00:42:04 --> 00:42:07
			the people fell silent, and they let them
		
00:42:07 --> 00:42:10
			speak, they asked, O Messenger of Allah, is
		
00:42:10 --> 00:42:20
			there any, going back,
		
00:42:20 --> 00:42:24
			فَسَكَتَ النَّاسَ لَيَتَكَلَّمُونَ غَيْرُهُمْ فَسَكَتَ النَّاسَ
		
00:42:24 --> 00:42:26
			لَيَتَكَلَّمُونَ غَيْرُهُمْ It should be غَيْرُهُمْ فَسَكَتَ النَّاسَ
		
00:42:26 --> 00:42:30
			لَيَتَكَلَّمُونَ غَيْرُهُمْ So, anyway, O Messenger of Allah,
		
00:42:30 --> 00:42:33
			is there any blame upon us in doing
		
00:42:33 --> 00:42:35
			such and such, referring to permissible matters?
		
00:42:35 --> 00:42:38
			The Prophet ﷺ replied, O servants of Allah,
		
00:42:39 --> 00:42:41
			Allah has removed the blame except for one
		
00:42:41 --> 00:42:45
			who takes something unjustly, such a person is
		
00:42:45 --> 00:42:46
			doomed and destroyed.
		
00:42:47 --> 00:42:49
			They asked, O Messenger of Allah, should we
		
00:42:49 --> 00:42:50
			seek medical treatment?
		
00:42:51 --> 00:42:53
			He replied, yes, O servants of Allah, seek
		
00:42:53 --> 00:42:56
			treatment, for Allah has not created the disease,
		
00:42:56 --> 00:43:00
			except that He has also created its cure.
		
00:43:00 --> 00:43:03
			Except for one ailment, they asked, which is
		
00:43:03 --> 00:43:03
			what?
		
00:43:04 --> 00:43:05
			He said, old age.
		
00:43:06 --> 00:43:09
			They then asked, O Messenger of Allah, what's
		
00:43:09 --> 00:43:10
			the best thing a person can be given?
		
00:43:11 --> 00:43:12
			He replied, good character.
		
00:43:13 --> 00:43:18
			So, anyway, the Bedouins came, and everybody stayed
		
00:43:18 --> 00:43:21
			silent, no one spoke except to them, and
		
00:43:21 --> 00:43:24
			they kept on asking the Prophet ﷺ questions,
		
00:43:25 --> 00:43:28
			and one of the questions they asked is
		
00:43:28 --> 00:43:31
			whether they should seek medical treatment, and the
		
00:43:31 --> 00:43:33
			Prophet ﷺ says, yes, tadawaw.
		
00:43:36 --> 00:43:38
			And this is a command, does this mean
		
00:43:38 --> 00:43:40
			that seeking medical treatment is obligatory?
		
00:43:40 --> 00:43:42
			No, not really, not according to the four
		
00:43:42 --> 00:43:43
			madhhab.
		
00:43:43 --> 00:43:46
			According to the four madhhab, it's recommended.
		
00:43:46 --> 00:43:51
			So that is why it's a very long
		
00:43:51 --> 00:43:56
			story, but what you need to know is
		
00:43:56 --> 00:44:00
			medical treatment would be obligatory, based on the
		
00:44:00 --> 00:44:02
			hadith of la darar wa la darar, there
		
00:44:02 --> 00:44:04
			should be no harm or reciprocation of harm.
		
00:44:04 --> 00:44:06
			If the disease is harmful, and the medicine
		
00:44:06 --> 00:44:07
			is safe.
		
00:44:08 --> 00:44:10
			If the disease is harmful, and the medicine
		
00:44:10 --> 00:44:11
			is safe.
		
00:44:11 --> 00:44:14
			So one example of obligatory medical treatment is
		
00:44:14 --> 00:44:14
			what?
		
00:44:14 --> 00:44:16
			Taking insulin for diabetes.
		
00:44:17 --> 00:44:20
			If you don't take insulin for diabetes, you
		
00:44:20 --> 00:44:21
			could die within a few months.
		
00:44:23 --> 00:44:26
			And if you take insulin for diabetes, you
		
00:44:26 --> 00:44:28
			could live pretty much a normal life for
		
00:44:28 --> 00:44:29
			decades.
		
00:44:30 --> 00:44:34
			So, in this case, that would be obligatory.
		
00:44:35 --> 00:44:36
			That would be obligatory.
		
00:44:37 --> 00:44:37
			Based on what?
		
00:44:38 --> 00:44:39
			La darar wa la darar.
		
00:44:39 --> 00:44:41
			Based on la darar wa la darar.
		
00:44:42 --> 00:44:44
			But someone who is in terminal, you know,
		
00:44:44 --> 00:44:48
			who has a terminal illness, and does not
		
00:44:48 --> 00:44:51
			want treatment, we can't force him to have
		
00:44:51 --> 00:44:51
			treatment.
		
00:44:52 --> 00:44:55
			We can't force him to basically pursue every
		
00:44:55 --> 00:45:02
			medical intervention invasive and non-invasive He can
		
00:45:02 --> 00:45:06
			decide to basically refrain from all of this.
		
00:45:07 --> 00:45:08
			It's up to them.
		
00:45:08 --> 00:45:10
			And their guardians as well.
		
00:45:10 --> 00:45:13
			They can make that decision on their behalf
		
00:45:13 --> 00:45:16
			if they are incapable of making decisions.
		
