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40 Hadith of Imam Nawawi – Episode 17
Channel: Navaid Aziz
Series: Navaid Aziz - 40 Hadith of Imam Al Nawawi
File Size: 16.31MB
Episode Transcript ©
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Bismillah R Rahman r Rahim in Alhamdulillah hinomoto in
one hour our double diamond jewelry and fusina woman sejati Anna Nina, Maria de la dama de la de humo De La da da da wa Chateau de La Hoya hula shikata was shadow Mohammed Abdullah Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira My God, My dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
So we're continuing our discussion on the amendment. Now it's 40 Hadith and we reached Hadith number 13. Our community law and this hadith is as follows. And that becomes a tendency of nomadic in order to Allahu anhu Hajime Rasulullah sallallahu alayhi wa sallam annina de sola alcoholic who sent him a con la you may know hadoken hotter you hate ballia he may you hate Boudin FC. Rahul Bukhari Muslim on the authority of Abu Hamza aniseed nomadic the servant of the Messenger of Allah sallallahu alayhi wa sallam that the Messenger of Allah sallallahu alayhi wa sallam said, none of you truly believes until he loves what his brother what he loves for himself, recorded by Al Bukhari and
So this Hadith of the Messenger of Allah sallallahu alayhi wa sallam as you mentioned in our previous halaqa is one of the integrals of Muslim manners and etiquettes.
The famous scholar even Abizaid okay Romani, the Maliki scholar, he said when you discuss Islamic manners and etiquettes, all of Islamic manners and etiquettes revolves around four Hadith it revolves around four Hadith, this hadith over here, where none of you truly believe that he loves for his brother, what he loves for himself. The Hadith that from the perfection of one's Islam, is to leave that which does not concern him. Number three, that he who believes in Allah and the Last Day should be good and remain silent. And then the fourth Hadith he mentioned is the advice of the Messenger of Allah sallallahu alayhi wa sallam when someone came to him and asked him or messenger
of Allah advise me and the Messenger of Allah says I'm three times told him do not become angry, do not become angry, do not become angry. So according to Eben Abizaid, Rahim Allah, He said that these are the foundations of Islamic manners. Now, the beautiful thing about these Hadith is that they're so General, that they can be interpreted and implemented in a wide variety of ways, and many, many lessons can be derived from them. And that is what we're hoping to do within it. Tada. Now, one of the important aspects of studying a hadith is collecting all of the versions of that Hadith, particularly, even if it's not a version, words that are or Hadith that have similar wordings to
this hadith. And there's a hadith in the Muslim of Mr. mathema Rahim Allah that is similar to this hadith that expands on the meanings of this very Hadith over here. So they were version in the Muslim Devi mamatha. It says, la your beloved Abdul Hakim Imani hacia, you have been a nasty man you have been enough see him means that the server does not reach the reality or the true or true faith until he loves for the people what he loves for him self.
From good from God, I mean, alright, so an extra addition of pride, and the expansion of Leah hee hee to all of mankind. These two key words, they add to this hadith in terms of its benefit. Now, in terms of a general commentary on this Hadith, this hadith is a foundation in the relationships that we have with one another, meaning that our relationships with one another, not only are they meant to be based upon mercy towards one another, but they're also based upon love. And one of the elements of love is that we desire for our brothers, that which we desire for ourselves and a higher level than this is this desire for your brother more than that which you desire for yourself. Now,
let us start off by discussing the companion who narrated this hadith unsaved nomadic Abu Hamza is a nomadic he was born 10 years before the age law, okay, 10 years before the hedge law, and he died 93 years after the hedge Allah. How old was he when he died?
103 fantastic. A lot of people assume that he was the companion that lived the longest, and this is not true. He was the companion that lived the longest in bussola. He was the last companion to die in albula. However, the last companion to die Does anyone know who he was?
You'll get a free Hudson Muslim if you know the answer to this. Who was the last companion to die?
female or male? It's male
Okasha, no. Good guess not Russia. It's a very difficult he's not a very famous companion at all.
