Kamil Ahmad – 99 Concise and Comprehensive Hadiths – Hadiths 5053

Kamil Ahmad
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The importance of avoiding negative qualities and not overthinking behavior is emphasized in Islam. The speaker emphasizes the importance of learning and practicing to become a manager, weighing the benefits and harms of seeking a position, and following the Prophet's rules for better health. The importance of protecting against evil attacks and forgiveness is also emphasized. The speaker emphasizes the need for discipline and forgiveness in Islam, as it is a kind of nadir that is not meant to be used for killing.

AI: Summary ©

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			بسم الله الرحمن الرحيم الحمد لله رب العالمين
		
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			والصلاة والسلام على أتمان الأكملان على خير خلق
		
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			الله أجمعين وعلى آله وصحبه ومن اهتدى بهديه
		
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			واستنى بسنته إلى يوم الدين اللهم علمنا ما
		
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			ينفعنا وانفعنا بما علمتنا وزدنا علما وعملا وأرنا
		
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			الحق حقا وارزقنا اتباعه وأرنا الباطل باطلا وارزقنا
		
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			اجتنابه واجعلنا ممن يستمعون القول فيتبعون أحسنه وبعد
		
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			السلام عليكم ورحمة الله وبركاته We continue on
		
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			with the ahadith that we have been going
		
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			through and we've reached hadith number 50 so
		
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			today inshallah we're going to move on to
		
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			hadith number 50 out of 99 ahadith, so
		
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			we're halfway there hadith number 50 is the
		
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			hadith of Abu Hurairah رضي الله عنه and
		
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			this is in Sahih Muslim he says قال
		
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			رسول الله صلى الله عليه وسلم لا يفرق
		
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			مؤمن مؤمنة إن كره منها خلقا رضي منها
		
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			آخر the prophet صلى الله عليه وسلم says
		
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			here that a believer meaning a man does
		
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			not hate, does not dislike a believing woman
		
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			so a believing man does not dislike or
		
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			hate a believing woman and what's meant by
		
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			this is the husband does not hate or
		
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			dislike his wife إن كره منها خلقا رضي
		
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			منها آخر if he dislikes a certain trait
		
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			of hers, a certain quality of hers he
		
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			will be happy with another if he dislikes
		
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			something in her he'll be happy with something
		
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			else that he likes in her and so
		
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			basically what this hadith teaches us is how
		
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			a Muslim couple can survive in their marriage
		
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			many of the problems that lead to a
		
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			separation, that lead to a divorce and we
		
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			see this every now and then, it's happening
		
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			so much nowadays is because of small things,
		
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			small things that build up and the husband
		
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			he loses control of his anger and so
		
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			he ends up divorcing his wife over small
		
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			things or over things that he could have
		
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			ignored he could have ignored it and he
		
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			could have made their marriage to last and
		
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			so here the Prophet ﷺ is giving us
		
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			a beautiful guideline a beautiful principle that in
		
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			the end we're all human beings we have
		
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			good traits and we have bad traits and
		
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			that goes with all of us and when
		
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			you marry a woman you like certain things
		
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			in her otherwise you would not have married
		
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			her, right?
		
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			you saw certain positive good things in her
		
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			in fact, in fact you only looked at
		
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			the good traits and whatever bad traits she
		
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			had in your eyes was small and insignificant
		
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			and that's why you went ahead with the
		
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			marriage and so now when you live together
		
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			these traits are going to come out and
		
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			maybe some things that you didn't know before
		
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			but the point is that we need to
		
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			put things into perspective and look at the
		
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			bigger picture that's what the Prophet ﷺ is
		
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			telling us look at the bigger picture and
		
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			that is that you may see one or
		
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			two things that you don't like but then
		
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			when you look at her good aspects and
		
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			compare that to other women who don't have
		
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			those good qualities this is where you would
		
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			be grateful for what Allah has blessed you
		
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			with and the Shaykh says وَبِهَٰذَا تَدُومَ السُّحْبَةَ
		
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			he said this is what causes a marriage
		
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			to last the companionship to continue وَتُؤَدُّوا الْحُقُوقَ
		
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			الْوَاجِبَ وَالْمُسْتَحَبَّةَ وَرُبَّمَا أَنَّمَا كَرِهَ مِنْهَا تَسْحَبِ
		
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			تَعْدِيلِهِ أَوْ تَبْدِيلِهِ the man will also be
		
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			able to fulfill the rights of his wife
		
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			when he does this when he overlooks some
		
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			things he doesn't like otherwise if he keeps
		
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			on focusing on the negative he'll start neglecting
		
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			the rights that she deserves and he says
		
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			perhaps by doing this by overlooking the negative
		
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			qualities he will work to change those qualities
		
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			he'll work to change them in her and
		
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			he mentions here that when it comes to
		
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			this issue we have three different kinds of
		
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			men number one, and he says basically these
		
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			are the best of men those who look
		
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			at the good traits the good akhlaaq and
		
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			qualities of the woman and completely ignores the
		
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			traits that he doesn't like and such men
		
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			they're applying this hadith basically the second he
		
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			says are those who do the opposite the
		
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			complete opposite they only focus on the negative
		
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			qualities and they keep on picking out the
		
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			bad things in her and they completely ignore
		
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			the good traits they completely ignore the good
		
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			qualities and the third are those who look
		
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			at both they look at the good, they
		
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			look at the bad and then they basically
		
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			treat their wives accordingly they treat them accordingly
		
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			the shaykh says although this person is trying
		
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			to be just and fair but he's being
		
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			deprived of what is better and that is
		
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			what the Prophet ﷺ advised that is what
		
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			the Prophet ﷺ advised that if you see
		
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			something you don't like you're going to be
		
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			pleased with many other things in her what
		
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			the Prophet ﷺ is basically saying here is
		
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			ignore what you don't like instead focus on
		
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			the good and the shaykh also mentions here
		
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			that this adab this etiquette that the Prophet
		
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			ﷺ is teaching us should also be applied
		
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			in all relationships that we have with people
		
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			whether it be with our neighbours whether it
		
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			be with our friends whether it be with
		
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			our other relatives and so on and so
		
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			forth the person who does this he's going
		
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			to be loved by everyone and he's going
		
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			to be out of problems and arguments and
		
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			fights etc but the one who focuses on
		
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			the negative he's always going to be getting
		
