Yaser Birjas – TaSeel #47
AI: Summary ©
The speakers emphasize the importance of respecting wife's rights and balancing them with her husband's wealth and income to avoid damaging the environment. They stress the need to educate women on their responsibilities and setting healthy boundaries. The speakers also discuss the benefits of sadaqa, including helping people achieve their dreams, helping blind people, and rewarding those with intentions. The concept of sadaqa is used to indicate a desire for a reward for a specific behavior or behavior, rather than a reward for a particular behavior or behavior. The transcript uses various examples and examples of negative sada inhibitors, including those of Jesus, the Bible, and the Hadith, and discusses the importance of remembering Allah's advice to not give charity or money to anyone who wants to be a "sada VL."AI: Transcript ©
For the last couple of weeks, we were
studying together from Kitab Anikah,
the adab, the etiquette of relationship between husband
and wife, and then also, we we talked
about the etiquette of receiving a child, how
to deal with the with the newborn, and
so on. So, inshallah, tonight, we're finishing this
chapter with the last portion, and that is
in regards to the adab adab,
the right of the wife, you know, for
her husband. So this is the chapter he's
gonna finish inshallah.
So the author,
Imam Khudama,
he continues,
all that has been mentioned pertains to the
duties of the husband.
The second category of gracious companionship
pertains to,
pertains
to those of the wife. Like what he
talked about earlier was the duties of the
husband towards his spouse's wife. How to take
care of her, how to maintain her and
so on. And now, what does the wife
owe her husband in regards now to the
gracious companionship?
What is required from the wife towards her
husband now?
Abu
Muhammad
narrates
that he heard Allah's messenger Sallallahu Alaihi Wasallam
say,
were it allowed for
for someone to prostate to someone,
I would order women to prostate to their
husbands.
This is due to
her tremendous duty towards her husband.
There are numerous narrations,
traditions that emphasize that husband's rights
over his wife.
These rights are many, but the most important
are 2.
The first
is concealment,
sithal,
and protection,
siana,
and the second,
is
contentment.
Now,
in this narration of
Ummamat He says, if there was allowed
for anybody to prostrate before someone, I would
have allowed the woman to prostrate to her
to her husband.
But of course he did not allow that
This was allowed
in other nations before us. So who can
remind me where was allowed before that?
The Suraj of alayhi salam.
The Suraj of alayhi salam when when his
family all came from Palestine to Egypt, what
did they do? They all They
prostrate for him before him. Now, did they
prostrate before him as an act of worship
or as an act of respect?
So it was an act of respect. Similarly,
when Allah subhanahu wa ta'ala, he ordered the
angels to prostrate to, to Adam. Was that
an act of worship
or an act of respect?
Is it respect in terms of their prostration
to Adam, but it's worship and respect to
what? Obeying who?
Allah
which is why Allah punished
Iblis for it when he refused because he
said I why didn't you pursue what I
what I created? So he refused that. So
that's why he was punished, not because he
did not proceed to Adam, because he disobeyed
Allah
order. So here the prophet
saying if it would be allowed for anybody,
or allowed the wife to persevere for her
husband,
because of the,
the amount of of haqq that he has
on her.
Now,
this narration is one of many that he
mentioned in the original book Haya al Umiddin.
And I know a lot of people when
they hear this hadith, they start itching.
Why? Because, okay, wait a minute. What what
does that even mean right now? Does that
mean the wife has to obey her husband
ultimately, so whatever he says, whatever he does?
Let's look into take into consideration the context
first.
So this is based on what?
This order to respect the husband based on
what? On the man fulfilling his duty that
he owes to his wife in which Allah
subhanahu
called what, that the man is.
He's the protector,
he's the guardian, he's the provider, he's the
maintainer,
all of these. Why? Because Allah
because of the differences that Allah has put
between men and women, and as a believer,
as a human being, as a matter of
fact, you have to acknowledge there is a
difference between men and women. Now those differences
warrant the preferences in terms of the haqquq
and wajibat, the rights and obligations.
However,
when it comes to the subject of who
earns more,
now that's the issue that we need to
look at from from different perspectives because there
are certain areas
that women were preferred over men because it's
exclusively
for them. And there are certain areas where
men were exclusively preferred because it pertains to
their duties.
So therefore, they come even, not necessarily equal.
But Allah says
men have a degree
of authority which he also comes with responsibility
over them. And with high responsibility,
you also take high privilege as well too.
It's for that reason Allah
is actually
mandating that the wife respect the Haqq of
the husband, the right of the husband.