Let's start off with what year he died in. So honestly the minute he died in 19
d3 after hingedly
exactly 100 years? No, he was older than that. I believe
that no one will live for 100 years. That is true. That is true that he lived, you know, up until that point. So he
his name was Abu profane the honor of the wife, ella dosi from the same tribe as Abracadabra, the Allahu anhu and he died in the year 110. He died in the year 110. Now why is that interesting? Because the death of the Prophet Selim came thereafter, so he lived up to that time, so he died in the year 110 ibuprofin armor of noir Sheila, a dosi from the same tribe is Abracadabra, la de la Hondo from the interesting things about andasibe nomadic are two of them. He was one of the companions that the Messenger of Allah sallallahu alayhi wa sallam made exclusive to afford, he made exclusive draw for his wealth, exclusive for his life and exclusive for his children, and exclusive
draw that he bought from the inhabitants of Paradise and then the sub nomadic in his lifetime, he got to see three of them, that he became very, very rich. He lived a very long life, and he had over 120 children and grandchildren.
You know, that sort of thing in our day and age is like unfathomable, having 120 children and grandchildren Mashallah Tabata kala, and inshallah, you know, he's going to be seeing that the last part of it as well being from the inhabitants of paradise. And during the time of Omar Abdullah kebab, he was posted as a governor of Damascus, and then then eventually a governor of bussola, as well. And he held he was one of the few campaigns that held a very interesting fickle opinion. And that was the issue in terms of Salah How long can a person combined in short, in his Salah for so when he was governor of Damascus, he combined and he combined his Salah for over a period of two
years, for over a period of two years. So it shows that you know, some of the companions how this opinion, and those that say that the lesson is derived from the travel in of itself, and not from a particular number of days, that
the lesson is derived from as long as a person is not considered a resident in that place, and not in a particular number of days. So we consider that opinion. As long as he's a traveler, this isn't his home, he's eventually going to be moving somewhere else, he continued to combine his solar.
Sorry, he continued to short in his solar for that period of time. So he narrated altogether about 2200 Hadith, and he's one of the few individuals that narrated over 1000 Hadith from the Messenger of Allah sallallahu alayhi wa sallam, out of the famous seven. Now, none of you truly believes the first part of this hadith. What exactly does this part of the Hadith mean? The way this part of the Hadith is interpreted is as follows that our Eman will not be complete until this element or this action is a part of our actions regularly. That is what this part of the Hadith means. A lot of people and this is like an exaggerated understanding of this hadith. And understand from this, that
you know what, if I have this element in my actions, then my Eman will be complete, then no, that is not the case. This is just one of the many actions that is needed in order for once a man to be complete. And likewise on the exact opposite end. People think that you know what, if I don't have this a part of my actions, then I'll have no emotion whatsoever. So both of them, you know, are on opposite ends of the spectrum. And as additional you know, we're always in the middle. So what this means is that Eman consists of many, many actions, but in order for our demand to be perfected, then we need to have the following trait that the Messenger of Allah sallallahu alayhi wa sallam is
mentioning later on is mentioning later on. He loves for his brother, what he loves for himself, he loves for his brother, what he loves for himself. And a version that is narrated by Mr. Muslim, the Messenger of Allah so seldom, he says, Whoever loves to be saved from the fire and entered into paradise should die with belief in Allah and the Last Day, and should treat the people in the way that he wishes to be treated. He should treat the people in the way that he wishes to be treated. Now this concept of loving for our brothers and sisters would be love for ourselves. A lot of people assume that it's just, you know, on a very surface level, that you know what I have some food, let
me share this food with my brother or sister. But you'll notice that the Messenger of Allah sallallahu alayhi wa sallam, he himself implemented this in all aspects of his life. So for example, if he saw something in an individual that he knew that he couldn't handle, and he must enjoy this and wouldn't want this for himself, he would advise his brother about this. And this happened with either the father or the law. I know that when he asked for a position of leadership with the Messenger of Allah Saracen he wanted to be, you know, our governor, and the Messenger of Allah sallallahu Sallam said,
He tells us, he tells him very clearly about in the Iraq
