Riyadh al-Saliheen and Women’s Q&A #08

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so we have gotten to the fourth Hadith. This hadith is a Hadith of Jabba ibn Abdullah Al Ansari.

He is one of the Mukti rune we talked about, I think last week, the MK Theodosia the seven companions, who narrated over 1000 Hadith each, and we are indebted to them for having as much of the Sunnah preserved as we have. By the way, in the q&a section of the class, we have a question about the preservation of the Koran inshallah. So we'll get around to that.

Just dangle that as a teaser. So jab is number six on the list of MOOC theodon. He has narrated about 1500 Hadith from the Prophet Muhammad. Those anybody real quick remember anybody else on that list of seven? Who were the Companions who narrated most of the sonnet or we should say, a really substantial chunk of the sun?

And most Zerona theory via Gmail How about

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Well, Banda hola Audrey. Well, who will ask you allow her to ask you. Yeah, that's right. So then we have if not bass and Jabber. And finally.

I will say that.

Anyway. So what about Jabber? What do we know about Jabber. He's Al Ansari, which means he's from Medina. He accepted Islam as a boy with his father, whose name is Abdullah ibn Omron, even haram, at the house of alpha in Mecca. So they were some of the group of Saudis from Medina, who traveled to Mecca and actually gave the pledge to Muhammad Ali he sought to Sudan in Mecca.

It's a really interesting kind of family history he has, because his father prohibited him from fighting in the battles of better and why? Because he had nine sisters, mashallah lots of medical law. And so his he was the only boy. And so his Father commanded him to stay home, not to fight, because he wanted him to stay alive and take care of them. And you know, should anything happen to him. We talked about this a little bit when we talked about meat off, when we talked about inheritance law, and the importance of kind of not just picking and choosing but you know, implementing the whole system of Islam, which is raising our sons to be responsible, right, to be

responsible for our daughters, if push comes to shove, you know, God forbid anything happened to your husbands or to the other male relatives of your family, your sons have to be prepared and ready to step in and take charge and protect, protect and provide right for your daughters after they're gone. So this is exactly the situation that jab butter was in, he had nine sisters, and he was responsible for them. So his father prohibited him from taking part of in battle and the battles of better and

this is also approved another principle of Islamic law, which is important to keep in mind, which is that specific situations override general principles, right? We see this all the time, all the time. In fact, discussions or stuff like that, especially that happened on the internet. People will use very general Hadith or very general AI ads from the Quran.

have to justify something and that's good. That's evidence. But if there's something specific that overrides it, then guess what the specific overrides it. And so all of the Hadith and that is from the Koran that we have about the praise worthiness of, of a valid just to jihad, which is true, get overridden, overridden by this more specific concern, which is your responsibility to your family, especially to the women folk.

So, after his father passed away, and his sisters grew up and got married, Jabba then started fighting the battles with the rest of the Muslims, and he never missed a single one. After that with the Prophet alayhi salatu salam,

which is an illustration of the Hadith from last week, which we said how, you know, but there's Jihad laughter The Hedgehog, excuse me, after the FET after the conquest of Mecca, there's no Hijra external hijra, but there is jihad and Nia. So Jaga got both because he had his intention. He had his Nia for fighting in the Battle of others. And even though he wasn't able to go, he was still rewarded for as if he had, because he had a legitimate excuse. And then he was able to also fight after that. And so he got both.

After the death of the Prophet alayhi salatu salam Jabil, fought in the conquest of Shem. And then after that, he returned to Medina to teach the sunnah to teach the Hadith of the Prophet alayhi salatu salam, and to give fatwah so jabber even on the lawn on Saudi was one of the movies of Medina during his time. And some of the scholars say that he was the last companion to die. In Medina, there's basically a little bit of a difference whether it was him or sunlit and sad. But he was one of the very last companions to die in Medina, certainly. So the text of the Hadith, we have

Jabba for the Allahumma said, We accompany the Prophet alayhi salatu salam, in an expedition, he means a military campaign.