If the husband, the ulama, they say, when
the husband fulfills his duties towards his wife.
And what are these two things called?
Because if again those differences
make them now responsible,
make them right now supposed to be more
reasonable, supposed to be more controlling of yourself,
more this, more that, and
that they provide.
So if the man
stops providing for his wife,
does she still owe him that obedience?
Because he's not doing his job right now
and he's become financially controlling to the extent
that he is not just that
big constraint,
he's not actually giving her the basics of
her haq and she has no access to
this wealth like Hind, the wife of Abu
Sufyan had. I mean the wife of Abu
Sufyan, when her husband was stingy, is not
paying enough, she went complaining to the prophet
He's mean, like he's very stingy. He's not
giving us enough.
He's not giving me enough to take care
of the family.
So he said
take from his wealth without his knowledge
without his knowledge what is enough for you
and for your children.
So if the man is not fulfilling his
duties, he's losing that privilege that was given
to him for the hakufat, for the wife
to give to her hap, which is why
there was no shoes that she will be
rebellious, for example. But if the man is
fulfilling all his duties and he's taking care
of his family properly and very well to
the best of his ability, then in this
case, she owes him also the hack of
respect
as was mentioned in this hadith.
Nowadays, we live in a society that's completely
different.
The whole role of man and woman has
shifted actually in our society and is changing.
With those changes,
obviously, there will be some sort of,
unfortunately,
misunderstanding and miscommunication, even actually misrepresentation of these
hakuk and wajibat.
Like in the past, and not just even
in the past, as a matter of fact,
even today,
in some of indigenous societies,
communities where they don't have the luxury that
we have today, alhamdulillah, in our society, People
live basic lives.
Farmers,
villagers,
mountain people, all these people, subhanallah, they still
live on the basic, basic kind of lifestyle.
So
therefore, the man goes out to spend the
whole day,
kind of like, he's putting all his energy
and all his sweat out there to earn
living for the family,
basic living.
And he comes back with whatever he was
able to take, whether it's fishing
or farming or whatever that is.
While the lady, she stays in that small,
whatever you call it, home,
and college probably maybe, and she's taking care
of all these things and she's happy not
to need to go out and struggle
to earn for the family.
It's those kind of roles
allow the man to go out there and
the lady even to say, I don't want
to even do that. You go and take
care of this first. But Subhanahu wa
society changed,
and now the lady, she's doing the exact
same job like the man is doing, sitting
behind a, you know, fancy desk and just
type a few things
on your laptop, and you get $10,000 for
this.
So therefore, she's like, why is he the
one who's only the one who is actually
can do this? I'm doing the same thing
too. I'm providing exactly the same equal amount.
So, therefore,
the whole idea of respecting the husband becomes
an issue in our society.
Why would I need to respect somebody if
I can do the exact same job like
he does?
It's that issue
unfortunately that led to this mentality today.
So our ulama does say it doesn't matter
how wealthy you are as a lady. If
the man is the only responsible to provide
and he's doing his haqq,
then you owe him that respect that has
been actually mended over here. But again, the
man cannot use those haqquq to become a
tyrant in his household, like demanding his haqq
and he's completely ignoring the obligation,
that are against him.
So it's extremely important to understand this in
this context and this balance will be actually
very well taken care of. So when the
prophet says that, you know, if you know
basically the hadith is speaking about if you
know what the man has to go through
outside of the house to provide for
you and to make sure that the hamda
you're taking care of, you don't have to
go out there, expose yourself and become vulnerable
in that kind of difficult time of society
back then, then in this case, you owe
him that respect.
But again, if the man is not doing
his job and is ignoring the hakok of
the family, he would compromise those rights
and those obligations.
Now,
so then he says over here,
there are there are so many. When it
comes to the hukuk and the rights that
she owes to her husband, there are so
many, but he he highlighted only 2. Just
to let you know, this whole paragraph is
actually a summary of about 3 pages, 4
pages in the original here, Al Umeddin. Went
to the original actually to look exactly because
it it sounded for me very abrupt. It's
not really very well Yandi kind of summarized,
and it was a very long paragraph.
And when he said that there are so
many traditions, you talk about 12 different
hadith and proofs he mentioned in that book
and he only chose one hadith about the,
the frustration, and he emphasized the right of
the wife, the right of the husband over
his wife. He said two things here. Number
1 is a sitr,
and the second one is a suyana.
So what does that mean? She owes her
husband sittir. Sittir means concealment, concealment of what
does that mean?