War in the Hebrew Bible in FCW. He says that, oh, Buddha, you know, I see you as someone that is very weak that you you can't handle the affairs of people. And I love for you what I love for myself. So don't be in charge of two things don't be in charge of a group that has more than two people. And don't be in charge of the wealth of the orphan children don't be in charge of the wealth of the orphan children. And this was because I was already alive. I know, you had a very soft nature, you know, very easygoing, someone would tell him something, he would bend over backwards to make it happen. But as a leader, you need to be able to know when you're being manipulated when
you're being used. And particularly when you're looking over the wealth of someone else, you need to be able to stand firm on your ground. And this is something that Buddha Delano didn't have as a personality trait. And the Messenger of Allah sallallahu alayhi wa sallam did not shy away from telling this to him, that he said that look, I love for you what I love for myself. And if I was you, I wouldn't want to be in this situation. So don't wish this upon yourself. Don't wish this upon yourself. You see other examples of this as well. And you know, the examples get even better. In America, Daniel mohalla, he mentioned how one of the companions used to have rats in his house. So
someone advised him, why don't you get a cat, and we'll chase all the rats away. The companion, he said that I have neighbors, and I would hate for my own house to have rats. So how can I get a cat and have the rats be chased into their houses. So shows you know that the level of concern that the companions had for one another that the companions had for one another? Now you want to take this on? On a very practical level? That you know, this is not just something that you know, we do to increase our Eman. But this is something that the Messenger of Allah sallallahu alayhi wa sallam, he told us to live our lives with that this is like a lifestyle trait that you're meant to have at all
times. And you can see the wisdom behind this. You can see the wisdom behind this. that a lot of the times, why do people steal? Why do people steal. And when you look at why people steal, you'll see that it comes down to two things, I'll come down to two things, you have the minority cases where people steal, because they need to survive, people steal, because they need to survive. They're in such a bad situation, that they don't have enough money to survive, they don't have enough food to survive. So they're forced to steal, this is a minority situation, then you have the second situation where people are just greedy for things that they don't have. So they see someone that has
a watch that they like, so rather than trying to work hard, and earn a living and you know, being able to buy that watch, they're like, you know what, let me just steal that watch. Let me just steal that phone. Let me just steal whatever I can. Now imagine if we lived in a society where we didn't have this attachment to the things that we have, and you know, draw a complete picture for you. There's a beautiful Hadith of the Messenger of Allah sallallahu alayhi wa sallam, where he narrates from Allah subhanho wa Taala, that on the Day of Judgment, Allah subhana wa Taala will say that I was sick, and you did not come and visit me. I was in need, and you did not come to fulfill my need.
And the slave will say, Oh Allah, you are in order. But I mean, you're not in need of anything. How could I have visited you and how could I fulfill your needs, he said, my slave was sick and you did not visit in my slave was in need, and you did not fulfill his need. Now imagine the paradigm shift that we would have the community if when we helped out one another, and we gave to one another, if we didn't just see an individual, but we saw that we were doing this for the sake of Allah, that we're giving this to Allah subhanho wa Taala. And in reality, that is what is happening, that anything that you give for the sake of Allah, it is stored with Allah Spano. Tada, Allah subhanaw.
taala replaces it for you in this dunya. And then he has much, much better things replaced for us. We'll be replacing them with and the Acura as well. So you can imagine that paradigm shift. And this is what this hadith is actually alluding to, that when you love for your brothers and sisters in Islam, that what you love for yourself, that item or that service or whatever you're doing is not going in last it's not going in vain. But rather it's going to Allah subhanho wa Taala is going to replace it with something better. And that is why you see the Messenger of Allah sallallahu alayhi wa sallam, through the battles, you accumulated a lot of wealth, you accumulated a lot of items, but
the Messenger of Allah says and he had no attachment to them, he'd give them away, right away. He'd give them away. You know, as soon as they came, one of the companions saw a cloak on him and he says, oh, messenger of Allah sallallahu alayhi wa sallam, you know, I really liked this clock. And you mentioned your system just gave it away to him. Even though it was like one of the very few things that the Messenger of Allah Salaam had. And another example at the footer of maca.