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			himself in trouble but obviously here we should
		
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			mention that what the shaykh is talking about
		
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			are those qualities and those traits that can
		
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			be overlooked and what he means by that
		
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			are personal traits of people every human being
		
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			has a different personality every human being has
		
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			a different taste here we're not talking about
		
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			overlooking things which go against the teachings of
		
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			Islam so someone who has bad manners that
		
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			go against the teachings of Islam or even
		
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			worse than manners we're talking about certain haram
		
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			things they're involved in you don't overlook that
		
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			our Prophet ﷺ he would never get angry
		
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			if someone transgressed his personal boundaries but he
		
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			would get angry if people would transgress the
		
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			boundaries of Allah that was his red line
		
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			for some of us when people anger us
		
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			we take revenge when they do something to
		
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			us with the Prophet ﷺ it was when
		
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			people would cross the boundaries of Allah that
		
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			for him was his red line so we're
		
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			not talking about haram things we're not saying
		
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			overlook if someone is doing something haram obviously
		
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			that is a different story but what this
		
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			hadith is talking about is personal traits everyone
		
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			has a different personality and what not and
		
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			that is what we're talking about here the
		
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			next hadith is the hadith of Abdurrahman Ibn
		
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			Samurah and this hadith is muttafaqun alayh it's
		
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			agreed upon in Bukhari and Muslim the hadith
		
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			of Abdurrahman Ibn Samurah he says لا
		
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			تسأل الإمارة فإنك إن أوتيتها عن مسألة أكلت
		
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			إليها وإن أوتيتها عن غير مسألة أعنت عليها
		
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			وإذا حلفت على يمين فرأيت غيرها خيرا منها
		
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			فأتي الذي هو خير وكفر عن يمينك this
		
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			hadith we can divide it into two parts
		
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			the Prophet ﷺ talks about two different things
		
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			here.
		
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			He is addressing this companion, Abdur Rahman Ibn
		
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			Samura directly.
		
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			He says, O Abdur Rahman Ibn Samura, do
		
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			not ask for a position of authority.
		
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			Do not ask to be the leader.
		
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			Don't seek it, don't ask for it.
		
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			Because if you ask for it, and then
		
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			you're given that position after you ask for
		
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			it, then it will be a burden on
		
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			you.
		
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			It will be a burden on your shoulders.
		
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			But if you are given it without seeking
		
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			it, without asking for it, then you will
		
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			be helped in it, meaning by Allah.
		
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			Allah will be there helping you, aiding you.
		
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			So this is the first part of the
		
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			hadith.
		
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			The second part of the hadith, then the
		
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			Prophet ﷺ says, and when you take an
		
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			oath, which is known as a yameen, an
		
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			oath.
		
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			And an oath, a yameen, is when you
		
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			take an oath to do something, a good
		
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			deed for example, and you take Allah's name,
		
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			that I'm gonna do this.
		
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			He says, if you make an oath, and
		
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			then later on you change your mind.
		
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			Why?
		
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			Because you see that there's something else that
		
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			is better than it.
		
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			You saw something else that was better than
		
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			taking this oath.
		
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			The Prophet ﷺ says then, what do you
		
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			do in this case?
		
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			Do what is better, and expiate your oath.
		
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			Expiate your oath, meaning, give the kaffarah of
		
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			breaking the oath.
		
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			And so we go through both of these
		
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			two sentences.
		
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			First of all, regarding regarding positions of authority.
		
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			The general rule in Islam is that we
		
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			should not seek these positions.
		
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			That is the general rule, because these are
		
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			high positions.
		
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			And those who seek these positions, generally speaking,
		
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			generally speaking, they're doing it for the sake
		
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			of the dunya.
		
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			They're doing it for their own ego, for
		
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			their own status, seeking status among the people,
		
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			leadership, etc.
		
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			And so since they're not doing it for
		
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			the sake of Allah, if they seek it,
		
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			and they ask for it, and then they're
		
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			given it, then Allah is out of the
		
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			picture.
		
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			He's not going to be there for them.
		
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			Right?
		
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			They are now left to themselves.
		
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			They are now left to themselves, because that's
		
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			what they sought it for, for themselves.
		
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			Whereas, if you are someone who is qualified
		
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			for that position, but you don't want it,
		
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			and you're not asking for it, then this
		
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			shows that you are the one who should
		
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			get it.
		
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			Why?
		
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			Because you're running away from it, and you
		
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			don't want it, but you're qualified for it.
		
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			This is the key here, that you're qualified
		
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			for it.
		
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			So now, Allah will help you in it.
		
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			Allah subhanahu wa ta'ala will be there
		
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			for you, because you are not seeking it
		
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			for yourself, for your own personal fame or
		
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			status, and so on and so forth.
		
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			And so that's why the Prophet ﷺ mentioned
		
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			this the way he did.
		
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			And we find that generally this is true.
		
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			This is generally true.
		
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			Throughout our history, you see that those who
		
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			sought these positions of leadership, and then they
		
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			happened to get it.
		
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			Right?
		
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			They were on their own, and they made
		
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			a lot of mistakes on the way, and
		
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			blunders, and they ended up abusing their power,
		
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			and so on and so forth.
		
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			But those who would not seek it, they
		
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			stayed away from seeking it.
		
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			But they were qualified obviously, and then they
		
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			were forced to take it.
		
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			They were the right people for it, because
		
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			these people are not in it for the
		
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			money, for the status, for the fame.
		
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			So now they will try their best to
		
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			do it for the sake of Allah.
		
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			They understand this responsibility, and so on and
		
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			so forth.
		
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			And so that is the general rule, that
		
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			we shouldn't seek such a position.
		
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			Now, the question comes, how about Yusuf ﷺ?
		
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			In the story of Yusuf, in Surah Yusuf,
		
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			we have an example of where someone is
		
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			seeking that position, and it was Yusuf ﷺ
		
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			in this case.
		
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			So after he comes out of prison, and
		
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			the king apologized to him for whatever happened,
		
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			right away Yusuf ﷺ, he said, I want
		
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			you to make me the minister.
		
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			اجعلني على خزائن القرآن Give me that position.
		
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			So how do we answer this?
		
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			He's doing it for the sake of Allah.
		
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			Okay, so because he's a prophet, Allah told
		
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			him to do it.
		
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			Otherwise he wouldn't do it on his own.
		
