Muhammad West – The Women Around the Messenger SAW – Episode 39

Muhammad West
AI: Summary © The host of a series discusses the importance of connecting with the spiritual and human side of Islam, as well as the complex issue of organ donation and the Sharia's stance on donating body parts and blood. They also touch on the use of donating organ and the Sharia's stance on donating body parts and blood, as well as the negative impact of slavery on society and the importance of socializing good intentions. The Sharia law provides the woman with the opportunity to set free slave women, elevating their opinions, and puts in guidelines to protect slave employees. The law also allows individuals to become slave and give birth to children, but it does not encourage slavery, as seen in the brochure of Surah Surah.
AI: Transcript ©
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regimes will not only live on blind I mean, so that was saddam Otto shut up in one city and state and uncommon while early He also made my beloved brothers and sisters in Islam. Assalamu aleikum wa rahmatullah wa barakatu, which is Aquila, Hayden, thank you so much for joining us this episode 39 of our series, the place that women around the messenger sallallahu alayhi wa sallam. And before we begin, we just like to send out a word of sugar. And thanks to our listeners, and to those who have seen through questions and comments, we really appreciate your feedback. I received a wonderful message from one of our listeners who is currently on Amara and is in Medina, and messaged us to say

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that these lectures really benefited in terms of building that personal connection with the professor's alum, his family and his companions. And that, of course, gave so much more meaning to the oma while they are they in Makkah and Medina, knowing that this is where many of these events happen, and there was a deeper connection. So Alhamdulillah, we pray that Allah subhanaw taala accepts your mala, and all those currently on the lesser of the smaller pilgrimage mount, like sip from the Marta meeting, and grant him to return safely for us Alhamdulillah, myself and the team, we, we are really grateful that we could have this opportunity to link you with the with the lives

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of the prophets of Allah and his family. And we play the last panel except from us. One of the objectives for us in doing the series was to show the human side of the prophets of the lamb and the human side of our mothers. So while we speak about them in terms of being our own models, in terms of the piety in terms of the courage, the charity, we also want to see the human side of them, the the jealousy, the the arguments, the fights that they had, because this really gives to us shows us that these are real people that we can emulate.

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You know, we sat with a sister, and she said, you know, the they will women just like us that they had the the issues and the moods and the problems like I had, and it gives me a reason to feel that I can actually follow them, I can be like them Alhamdulillah. And this is one of the best, you know, comments that we've received. So we really appreciate your feedback, we really appreciate the questions you send us. More than that, we will really appreciate your two hours, we ask a lot to accept from us, not just myself, but the entire team that there's more than one person has a big project. So those in the background doing the hard work as well. It's not easy, even through the

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holidays, trying to get these CDs out. So please keep us in your doors, us and our family. Please assist us, Mellotron to assist us and except from us, I mean, also Before we continue, we encourage questions to come through. And we received a very interesting question from my sister with regards to organ donation. So you know, organ donation or organ transplantation is of course a very modern kind of issue, something that wasn't the until very recently. It's not mentioned explicitly in the Quran, or in the Hadith. So we use the essence we use what we know from the Hadith sciences and from the Quran, and we extrapolate them apply it to modern day issues, the fukuhara the scholars have set

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together and this is the issue that has been debated, and Alhamdulillah, many, many fatawa has been passed on this matter. And just to summarize, which is a very complicated and deep discussion, there's two issues to understand. Number one, receiving an organ and donating an organ, receiving an organ is a lot easier. One of the principles of the Sharia is of course, the preservation of life that we should do everything that we can to preserve our life, in terms of necessity, when our life is at risk, or the quality of our life is you know, severely at risk, then even some of that which is haram becomes permissible. So in a very classical example, you stuck on an island, there's

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nothing to eat except a pig. When it becomes hot out. In fact, it becomes compulsory on you that you need to eat. If it's Ramadan, and you know, fasting will harm your body then it's haram for you to fast. So necessity in preserving one's life or to secure your health, then of course it is permissible. So receiving an organ definitely is a permissible issue by virtually unanimous consent. The more controversial side is can I as a Muslim donate my organ, and there's a number of scenarios in this. So for example, donating an organ which will not harm you in donating it so if I donate skin or donate blood doesn't really harm me or the effects on me are minimal than the system you

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know by also virtually unanimous consent is fine, you can donate that then of course donating an organ which will put your own life at risk. So donating your heart obviously you can't live without your heart. So you may love you know cure those who are ill, but less than one Holloman does not be the case. But you might find that a very close relative maybe a child has a heart condition they need a heart and you feel as a pain and other other donate my heart. grandparent may say you know what I love 6070 years, you can have my heart is this permissible? Of course that is not permissible. The Sharia does not allow you to sacrifice your life in that kind of situation and

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donate an organ in that circumstance. So in that place, it will be how long but usually when people talk about is if I die, can I donate my body, you know after death so that someone who needs an organ they can benefit. This is a matter which again, we see the Global Scholars of the Sharia have gotten together.