When he said to us, there are some men back in Medina, who are with you, wherever you march, and whichever Valley you cross, they have not joined you in person because of their illness. And in another version, he said they share the reward with you. So this is very much a a more specific kind of version of what we talked about last week, deeds or actions that are left undone for valid excuses, you will still get rewarded by Allah subhanaw taala. And that's part of his unique mercy. Right? I mean, we, we hardly thank people who do things for us, let alone the people who intended to do things for us and ended up being prevented from doing those things were more I know, I'm more

likely to criticize that person and say, Oh, but you didn't. Let's look at the results, you know, like what actually happened you didn't actually come through? Well, when it comes to our spiritual universe, Allah is much more merciful, of course than we are. So he's kind of developed, or he's created, let's say, the system where you're rewarded not just for the actions that you do, but you're rewarded from the way you're rewarded for the actions that you don't do, if you sincerely intend them, and then are prevented from doing them.

What this doesn't mean this is like we have to draw the distinction between like a valid excuse that prevents you from doing it either physically or financially or morally like in the case of jabber not going to fight because of his sister's

versus kind of what's wishful thinking right? Because we have you know, we have a not to get into politics at all but you know, with the whole Joe Biden inshallah moment, right? We kind of as the Muslim community have this

stereotype or this tendency, let's say a tendency to kind of Inshallah, you know, like, yeah, I'll see you there Inshallah, you know, like, we don't really when we say that we're not really intending to follow through on it, right? And so this is a problem, right? We've kind of soiled the expression inshallah a little bit in popular culture, that Biden would even think to say such a thing is indicative of that, but even more so this type of loose inshallah I don't really intend to do it is an example of wishful thinking that doesn't come under this hadith, right? So people can change their intentions. I could intend to do something good. And then I couldn't get

Lazy, you know, or I could, you know, just, I don't know, I could, something could happen, where we were talking, I think a couple of lessons ago about, especially between spouses, or anybody that you're close to where these kinds of

interpersonal dynamics can really mess up your deeds. Right, it's like you are about to do something that will help somebody, and then you get in a fight, you get in an argument, you know, they say something that's not very nice to you. And then all of a sudden, you don't want to do it anymore. And you don't, whether that thing was a certain chore or a task that you have to do at home, or just a certain level of care and compassion and involvement that you're you kind of are committed to giving to that person.

And so how this sort of situation isn't really covered by this hadith, because your intention is changing. Right? You have the intention to do the dishes, because your spouse had a really hard day at work. And then he said something that made you mad, and now you're not doing it anymore. Well, we can't say that, you know, his blunder, even if it was a blunder prevented you, right from doing that thing, and so you're gonna get the reward of intending it anyway? No, it doesn't really work like that, you kind of changed your intention to do that thing.

Which is, yeah, which is a little bit different.

So this hadith is very straightforward. That's the Hadith. We have five more minutes before questions, I will try to go through the next how the, so we can kind of get some ground under our feet. The next hadith is on the related from a companion by the name of man in the XID admin deafness. Not a very famous companion at all.

And we say, are all the Allahu I'm home, when we when we say his name, because he's one of the rare companions who him and his father and his grandfather all accepted Islam. And they are the only three generation trio to all fight together on the side of the Muslims in the Battle of veterans. So you have son, father and grandson, all accepting Islam or taking part in better. That's the only family like that.

Man, after the death of the Prophet alayhi salatu salam played a big part in the conquests of Egypt and Syria, he was one of the people that are among Radi Allahu Anhu relied upon, he took part in the Battle of Safina on the side of more Alia, if you guys, any of you are his Islamic history buffs. And he was killed in the battle supporting of the hack against marijuana didn't happen. Again, that's a lot of history there, we don't have time to go into it. But if some of you know kind of the major events of the first 100 or so years of Islamic history, that should be interesting to you.

The text of the Hadith, he says my father, set aside some money for charity. And he gave that money to a man in the messaging

to take care of the distribution, right? So he like appoints one of his friends in the machine to distribute this money. Okay.

That man then says, I went to the machine, looking for some charity.

And that man gave it to me. Okay, so you see what happened here, his father gave charity to somebody else, not because that person number two needed it, but to distribute to those who are needy. And his son was needy, and went to the masjid and then ended up taking that same money.

Right.

So, the, when they kind of realized what had happened, obviously, in a normal situation, this isn't something that you can do, because your family members are part of your normal responsibility, anyway. Right? You can't like give your Zakah for example, to your wife,

or to your you know, your daughter, or your son, those are your parents, right? You can't do that, according to the vast majority of scholars, because these are people who are your responsibility to take care of in the first place. Right as a cow has to be for others.