There are secrets of their household,
their life.
You know what? Problems happen,
Difficulties happen. Misfortunes happen in their lives, in
his family, her family,
between them and their children,
illness could happen, loss of wealth and money,
you know, I don't have enough food for
you today, all these kind of things.
So the husband and wife by the way,
they owe each other
this half of concealment
but it's more for the wife over the
husband wife because if you cannot provide, you
cannot just go and blast this out to
the public.
And as though the complaint is always, even
when you do actually family consultation and so
on, you always see the complaint that, you
know, the lady, she keeps talking to her
family about whatever the government's in their lives.
She keeps bringing her mom into this, for
example, and so and so. So there's always
someone talking to somebody else outside of the
household. That doesn't mean the husband doesn't talk
to his mom
but there's much complain about this issue and
the hukuk that the husband and wife they
owe each other is to conceal
their issues that happens in their life
instead of blasting it out to the family
or elsewhere. Unless, of course, this is required
by law
or if it's required for the sake of
helping the relationship like going to a counselor
for example. So I'm going to have to
talk about what's going on there. So that's
okay but that's now a very controlled environment
versus taking the secrets of the relationship
all out there. That's not good. As a
matter of fact, an example of this you
could see from the story of
Ibrahim
when he went to his son's house the
first time and he met that lady,
his first wife, and he asked her how
are you guys doing? What did she say?
She started complaining.
Yeah, we don't have enough, this that he
told her
when your husband comes home, let him know
that
he needs to change
the entrance
of his door. Basically like
his wife, referring to his wife in this
case. And when he came the next time
and he spoke to the wife there, how
are you guys doing? What did she say?
Alhamdulillah, we're doing good. She didn't tell him
anything. Like basically it's not your business to
know about these things, subhanallah.
And
we see that also
from the sun of the prophet
You know when the prophet
got upset with his wife
And he
said this is it,
I'm gonna be away for a month.
And he
stood up there in the loft above the
house of Aisha, very upset with them. Who
came to visit him to check on him?
Umar.
And Umar he said, I saw the Prophet
sitting there and kinda got terrified, he didn't
even dare to speak a word. So Umar
started kinda like trying to soften the mood
and making few
like jokes here and there about what happens
in his house and life and so on,
but then he asked the prophet
did you divorce him?
The prophet, sallallahu alaihi wasallam just made it
very clear, no, there wasn't divorce and that's
it. But he didn't give the details to
Umar al Khattab
Similarly, when the prophet
one day he came to the house of
Fatima, his daughter.
And his daughter was married to her cousin,
Ali, the one who he raised
So he comes to the house of Fatima
and he noticed that Fatima was not in
her best mood.
You can tell she's not in her best
mood. So he noticed that.
So immediately he says,
Where's your cousin?
He could have told her where's your husband
but but he didn't use the word husband
in that moment. Why?
She's upset with him because of what? He's
her husband
so don't
mention him to me right now. So he
chose something that is considered dear and and
and loving,
the blood ties in a society that that
of course values the blood ties and the
family ties and so on. So he says,
where's your cousin?
She goes I don't know. Something happened between
us and he left.
She said we had argument and he left.
Now, did the prophet inquire what happened between
them?
No.
Did Fatima volunteer to tell him what happened,
what he told her?
No. None of that stuff happened. So the
prophet
being so gracious and also very understanding, he
knew his his daughter is not in good
mood, so he's not going to talk to
her about anything right now, but at the
same time, he knew that she's now distracted.
So what did he do? He stayed behind
to take care of Hassan Hussain for her.
Like when she's busy with her
anger and her mood, he sat he stayed
there and he sent a servant. He says
he said go and look for Ali for
me,
find Ali.
So that servant went out to look for
Ali radhiallahuwada
and the prophet
remained there in the house.
The story doesn't tell us the prophet
he spoke to Fatima or asked what happened,
tell me why you're upset with him,
none of that stuff.
And that's one of the problems we have
in our society. Every time some something happens,
we all start talking to somebody else because
I need validation, I need help, I need
this, I need that. And by the way,
I have seen this a lot, because our
technology, masha'Allah, is very well advanced, phones and
and internet and so on, no matter where
your family lives nowadays,
if there's a problem between a husband and
wife, they immediately call a brother, call a
sister, call a mother and they start talking,
complaining about this issue. So they vent
which is good but the problem with that
is what?
They would never be able right now to
solve this issue between them because they always
find somewhere to vent it out,
And they never get back together to try
to, no matter what the situation, we have
to manage it.