00:45:19 --> 00:45:23
			Then he said Hadathana Musa ibn Ismail Qala
		
00:45:23 --> 00:45:30
			hadathana Ibrahim ibn Sa'd Ibn Abbas said the
		
00:45:30 --> 00:45:46
			messenger
		
00:45:46 --> 00:45:48
			of Allah was the most generous of people
		
00:45:48 --> 00:45:52
			in doing good and he was most generous
		
00:45:52 --> 00:45:55
			during Ramadan on when he would meet with
		
00:45:55 --> 00:45:55
			Jibreel.
		
00:45:56 --> 00:46:01
			He was more generous than a good wind
		
00:46:01 --> 00:46:03
			coming with good rain.
		
00:46:07 --> 00:46:09
			This is a hadith that everybody knows, particularly
		
00:46:09 --> 00:46:11
			the fundraising brothers.
		
00:46:15 --> 00:46:17
			You must have heard it.
		
00:46:42 --> 00:46:44
			This is a very beautiful hadith.
		
00:46:44 --> 00:46:46
			So, Abu Mas'ud al-Ansari reported that
		
00:46:46 --> 00:46:49
			the Prophet ﷺ said a man was brought
		
00:46:49 --> 00:46:52
			to account in the past and found to
		
00:46:52 --> 00:46:54
			have no good deeds except that he used
		
00:46:54 --> 00:46:57
			to be lenient with people in debt.
		
00:46:57 --> 00:47:01
			So, you know, people who borrowed money from
		
00:47:01 --> 00:47:03
			him, he used to be lenient with them.
		
00:47:06 --> 00:47:09
			So, because of that, except that he used
		
00:47:09 --> 00:47:11
			to be lenient with people in debt, so
		
00:47:11 --> 00:47:14
			Allah said we're more worthy of this than
		
00:47:14 --> 00:47:15
			him.
		
00:47:15 --> 00:47:18
			We're more worthy of leniency than him.
		
00:47:18 --> 00:47:22
			So, he's indebted to Allah ﷻ, so Allah
		
00:47:22 --> 00:47:27
			ﷻ treated him like he treated the rest
		
00:47:27 --> 00:47:28
			of the people with leniency.
		
00:47:29 --> 00:47:30
			So, he forgave him.
		
00:47:31 --> 00:47:32
			Allah forgave him for his sins.
		
00:47:35 --> 00:47:38
			Keep in mind that they didn't find anything
		
00:47:38 --> 00:47:39
			good for him.
		
00:47:40 --> 00:47:41
			They didn't find.
		
00:47:48 --> 00:47:52
			So, they had the deeds, so no good
		
00:47:52 --> 00:47:55
			deeds except that he used to be lenient
		
00:47:55 --> 00:47:58
			with people in debt.
		
00:47:58 --> 00:48:01
			And there is the hadith of Shafa'a
		
00:48:01 --> 00:48:06
			also where Allah ﷻ would forgive people who
		
00:48:06 --> 00:48:09
			had no good deeds whatsoever.
		
00:48:10 --> 00:48:22
			And this hadith is, so, you
		
00:48:22 --> 00:48:25
			know, hadith of Shafa'a is one of
		
00:48:25 --> 00:48:26
			the greatest of hadiths.
		
00:48:26 --> 00:48:32
			And there is much controversy over this concept
		
00:48:32 --> 00:48:36
			that you could basically have no good deeds
		
00:48:36 --> 00:48:41
			whatsoever, whatsoever, and the la ilaha illallah will
		
00:48:41 --> 00:48:46
			basically earn you a place in paradise without
		
00:48:46 --> 00:48:48
			any good deeds whatsoever.
		
00:48:48 --> 00:48:50
			What did hadith of Shafa'a mean?
		
00:48:51 --> 00:48:53
			People have different interpretations of hadith of Shafa
		
00:48:53 --> 00:48:57
			'a because some people say that the person
		
00:48:57 --> 00:48:59
			converted and then died.
		
00:49:00 --> 00:49:03
			But it is likely that it is referring
		
00:49:03 --> 00:49:08
			to someone who hasn't done anything good ever.
		
00:49:12 --> 00:49:15
			Other than la ilaha illallah Muhammad Rasulullah, you
		
00:49:15 --> 00:49:18
			know, so other than shahada, other than tawheed,
		
00:49:18 --> 00:49:19
			they had nothing.
		
00:49:19 --> 00:49:23
			So, this hadith is used by, this hadith
		
00:49:23 --> 00:49:27
			is used in the controversy over the people
		
00:49:27 --> 00:49:31
			who neglect their prayers or the people who
		
00:49:31 --> 00:49:32
			don't pray.
		
00:49:32 --> 00:49:34
			Tariq as-Salah, what's the ruling of Tariq
		
00:49:34 --> 00:49:35
			as-Salah?
		
00:49:39 --> 00:49:43
			So, the ruling of Tariq as-Salah, the
		
00:49:43 --> 00:49:46
			first distinction is this Tariq as-Salah or
		
00:49:46 --> 00:49:50
			the person who neglects, abandons the prayer, the
		
00:49:50 --> 00:49:55
			person who deserts prayers or does not pray.
		
00:49:55 --> 00:50:00
			Is it juhud, which is denial, or basically
		
00:50:00 --> 00:50:06
			a rejection, or takasul, laziness.
		