There was the individual suffering when omega one of the enemies of Islam, he was granted security because he was given
what's the word I'm looking for?
asylum is asylum the word I there's another word I'm looking for. But let's just say asylum. He was given asylum in one of the houses out of the country.
pennies at the messenger of a citizen granted to so the fertile mocha happens the messenger bots are seldom is giving out, you know the spoils of war. And him as a non Muslim. He's coming to the Messenger of Allah sallallahu alayhi wa sallam, and he says, Oh Muhammad give me He doesn't even address him as messenger of Allah says, Oh Mohammed Give me the Messenger of Allah says Allah gives him 100 camels. And he says, Wow, that was amazing. Let me see if I can get some more comes back to him and he says, Oh Mohammed Give me the Messenger of Allah gives him another 100 camels and say, This is amazing. This is a lottery, you know, hit the jackpot. He comes back a third time and he
says all Muhammad gives me and the Messenger of Allah Azza wa sallam gave him yet another 100 cameras. And he narrates the story decided on Messiah, one of the Imams of the Tabby aim.
And he says, At that moment, the Messenger of Allah sallallahu alayhi wa sallam went from becoming the most detested of individuals, to someone that was the most beloved to me. You have to find other narrations where people used to come to America, and they would beat the Messenger of Allah and the messenger, Allah would give them so much as they were leaving, then they would come back to their towns, and they will tell the people all people accept Islam, because Mohammed gives so much as if he doesn't feel poverty, as if he has no fear whatsoever. And that was the generosity of the Messenger of Allah sallallahu alayhi wa sallam. Now you can see where it's stemming from. Because
when the Messenger of Allah sent them gave, it was not for the sake of giving to a particular individual. It was for the sake of you know what this is given for the sake of Allah. And Allah will replace it with much, much better in this life and in the Hereafter. And then you take it on a more, you know, a level down, you're like, Okay, this is the Messenger of Allah. We can't compete with this. We can't compare with this. You take it a level of down. You look inside. So al Bukhari, the very first Hadith in Qatar, boo boo in the book of transactions, it is a story of mine, a bunch of inside of Namibia
that have been offers from the Mahajan side of Nairobi was from the unser and Abdullah when it comes to Medina, the Messenger of Allah system, he pairs them up with Saudi Arabia, as was, you know, one of the first things and you've noticed the wisdom behind this, that when the answer when the Mahajan came to Medina, they're paired up with the answer. Because they are unfamiliar with the town. They don't know where to get things. They have no place to stay. So the messenger have lots of seven pairs, one Mahajan with one Ansari, and now they become brothers in faith. So when I've got a minor when I was introduced to Saudi Arabia, one of the very first things he says to him is that look, I
have two houses, choose any one of the two houses you want, and it's yours. I have two businesses choose any one of the two businesses and it's yours. I have two wives choose any one of the two wives, and it's yours. And this is before like the laws of you know, nikka and Tahlequah. Were legislated just to put things into perspective, to choose any one of them and they're yours. And this shows you some kind of law, that, you know, Saudi Arabia, he knows nothing about.
Nothing at all, you know, not what he likes, not what he tried, he's from doesn't know, you know, if he's a good person or a bad person, all he knows about this individual is that this person loves a lots of Python and His Messenger sallallahu alayhi wa sallam so much, that he was willing to leave everything behind, and come to Medina leaving it all behind. So the least I can do is give him half of what I have, give him half of what I have. So this is one element of the equation where Saudi Arabia has, you know, sacrificed half of what he has. And then the other half of the equation is the reaction to of the, of the reaction of the management of, of those management offices look jack
located, I appreciate everything that you're offering me, but just show me where the market places just show me where the marketplace is. And then if you look at the longer version of this Hadith, Abdullah
he starts off having nothing. Someone gives him some dried yogurt. That's when he goes and sells in the marketplace, comes back. He buys some butter sells that into the marketplace, until so much so some time goes by, not even a few days, and of the amendment overseen by the Messenger of Allah Azza wa sallam, and he says, Yeah, man, what is this yellow stain you have on your clothes, and he tells the Messenger of Allah sallallahu alayhi wa sallam that I got married. And then the messenger Allah says, Allah asks him, and you know, there was no shyness in this. Now what did you give us as a dowry? And he says that, you know, I gave her some gold, I gave her some gold. So the second half of
the equation is that when a person stays away from the things that he covets from the people, Allah subhanho wa Taala will provide for him that started off with dried yogurt, then three days are going by he's getting married, and you know, he's giving his wife some gold when having nothing at all. That is the second half of the equation. Then when you stay away from the things that the people have, you rely upon Allah subhanho wa Taala Allah subhanho wa Taala provides for you and that is how many will have he starts over from scratch. Abu Bakar acidic was magnified the start over from scratch when they come to Medina.