Somehow we have to compromise, we have to
come to an idea, we have to negotiate.
So when there's always an exit for husband
and wife to talk to somebody all the
time,
they never really build the skill of managing
it among themselves.
Because you have exit easy exit and exit
an easy person to talk to, otherwise,
you will never come to negotiate. You come
with ideas that you probably maybe were not
becoming applicable in that moment. So it's important
we keep that sitr, which means conceal our
things between us. So it's a good idea
the story of Ali radhiallahu an on Fatima.
So the servant came to the prophet
I saw him in the masjid, he's sleeping,
sleeping on the floor on the dirt
which means he's very upset and he just
kind of so when the prophet he left
to go and get him and bring him
back home, he goes to the masjid and
he saw him sleeping on the floor and
he was
dusty, very dusty. What does that mean in
jamaah?
He was agitated, he would just keep flipping
sides,
right? So he got very dusty. So the
prophet
he started joking with him and he would
get him up, he goes,
like get up dusty man, just get up
get up. So he took him up and
he took him home and reconciled between them.
So the idea here is
that Fatima did not volunteer the information
between her and her husband. She wants to
respect her husband and keep of course the
image of her husband and protected
between him
and her father, sallallahu alaihi wasallam. And Ali
also, he didn't want to go straight to
the prophet to complain about his daughter.
No. He just tried to find a moment
for him to cool down before he could
go back again, tried to reconcile. So they
tried to keep it among themselves. I just
want you to understand that even the houses
of the most righteous people,
they go through some difficulties.
But we don't know much
about what the the things that happened because
they respected
their privacy. So sutr is extremely important over
here. The second thing is what we call
a
as is the protection which means basically it
means maintenance. That's what it means. Meaning to
maintain,
to help him out, to protect him of
course from anything.
Particularly of course, al Siyyihan al Sallani, his
for example clothes if needed, his food,
his comfort,
whatever is needed of course to make the
house home.
That's what it means over here. And the
second thing he says,
contentment.
What does that mean when he says to
over here? Allah Subhanahu Wa Ta'ala when it
comes to how much
the man owes his wife in terms of
spending and expenditure,
Do we have to have
the same budget that she used to live
by in her family's house?
Is it the same thing like her neighbors?
What's the standard over here? We said
and that which is considered equitable and reasonable
particularly
according to his means and his budget or
how much he can afford. How much he
can afford, Allah subhanahu wa'ala says in the
Quran,
So Allah says here in the Quran,
can you put the charger for me please?
So,
Allah
when he says
let those who have the which means those
who have the means, spend from as much
as they have, alhamdulillah.
And those
of those who don't have much,
then they should spend from
the best of their ability. So this is
how much the husband, of course, he owes
his wife as much as he could from
his abilities. So if he can afford, alhamdulillah,
5,000, that's 5,000. 10,000, 10,000. But of course,
within that which is considered also reasonable. Extravagance
is not permissible as jamaah but still according
to their means. Now, some, unfortunately some men
they considered
alkanah,
they force their wives to be humble when
it comes to lifestyle.
Like Masha, they earn 100 of 1,000 of
dollars and they want their wives to live
on a on a 5,000 budget, for example.
Look, this is even though it's Masha'allah, it's
good to be humble,
but to that level
that's against the teaching of the rahman
when he says
as for the blessings of Allah that he
bestows upon you, you should speak about this.
And our ulema, they say people they should
actually live by their standards
and consider what's considered average and consider reasonable
as well too. So that's When it comes
to the kana, the man also needs to
be responsible and needs to be reasonable in
how much he's providing for his household and
his family.
Nam, go on.
This was the way of the women in
the time of the predecessors,
Sadaf,
when a man would leave his home,
his wife would tell him,
be aware of unlawful earnings
for we can endure hunger,
but we but cannot endure the fire.
Subhanallah. I mean, this is when it comes
to,
people's perspective obviously.
So what exactly you worry about the most?
Do you worry about, you know, how much
you have in this life or how much
are you going to be rewarded for for
it in the akhirah? So, here he said
that the women in the past, they would
say, look, when the husband leave,
so you're going to be going earning for
living.
So we don't care how much money you're
going to bring as long as it's halal
because we can endure hunger, we can endure
starvation, but we cannot stand the fire of
*.
That's the level
of of taqwa and priority that people should
support each other with and again that's between
the husband and wife as well too. Similarly,
if the man has given something to his
wife, he says look, as long as you
use it in a halal way, it doesn't
matter
but don't risk putting the money in some
that's concerned about the haram that would cause
us of course to end up in jahannam.