00:50:07 --> 00:50:10
			Denial, rejection, laziness.
		
00:50:10 --> 00:50:13
			No one argues about this.
		
00:50:13 --> 00:50:17
			He is kafir, you know, denial or rejection.
		
00:50:17 --> 00:50:19
			Even the person who tells you that the
		
00:50:19 --> 00:50:21
			salah is the connection and, you know, no
		
00:50:21 --> 00:50:23
			one argues about this.
		
00:50:23 --> 00:50:25
			Among Ahl as-Sunnah, he is kafir.
		
00:50:27 --> 00:50:31
			Takas, kafir, sort of the kufr that makes
		
00:50:31 --> 00:50:36
			you not a Muslim at all, should not
		
00:50:36 --> 00:50:38
			be buried with the Muslimin, should not be
		
00:50:38 --> 00:50:39
			washed, nothing.
		
00:50:40 --> 00:50:43
			So, but what about the takasul?
		
00:50:44 --> 00:50:49
			So, what people usually remember in this regard
		
00:50:49 --> 00:50:53
			is that the Hanbalis say that he's kafir,
		
00:50:54 --> 00:50:58
			everybody else says that he's not kafir, right?
		
00:50:59 --> 00:51:03
			The Hanafis, Malikis, Shafa'is, they say he's
		
00:51:03 --> 00:51:03
			not kafir.
		
00:51:04 --> 00:51:05
			Keep in mind, keep in mind.
		
00:51:06 --> 00:51:08
			Hanafi said he should be locked up until
		
00:51:08 --> 00:51:09
			he prays.
		
00:51:10 --> 00:51:15
			Malikis and Shafa'is, Malikis, Shafa'is, and
		
00:51:15 --> 00:51:20
			Hanbalis said he should be asked to repent,
		
00:51:20 --> 00:51:22
			and if he doesn't, he would be killed
		
00:51:22 --> 00:51:23
			after three days.
		
00:51:26 --> 00:51:29
			Now, the Malikis and Shafa'is said he
		
00:51:29 --> 00:51:32
			would be killed as a had or a,
		
00:51:32 --> 00:51:34
			like a legal punishment.
		
00:51:37 --> 00:51:40
			But not as an apostate.
		
00:51:42 --> 00:51:44
			The Hanbalis said he would be killed as
		
00:51:44 --> 00:51:45
			an apostate.
		
00:51:46 --> 00:51:48
			The Hanbalis said he would be killed as
		
00:51:48 --> 00:51:48
			an apostate.
		
00:51:49 --> 00:51:51
			Anyone is surprised, by the way?
		
00:51:53 --> 00:51:54
			Anyone is surprised?
		
00:51:56 --> 00:51:57
			Someone is surprised?
		
00:51:58 --> 00:52:01
			You guys are, you're taking it back.
		
00:52:01 --> 00:52:03
			Like, I see faces, like, really?
		
00:52:04 --> 00:52:05
			Yes, yes.
		
00:52:06 --> 00:52:07
			That's the, that's the discussion.
		
00:52:09 --> 00:52:11
			That's the discussion about the person who abandons
		
00:52:11 --> 00:52:12
			the prayers.
		
00:52:12 --> 00:52:14
			Person who abandons the prayer out of juhud,
		
00:52:14 --> 00:52:18
			denial, or rejection is kafir by agreement, apostate.
		
00:52:19 --> 00:52:22
			The person who does not pray out of
		
00:52:22 --> 00:52:28
			laziness, then the Hanafis will say he would
		
00:52:28 --> 00:52:30
			be locked up until he prays or stayed
		
00:52:30 --> 00:52:31
			indefinitely.
		
00:52:32 --> 00:52:35
			And the Malikis, Shafa'is, and Hanbalis said
		
00:52:35 --> 00:52:38
			that he was asked to repent for three
		
00:52:38 --> 00:52:41
			days, and then he'd be killed as a
		
00:52:41 --> 00:52:44
			had, not for apostasy.
		
00:52:45 --> 00:52:52
			Nobody is doing this anymore, but that used
		
00:52:52 --> 00:52:54
			to be the classical discussion on the person
		
00:52:54 --> 00:52:55
			who abandons the prayers.
		
00:52:56 --> 00:52:59
			But anyway, no, yeah, but also people were
		
00:52:59 --> 00:53:02
			not chasing people in their homes and to
		
00:53:02 --> 00:53:11
			figure out the
		
00:53:11 --> 00:53:13
			three other mazat.
		
00:53:13 --> 00:53:17
			So here the Malikis and the Shafa'is
		
00:53:17 --> 00:53:20
			say it will be had, the meaning that
		
00:53:20 --> 00:53:21
			he will die as a Muslim still.
		
00:53:23 --> 00:53:28
			And the Hanbalis, Imam Ahmed, there are two
		
00:53:28 --> 00:53:29
			reports from Imam Ahmed.
		
00:53:30 --> 00:53:33
			One, they said like the Malikis and Shafa
		
00:53:33 --> 00:53:35
			'is, he will die as a Muslim, so
		
00:53:35 --> 00:53:39
			you basically kill him and wash him and
		
00:53:39 --> 00:53:41
			shroud him and bury him as a Muslim.
		
