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

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