Continues,
she must not behave neglectfully
with his property,
Mal.
If she feeds others,
by his consent,
she gets the same reward as he does.
But if she does so without his permission,
he gets the reward, Ajur,
and she gets the sin. What does that
mean? Can she invite her friends if her
husband,
is not aware of that?
She's gonna make a tea party, so she's
gonna cook something and bring food and and
the husband is at work. Can she do
that as a man?
So the guys, some of them say yes
and they say no.
Look, there's 2 kinds of permissions here. There
is general permission and there is specific permission.
So the general permission is what is really
understood between a husband wife, what is concerned
and reasonable for them, meaning the husband is
not going to micromanage basically his wife's spending.
Say like, why did you go out with
your friend to have coffee? Why did you
do this?
This is not right.
So, if the general permission is that the
lady has the right to use the household,
hamdullilah, and the household, you know, items in
what is considered reasonable in any household.
So you invite friends, you invite the neighbors,
you invite your relatives, you so that's fine,
whether he's in town or traveling,
whether he's in town or even traveling, or
maybe she goes out with the kids to
eat when he's traveling for example because she
doesn't want to cook,
as long as this is considered now reasonable
within, of course, the budget.
But, what he mentions by that is that
if, for example, the husband doesn't want her
to invite some people or doesn't want her
to use that food
that we have because we're gonna need this.
Taking into consideration
the past was not like today.
Right now, day and night,
winter or summer, in any season, you don't
worry, alhamdulillah, in our society is here, you
don't worry about food.
You don't worry about food because you can
go anywhere and get it. Even somehow during
COVID time when everybody's freaking out, hamdulillah, it
wasn't a problem. You could still find a
way to find food in hamdulillah,
they're going to need that because they're not
going to have the same thing until the
summer or until the spring probably.
So therefore,
giving away that food in that sense, that's
why they say she should make sure she
doesn't do this without his permission
if she's gonna be sharing food. Some of
the ulama, even they said,
the only food that she's allowed to use
without his permission
is food that the the perishable food.
For us when it comes to perishable food,
what does that mean, Ajamal?
Not much really because even when you finish
finish, you don't finish it, what do you
do with it? Put it in the fridge.
You freeze it so you can still use
it for later.
But for them, if you have something fresh
that is cooked right now
and is not is not finished, what's going
to happen to it?
It's going to go
bad. So, he said, that's the type of
food that she's allowed to to give away
without his permission because it's going to go
bad anyway. But anything that lasts long, she
should actually seek permission. But again, that's in
the context of their time as well. 2,
overall, what we say here is that, we
need to be observant of managing our wealth
and, alhamdulillah, our income, where this is coming
from and how it's being spent so we
can make sure to do it right. In
Hadid Aisha
which was mentioned as a Muslim,
The prophet says if the lady, she spends
from the food of the household, meaning she
gives away some of the food,
without extravagance,
without exaggerating, without causing damage, meaning to their
budget and their livelihood.
She'll get the reward for giving away that
food,
and the husband will get the reward for
his earning.
But that's again, she's given reasonably without,
causing any damage to their food or to
their livelihood. Nam.
Doctor Rahim Allah continues,
her parents should discipline her before marrying her
off so that she might know how to
live with her husband. Okay. Let me give
a disclaimer over here.
This is now a summary of another 3
pages probably.
So when it was when it was cut
into smaller
small pieces, it sounded so difficult to to
comprehend.
But again,
the whole context of Mahlulah is true.
When you look into our time, it is
true. We said here her parents should discipline
her before marrying her off. Actually, the word
discipline is not a matter of discipline, it's
a matter of actually terbiyah,
which means educate her. She should basically gonna
prepare her, that's what it means. She would
need to prepare her to marry her off.
Today, much on our society, Annie, some of
the basic needs of a household are missing
from both the young man and the young
woman. Ask the young guys if they can,
budget, they have no clue what budget is.
And ask the ladies if they do the
basic household, you know, kind of like, work
and so on, they don't know that. Like
I do sometimes, you know, sessions with some
of the young people
and when I asked the guy, I said,
do you know how to, to do your
taxes? Do you know how to budget? And
he says, no, I've never done that before.
And he laughed it off. And I asked
the lady, do you know how to cook?
She laughed, she goes no I don't know
how to cook. And she laughs. And I'm
just like why you guys are laughing?
This is a serious matter.
Because if we did not even prepare for
the basics
of a household, that's a paradox of crisis.