00:53:42 --> 00:53:46
			And the other one is you kill him
		
00:53:46 --> 00:53:51
			and then you give the body to be
		
00:53:51 --> 00:53:54
			buried outside of the Muslim cemetery, you know,
		
00:53:54 --> 00:53:57
			no washing, no shrouding, the body will be
		
00:53:57 --> 00:53:59
			buried outside the Muslim cemetery.
		
00:54:01 --> 00:54:03
			That's, you know, I see like...
		
00:54:09 --> 00:54:14
			No, so the Malikis and Shafa'is, and
		
00:54:14 --> 00:54:17
			one report in the Hanbali Madhhab, they say
		
00:54:17 --> 00:54:21
			wash out and pray over and bury in
		
00:54:21 --> 00:54:22
			the Muslim cemetery.
		
00:54:23 --> 00:54:26
			The popular report in the Hanbali Madhhab, the
		
00:54:26 --> 00:54:31
			dominant report in the Hanbali Madhhab said you
		
00:54:31 --> 00:54:33
			bury outside the Muslim cemetery.
		
00:54:34 --> 00:54:37
			There are no final rites, no final rites.
		
00:54:37 --> 00:54:40
			You bury outside the Muslim cemetery, non-Muslim.
		
00:54:41 --> 00:54:44
			Okay, so where is this...
		
00:54:54 --> 00:54:56
			I think we're...
		
00:55:00 --> 00:55:03
			I keep in mind, so nowadays what I
		
00:55:03 --> 00:55:05
			wanted to tell you is, what I wanted
		
00:55:05 --> 00:55:09
			to tell you is, the dominant position in
		
00:55:09 --> 00:55:11
			the Hanbali Madhhab is that there is no
		
00:55:11 --> 00:55:15
			takfir before this.
		
00:55:16 --> 00:55:20
			So the people who don't pray nowadays, the
		
00:55:20 --> 00:55:23
			people who don't pray nowadays, they come to
		
00:55:23 --> 00:55:28
			the masjid and everybody knows they don't pray.
		
00:55:29 --> 00:55:33
			There is a difference between someone who prays
		
00:55:33 --> 00:55:37
			on and off, the person who prays on
		
00:55:37 --> 00:55:41
			and off, Imam Taymiyyah said, although he agrees,
		
00:55:41 --> 00:55:44
			he's Hanbali of course, he agrees with the
		
00:55:44 --> 00:55:48
			Hanbalis about most of this discussion, but he
		
00:55:48 --> 00:55:53
			says that this discussion does not basically include
		
00:55:53 --> 00:55:55
			the person who prays on and off.
		
00:55:56 --> 00:56:00
			It is about the person who has never
		
00:56:00 --> 00:56:10
			prostrated and to never prostrate.
		
00:56:10 --> 00:56:17
			So he's basically adamant that he will not
		
00:56:17 --> 00:56:17
			pray.
		
00:56:18 --> 00:56:22
			So this discussion is about someone who never
		
00:56:22 --> 00:56:27
			prostrated and adamant to never prostrate.
		
00:56:29 --> 00:56:36
			In this case, because Iman is according to
		
00:56:36 --> 00:56:39
			the majority of Ahl al-Sunnah, Iman is
		
00:56:39 --> 00:56:44
			a belief, a statement, acknowledgement of that belief,
		
00:56:45 --> 00:56:48
			and the action based on that belief.
		
00:56:48 --> 00:56:55
			If someone has a complete disruption between the
		
00:56:55 --> 00:57:04
			belief and action, complete disruption between belief and
		
00:57:04 --> 00:57:10
			action, we're not saying that someone is committing
		
00:57:10 --> 00:57:10
			sins.
		
00:57:11 --> 00:57:14
			Ahl al-Sunnah agree that committing sins does
		
00:57:14 --> 00:57:16
			not take you out of the fold of
		
00:57:16 --> 00:57:21
			Islam, but someone who has zero inqiyad.
		
00:57:23 --> 00:57:24
			Zero inqiyad.
		
00:57:24 --> 00:57:26
			Inqiyad means what?
		
00:57:26 --> 00:57:26
			Submission.
		
00:57:27 --> 00:57:28
			Submission.
		
00:57:28 --> 00:57:29
			Zero inqiyad.
		
00:57:30 --> 00:57:37
			So they have the belief, they uttered the
		
00:57:37 --> 00:57:37
			statement.
		
00:57:38 --> 00:57:41
			Now, some of Ahl al-Sunnah say that
		
00:57:41 --> 00:57:44
			this is full Iman and that's it.
		
00:57:44 --> 00:57:46
			You know, have the belief, utter the statement.
		
00:57:47 --> 00:57:49
			Like Hamad ibn Abi Salih al-Sulaiman, the
		
00:57:49 --> 00:57:50
			teacher of Abu Hanifa, rahimahullah.
		
00:57:51 --> 00:57:54
			But the majority of Ahl al-Sunnah say
		
00:57:54 --> 00:57:57
			Iman includes action as well.
		
00:57:58 --> 00:58:02
			The Hanbalis take this a step farther and
		
00:58:02 --> 00:58:09
			say, if someone has zero inqiyad, zero outward
		
00:58:09 --> 00:58:14
			inqiyad, like someone who has never prostrated to
		
00:58:14 --> 00:58:19
			God and is adamant to never prostrate to
		
00:58:19 --> 00:58:22
			God, this person cannot be a believer.
		
00:58:23 --> 00:58:26
			And that is why they will say he
		
00:58:26 --> 00:58:28
			will not be buried in the cemetery.
		