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They have unanimously come to a fatwa that it is permissible for you to do this, based on, based on necessity, that there are many people that require hearts and kidneys and lungs. And once a person dies, while we treat the body with utmost respect, even in this the body is respected. These can be used for organ transplants, of course, there are those who have prohibited it. And some have said that, well, it's not yet a necessity that there are other bodies that could be used. And Allah Allah knows best This is a very detailed scenario. However, as I said, the global Council have, you know, have looked at it and said, it's in the interest of the safety and sanctity of human life, that

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donating a body for the purpose of someone else benefiting it and their life continuing this in the spirit of the Sharia. And I personally conform with this view as well. I believe that Alhamdulillah that if you can save a life after your death, by donating your body, we pray that Allah will accept this as being one of the greatest forms of donations that one can do to save a human life. So Nala Graceffa Allah grant those who are ill, a cure mela grant at a time will come when our technology will allow us to, you know, repeat any organ damage, or even replace it with some kind of synthetic form. We hope to live in a time where we can see these diseases like cancer and AIDS being cured,

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and we hope inshallah all young people out there, you know, finishing the exams have to study aspire to do this, that medicine has come such a far way that I mean, imagine about 100 years ago, not even that people would not have believed that you could actually take a horse from one person and put it in another person that person can survive, how far we've come, and we hope inshallah we continue that, you know, gives us and shows us the ways to cure these diseases. We know the Hadith that says, For every disease, these a cure, it's just for us to find those cures. I mean, getting back to our series, we talked about a mother Maria, Maria, the Coptic lady. So we said that she was donated to

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the church as a child by her family. She was then given by the church as a slave to the Prophet soldiers and none of the prophets Allah accepted her as his slave. And this open that very awkward discussion. Does Islam allow slavery? Why did Islam not forbid and banned it from the beginning? We said that if you look at the Quran, every single verse that speaks about slavery, it is always spoken about in a negative context, Allah subhanho wa Taala always speaks about slavery as something which is not favorable, it's bad, and that we should work towards eradicating it removing it. The only time Allah speaks about slavery in a good way, in something positive, it is servitude or

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slavery to him, for us to be a slave of Allah. And the greatest honor one can receive is being the Abdullah the slave of Allah, even the prophets are sometimes called the slave of Allah, the MBR they are slaves of Allah. So we hope and we aspire that mankind should only be enslaved to Allah subhanho wa Taala we should not be enslaved to one another. So the Sharia definitely its spirit and its essence is against slavery. But it did not forbid it. It did not make it haraam. You know, like it made hammered home a lot did not say from today, slavery is haram, and you should is free and release all your slaves. Rather, it puts in mechanisms that allow slavery to disappear gradually,

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step by step. So one might ask why Islam not forbid slavery, you know, altogether from the beginning, because quantum law, they would have been many negative repercussions in this regard. So slavery with all its negative sides, there were certain positives, that if you were to change it immediately, it would have caused great social damage, the harms might have even outweighed the pros, for example, many slaves didn't have a home to live, they lived with the Masters, they didn't have any profession other than working for the masters. So if all the slaves were set free, overnight, what you'd have is many people without any form of provisions, any form of any place to

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live, you would have farmers or landlords not having the means to work that length, it will have caused without a doubt a catastrophe from an economic standpoint. And that's why this is a principle in the Sharia change is gradual change should not happen overnight. Even something as you know, as basic as solar, they did not come all of a sudden that you know people who didn't perform solar yesterday, tomorrow, you have to perform everything rather it was introduced step by step because, you know, drastic change has negative consequences. A very simple example. So something like poverty, the Sharia speaks very much against poverty speaks about being charitable speaks about

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helping the poor giving to the poor. But Islam did not say you know, to eradicate poverty, let's just take the wealth of everyone and divided by equally and everyone gets an equal share of communism, for example, why because we see the consequences of a system like communism, it won't work that anything which is drastic change like that will ultimately cause more harm than good. So Islam rather put in steps number one, we said it prevented the making of new slaves, so it stopped the supply of slaves. The number two for those who are existing as slaves.