But through their trust in the law through their hard work through that business sense, they start becoming the richest people of that area once again. Now, that was just a small tangent, that was just a small tangent. Now we get into understanding that does this actually mean that one should give preference to his brother over himself? Should one give preference to his brother over himself? And this is something that the scholars of the past they discussed in quite some detail that, you know, are we required that, you know, my brother over here wants something, am I required to give him preference over myself, or what is the mandatory requirement in this situation? Now, if you
summarize everything that the scholars have said, then the conclusion comes down to the following, that the very least you should do that the absolute minimum requirement to fulfill this hadith is to bring your brother and sister up to a similar situation. That's the absolute minimum requirement that you bring them up to a similar situation. So for example, your brother doesn't have a car, you have two cars, then imperative implementing this heading is giving him one car. However, if you don't have a car, he doesn't have a car and all of a sudden you can afford a car? Does it mean that you buy him the car, instead of you getting it for yourself? No, that's not what this means. That
Yes, that would be a higher level of faith. But that is not what this Hadeeth is requiring. This idea what it is requiring is that you bring him to an equal level. And this is what he
said, If you love that the people be similar to you, you have not fulfilled you're in a car to your Lord, whatever the case, when you love for them to be below you. So for the liberals out, he's trying to show that you know, aim for the higher level, which is to give for your gift to your brother, that which you do not have to commit to yourself. Now that what is what is the preferred situation is that imagine those individuals that prefer their brothers and sisters, to be below them, that they'll hoard things for themselves, look after themselves. But when it comes to their brothers and sisters, they want them to be below them intentionally, intentionally. Now, the
scholars of the past they took this to another level as well. And they said that this element of the Hadith of the loving for your brother, what you love for yourself, it transcends itself into religious obligations as well. So you see your brother struggling in his faith that he continuously keeps falling into sin, right? So the simple thing to do would be you know what, that's his problem, let him sort it out. I have nothing to do with it. But the righteous thing to do is to help your brother out of that sin is to help your brother out of that. And you'll notice you know, many, many examples of how the Messenger of Allah sallallahu alayhi wa sallam dealt with such cases in such
scenarios. And that is what won the hearts of the people over. So you have the example of the man that urinated in the masjid. People wanted to come and kill him. And you mentioned your boss and said, Look, let him be he doesn't know any better, let him finish. And then what is the man do at the end? He ends up making blood for the Messenger of Allah, He says, may Allah have mercy upon me and you and upon no one else, right? So this is the messenger Allah, you know, showing gentleness and the way that he's dealing with someone, because that's how he wants to be wanted to be treated. You have another example of a man that was always drunk, right. And this man continuously used to
keep getting drunk, keep getting drunk, keep adding, getting drunk, and eventually the companions they wanted this man killed, and the Messenger of Allah sallallahu alayhi wa sallam says, Let him be this is a weakness of his, for truly he loves aligned His Messenger, and a man will be raised with those whom he loves. Right. So this is the weakness that he had, the messenger system saw that if people condemned this man, it will just drive him further into his problems. But this man needed love, he needed support, he needed concern. And that's, you know, how the messenger system help this man get out of his problem. And this is the approach that we need to have as well, when dealing with
people that, you know, perhaps might not be at our level, or we presume that they're not at our level, we need to show that love and show that concern, that it is part of our brotherly obligation towards them, that we help them get closer to Allah subhanho wa Taala. And when shaytaan wants you to do is to think yourself better than him and to abandon him that you know what this person is terrible, they're sick, they're fragile. You know what I want nothing to do with them. You're much better than hanging out with this individual. Whereas what our faith teaches us is that even a person who is sinful, it is our responsibility to show them love and to show them care to help them
out of their predicament to help them out of their predicament.