00:58:28 --> 00:58:32
			So this person was brought to the court
		
00:58:32 --> 00:58:37
			and favored the death over prayer.
		
00:58:39 --> 00:58:43
			So Imam Taimiyah says it's inconceivable that this
		
00:58:43 --> 00:58:44
			person is a believer.
		
00:58:44 --> 00:58:47
			It's just inconceivable that he would be still
		
00:58:47 --> 00:58:47
			a believer.
		
00:58:48 --> 00:58:54
			So what I wanted to say is for
		
00:58:54 --> 00:58:59
			the people nowadays that come to the masjid
		
00:58:59 --> 00:59:03
			and they have not, they've never prayed, never
		
00:59:03 --> 00:59:05
			prayed, and they come to the masjid.
		
00:59:06 --> 00:59:13
			Will we wash them, shroud them, pray over
		
00:59:13 --> 00:59:16
			them, and bury them in the Muslim cemetery?
		
00:59:16 --> 00:59:19
			They have never prostrated.
		
00:59:22 --> 00:59:23
			Yes, we will.
		
00:59:24 --> 00:59:29
			Not only according to the rest of the
		
00:59:29 --> 00:59:32
			mazahib, Hanafis will say yes.
		
00:59:33 --> 00:59:35
			Malikis and Shafa'is are saying yes even
		
00:59:35 --> 00:59:38
			after, you know, the execution.
		
00:59:40 --> 00:59:42
			The Hanbalis say no after execution.
		
00:59:43 --> 00:59:46
			But what is in here is that the
		
00:59:46 --> 00:59:48
			Hanbalis do not make takfir before the execution.
		
00:59:49 --> 00:59:52
			There is a discussion about this.
		
00:59:52 --> 00:59:55
			There is a discussion about this, whether takfir
		
00:59:55 --> 00:59:57
			can be made before the execution or not.
		
00:59:58 --> 01:00:05
			But this takfir, takfir of someone who insisted
		
01:00:05 --> 01:00:10
			not to pray, who insisted not to pray,
		
01:00:11 --> 01:00:15
			and favor the death over prayer.
		
01:00:17 --> 01:00:21
			Because the point here is if you're not
		
01:00:21 --> 01:00:24
			praying out of laziness and you come to
		
01:00:24 --> 01:00:28
			court and they tell you pray or die
		
01:00:28 --> 01:00:33
			and then you favor death over prayer, then
		
01:00:33 --> 01:00:34
			it is not laziness.
		
01:00:34 --> 01:00:36
			I mean, you should be motivated now, I
		
01:00:36 --> 01:00:40
			guess, if you're going to be motivated enough
		
01:00:40 --> 01:00:40
			to pray.
		
01:00:45 --> 01:00:48
			You know, unless your laziness is really like
		
01:00:48 --> 01:00:49
			out of this world.
		
01:00:50 --> 01:00:53
			Like, I just prefer to die and it's
		
01:00:53 --> 01:00:54
			like it's too much.
		
01:00:56 --> 01:01:02
			Now, the point is, the point is, the
		
01:01:02 --> 01:01:05
			people who come to us, because why am
		
01:01:05 --> 01:01:07
			I talking, why am I talking about this?
		
01:01:07 --> 01:01:09
			Why am I branching off, not finishing the
		
01:01:09 --> 01:01:10
			hadith?
		
01:01:10 --> 01:01:13
			Because this is an issue that comes up
		
01:01:13 --> 01:01:16
			sometimes when people say, you know, should we
		
01:01:16 --> 01:01:18
			pray over them?
		
01:01:18 --> 01:01:20
			Yes, according to the agreement.
		
01:01:21 --> 01:01:24
			Even the Hanbalis, because the Hanbalis don't make
		
01:01:24 --> 01:01:29
			takfir before, you know, they're brought to court.
		
01:01:29 --> 01:01:33
			They're making takfir according to the dominant position
		
01:01:33 --> 01:01:38
			in the madhhab for someone who was brought
		
01:01:38 --> 01:01:40
			to court and refused to pray.
		
01:01:41 --> 01:01:44
			Someone who was brought to court and refused
		
01:01:44 --> 01:01:45
			to pray.
		
01:01:46 --> 01:01:54
			Because now we, you know, what if he
		
01:01:54 --> 01:01:57
			was not brought to court but he had
		
01:01:57 --> 01:02:01
			insisted to never pray but he was not
		
01:02:01 --> 01:02:02
			brought to court.
		
01:02:02 --> 01:02:05
			He had insisted not to pray, you know,
		
01:02:05 --> 01:02:11
			like your cousin, your cousin who never prayed
		
01:02:12 --> 01:02:14
			and you've talked to him about praying and
		
01:02:14 --> 01:02:17
			he said he would never pray and he
		
01:02:17 --> 01:02:18
			insists not to pray.
		
01:02:20 --> 01:02:22
			Okay, is he kafir?
		
01:02:24 --> 01:02:26
			According to the Hanbali madhhab now.
		
01:02:28 --> 01:02:29
			Okay.
		
01:02:31 --> 01:02:35
			Okay, so as far as you're concerned, he's
		
01:02:35 --> 01:02:38
			not kafir because in ahkam al-dunya, he's
		
01:02:38 --> 01:02:39
			not kafir.
		