So the situation kind of happened. And so they went to the Prophet alayhi salatu salam, and they asked him what they should do. And the Prophet Mohammed says salaam he said to the Father, He said, You have been rewarded for what you've intended. And he said to the Son, man, he said, You are entitled to what you have taken

So this is a really interesting situation with a couple interesting lessons. First of all, obviously, the relevance of the of the chapter or the relevance of this hadith in the chapter is that actions are judged by their intentions, right? This is another illustration that kind of shines a light on

the border, or the contour of this of this situation when it applies, and when it doesn't apply. So even though

this situation, if he had given his money to his son directly, it would not have counted for as a cat.

But because he intended it, and he gave it to a lucky, somebody to give it out on his behalf, and it happened to go to his son. He's rewarded according to his intention, and not according to just the cold, hard facts of the case. Similarly, the son, the son took it not knowing that it was his father's money. And so he is entitled to what he had he intended No, he wasn't trying to cut corners, he wasn't trying to kind of get over on anybody. And so both of them, were rewarded with something. That's the first thing from this hadith. The second and maybe the more important thing, and I'll try to be brief so we can get to the questions is that they both went to arbitration to the

Prophet SAW Allah honey, the sudden, and this is a father and a son. Right? And we know how, generally in Muslim culture

we could even say Islamic culture, because it is from Assam, the parents are to be obeyed. Right? We want the default relationship is one of respect and obedience, the parents, unless, unless the parents tried to get one of the children to do something that's not permissible in the religion. Right?

So if the son takes the father to the Prophet SAW, and some of them in some households that would be seen today as disrespect, would it not?

Your base it's, it's it's not quite like calling the cops on your parents, right? But it's, there's some, some aspect of it that has a certain similarity. The Prophet SAW is Saddam is the prophet. So I said I'm he gets revelation from Allah. He gets on his coffee, and he's like the judge of the community. You're taking your father to the judge.

Right? It's a little bit uncomfortable. But the father doesn't disagree. He doesn't say no, this is disrespect. You have to listen to me. You have to what up? No, he's like, okay, yeah, let's go. Let's see what let's see what the right thing is to do. And that's the key there is that the parent wants to do the right thing. And the son wants to do the right thing. Neither of them are taking each other to the prophesize. Son, I'm in order to kind of like,

take something I want this. Give it to me. No, they both want to do the right thing. And one of the things that I thought about when reading this hadith is the power of shifting

our children's obedience from obeying us to obeying Allah, and Aslan.

Because if you make your children's obedience just about obeying you, what I say what I want, when I want it, I say jump, you say how high these sorts of things, then what will likely happen?

Well, let's just put it this way. What happens to your child when they move out? Or when your child gets married? And is no longer under your authority?

Is that child going to

maintain that relationship of obedience?

Are they going to kind of finally feel free and go wild and crazy because now they have you out of their hair?

Right? Are they going to have any process of redress if they think that you're wrong? Or doing something that's not fair or unjust?

Big Questions. Children, especially in the United States of America, are very sensitive to something they perceive as unjust. It's not fair. That's not fair. That's not fair. If it's about you, and obeying me because I'm the father, I'm the mother on the the boss of the family. Then you always kind of leave yourself open to souring this kind of relationship.

However, if you make Islam the Constitution

In between you.

And you say, Okay, listen, if there's something that I do that's against the slam, then you have to tell me and correct me. And if there's something you do that's against the slam,

then I'm going to tell you and you have to listen to, then you've just kind of shifted the place of authority to outside, both of you, it's no longer you against them. It's both of you, working together, trying to find out what it what is it that allowed once. Now, obviously, this isn't going to work with every single situation, like when, you know, if you have a bedtime, or at certain time you want to eat, right, but it can help, it can help with their general relationship to authority, their general kind of relationship to obedience, and it can set them up to realize that all human beings, we're all just servants of Allah. And so we're kind of all in this together, trying to live

in ever increasing obedience to our Creator, trying to improve every day, every year. And Allah knows best. So humbly that we got through

too heavy. Let's go to the questions. First question. When was the Koran written down? And if anybody has any other questions, you can throw them in the chat box or anything?

When was the Koran written down? So the Koran was sent down? How is it communicated to the Prophet Muhammad Ali salatu salam was by recitation Gibreel on a Sadam recited it to the Prophet Muhammad SAW a sudden there were some verses of the Koran, where the prophesy Saddam was given to it. Given the revelation directly, he compared it to the ringing of a bell. However, every single year during Ramadan

Gibreel would come and review the Quran with the Prophet alayhi salatu salam, this is part of how the prophesy said I knew when he was about to die, because dubrio reviewed it with him twice. In the last year of his life, he kind of understood that this was going to be it.