Another element of this it is how about reversing it? That right now we're talking about loving for your brother, what you love for yourself? What if your brother has something that you desire? What if your brother has something that you desire? And these are two elements to it, we discussed the don'ts.
element of it already, as we saw in the mind of an off, that you leave it with your brother and put your trust in Allah subhanho wa Taala, that Allah subhanaw taala will grant it to you, that is from the world worldly affairs. However, when it comes to the African Affairs, you know, in terms of good deeds, in terms of good qualities, then Allah subhanho wa Taala, it gives us a clear commandment for fee valic affiliated Nathanson with an official that the believers, they will compete with one another, when it comes to those good characteristics. And the messenger will also send them he says that there's no type of, you know, highlight hasn't had time. And we accept when it comes to two
things. A man who has knowledge or a man was able able to recite the Quran, and he teaches it to the people, then this is a type of enemy that you should have, that you should try to want to be like this type of person, or person that Allah subhanaw taala blessed with wealth, and he's giving it out in the way of Allah, then you should try to be like this person as well. And this is what is known as a good thought. It's not really known as has said, has it entails that you know what, I don't want my brother to have it and I want it for myself. Whereas Gupta it is you want your brother to have it as well, and you want yourself to have it as well. So when it comes to good characteristics
and good qualities, then this is something that we should be desiring for ourselves. When it comes for the affairs of this world, your brother and sister has a nice car, a nice house, then put your trust in Allah don't have asset over it. And Allah subhana wa tada will provide for you, just like he provides for the companions of the of the Messenger of Allah says to them when they did the same. Now, the last point I mentioned related to this aspect, then we'll get to what his brother actually mean. The last point is that the higher level of faith is to always give preference unless I know what sort of hasher he talks about those companions that preferred, you know, the other companions
over themselves. While you're on the other end, Fujimoto cannot be him kasasa that they used to prefer the other companions over themselves, even if they had some need, even if they have some need. And this is like, you know, a true test of faith, that when you yourself are in a time of need, look at how much sadhaka look at how much you know, you're able to give back at that time. And this is, you know, Allah subhanaw taala. He talks about this in sunanda marohn.
When he talks about what Saudi Arabian affiliates in Morocco, what Jana dinardo is similar to what
Allah Do you corner Sara Dora, while cows remain elevated one afternoon and in US law, one machine, that Allah subhanho wa Taala he says, and race towards a paradise, whose expanse is the distance between the heavens and the earth, which is prepared for the multiple men he describes to them with the pinna are those people that gives in times of prosperity, and this is the key that they want to expand on. And those that give in times of adversity as well. And they control their anger and Allah subhanaw taala loves those people who have the sun and everything that they do. So here Allah subhanho wa Taala, he tells us that Allah subhanaw taala has prepared paradise for those people that
even given times of difficulty that they share what they have, even in times of adversity. So this is definitely the higher level.