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			So you're saying, he felt he was, he
		
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			weighed out the benefits versus the harms.
		
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			Okay.
		
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			Now there are different explanations given by the
		
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			scholars.
		
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			The Shaykh comments on this, and he says,
		
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			basically Yusuf ﷺ saw that he was fit
		
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			for this position, and for the interest of
		
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			the people, he should be given this position.
		
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			Right?
		
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			And he mentions it.
		
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			He says, اجعلني على خزائن الارض إني حفيظ
		
00:18:30 --> 00:18:36
			عليهم He said, I have those qualities to
		
00:18:36 --> 00:18:37
			be in this position.
		
00:18:38 --> 00:18:42
			I safeguard, I'm trustworthy, and I'm knowledgeable as
		
00:18:42 --> 00:18:42
			well.
		
00:18:45 --> 00:18:47
			And so there was a major drought that
		
00:18:47 --> 00:18:49
			was coming in the coming years.
		
00:18:51 --> 00:18:51
			Right?
		
00:18:52 --> 00:18:55
			And Yusuf ﷺ had explained, interpreted the dream
		
00:18:55 --> 00:18:56
			of the king.
		
00:18:57 --> 00:19:00
			So now, who is going to properly plan
		
00:19:01 --> 00:19:05
			and allow us to survive through that drought
		
00:19:05 --> 00:19:05
			when it comes?
		
00:19:06 --> 00:19:08
			It's going to be Yusuf ﷺ.
		
00:19:09 --> 00:19:11
			So he was doing it for the benefit
		
00:19:11 --> 00:19:13
			of the people, not for his own personal
		
00:19:13 --> 00:19:13
			benefit.
		
00:19:15 --> 00:19:19
			And that's why, you know, the people lasted,
		
00:19:20 --> 00:19:21
			and they survived that drought because of the
		
00:19:21 --> 00:19:23
			way he planned everything out.
		
00:19:25 --> 00:19:25
			Alright.
		
00:19:25 --> 00:19:26
			So this is the first part of the
		
00:19:26 --> 00:19:27
			hadith.
		
00:19:27 --> 00:19:28
			The second part of the hadith talks about
		
00:19:28 --> 00:19:29
			what is known as?
		
00:19:29 --> 00:19:31
			One question about the first part.
		
00:19:31 --> 00:19:51
			So for example, No,
		
00:19:51 --> 00:19:51
			no.
		
00:19:52 --> 00:19:55
			When it comes to this hadith, it's talking
		
00:19:55 --> 00:20:05
			about specifically positions related
		
00:20:05 --> 00:20:12
			to government and Islamic leadership.
		
00:20:13 --> 00:20:18
			As for dunya-related matters, that's a different
		
00:20:18 --> 00:20:18
			issue.
		
00:20:20 --> 00:20:23
			So we don't tell you, for example, you
		
00:20:23 --> 00:20:25
			studied business management.
		
00:20:25 --> 00:20:27
			You could easily become a manager.
		
00:20:29 --> 00:20:32
			So are we saying, don't apply for that
		
00:20:32 --> 00:20:32
			job?
		
00:20:32 --> 00:20:33
			No, right?
		
00:20:34 --> 00:20:37
			When it comes to dunya-related matters, it's
		
00:20:37 --> 00:20:38
			a different story.
		
00:20:39 --> 00:20:52
			And the same with university and school, imam
		
00:20:52 --> 00:20:52
			for salah.
		
00:20:53 --> 00:20:54
			The same thing.
		
00:20:56 --> 00:20:58
			Here, you basically weigh out, you know.
		
00:21:00 --> 00:21:03
			So for example, let's say you're among people
		
00:21:03 --> 00:21:08
			who, you know that among us brothers, or
		
00:21:08 --> 00:21:10
			whether it's a small gathering or a bigger
		
00:21:10 --> 00:21:12
			gathering, you know there are people who are
		
00:21:12 --> 00:21:16
			huffaf of the Quran or people who are
		
00:21:16 --> 00:21:17
			knowledgeable.
		
00:21:19 --> 00:21:22
			So even if you may have memorized the
		
00:21:22 --> 00:21:24
			Quran, you know, you stay behind.
		
00:21:25 --> 00:21:27
			You don't ask, okay, I want to lead
		
00:21:27 --> 00:21:28
			the salah, right?
		
00:21:29 --> 00:21:31
			But where you feel that, you know, the
		
00:21:31 --> 00:21:33
			people around you, they don't know the Quran,
		
00:21:34 --> 00:21:36
			or they haven't memorized the Quran, etc.
		
00:21:36 --> 00:21:39
			You feel that, you know, you are qualified
		
00:21:39 --> 00:21:39
			to lead.
		
00:21:40 --> 00:21:43
			Then you, you know, put yourself forward.
		
00:21:44 --> 00:21:47
			This, you know, you have to basically weigh
		
00:21:47 --> 00:21:50
			it out for yourself and look at, you
		
00:21:50 --> 00:21:54
			know, are you fit for that among all
		
00:21:54 --> 00:21:55
			the people there or not?
		
00:21:59 --> 00:22:01
			So the second part of the hadith is
		
00:22:01 --> 00:22:02
			about al-yameen.
		
00:22:03 --> 00:22:04
			Al-yameen.
		
00:22:04 --> 00:22:08
			As we mentioned, al-yameen is an oath
		
00:22:08 --> 00:22:13
			that one takes to do something, like a
		
00:22:13 --> 00:22:14
			good deed for example.
		
00:22:16 --> 00:22:23
			And so whenever we take an oath to
		
00:22:23 --> 00:22:26
			do something by Allah's name, we're supposed to
		
00:22:26 --> 00:22:27
			fulfill that oath.
		
00:22:28 --> 00:22:30
			We're supposed to fulfill that oath.
		
00:22:31 --> 00:22:39
			For example, you say that I'm gonna fast
		
00:22:39 --> 00:22:41
			for three days, right?
		
00:22:41 --> 00:22:43
			You've taken that oath upon yourself to do
		
00:22:43 --> 00:22:45
			it, so now do it, right?
		
00:22:46 --> 00:22:49
			But here the Prophet ﷺ says, if you
		
00:22:49 --> 00:22:51
			make an oath and then you see that,
		
00:22:51 --> 00:22:56
			you know, there's something better, right?
		