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Islam was lightyears ahead from the rest of the world in setting very, very strict rules in terms of how to treat slaves, how to be kind to them, to treat them as a member of your family. Now, remember 1400 years ago, not even that if we look 300 years ago, in how the African slaves were treated in America, when they were taken, they were beaten to death, they were thrown overboard, they were, you know, starve to death, they was chained for the entire lives they loved worse than animals. This is 300 years ago, 1400 years ago, you know, mankind was even worse. So there were absolutely no rules, you could literally kill your slave, and there'd be no consequence, you could beat them to death,

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you could not feed them and they could die of starvation. This is what was normal. But that wasn't even considered bad in a society. Now you had a religion, a system that said, If you hit that slave, then you're going to jahannam unless you free that slave, that if you go to the shop, and you buy yourself and your children, an outfit you need to buy the similar outfit for your slaves. This was something you know mind boggling at the time. This was something you know, really, so far fetched that this is how you should treat your slave, the proficiencies the slaves that you have, these are your brothers which Allah has given you authority over them. So like you respect your brother, you

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need to respect your slave Subhana law. So teaching them with the utmost respect. And then on top of that, the Sharia saying that this is not the base at all, the best thing you can do is fuck or Aqaba, Allah speaks about, you know, in the Quran, what is the acaba what is the difficult path, The difficult thing Allah wants you to achieve? Number one for Aqaba set a slave free. There are so many mechanisms in the Sharia, the free slaves if you do it, the greater reward if you commit to the sin, the way to get your sin forgiven, set a slave free. One of the categories of Zakah is the setting freeing of slaves. So this is behind a law, a very clear indication, the Sharia was built so that

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slavery can one of its objectives was to set slaves free. But it did this in a gradual step by step process to limit the damage caused by that you have now the next question. So you've got slaves, you treating them? Well. Amongst the slaves that you have are female slaves, you would find in the context of Maria she comes with a problem as a female slave. She was offered Islam, she rejected Islam, so probably kept her and there was an intimate relationship between them right, they had * together. And the Quran mentions that this is permissible, unless it is haram for us to have * with anyone besides our spouses, our wives, oma Malika, a man, all our female

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slaves. So the awkwardly How does the Sharia allow this? How does the Sharia allow a man to sleep with these female slaves? You know, what is this all about? So, when we look at this issue of what we call is called an concubines a concubine is a female slave. The Sharia says that it is permissible for a man and his concubine or his female slave, to enter into an agreement of intimacy, that this is an agreement. That is consensual, right? So the Sharia forbids a man from forcing himself on his female slave, this is how long In fact, if he does this, this is constitute Zina, you might actually be stoned to death for this. So he enters into agreement with his female slave, which

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upgrades to a level of a right hand wife, a wife, a wife, a wife in terms of any car, but there's an intimate relationship between them. Now everyone knows that I had an, you know, Selma, she was his slave. Now they have a conjugal relationship, that there is a level of intimacy between the two of them. And one of the reasons for this is number one, one of the reasons it gives this woman a lot more privileges, it gives her a lot more honor, it elevates her above normal slaves. Also there are very strict rules again, the Sharia allows this, but it is very strict in how it legislations for example, if the woman is married to *, married to someone else, had wrongfully obviously to

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* with a woman cannot be intimate with two men, that if Salma refuses, slave master cannot force himself upon her, that if the slave master, you know, he has Selma and her sister, he cannot be intimate with both of them. So the rules of nicaea or applicable, all the rules on Nika, are clickable in the situation, except that she doesn't receive a dowry. And of course, the man is not required to spend equally amongst his slave wives. And, you know, Subhanallah, the point of this issue, as we said, again, this is a mechanism to elevate slaves from where they were before Islam, what men would do is they would have these slave women, of course, they were intimate with anyone

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how he wanted when he wanted, and he would even arrange them out as prostitutes. So you find in Surah Noor, Allah Subhana Allah says, a woman that wants to be chased amongst your slaves Do not force her to do anything, that is any sexual things against a wall. So you cannot force her to be with anyone sexually, even you unless she consents to doing it. And once she consents, now, you can't sell her. Now you can treat her

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Now she's you, but she, you have to give her the kind of honor you would give her wife but to a lesser degree is lesser than a wife. But the east is now relationship. Everyone knows that this is between Selma and this man, these are relationship that they are together now. But what was really revolutionary what was an amazing step forward was that any children born from this union, that child became a legitimate inverted commas here, that child was seen as the A of that man. So that the this the children that came so for example, you know, he's got a wife, I show, and he's got a slave woman center. And he's intuitive, both of them. So he has children from Russia. And yes,