So here, he said like that her family
should educate her and prepare her for marriage.
That's what it means. Okay. So what does
that even mean? For the man, you need
to prepare the guy for to be responsible
in the household like a man should. What
are the responsibilities of the husband, the responsibility
of the man, the the son needs to
be prepared for that. What are the duties
of the wife and the household? Also, she
needs to be prepared for that as well
too. Now
a woman should sit at home and stay
with her spindle.
Do you guys know that? What he's talking
about here?
Now,
I don't know in which context I should
put that here, but basically
if if you read in some of the
classical works of, of the Alemaya of the
past, they say keep them busy with their
spindle. That's what it means, just keep them
busy. Because if they're not busy,
they're
gonna come after you, basically.
So they say keep them busy. But again,
that's in the context of their culture.
So what does it mean here is that
he refers to the eye of
in regards to women
which means the women they need to to
stay at home
and
so that when they go out, they don't
expose themselves, you know,
like the jahili women they used to do,
beautify themselves.
And frankly,
even unfortunately nowadays, even when it comes to
wearing the hijab,
it lost, in many many scenarios, lost its
purpose of being a matter of modesty. It
becomes a fashion statement right now. And you
can tell basically how much time you would
spend in front of the mirror just to
fix the the the abaya, the hijab, the
this that. Instead of covering, it's actually a
matter of now becoming a fashion statement.
So this, in this case, he said that
this is what does it mean if there's
no need for them, just stay at home
as Allah subhanahu wa'anahu mentioned in the Quran
now.
She should not,
talk much with the neighbors and should stay
away from people a lot when her husband
is absent.
Okay.
What do we do with this as a
Jama'a? In our society, women, they go to
work, they drop off kids to school, they
speak with the teachers, they attend, you know,
teacher parent conferences and so on. All these
now statements within the context of the culture.
However,
the point he's making over here is that
there should be no mixing with the opposite
gender for no reason, and men and women
should understand and respect their boundaries.
And if that is the case, that should
be fine. But I think there is a
missing part from that statement, which is why
this statement sounds like that because in the
detailed version of the book, he was speaking
about,
if the wife talks to her husband's friends
and when he's
absent. So for example, the neighbors,
you know, when he's absent, like basically beware
of that.
Beware that the man is and hamdulillah today
being absent is easy, you can still talk
over the phone, you can still connect with
your spouse, but back in the days you
go, God knows if they will ever come
back again
because you don't know the perils of the
world at that time. So, therefore, for the
sake of protecting husband and wife, protecting the
chastity, making sure to keep healthy boundaries between
husband and wife, between actually the neighbors as
well too. Now,
she must protect him in his presence and
absence
and seeks
to make him happy at all times. Does
it mean the husband shouldn't be actually seeking
also to make his wife happy? The
guys
are not even answering.
Like it's not my job, man. That's her
job.
That was subhanallah. Allah says
you treat them kindly.
You owe them also
rights equal to the ones that that they
you owe against
them. So it's it's the same thing.
But men have that actual degree. So in
this case, we say yes. Just like you
you yeah, it's her responsibility to create home
into the house, it's also the responsibility of
the man to create that home into the
house as
well too. Na.
She does not betray him when it comes
to herself
or when it comes to his property
and must not let anyone he dislikes
set foot,
in the house nor anyone else
either without his permission? Now, this is actually
was mentioned in
regards to the hakub that the wife,
she owes her husband.
That means when the man is not at
the house, she's not supposed to let anyone
come into the house without his permission, of
course, again, in the in the specific and
the general permission as well, especially people he
disliked, for example, to have in his household.
Like, he knows that one of my wife's
friends,
if she comes into the house, we'll fight
in that evening
because that person is trouble.
Every time she comes, she puts some ideas
in her mind that's completely off our
planning, our family life and so forth. So
in this case,
making sure
that to,
to manage those those relationships
and making them right inshallah.
Now?
Let her worry about her own condition
and taking care of the household by serving
the home to the best of her ability.
Now, I know that many people, they keep
saying, look, isn't the wife's duty at home
is just, you know, to be there for
the husband? In regards to the service, that's
not her job.
Now, our ulema did spoke a lot about
this issue and
he says, if
If this mu'asura,
this kind treatment to each other doesn't include
to help and assist one another build ma'ruf
in that which is considered customary, then what
does it mean then?
And what has been known throughout the history
of mankind when it comes to
opening a house and and get married is
that there is very clear defined spousal roles.