00:22:57 --> 00:23:00
			Then expiate, break your oath, and pay the
		
00:23:00 --> 00:23:00
			kaffir.
		
00:23:00 --> 00:23:02
			An example of this, in case of fasting
		
00:23:02 --> 00:23:07
			for example, an example is you said that
		
00:23:07 --> 00:23:09
			I take an oath, I'm gonna fast on
		
00:23:09 --> 00:23:13
			this particular day, whatever day it is, right?
		
00:23:13 --> 00:23:16
			You planned it out from before, right?
		
00:23:16 --> 00:23:18
			This particular day I'm gonna be home and,
		
00:23:19 --> 00:23:20
			you know, I don't have any work or
		
00:23:20 --> 00:23:22
			school, I'm gonna fast this day, and you
		
00:23:22 --> 00:23:24
			make an oath by Allah, I'm gonna do
		
00:23:24 --> 00:23:24
			it.
		
00:23:25 --> 00:23:27
			So it so happens that day comes and
		
00:23:27 --> 00:23:33
			then your friend invites you to lunch, or
		
00:23:33 --> 00:23:36
			forget about that, let's say a waleema, you're
		
00:23:36 --> 00:23:37
			invited to a waleema.
		
00:23:37 --> 00:23:40
			So here you're supposed to answer that, you're
		
00:23:40 --> 00:23:44
			supposed to, you know, you're not supposed to
		
00:23:44 --> 00:23:45
			reject that invitation.
		
00:23:46 --> 00:23:48
			So here the Prophet ﷺ says, if you
		
00:23:48 --> 00:23:51
			see something better, then do that which is
		
00:23:51 --> 00:23:51
			better.
		
00:23:51 --> 00:23:54
			Do that which is better, and cancel your
		
00:23:54 --> 00:23:55
			yameen, your oath.
		
00:23:56 --> 00:23:57
			How do we do that?
		
00:23:57 --> 00:23:59
			kaffirAAan yameenik How do we do kaffarah of
		
00:23:59 --> 00:24:00
			yameen?
		
00:24:01 --> 00:24:04
			Allah ﷻ has mentioned in the Qur'an
		
00:24:04 --> 00:24:07
			what the kaffarah of a yameen is.
		
00:24:08 --> 00:24:09
			Which surah?
		
00:24:10 --> 00:24:12
			In surah Al-Ma'idah.
		
00:24:13 --> 00:24:14
			In surah Al-Ma'idah.
		
00:24:17 --> 00:24:21
			And basically what's mentioned is in a particular
		
00:24:21 --> 00:24:22
			order.
		
00:24:23 --> 00:24:27
			So the first thing is that you have
		
00:24:27 --> 00:24:28
			to free a slave.
		
00:24:30 --> 00:24:33
			That is the kaffarah of a yameen, kaffarah
		
00:24:33 --> 00:24:33
			al-yameen.
		
00:24:34 --> 00:24:35
			To free a slave.
		
00:24:36 --> 00:24:38
			And that's very expensive.
		
00:24:38 --> 00:24:40
			In the days when there were slaves, it
		
00:24:40 --> 00:24:41
			was very expensive.
		
00:24:42 --> 00:24:46
			If you're unable to do that, or basically,
		
00:24:46 --> 00:24:47
			this is where the scholars differ.
		
00:24:48 --> 00:24:50
			Do we have to go in that order?
		
00:24:51 --> 00:24:53
			Or do we have the choice of choosing?
		
00:24:54 --> 00:24:57
			And so the correct opinion is that we
		
00:24:57 --> 00:24:57
			have the choice.
		
00:24:58 --> 00:25:00
			Because Allah says aw, or.
		
00:25:02 --> 00:25:06
			So after that you have feeding 10 people.
		
00:25:07 --> 00:25:09
			Feeding 10 poor people.
		
00:25:11 --> 00:25:13
			اطعام عشرة مساكين.
		
00:25:13 --> 00:25:15
			To feed 10 poor people.
		
00:25:16 --> 00:25:21
			And then the third, or to feed 10
		
00:25:21 --> 00:25:23
			people, or to give them clothes.
		
00:25:23 --> 00:25:24
			او كسوتهم.
		
00:25:24 --> 00:25:26
			Or to give them clothes.
		
00:25:27 --> 00:25:28
			10 poor people.
		
00:25:28 --> 00:25:29
			Clothes of work.
		
00:25:29 --> 00:25:33
			And then the third is to fast 3
		
00:25:33 --> 00:25:33
			days.
		
00:25:33 --> 00:25:35
			To fast 3 days.
		
00:25:45 --> 00:25:49
			No, you should estimate it.
		
00:25:50 --> 00:25:55
			So, you know, estimate it basically.
		
00:26:05 --> 00:26:14
			No, basically, the expiation here that we're talking
		
00:26:14 --> 00:26:20
			about, this basically gets you out of, it's
		
00:26:20 --> 00:26:20
			like a penalty basically.
		
00:26:21 --> 00:26:22
			Right?
		
00:26:22 --> 00:26:24
			So you broke your oath, this is the
		
00:26:24 --> 00:26:25
			penalty for that.
		
00:26:26 --> 00:26:27
			That's all it is.
		
00:26:30 --> 00:26:33
			No, it's not, it's not like a separate
		
00:26:33 --> 00:26:33
			reward.
		
00:26:34 --> 00:26:37
			So for example, you fasted 3 days, the
		
00:26:37 --> 00:26:37
			expiation.
		
00:26:38 --> 00:26:43
			Those 3 days doesn't count as fasting 3
		
00:26:43 --> 00:26:45
			Nafl days.
		
00:26:46 --> 00:26:46
			Right?
		
00:26:47 --> 00:26:49
			It counts as expiation of the oath.
		
00:26:52 --> 00:26:52
			Alright.
		
00:26:52 --> 00:26:56
			So that's what the Prophet ﷺ mentions here.
		
00:26:59 --> 00:27:02
			The next hadith is similar to this on
		
00:27:02 --> 00:27:04
			the topic of oaths.
		
00:27:04 --> 00:27:06
			It's the hadith of Aisha رضي الله عنها
		
00:27:07 --> 00:27:09
			in Sahih al-Bukhari.
		