01:02:40 --> 01:02:42
			In ahkam al-akhira, when it comes to
		
01:02:42 --> 01:02:47
			his condition in the hereafter, if he truly
		
01:02:47 --> 01:02:52
			insists not to pray ever, he's kafir.
		
01:02:54 --> 01:02:57
			But the difference here is we go by
		
01:02:57 --> 01:02:59
			ahkam al-dunya or ahkam al-akhira, ahkam
		
01:02:59 --> 01:02:59
			al-dunya.
		
01:03:00 --> 01:03:03
			We, like, for us, he's not kafir.
		
01:03:04 --> 01:03:05
			He's not kafir.
		
01:03:07 --> 01:03:11
			Now, if someone is married to someone who
		
01:03:11 --> 01:03:15
			doesn't pray, someone is married to someone who
		
01:03:15 --> 01:03:19
			doesn't pray, is that marriage based on this?
		
01:03:19 --> 01:03:21
			And I'm talking only Hanbali here because the
		
01:03:21 --> 01:03:23
			rest of the madhhab, they don't consider them
		
01:03:23 --> 01:03:24
			kafir to begin with.
		
01:03:25 --> 01:03:26
			Just talking Hanbali.
		
01:03:27 --> 01:03:30
			Someone who is married to a person who
		
01:03:30 --> 01:03:34
			does not pray, is that marriage valid?
		
01:03:34 --> 01:03:39
			Yes, because in ahkam al-dunya, this person
		
01:03:39 --> 01:03:41
			is still a Muslim.
		
01:03:42 --> 01:03:46
			What he actually is inside is a different
		
01:03:46 --> 01:03:47
			story.
		
01:03:48 --> 01:03:55
			We Hanbalis believe that if he is insisting
		
01:03:55 --> 01:04:00
			inside to never pray, he is not Muslim.
		
01:04:01 --> 01:04:04
			Because this is not a matter of laziness.
		
01:04:05 --> 01:04:07
			So this is someone who never prayed and
		
01:04:07 --> 01:04:10
			someone who insists to never pray.
		
01:04:10 --> 01:04:13
			So that is the discussion between the madhhab.
		
01:04:13 --> 01:04:17
			Just to be clear on the Hanbali position,
		
01:04:17 --> 01:04:20
			the Hanbali position does not make takfir of
		
01:04:20 --> 01:04:26
			the people who do not pray until there
		
01:04:26 --> 01:04:32
			are certain conditions fulfilled, including when it comes
		
01:04:32 --> 01:04:34
			to ahkam al-dunya, to applying the ahkam
		
01:04:34 --> 01:04:38
			al-dunya, being asked to repent and refusing
		
01:04:38 --> 01:04:43
			to repent and refusing to pray, insisting not
		
01:04:43 --> 01:04:44
			to pray.
		
01:04:44 --> 01:04:48
			Now it has become clear to us that
		
01:04:48 --> 01:04:51
			this just can't be laziness.
		
01:04:52 --> 01:04:55
			You know, this has to be something beyond
		
01:04:55 --> 01:04:55
			laziness.
		
01:04:56 --> 01:04:59
			And the issue here is that some degree
		
01:04:59 --> 01:05:01
			of inqiyad is required.
		
01:05:02 --> 01:05:08
			Some degree of outward inqiyad is required for
		
01:05:08 --> 01:05:13
			your faith to be valid.
		
01:05:14 --> 01:05:20
			So zero inqiyad, meaning that you will never
		
01:05:20 --> 01:05:23
			basically refrain from haram.
		
01:05:24 --> 01:05:29
			You will never do an obligation that's outward
		
01:05:29 --> 01:05:30
			practice.
		
01:05:31 --> 01:05:36
			We're not talking about the inward belief, inward
		
01:05:36 --> 01:05:36
			belief.
		
01:05:36 --> 01:05:38
			Because the shaytan had the inward belief.
		
01:05:39 --> 01:05:42
			You know, the shaytan was, you know, had,
		
01:05:42 --> 01:05:44
			the shaytan spoke to Allah subhanahu wa ta
		
01:05:44 --> 01:05:45
			'ala directly.
		
01:05:46 --> 01:05:49
			So no one had more conviction of the
		
01:05:49 --> 01:05:52
			existence and the greatness of Allah than the
		
01:05:52 --> 01:05:52
			shaytan.
		
01:05:53 --> 01:05:56
			Shaytan is right there speaking to God.
		
01:05:57 --> 01:06:03
			So, but the issue of submission is, there
		
01:06:03 --> 01:06:10
			has to be some degree of outward submission.
		
01:06:13 --> 01:06:23
			So, the person who abandons all
		
01:06:23 --> 01:06:27
			outward submission in the Hanbali madhhab is not
		
01:06:27 --> 01:06:28
			a believer.
		
01:06:29 --> 01:06:33
			Because he had abandoned all of outward submission,
		
01:06:34 --> 01:06:39
			would not do anything out of belief in
		
01:06:39 --> 01:06:39
			God.
		
01:06:39 --> 01:06:44
			Would not refrain from anything out of belief
		
01:06:44 --> 01:06:44
			in God.
		
01:06:45 --> 01:06:51
			That belief does not have any external manifestation.
		
01:06:52 --> 01:06:59
			That is not, that is not valid in
		
01:06:59 --> 01:07:00
			the Hanbali madhhab.
		
01:07:03 --> 01:07:07
			Okay, we have like seven minutes for questions.
		
01:07:10 --> 01:07:10
			Clarification.
		