So the man has a specific duty, the
lady has specific duty, and obviously, as the
society advances,
sometimes these duties get mixed up. But overall,
there are specific clear roles that needs to
be observed.
The the the the role of the prophet
in the house, he's been the man of
the house.
But at the same time So his role
was very well defined, providing for his family
and taking care of everything. However, it didn't
mean that he wasn't serving his family in
the house.
Aisha was asked, Kaifah Khan, how did he
do at home? So she explained,
he used to fix his own shoes, he
would milk the goat for us, he would
help around the house, like he would fix
things like any other man would do in
the house. He would help around the house,
but she said when the time for salah
comes in,
This is it. He becomes like a stranger
which means salah,
this is my job right now. I'm gonna
have to go take care of it. So
don't ask me to, you know, to do
this and to do that. This is time
for salah. Right? So he's assuming his role
salah, he's the man, but at the same
time, he's also been very kind with his
spouse.
The author Rahmullah concludes,
this chapter by saying she should put her
husband's rights
before her
own rights and the rights of all her
relatives. What does that mean over here? So
he means by this of course,
obedience in that which is considered also reasonable.
So if for example there's a khilab between
her husband, let's say the lady she wants
to go out with her friends. Let's say
she wants to go out for her friends.
Is that haram?
It's not haram.
But her husband, for example, he wants her
to be in the house for that day
or that night.
Not because he's being tyrant or being unreasonable,
he's just saying look, honestly, today, particularly today,
I I want you to be in the
house because there is something happening, I wanna
do this, I wanna do that. So in
this case, is there a reason for them
to fight over this issue?
No. She should if she knows her husband
is usually reasonable, then in this case she
should say you know what? Fine, I'll stay.
Because again that's the hack of the husband
in that regard. But of the husband being
completely unreasonable,
she's only she wants to, for example, do
something halal like going to the masjid for
salah. Although it's her haqq, but her husband
has the right also to tell her, no,
I want you to pray in the house.
So if she does that and she prays
in the house, her reward is much higher
than going to the masjid because now she's
doubling her reward with doing her salah at
home and also, alhamdulillah,
fulfilling the obligation or at least the right
of her spouse in that regard.
In regard to the subject of relatives, same
thing.
If there was if there was something, her
family wants to do something but the husband
says no we're gonna do something else.
So should she obey her father
or her husband?
Who has more priority right now when it
comes to that to that matter? Husband. Her
husband.
This is it. Again, Bil Ma'ruf
according to what is customary
because I know and I do hear a
lot of stories where unfortunately sometimes men can
be unreasonable
and it becomes only an exercise of power,
that's all.
It was not meant to be an exercise
of power really.
It was it was meant to bring order
and stability into the household.
But if that order that you try to
bring into the household creating instability,
then you're gonna have to check it out.
What's going on? What's wrong and what's happening?
How is that not bringing stability in the
household? Because again, all what the ulema is
saying in regards to the hack of the
man, the hack of the wife, all these
things are supposed to bring stability in the
house and if it's not bringing stability in
the household, something is missing and something is
wrong. That does need to be discovered
from a Firkki point of view and also
of course from a psychological point of view
if there is need to see a counselor
insha Allah to war iiq. There is so
much that
Khudamur Rahimullah mentioned, imam Ghazali as well. One
of the hadith that he quoted actually I
wanted to mention to you hadith
in Sahib al Haban.
That the prophet
said
if the lady she prays her 5 daily
prayers
and she fasted her month of Ramadan
and kept her chastity
and obeyed her husband
she will enter the jannah of her lord.
So just simple duties if they were fulfilled,
it will bring that balance and bring in
the dunya as well and the akhirah the
great
word.
So inshallah, next week when the last when
we discuss, we're gonna discuss a different chapter,
the ethics in eatings,
and livelihood as well.
That was a fun discussion, Gemma. Right?
Who's reading for us?
Hey, Thomas. Okay.
The author, Rahimahullah, writes,
also narrated that some people from the companions
of the Messenger of Allah, Sallallahu Alaihi Wasallam,
said to the Prophet Sallallahu Alaihi Wasallam
Messenger of Allah, the people of great wealth
have gone off with the rewards.
They pray as we pray, fast as we
fast, which you can give salafah
Truly in every glorification,
there
is. In every magnification,
there is.
Every praise is.
In every there is no God but Allah,
there is salafah.
In every command to the right, there is
salafah. In every forbid in every forbidding of
the wrong, there is salafah. And in every
sexual * by any of you there is
salafah.