00:27:11 --> 00:27:15
			قَالَتْ قَالَ رَسُولَ اللَّهِ ﷺ مَنْ نَذَرَ أَن
		
00:27:15 --> 00:27:19
			يُطِيعَ اللَّهَ فَلْيُطِحْنِ وَمَنْ نَذَرَ أَن يَعْصِيَ اللَّهَ
		
00:27:19 --> 00:27:27
			فَلَا يَعْصِيهِ Whoever makes an oath to obey
		
00:27:27 --> 00:27:29
			Allah, then let him obey Allah.
		
00:27:30 --> 00:27:34
			And whoever makes an oath to disobey Allah,
		
00:27:35 --> 00:27:37
			let him not to disobey Allah.
		
00:27:39 --> 00:27:42
			And so once again, we're talking about oaths
		
00:27:42 --> 00:27:42
			here.
		
00:27:42 --> 00:27:44
			And here the kind of oath is called
		
00:27:44 --> 00:27:45
			النذر.
		
00:27:46 --> 00:27:51
			So النذر is basically where you make something
		
00:27:51 --> 00:27:54
			binding upon yourself to do, which Allah did
		
00:27:54 --> 00:27:58
			not make mandatory upon you.
		
00:27:59 --> 00:28:03
			Whether it's due to a reason or without
		
00:28:03 --> 00:28:04
			a reason.
		
00:28:05 --> 00:28:06
			So just like that you say, I'm gonna
		
00:28:06 --> 00:28:07
			do it.
		
00:28:08 --> 00:28:14
			Or you say, If for example, this happens
		
00:28:14 --> 00:28:15
			a lot.
		
00:28:17 --> 00:28:20
			If Allah cures me of this sickness, I'm
		
00:28:20 --> 00:28:23
			gonna fast this many days, for example.
		
00:28:24 --> 00:28:24
			This happens a lot.
		
00:28:25 --> 00:28:26
			Or I'm gonna give صدقة.
		
00:28:28 --> 00:28:30
			If Allah saves me from such and such,
		
00:28:30 --> 00:28:32
			I'm gonna give this much صدقة.
		
00:28:33 --> 00:28:37
			If I pass the exam, I'm gonna give
		
00:28:37 --> 00:28:39
			this much or I'm gonna do this or
		
00:28:39 --> 00:28:40
			that of good deeds.
		
00:28:41 --> 00:28:42
			We're talking about good deeds here.
		
00:28:45 --> 00:28:48
			So the Prophet ﷺ says, whoever makes another
		
00:28:48 --> 00:28:52
			an oath to do an act of obedience,
		
00:28:52 --> 00:28:53
			then let him do it.
		
00:28:53 --> 00:28:56
			Meaning, he should carry it out.
		
00:28:57 --> 00:28:58
			He should carry it out.
		
00:28:59 --> 00:29:08
			As Allah ﷻ praises these people.
		
00:29:08 --> 00:29:11
			Allah mentions from the qualities of the people
		
00:29:11 --> 00:29:12
			of Jannah.
		
00:29:12 --> 00:29:14
			And this is in Surah Al-Insan.
		
00:29:15 --> 00:29:17
			He mentioned several of their qualities.
		
00:29:18 --> 00:29:23
			And among their qualities, Allah says, يوفون بالنذر
		
00:29:24 --> 00:29:27
			They were a people who would fulfill their
		
00:29:27 --> 00:29:28
			oaths.
		
00:29:28 --> 00:29:31
			They were a people who would fulfill their
		
00:29:31 --> 00:29:32
			oaths.
		
00:29:35 --> 00:29:41
			Now, when it comes to such oaths, the
		
00:29:41 --> 00:29:44
			Prophet ﷺ actually discouraged us from making such
		
00:29:44 --> 00:29:46
			oaths.
		
00:29:47 --> 00:29:53
			He said, إنه لا يأتي بخير وإنما يستخرج
		
00:29:53 --> 00:29:59
			به من البخير Another, this kind of oath
		
00:30:00 --> 00:30:01
			doesn't bring about any good.
		
00:30:02 --> 00:30:08
			But rather, it is basically extracting something from
		
00:30:08 --> 00:30:10
			someone who is stingy and greedy.
		
00:30:13 --> 00:30:21
			What this means is, usually this is based
		
00:30:21 --> 00:30:25
			on the kind of oath where if Allah
		
00:30:25 --> 00:30:26
			fulfills something for you.
		
00:30:27 --> 00:30:32
			So, such a person, he would never have
		
00:30:32 --> 00:30:37
			given sadaqah or he would never have fasted.
		
00:30:37 --> 00:30:37
			Right?
		
00:30:38 --> 00:30:41
			But now because Allah did something for him,
		
00:30:41 --> 00:30:44
			he's now doing a good deed.
		
00:30:45 --> 00:30:46
			Right?
		
00:30:46 --> 00:30:49
			So, it shows how stingy this person is.
		
00:30:49 --> 00:30:51
			It shows you how greedy he is.
		
00:30:52 --> 00:30:53
			How about all the other blessings of Allah?
		
00:30:54 --> 00:30:58
			Doesn't that require some gratitude by doing good
		
00:30:58 --> 00:31:00
			deeds for the sake of Allah?
		
00:31:00 --> 00:31:02
			So, the Prophet ﷺ discouraged it.
		
00:31:02 --> 00:31:06
			And that's why the scholars say that this
		
00:31:06 --> 00:31:08
			kind of nadr is actually makrooh.
		
00:31:08 --> 00:31:11
			And we shouldn't do it.
		
00:31:11 --> 00:31:13
			It's not haram, but it's makrooh.
		
00:31:18 --> 00:31:21
			So, this is what is known as nadr
		
00:31:21 --> 00:31:22
			al-taa'ah.
		
00:31:23 --> 00:31:28
			The kind of oath where you tell yourself,
		
00:31:28 --> 00:31:31
			I'm going to do a particular act of
		
00:31:31 --> 00:31:31
			obedience.
		
00:31:32 --> 00:31:34
			Then there is nadr al-maasiyah.
		
00:31:35 --> 00:31:37
			To make an oath that you're going to
		
00:31:37 --> 00:31:40
			do a particular sin.
		
00:31:41 --> 00:31:52
			So, you know, if,
		
00:31:52 --> 00:31:57
			for example, you make an oath that if
		
00:31:57 --> 00:32:00
			my wife leaves the house, I'm going to
		
00:32:00 --> 00:32:01
			hit her, for example.
		