01:07:15 --> 01:07:16
			How is that different from what?
		
01:07:23 --> 01:07:24
			How is that different from jahood?
		
01:07:25 --> 01:07:31
			Okay, well you just basically did not express
		
01:07:31 --> 01:07:35
			that, you did not express that you deny
		
01:07:35 --> 01:07:37
			the obligation of prayer.
		
01:07:37 --> 01:07:38
			You say, yeah, it's obligatory.
		
01:07:39 --> 01:07:40
			I'm just not gonna pray.
		
01:07:44 --> 01:07:46
			You know, you say it's obligatory.
		
01:07:47 --> 01:07:48
			Yes, I believe it's obligatory.
		
01:07:48 --> 01:07:49
			It's in the Quran.
		
01:07:49 --> 01:07:51
			I'm just not going to pray.
		
01:08:01 --> 01:08:04
			Yes, the person who's lazy accepts that it
		
01:08:04 --> 01:08:06
			is, accepts its obligation.
		
01:08:07 --> 01:08:09
			If it is, if he, if he denies
		
01:08:09 --> 01:08:12
			it, then the, the scaffold by agreement.
		
01:08:12 --> 01:08:14
			If he accepts the obligation but does not
		
01:08:14 --> 01:08:17
			pray out of laziness or out of being
		
01:08:17 --> 01:08:19
			busy, whatever it is that is, you know,
		
01:08:20 --> 01:08:23
			we, we said, we said that the, that
		
01:08:23 --> 01:08:28
			there is like a spectrum of positions within
		
01:08:28 --> 01:08:29
			the Hanbali madhhab.
		
01:08:29 --> 01:08:32
			A spectrum of positions within the Hanbali madhhab.
		
01:08:32 --> 01:08:37
			Some Hanbalis like, like some great Hanbalis like
		
01:08:37 --> 01:08:39
			Ibn Qudama side with the majority.
		
01:08:40 --> 01:08:43
			Al-Mardawi sides with the majority.
		
01:08:43 --> 01:08:46
			In al-Insaf, Ibn Qudama and al-Mughni
		
01:08:46 --> 01:08:48
			sides with the majority.
		
01:08:48 --> 01:08:51
			So some great Hanbalis also side with the
		
01:08:51 --> 01:08:53
			majority that if you leave it out of
		
01:08:53 --> 01:08:56
			taqas or out of laziness, you're not kafir.
		
01:08:57 --> 01:09:00
			The dominant position in the Hanbali madhhab, as
		
01:09:00 --> 01:09:03
			you may find in al-Iqna and Muntaha
		
01:09:03 --> 01:09:06
			al-Iradat and so on, the places where
		
01:09:06 --> 01:09:09
			you find the dominant position, is that he
		
01:09:09 --> 01:09:10
			is kafir.
		
01:09:10 --> 01:09:12
			But why is he kafir?
		
01:09:13 --> 01:09:17
			They have internalized in the Hanbali madhhab that
		
01:09:17 --> 01:09:22
			it is just inconceivable to favor death over
		
01:09:22 --> 01:09:31
			prayer and just, you know, and be Muslim.
		
01:09:34 --> 01:09:36
			Yeah, yeah, yeah, yeah.
		
01:09:37 --> 01:09:39
			So what I'm trying to say is from
		
01:09:39 --> 01:09:43
			your, from our perspective here in America, from
		
01:09:43 --> 01:09:46
			our perspective here in America, because no one
		
01:09:46 --> 01:09:49
			is coming to court for abandoning the prayers,
		
01:09:49 --> 01:09:52
			anyone who comes to the masjid and they
		
01:09:52 --> 01:09:56
			are Muslim, we will do the final rites.
		
01:09:56 --> 01:09:59
			They prayed, they did not pray, you know.
		
01:10:00 --> 01:10:03
			Of course, by all of, by the agreement
		
01:10:03 --> 01:10:06
			of all the madhhab, if they were, you
		
01:10:06 --> 01:10:11
			know, alcoholics, if they were, you know, wicked,
		
01:10:11 --> 01:10:15
			the most wicked people, they deserve the final
		
01:10:15 --> 01:10:15
			rites as Muslims.
		
01:10:16 --> 01:10:19
			But the disagreement is over the people who
		
01:10:19 --> 01:10:20
			abandoned the prayers.
		
01:10:20 --> 01:10:23
			Just to show you the importance of the
		
01:10:23 --> 01:10:26
			prayers, the disagreement is over the people who
		
01:10:26 --> 01:10:27
			abandoned the prayers.
		
01:10:28 --> 01:10:31
			And for those people, we will still pray
		
01:10:31 --> 01:10:36
			or we will still watch them, shroud them,
		
01:10:37 --> 01:10:39
			extend the final rites that should be extended
		
01:10:39 --> 01:10:40
			to Muslims.
		
01:10:40 --> 01:10:43
			And this will be not according to the
		
01:10:43 --> 01:10:45
			three other madhhab only.
		
01:10:45 --> 01:10:47
			This is according to all the madhhab.
		
01:10:48 --> 01:10:48
			Why?
		
01:10:49 --> 01:10:52
			Because in the Hanbali madhhab, there is no
		
01:10:52 --> 01:10:53
			takfir before this process.
		
01:10:54 --> 01:10:56
			No takfir before this process.
		