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shoulder from Selma, his children from a slave woman are equal in terms of inheritance in terms of every single way, like they all with his wife. In fact, something which we don't know, the majority of the hollyford of Islam, the mothers were slave women. So the king for the halifa, he obviously had wives and slave women, and the firstborn son would become the heir to the caliphate. And usually it was a slave woman would give the first son, and then that person became so even though the mother is a slave, we didn't look at that it didn't affect his status, in the least, he became a halifa. And of course, once the woman gives birth to a child, then she's automatically set free. So this is

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another mechanism in the Sharia, in reality, to upgrade the treatment of slaves to give this woman a better life. And of course, any children born from a once a child is born, then automatically she is set free. Once again, the Sharia allows us but does not encourage this, you will always find in the Sharia, that Allah subhanaw taala says, You should be intimate with your wife. And if you can't find a wife or you're unable to get married, then as a consolation, what your right hand possesses, you will find in Surah Surah, Allah Subhana Allah says, and make nica with your female slave or your male slave. In fact, your male slave Islam even says to the women, that if you have a male slave was

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a female cannot be intimate with with a male slave except the ronica. But if you can't find a partner, then seek your slave free and marry that person the Prophet was on tells us that a man you know you could be intimate with his female slave. But this is not the ideal. The ideal is a man who takes a female slave, he educates her, he teaches, he teaches her manners he uplifts her, then he frees her makes her a free woman. Now she can do what she wants. And then he proposes to her gives her a dowry gives her a fortune. And then she marries him that this is the ideal. So this issue of, you know, concubines once again, it's not something irrelevant when handled doesn't exist anymore.

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The issue of slavery doesn't exist anymore. But what I take from this discussion is that without a doubt, the Sharia very clearly is against slavery, and very clearly sit there to make the lives of slaves easier, and legislate in how we treat them. But what we should think about is Islam sets so many rules, and such clear guidelines, in terms of being good to your slave works for you, or being loving and caring and generous to your female slave that you have intimacy with. And what about your wife? What about your employee? What about your domestic worker? If it is haram for you to harm your slave? Then of course, a worker, an employee, a domestic worker, or someone who works in your

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factory, your company has even more honor and isn't a slave. How Mosel should you be treating these people? How moreso should you be treating them? That's vanilla OSHA looks at the lowest person in society and honors them and elevates them. If you look at Bilal, he was a slave. We know most of us, if you ask people in the world, name three, four Sahaba. They'll mention abubaker and Ahmed and possibly the third person that will say his beloved, if you want to know my knows better, who was he was a slave, Sandman faricy slave zedi haritha, the adopted son of the Prophet, send them Islam to these people and honor them and showed us in a Chroma come in the light. That Allah does not even

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look at your color, your wealth, even your class status. Even if you're a slave, you are more honorable in the sight of Allah through your taqwa it might be so that the person sweeping the floor, the person picking up the garbage might have a greatest status in the sight of Allah, then the CEO or the president of the country. And that's what this real discussion is about how we treat people, when we look at someone that is lesser in inverted commas than us because of the color or the social status. Do not fool yourself to think you're superior. It could very much be that Allah, Allah loves that person more than you. And it's just a matter of that Allah has favored you with

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some blessings, and withheld some blessings were to that man, that you feel superior and tomorrow that could change and of course in the AFK ama will really see those who are failing. So to summarize this issue of slavery, we see that Islam is very much opposed to slavery. It put in mechanisms to free the freedom of slaves, and the

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Hon treatment of slaves into a format that was humane and very far advanced at its time, and hamdulillah. We live in a time where this evil the scourge is over, and that those who still practice slavery lights against the fitter have insane against human decency, and it's against the law of a law. And as we see, it's one of those cursed people, the prophet who said that he will stand up against you on the day of karma. So for those people that you know, delve in trafficking or stealing people Pinilla, remember, this is one of the categories of people the person was standing against unit FDR, and Allah and the Prophet Allah will ensure that you go to Jan and because of

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this, so be very, very careful in how you treat people, very careful how you treat your domestic worker, your employees that made the loves in your house, be careful how you treat these people, because these are the people that Allah subhanaw taala he stays senior with in how you teach them some unless finally Grant has to be the best of people, to those above us, those that are within our authority. May Allah grant us the love and key for all those irrespective of color and social status. May Allah grant us to be of those that are truly servants and slaves of Allah and a lot of them just like Allah. Hey, thank you so much for joining us. Join us in our next episode, The Last

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Episode Episode 40 for the year and will continue in the new year cycle of hate. Send us your questions, concerns and comments which were [email protected] thank you so much as salaam aleikum wa rahmatullah wa barakato.

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