So there were dozens of companions who had memorized the entire Quran during the life of the prophet muhammad sallallahu alayhi wa, sunnah. And there were

a handful to several depending on how you define those words, who wrote down the Koran with their hands. Keep in mind, this is seventh century Arabia. Most people are not literate, there is no paper, there is no ink like that. Right. So writing materials are very, very scarce. But despite that large portions of the Koran were written down, they would write them down on bones, especially like the shoulder blade, bone of animals and camels because it's big and kind of flat, they would write them on leather. If they had it, they would write it on rocks, and even on pieces of bark from the pot from the date palm tree, okay.

But there was no one book. That was the Quran during the life of the prophet Mohammed sites set up so you have dozens of companions who memorized all of it. And then you have different pieces of it written down in different places, that is kind of distributed amongst the companions. And then the Prophet alayhi salatu salam dies within

the next leader of the Muslims is obviously Abu Bakar, Abu Bakar, reigns for two years, he leads the Muslim community for two years. Within that two years.

Look, companions start to realize the importance of putting the Koran compiling it into one book. And they really start to realize this importance when

many of the companions who had memorized the entire Quran start to pass away and some of the battles and things like that. So, I don't know, suggests to Abu Bakar, he says, Listen, why don't we write this whole thing down? We put it in a book and then we have it, it will be you know, taken.

preserved. I will bunker at first is initially reluctant to do it. He thinks well, I'm not sure the prophesy said I'm didn't have this done. But then he realizes that this is fulfilling a goal of the city. Now this is not an innovation. It's nothing that is problematic from a religious perspective. It's simply fulfilling a goal of the city. It is a very important concept. And fifth people talk about innovation, innovation, innovation. There are certain things that the prophesies that I never did, but they fulfill a goal of the city and so they are not considered an

Innovation. That's another discussion. That's a long discussion. Anyway.

So they what they did was they created a committee, led by Zaidan sabot, who was an expert in the Koran. And they gathered everybody who had memorized the Koran, either all of it or parts of it. And they gathered all of the written copies that they could find. And they compiled it,

and reviewed it and cross examined everybody until they had their final copy compilation of the Koran. And this was done, like I said, within

two years of the Prophet, so I said on his death, that copy was kept by Abu Bakar until he died. After Abu Bakr died, he gave it to

after he died, it passed on to

after Ahmad was assassinated, it passed on to his daughter Hafsa, after

Hafsa.

During the time it was with Hafsa Earth men became the leader.

And during that period, Islam had spread to many places that didn't speak Arabic at all. And so what they found was people were starting to make very, very bad mistakes when they recited the Koran to the point that it was changing the meaning completely. And so that was when Earthman summoned Hafsa and summoned to that authoritative copy of the Koran. He made seven copies of it, he sent those copies out to the main centers of the Muslim world at the time. And then from there, they were further copied those copies, there's debate as to whether they still exist or not, there are some that are candidates, like the one in Topkapi Palace in Istanbul, in Turkey. There's one in

Uzbekistan, that is a candidate that, you know, it's kind of like people think that it could be the one of those original copies that Earth man had commissioned. But there's not certainty about it. Either way, either way, there are other than those copies, which are thought to be the copies of Earth men. There are over 50 manuscripts of the Koran that our carbon dated to within 100 years of the life of the Prophet alayhi salatu. Salam.

How much of the Quranic text because all of these are incomplete?

How much of the Quranic texts does it represent? It represents over 96% of the entire Koran? There's just a couple of verses missing here and there. So are there any differences between those manuscripts on what we have today? No, not at all. 100%? Zero, right. If we compare this to another book, we compare this to the New Testament, for example, and I actually had a long discussion with some evangelicals one time, and I didn't even know this stuff until they kind of were kind of coming at me and I researched into it. Let's compare that to the New Testament. What do we have of the New Testament, the New Testament, the only manuscripts that exists that can be carbon dated to within

100 years of the time of eSATA. He said, There's only four of them, compared to over 50, for the poor. And there have lots of manuscripts that are after that, like within 200, or within 300 years. But when it comes to within 100 years, there's only four, how complete are these four manuscripts? How much of the New Testament do they represent? They represent a tiny, tiny, tiny fraction of the New Testament less than 1%. So the oldest manuscript that exists, is actually just the size of a business card. It has a single verse from John from the Gospel of John written on it.