Now who is once brother who is once brother,
Mr. manoli Rahim, Allah and heighten nada. hydrolysed Kalani, the famous one, they said brother over here. It means brother in humanity, brother in humanity, and not so much so brother in faith. Let us look at their argument. Their argument is that if you look at the narration in the Muslim, Imam Muhammad and this is why it's important to know all of the wordings. They said if you look at the narration and the Muslim Imam Ahmed, then that narration clearly says that the slave will not reach a true level of Eman until he loves for himself until he loves for all of mankind, that which he loves for himself. So here's the Messenger of Allah sallallahu alayhi wa sallam, he uses the term
mankind and he didn't introduce this use the term brother. So they said that the term brother over here is not so much so brother in faith, but brother in humanity, brother in humanity, the majority of scholars took an exact other approach, that in the Quran, Allah subhanho wa Taala he tells us in the moment that the brother the believers are nothing but brothers. So they said mankind is general brothers in Islam is specific. So brothers in Islam, which is specific takes precedence over that which is general takes precedence over that which is general so they said that this had been only implemented towards the brothers of inhumane Islam in Islam. Now we have a simple principle in
Islam, and that is a general overlaminate ology. That if you can combine between the texts of of revelation that is better than to give preference of one text over another. So how do we combine these texts
The way we combine these texts, my dear brothers and sisters, is that there are certain elements that we should love for all of humanity and all of mankind. And then there are certain elements, where Yes, you would treat the believers or give the believers preference over the rest of mankind as well. So for the example of wanting Islam for everyone, then this is something that yes, someone who is a part of your religion, and not a part of your religion, you want everyone to be guided. So this is something that is a communal obligation, in terms of you know, someone that is hungry, this, you know, applies to taking care of someone who is Muslim, as someone who is not Muslim, you want
to, you know, extinguish their hunger, you want to extinguish their poverty, you want to extinguish their sickness. But then there are certain elements were what if you know what, you can only choose one of two individuals, you can only choose between helping your brother in faith, or you can choose helping your brother in humanity? What do you do in that situation? Then over here, Islam says that you would try to help your brother in in faith first, over helping your brother in humanity, because that is what the Hadith is referring to there when I know what are the major brothers and sisters in faith, this is a higher level than real brothers and sisters, this is a higher level than brother
and sister in humanity. And the ideal situation is that you wanted to be able to have, you know, mercy and love for everyone, regardless of their faith, regardless of their ethnicity, regardless of their color, regardless of their age, regardless of their gender.
Now, let me conclude with one last point. And that is false application of this Hadith, false application of this hadith. And you'll notice that false application of this hadith happens all the time. And this is something that we need to be cautious of, because it deals with our faith. So what are false applications of this Hadith, false applications of this hadith are that if someone from my nationality, my tribe comes, I will help them I'll bend over backwards. And if someone from my religion comes to me, but he's not on my tribe, not of my ethnicity, or not of my language, not on my culture, you know what, I'm not going to help him. This is a very problematic approach. When it
comes to doing good deeds. We're meant to be blind, that we don't look at who we're helping out. And this goes right back to that paradigm shift, that we're not helping this individual out. But rather, we're helping ourselves out, by helping for the sake of Allah. So never look at the individual that you're helping. But look at the good deed itself, that this is for the sake of Allah subhana wa, Tada. So don't discriminate, who you show your kindness to don't discriminate, who will show your love and mercy and compassion to show to everyone within the hate Allah. Then the second application, which is which is not accurate, and should not be done is that sometimes, and I'm going
to emphasize the brothers over here, you know, when a brother, he looks at this Hadith, Who does he think of, you know, what, let me help out my friends, let me help out my brothers and sisters here. And then he leaves behind the people at home, right, his wife and his children, he has no concern for them whatsoever. And this should not be the case, this should not be the case. And you know, we won't have to excuse how open I am about this. But this is something that, you know, happened a couple of weeks back, then in the span of one week, you know, two sisters are complaining about how they're unhappy with their husbands, then when it comes to their marital life, the husband is always
looking out for himself, getting himself you know, satisfied. But when it comes to taking care of his wife, he's not there, he has no concern about it whatsoever. So when you look at this Hadith, this Hadith, you know, it sets priorities for us as well, that before we become worried and concerned about the affairs of, you know, outside of our family, we need to be concerned for ourselves first, and then our families itself, our parents, our wives, our children that we start off with, we can go and try to solve other people's problems when our own houses are a mess. So this implementation should not just be considered in terms of a community, but also in terms of our
houses, as well. Know the things that we love for ourselves. We should also love for our wives and for our children as well. If we want some sort of goodness for ourselves, we should want it for them as well. So this is something that's very important to keep in mind that a lot of the times the brothers become very oppressive in this manner, that they don't take care of their wives and their children in a manner which is appropriate. And then they raised towards helping their brothers and sisters outside of their homes while trying to hide from them. This is a verse in priorities. We need to start off with your home first, implement this hadith at home first, and then try to take
care of everyone else's problems. And Allah subhana wa tada knows best we will conclude with that was a llama send them over to Canada, Vienna Mohammed didn't want to add he was he was sent up