00:32:03 --> 00:32:03
			Right?
		
00:32:03 --> 00:32:03
			Or whatever.
		
00:32:04 --> 00:32:08
			The point is, you make an oath to
		
00:32:08 --> 00:32:08
			commit a sin.
		
00:32:08 --> 00:32:10
			Basically, to commit a sin.
		
00:32:11 --> 00:32:12
			So, here the Prophet ﷺ says, whoever makes
		
00:32:12 --> 00:32:16
			an oath to disobey Allah, let him not
		
00:32:16 --> 00:32:16
			disobey Allah.
		
00:32:16 --> 00:32:18
			Meaning, what he has to do in this
		
00:32:18 --> 00:32:22
			case is he has to break that oath.
		
00:32:24 --> 00:32:25
			Which is kaffarah.
		
00:32:25 --> 00:32:26
			The same as kaffarah.
		
00:32:27 --> 00:32:30
			He has to give a kaffarah for that.
		
00:32:31 --> 00:32:33
			Because it's an oath that he has to
		
00:32:33 --> 00:32:33
			fulfill.
		
00:32:34 --> 00:32:36
			But because it's a sin, he's not allowed
		
00:32:36 --> 00:32:37
			to fulfill it.
		
00:32:37 --> 00:32:38
			And that's what the Prophet ﷺ is telling
		
00:32:38 --> 00:32:39
			us here.
		
00:32:50 --> 00:32:51
			No, no.
		
00:32:51 --> 00:32:52
			He uses Allah's name.
		
00:32:53 --> 00:32:56
			Either verbally or intention.
		
00:32:57 --> 00:32:58
			If the intention is there.
		
00:32:58 --> 00:33:00
			He's doing it for the sake of Allah.
		
00:33:02 --> 00:33:05
			I mean, that is the difference, basically.
		
00:33:07 --> 00:33:15
			I mean, the scholars mentioned different differences between
		
00:33:15 --> 00:33:18
			an-nadr and al-yameen.
		
00:33:19 --> 00:33:24
			Basically, one difference is that al-yameen is
		
00:33:28 --> 00:33:31
			when it comes to al-yameen, there is
		
00:33:31 --> 00:33:38
			no yameen which is ta'a and ma'siha.
		
00:33:39 --> 00:33:42
			Like there is for an-nadr.
		
00:33:43 --> 00:33:46
			Also, with regards to yameen, it's not based
		
00:33:46 --> 00:33:50
			on a condition or a sabab, basically.
		
00:33:53 --> 00:33:54
			But when it comes to men, many of
		
00:33:54 --> 00:34:00
			the rulings pertaining to what you do in
		
00:34:00 --> 00:34:05
			the end, they're similar between yameen and an
		
00:34:05 --> 00:34:05
			-nadr.
		
00:34:15 --> 00:34:15
			Alright.
		
00:34:16 --> 00:34:23
			The next hadith that we have is the
		
00:34:23 --> 00:34:25
			hadith of Ali ibn Abi Talib r.a
		
00:34:27 --> 00:34:29
			and Abdullah ibn Abbas.
		
00:34:30 --> 00:34:34
			And this is narrated by Abu Dawood wa
		
00:34:34 --> 00:34:36
			n-Nasai and Ibn Majah.
		
00:34:59 --> 00:35:05
			لَا يُقْتَلُ مُسْلِمٌ بِكَافِرٍ وَنَادُ عَهْدٍ فِي عَهْدِهِ
		
00:35:08 --> 00:35:13
			The Prophet ﷺ says, and here we have
		
00:35:13 --> 00:35:16
			several parts of the hadith, several sentences.
		
00:35:17 --> 00:35:21
			Number one, he says, that the Muslims are
		
00:35:21 --> 00:35:22
			all equal.
		
00:35:22 --> 00:35:24
			The lives of the Muslims are all equal.
		
00:35:25 --> 00:35:29
			The blood of the Muslims is all equal.
		
00:35:29 --> 00:35:38
			Meaning that if there's a particular Muslim who
		
00:35:38 --> 00:35:42
			committed a certain crime, we don't say, well,
		
00:35:42 --> 00:35:45
			if he comes from the elite or the
		
00:35:45 --> 00:35:47
			higher class, upper class, we let him go.
		
00:35:49 --> 00:35:53
			In the case of murder for example, we
		
00:35:53 --> 00:35:53
			apply the punishment.
		
00:35:55 --> 00:35:56
			This is the meaning of the hadith.
		
00:35:57 --> 00:35:59
			The Prophet ﷺ is telling us that the
		
00:35:59 --> 00:36:01
			lives of the Muslims are all equal.
		
00:36:02 --> 00:36:04
			If someone from a lower class gets killed,
		
00:36:05 --> 00:36:07
			we don't say, oh, he was a nobody,
		
00:36:07 --> 00:36:10
			therefore we don't apply the punishment here.
		
00:36:11 --> 00:36:14
			As the Prophet ﷺ, in the conquest of
		
00:36:14 --> 00:36:20
			Mecca, when he entered Mecca, and in those
		
00:36:20 --> 00:36:21
			days when he was there, there was a
		
00:36:21 --> 00:36:24
			woman who committed the crime of theft.
		
00:36:24 --> 00:36:25
			She stole something.
		
00:36:26 --> 00:36:29
			And this woman happened to be from the
		
00:36:29 --> 00:36:31
			noble of Quraysh.
		
00:36:34 --> 00:36:39
			So they caught her stealing, but now she
		
00:36:39 --> 00:36:41
			was from the upper class.
		
00:36:42 --> 00:36:45
			So they went to, they looked for someone
		
00:36:45 --> 00:36:50
			who could mediate and intercede on her behalf.
		
00:36:52 --> 00:36:54
			So they ended up reaching Usama ibn Zayd.
		
00:36:55 --> 00:36:57
			And they knew how much the Prophet ﷺ
		
00:36:57 --> 00:36:58
			loved Usama ibn Zayd.
		
00:36:59 --> 00:37:02
			So they told Usama ibn Zayd, asked the
		
00:37:02 --> 00:37:03
			Prophet ﷺ to just forgive her.
		
00:37:05 --> 00:37:09
			So Usama ibn Zayd r.a went, and
		
00:37:09 --> 00:37:11
			the Prophet ﷺ got very, very angry.
		