01:10:56 --> 01:10:58
			Since we did not have this process, they're
		
01:10:58 --> 01:10:59
			Muslim.
		
01:11:00 --> 01:11:01
			They're just, they're Muslim.
		
01:11:01 --> 01:11:02
			We will pray for them.
		
01:11:02 --> 01:11:04
			We will do all the final rites.
		
01:11:05 --> 01:11:05
			Yes.
		
01:11:11 --> 01:11:15
			No, the issue here is, no one will
		
01:11:15 --> 01:11:17
			keep them to make sure that they're praying
		
01:11:17 --> 01:11:18
			for the rest of their lives.
		
01:11:19 --> 01:11:21
			They just need to pray once and leave.
		
01:11:24 --> 01:11:27
			The issue here is that, you know, why
		
01:11:27 --> 01:11:30
			is, why are the Maliki, Shafis and Hanbalis
		
01:11:30 --> 01:11:32
			saying that the punishment is death?
		
01:11:33 --> 01:11:36
			This is a matter of deterrence because who
		
01:11:36 --> 01:11:42
			would, who would favor death over, over praying
		
01:11:42 --> 01:11:46
			once, you know, just make wudu and pray.
		
01:11:46 --> 01:11:48
			It will take five minutes and then you
		
01:11:48 --> 01:11:50
			go home and that's it.
		
01:11:53 --> 01:11:56
			It's just, I think it is, it was
		
01:11:56 --> 01:12:01
			mainly about, it was mainly about deterring people
		
01:12:01 --> 01:12:09
			from outward rejection of the prayers or outward
		
01:12:09 --> 01:12:12
			rebellion against the obligation of prayers.
		
01:12:13 --> 01:12:16
			If you know that you will be brought
		
01:12:16 --> 01:12:24
			to court, then, but in, in the history,
		
01:12:24 --> 01:12:29
			in, in our history, have we ever, and
		
01:12:29 --> 01:12:31
			this is one of the things that are
		
01:12:31 --> 01:12:33
			mentioned also in the disciples, in the discussion,
		
01:12:33 --> 01:12:37
			people have never been denied final rights because
		
01:12:37 --> 01:12:40
			they didn't pray, except in this situation.
		
01:12:42 --> 01:12:48
			And some of the scholars say that this
		
01:12:48 --> 01:12:50
			situation never happened.
		
01:12:53 --> 01:12:56
			No one was ever, so this is a
		
01:12:56 --> 01:12:59
			theoretical discussion to a great extent, no one
		
01:12:59 --> 01:13:03
			was ever brought to court and told to
		
01:13:03 --> 01:13:08
			pray and refused to pray and were executed.
		
01:13:08 --> 01:13:10
			This never happened.
		
01:13:11 --> 01:13:13
			No one was ever executed because they were
		
01:13:13 --> 01:13:16
			brought to, so this is a theoretical discussion.
		
01:13:16 --> 01:13:20
			If they were actually brought to court and
		
01:13:20 --> 01:13:24
			they favored death over prayer, are they going
		
01:13:24 --> 01:13:26
			to be buried as Muslims?
		
01:13:27 --> 01:13:31
			Malikis and Shafa'is will say yes, Hanafis
		
01:13:31 --> 01:13:34
			will say yes, and Badis will say no,
		
01:13:35 --> 01:13:38
			they cannot be buried as Muslims because it's
		
01:13:38 --> 01:13:43
			inconceivable to be Muslim and favor death over
		
01:13:43 --> 01:13:46
			praying, huh?
		
01:13:48 --> 01:13:53
			Yeah, so anyway, the, the point that I
		
01:13:53 --> 01:13:56
			wanted to make is when people come to
		
01:13:56 --> 01:13:59
			you, if you're the imam of a masjid
		
01:13:59 --> 01:14:02
			and people come to you and they say
		
01:14:02 --> 01:14:04
			they're Muslim, just pray.
		
01:14:07 --> 01:14:09
			Now, there is another issue here.
		
01:14:10 --> 01:14:12
			If people are known to be wicked, should
		
01:14:12 --> 01:14:14
			the imam of the masjid pray or not?
		
01:14:15 --> 01:14:16
			That's a different story.
		
01:14:17 --> 01:14:20
			We will, you know, give them their final
		
01:14:20 --> 01:14:25
			rights, but should people of righteousness and good
		
01:14:25 --> 01:14:29
			status in the community pray or not?
		
01:14:29 --> 01:14:32
			The Prophet refrained from praying for the person
		
01:14:32 --> 01:14:35
			who died with, like, indebted and did not
		
01:14:35 --> 01:14:40
			pay off their debt, and the scholars say
		
01:14:40 --> 01:14:45
			that people who commit those sort of great
		
01:14:45 --> 01:14:52
			forms of wickedness and aggression, the sort of
		
01:14:52 --> 01:14:55
			the notables in the community, and the people
		
01:14:55 --> 01:14:58
			of great stature within the community should not
		
01:14:58 --> 01:15:00
			pray for them, should not pray over them.
		
01:15:01 --> 01:15:03
			That, you know, there will be a prayer,
		
01:15:04 --> 01:15:05
			but it is, yes.
		
01:15:09 --> 01:15:11
			Yeah, the family and other people also, like
		
01:15:11 --> 01:15:13
			the rest of the congregation in the masjid.
		
01:15:13 --> 01:15:16
			As-salāmu ʿalaykum wa-rahmatullāhi wa-barakātuh.