So all this to say that if you come from it from a textual preservation perspective, there's nothing like the Koran, there's nothing that exists like the Koran. Actually, I got into this discussion, because the Evangelicals were trying to tell me that the New Testament is preserved better than like Plato and Socrates. I said, Okay, well, how good how well, is it preserved? Let's compare it to the Koran. And so I kind of

strung them up by their own rope, if you will, because by their own criteria, the Koran is preserved in a more authentic way. I could talk about that for a long time. We have five minutes left. Next question is, how did Adams children reproduce as a good question? It's a provocative question. What if someone says that, okay, you believe in Adam and all this stuff, okay. He had children. How are they going to produce? Isn't that incest? You guys like incest and your Islamic Muslim religion? Right? Well, here's the thing. Adam had children in pairs of twins. Okay, so he would have twins boy, girl, twins, boy, girl, twins, boy girl. There's no one else on earth when it comes to humans.

So the city that Allah gave Adam, was to marry

the boys with the girls that weren't too

winds. Right? And that is how they reproduced. And if that seems strange to you? And if that seems disgusting, then we have to have a larger conversation about law, about Allah's law. And what Allah's law is here for. Right? We know that this sort of thing would be prohibited to us. Right? And we know that this sort of thing was prohibited to every other prophet from know, on down.

But it was made permissible because of the dire necessity that faced Adam and his children. If you're looking for a comparable example, we would say, Isn't it allowed to eat pork? If you're in the desert, or in the wilderness, and you're about to start? Isn't? Aren't you allowed to then eat pork to save yourself?

The answer is yes, you are. Yes, you are. Because

a bura. To be who an authority, there is a principle in Islamic law, that dire necessity, life or death, makes permissible things that are otherwise not permissible. And this is exactly an example of that.

So we have to our entire deen is made up of two parts, okay. There's theology and our theta, and there's law, a city.

The city I idea is for really for us, it's for our own benefit. Right? And because it's for our own benefit, it changes from profit to profit, it doesn't change 180 degrees, but it changes a little bit. Right? There were previous nations who were allowed to drink alcohol, there are previous nations that were allowed to, you know, do other things that were not allowed to do. And vice versa, you find like, for example, dietary laws for the Jews were much more strict and for the Muslims, right? So law changes from community to community. And even within a community, excuse me, even within a community, like for example, when it comes to the prohibition of alcohol, it did not come

overnight. It came very slowly in stages, or the

obligation of the hijab, it came slowly. It did not come all at once. Right. So when it comes to law, law is tailored to human need human need changes, not fundamentally but circumstantially. And so there can be changes between nations and things like that. So this sort of thing shouldn't surprise us. However, when it comes to theology, when it comes to the nature of a law, who to worship, right? These are issues that have to do with capital T truth. Right? And so these are issues that don't change, not between profits, not within one profits mission.

Right. And so, if somebody ever approaches you, if they're a Christian, for example, and they look at you funny, because we say that yeah, of what we would call incest today was allowed to the Children of Adam so that they could procreate, then you could easily turn it back on them, and say, you guys believe in a Trinitarian theology, that you can't find any other prophet preaching? If you look in the first five books of the Bible, you can't find Moses preaching a Trinitarian theology. So why did that change? Isn't that supposed to be the nature of truth? If God is really three, wouldn't Moses have had to know that? Wouldn't he have had to preach that in order to save himself? And the

children of Israel?

Yes, and so a very uncomfortable question that Christians don't have an answer to is if you say to them, did Moses believe in the Trinity?

They won't be able to answer if they say yes, then you say where? Where were in the Bible? Does he believe in the Trinity? And if they say, No, then you say, well, then according to you, he shouldn't be in the Hellfire because according to your interpretation of the New Testament, you believe that anybody who doesn't believe in that Trinity is going to hell. Anyway. So that's that. So we have Sharia, and after that, we have law and theology, law changes according to human need. PETA does not change ever because it has to do with the reality. And Allah has never sent a messenger except that he has preached to heed the Oneness of Allah and asked us to worship only Allah. We're 30 seconds

away from this thing shutting off. So first of all, thank you, everybody, for your participation. It was a great lesson. I enjoy our Thursday sessions. Oh, next week, we have a different

thing to do. There's a special event on the Uighur Muslims. It's going I'm going to send you the link in the women's Whatsapp group.