00:37:12 --> 00:37:14
			He got very, very angry.
		
00:37:14 --> 00:37:17
			He said, you are asking me to intercede
		
00:37:20 --> 00:37:23
			and drop a punishment.
		
00:37:23 --> 00:37:27
			حَدِّ مِنْ حُدُودِ اللَّهِ A punishment from the
		
00:37:27 --> 00:37:27
			punishments of Allah.
		
00:37:28 --> 00:37:32
			And then he said, by Allah, if Fatima
		
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			bint Muhammad was to steal, I would have
		
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			cut her hand off.
		
00:37:36 --> 00:37:38
			Even if my daughter was to have done
		
00:37:38 --> 00:37:39
			this, I would have cut her hand off.
		
00:37:40 --> 00:37:43
			So this shows us that the Muslims are
		
00:37:43 --> 00:37:43
			all equal.
		
00:37:44 --> 00:37:48
			There is no class system in Islam.
		
00:37:50 --> 00:37:56
			وَيَسْعَ بِذِمَّتِهِمْ أَدْنَاهُمْ And the lowest of them
		
00:37:56 --> 00:38:00
			can guarantee their protection.
		
00:38:04 --> 00:38:09
			Meaning, if any Muslim gave protection to a
		
00:38:09 --> 00:38:13
			non-Muslim, and this is known as Al
		
00:38:13 --> 00:38:14
			-Aman.
		
00:38:16 --> 00:38:20
			Where you have a Kafir, who comes to
		
00:38:20 --> 00:38:22
			a Muslim country.
		
00:38:23 --> 00:38:25
			No one is allowed to transgress against this
		
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			non-Muslim just because he is a Kafir,
		
00:38:27 --> 00:38:29
			if he has been given protection.
		
00:38:30 --> 00:38:32
			So let's say there was a certain Muslim
		
00:38:32 --> 00:38:33
			who gave him protection.
		
00:38:34 --> 00:38:38
			So the Prophet ﷺ is saying here, even
		
00:38:38 --> 00:38:42
			the lowest in society have to protect him.
		
00:38:44 --> 00:38:45
			Everyone.
		
00:38:46 --> 00:38:48
			This protection that was given by one Muslim,
		
00:38:49 --> 00:38:51
			it is binding on all of the Muslims.
		
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			And then he says, وَيَرُدُّ عَلَيْهِمْ أَقْصَاهُمْ وَيَرُدُّ
		
00:38:59 --> 00:39:09
			عَلَيْهِمْ أَقْصَاهُمْ That basically, if there was
		
00:39:09 --> 00:39:16
			a war, and there was jihad, and there
		
00:39:16 --> 00:39:22
			was spoils of war that come in, everyone
		
00:39:22 --> 00:39:24
			shares in those spoils of war.
		
00:39:25 --> 00:39:30
			We don't say that, those who were on
		
00:39:30 --> 00:39:32
			the front lines, and did all the fighting,
		
00:39:34 --> 00:39:36
			that they are the ones who go home
		
00:39:36 --> 00:39:37
			with all of these spoils of war.
		
00:39:37 --> 00:39:40
			And those who were in the back end,
		
00:39:40 --> 00:39:41
			they don't get nothing.
		
00:39:43 --> 00:39:46
			وَيَرُدُّ عَلَيْهِمْ أَقْصَاهُمْ So even those who were
		
00:39:46 --> 00:39:49
			in the back end, they share in the
		
00:39:49 --> 00:39:50
			booty.
		
00:39:51 --> 00:39:53
			And so everyone shares in the spoils of
		
00:39:53 --> 00:39:56
			war, everyone who participated in the battle, basically.
		
00:39:56 --> 00:39:59
			Everyone who participated in the battle.
		
00:40:01 --> 00:40:06
			And that's because, the army is one unit.
		
00:40:09 --> 00:40:13
			And if it was not for everyone, they
		
00:40:13 --> 00:40:14
			would not have been successful.
		
00:40:17 --> 00:40:20
			And then he ﷺ says, وَهُمْ يَدٌ عَلَى
		
00:40:20 --> 00:40:24
			مَنْ سِوَاهُمْ And they, the Muslims, are one
		
00:40:24 --> 00:40:26
			hand against others.
		
00:40:26 --> 00:40:32
			Meaning, we Muslims are united, against our enemy.
		
00:40:35 --> 00:40:37
			We are one hand against our enemy.
		
00:40:39 --> 00:40:41
			As the Prophet ﷺ has mentioned in many
		
00:40:41 --> 00:40:45
			other hadith, that the Muslims, in their mutual
		
00:40:45 --> 00:40:52
			love and affection, and mercy towards one another,
		
00:40:53 --> 00:40:55
			they are like one body.
		
00:40:56 --> 00:40:58
			If part of it falls ill, then the
		
00:40:58 --> 00:41:00
			rest of it feels the pain.
		
00:41:01 --> 00:41:02
			And also the hadith in which the Prophet
		
00:41:02 --> 00:41:05
			ﷺ says, that the Muslims are like one
		
00:41:05 --> 00:41:08
			structure, like one building.
		
00:41:09 --> 00:41:11
			Each part of the building supports the other.
		
00:41:14 --> 00:41:18
			And so, irrespective of who the Muslim is,
		
00:41:19 --> 00:41:23
			irrespective of where they are, we are united
		
00:41:23 --> 00:41:27
			with them, whenever someone transgresses against them.
		
00:41:28 --> 00:41:31
			And then the last part of the hadith,
		
00:41:32 --> 00:41:36
			أَلَا لَا يُقْتَلُ مُسْلِمٌ بِكَافِرٍ وَلَا ذُوَاهِدٍ فِي
		
00:41:36 --> 00:41:50
			عَهْدِهِ The Prophet ﷺ says that, he
		
00:41:50 --> 00:41:57
			says that, no Muslim is killed for a
		
00:41:57 --> 00:41:57
			kafir.
		
00:41:58 --> 00:41:59
			No Muslim is killed for a kafir.
		
00:41:59 --> 00:42:00
			What does that mean?
		
00:42:01 --> 00:42:06
			What it means is, that if a Muslim
		
00:42:06 --> 00:42:09
			kills a kafir, we don't apply the capital
		
00:42:09 --> 00:42:14
			punishment on him, due to the blood of
		
00:42:14 --> 00:42:15
			a non-Muslim being spilled.
		
00:42:17 --> 00:42:20
			But rather that is the case if one
		
00:42:20 --> 00:42:21
			Muslim kills another.
		
00:42:22 --> 00:42:25
			If one Muslim kills another.
		
00:42:27 --> 00:42:29
			And that's because there could be many reasons
		
00:42:29 --> 00:42:33
			for why a Muslim ends up killing a
		
00:42:33 --> 00:42:33
			non-Muslim.
		
00:42:35 --> 00:42:40
			And also, وَلَا ذُوَاهِدٍ بِعَهْدِهِ Meaning, someone who
		
00:42:40 --> 00:42:47
			is given protection, or a non-Muslim who
		
00:42:47 --> 00:42:49
			comes and lives among Muslims, he has a
		
00:42:49 --> 00:42:53
			ʿahd, he has a covenant with the Muslims.
		
00:42:53 --> 00:42:56
			The same thing if he's killed, he is
		
00:42:56 --> 00:42:58
			not to be killed, the Muslim is not
		
00:42:58 --> 00:43:00
			to be killed for him.
		
00:43:00 --> 00:43:03
			We don't apply the capital punishment on him.
		
00:43:15 --> 00:43:21
			Now, this does not mean that non-Muslims
		
00:43:21 --> 00:43:24
			are to be killed, but we're only talking
		
00:43:24 --> 00:43:26
			here about the rulings in Islam.
		
00:43:26 --> 00:43:28
			We're talking about the rulings in Islam.
		
00:43:29 --> 00:43:34
			Alright, we'll stop with that insha'Allah ta
		
00:43:34 --> 00:43:34
			'ala.
		
00:43:35 --> 00:43:40
			And we'll continue next week, onto the next
		
00:43:40 --> 00:43:41
			ḥadīth, ḥadīth number 54.
		
00:43:41 --> 00:43:43
			Are there any questions?
		
00:43:57 --> 00:43:57
			No.
		
00:43:59 --> 00:44:03
			No, because the person who was killed, he
		
00:44:03 --> 00:44:04
			was a non-Muslim.
		
00:44:08 --> 00:44:12
			And Allah ﷻ mentions in the Qur'an
		
00:44:12 --> 00:44:17
			that, you know, he is his brother.
		
00:44:18 --> 00:44:20
			In Surah al-Baqarah, in the ayat of
		
00:44:20 --> 00:44:30
			Qisas, So, whoever
		
00:44:30 --> 00:44:32
			forgives his brother.
		
00:44:33 --> 00:44:35
			And whenever brotherhood is mentioned in Islam, it
		
00:44:35 --> 00:44:40
			refers to the brotherhood of Islam, not blood
		
00:44:40 --> 00:44:41
			brothers.
		
00:44:42 --> 00:44:45
			In the case of stealing, if before the
		
00:44:45 --> 00:44:49
			ḥadīth is placed on the person, if before
		
00:44:49 --> 00:44:52
			the punishment is applied, the person whom from
		
00:44:52 --> 00:44:56
			was stolen, like someone stole my car or
		
00:44:56 --> 00:44:56
			that one.
		
00:44:57 --> 00:44:59
			Before the ḥadīth is done, if I forgive
		
00:44:59 --> 00:45:02
			him, will he still be punished or will
		
00:45:02 --> 00:45:03
			he be...
		
00:45:06 --> 00:45:14
			No, with regards to forgiving, this is specifically
		
00:45:14 --> 00:45:14
			for murder.
		
00:45:17 --> 00:45:19
			Not for any other crimes.
		
00:45:21 --> 00:45:22
			This is only for murder.
		
00:45:22 --> 00:45:25
			Because here we're talking about the capital punishment,
		
00:45:25 --> 00:45:27
			killing the person, the perpetrator.
		
00:45:30 --> 00:45:35
			Whereas all other crimes, all other crimes, you
		
00:45:35 --> 00:45:36
			know, theft, it's the hand.
		
00:45:37 --> 00:45:40
			Other crimes, it's, you know, being lashed, whipped.
		
00:45:41 --> 00:45:43
			These are punishments that have to be carried
		
00:45:43 --> 00:45:47
			out even if the victim forgives.
		
00:45:48 --> 00:45:50
			But with murder, it's different.
		
00:45:52 --> 00:45:55
			Because we have a specific ayah in the
		
00:45:55 --> 00:45:57
			Qur'an mentioning that.
		
00:46:07 --> 00:46:10
			So basically, the question is, what would the
		
00:46:10 --> 00:46:13
			punishment be for a Muslim who kills a
		
00:46:13 --> 00:46:13
			non-Muslim?
		
00:46:14 --> 00:46:17
			That goes back to the qāḍī, the judge
		
00:46:17 --> 00:46:18
			in a Muslim state.
		
00:46:21 --> 00:46:25
			Basically, he could give ta'zīr, what is
		
00:46:25 --> 00:46:27
			known as ta'zīr, which is discipline, or
		
00:46:27 --> 00:46:32
			he could ask him to pay the diyyah,
		
00:46:33 --> 00:46:36
			the diyyah, which is the blood money.
		
00:46:43 --> 00:46:45
			Yeah, go ahead.
		
00:47:05 --> 00:47:09
			No, when it comes to these kinds of
		
00:47:09 --> 00:47:14
			nadir, we shouldn't make this kind of nadir.
		
00:47:14 --> 00:47:18
			And this is common as well, to make
		
00:47:18 --> 00:47:20
			an oath that if I fall into a
		
00:47:20 --> 00:47:24
			particular sin, I'm going to do such and
		
00:47:24 --> 00:47:26
			such of a good deed.
		
00:47:27 --> 00:47:29
			We shouldn't make such a nadir.
		
00:47:31 --> 00:47:34
			And basically, you just seek tawbah, you just
		
00:47:34 --> 00:47:36
			seek forgiveness from Allah, and that's it.
		
00:47:40 --> 00:47:42
			Because this is a kind of nadir that
		
00:47:42 --> 00:47:43
			we're not supposed to be making to begin
		
00:47:43 --> 00:47:44
			with.
		
00:47:46 --> 00:47:47
			We will stop here insha'Allah.
		
00:47:59 --> 00:48:00
			Wa rahmatullahi wa barakatuh.