They said, messenger of Allah can one of
us approach his appetite and have it By
the way, when it come to that *
of course with the spouse that's what it
means, no.
They said messenger of Allah can one of
you can one of us approach his appetite
and have a reward for it? He said,
what you do what
what do you think if he had put
it to his if he had put it
to haram use, would there not be would
there not have been a wrong written against
him? Similarly, if he had put if he
puts it to a halal use, there is
a reward for him. Muslim married it.
So this hadith right now
has a story behind it. The story is
that in the masjid of Rasulullah sallallahu alaihi
wasallam in the back part of the Musallah,
there was a place called the place of
Al As Sufa.
So Al As Sufa were the poor people
of Madinah, the immigrants, the the the refugees
who come over and there's no place for
them. So what do they do? They sit
there and they live there. So every now
and then the prophet
he would call some of the people after
salah because when he sees that there was
not much food for them, he will say
who can take some of ahlul sufa to
feed them, to take them home? So they
will take 1 or 2 with them and
take them home and to feed them.
But subhanallah,
they look at the other people of Madinah,
some are wealthy, mashaAllah, they have different levels
of status and so on. So there was
that moment in which these poor people of
Madina came to the prophet
bringing a huge concern.
Look what is their concern in jama'at.
What was their concern? Money?
No.
The people of Dothur
which means the wealthy people are taking all
the reward. So the word Dothur
means what? It comes from the word dithar
and a dithar is the outer garment,
the outer garment. So, what does it mean
in our time if you want to say,
Al Udu Thule? What does it mean?
Suits.
Like those who were wearing formal
suits. The people with formal suits are taking
all their awards because back then at Dithar,
that's an extra piece of clothing.
Not everybody at the time had that extra
key piece of clothing they put over their
their their shoulders.
They could barely cover their their their backs
and and even their waists, barely.
Like, if you reported in Madinah there was
a time when the sahab
didn't have much
because some of us would have some to
wrap their waist with, but they are *.
And others, they have one piece to put
on the shoulder, it goes all the way
to their knees, nothing underneath.
This is how much how poor they were,
radiAllahu anhu.
So to have multiple pieces or even having
an excess one over
your shoulder,
that's a luxury.
That's luxury.
So he says
Those people who have that excess wealth and
they have even the fancy suits, they take
in all their word. How so?
So, they take their word for salah, which
we
do. They take their word for fasting which
we also do.
But then
they have money in which they give in
charity, how can we compete with them?
We cannot compete with them then. So the
prophet said,
look
they have this to give charity but you
have also something else to give charity.
You can say these things.
You can say it,
that's an act of charity. As sahaba were
surprised.
You know, fulfilling our desire that also is
reward, we get reward for that.
Like just in itself, that action in itself
is very rewarding.
What reward do you need more than that?
So the prophet used this analogy with them,
he says what if this person does it
in a haram way? Why don't they be
held accountable for it? The answer is of
course, absolutely.
Because similarly, if they do it in a
halal way, they're gonna get reward for that.
Now, there was another narration from the story
which is basically probably maybe explains what's the
meaning of tasbihat and takbihat and tahminah.
So some of the other narrations say that
the prophet
gave them the after salah. He says that
look, after every fard salah,
I urge you
to
say,
like make that as behad of salah, you're
gonna get
similar to what they're doing and even more.
Like you will do
similar to their reward and even much more
than that. So they start doing
it. Guess what happened after that?
The rich people heard about it,
so they start doing the same thing.
So, the poor people came back to the
prophet
our marshallal wealthy brothers.
They heard what you said and now they're
doing the same, like we're back to square
1. So the prophet says,
This is now the blessings of Allah that
he bestows upon whomever he was, like there
is nothing I can do for you. That's
a blessing from Allah
So what does it mean when it comes
to the subject of wealth right now, on
the subject of charity? What is it exactly?
Let's say inshallah what the imam, rahim allah
is saying. So the hadith has multiple narration
like I said and he's gonna probably maybe
add them in the context of the as
well. Now,
the Sahaba
in this hadith? In this hadith, there is
a proof that because of the companions'
strong desire for right actions
and
the power of their longing for good deeds,
they used to grieve over those good actions
which which were not possible for them, but
which others were able to do. Can you
imagine this?
Like somebody for example,
unable to go to Hajj and they cry
because they're unable to go to Hajj.
Some people, they come to a fundraising and
they see, MashaAllah, people give in 10,000, 5000,
20,000,
and they they just kind of they cry
their eyes out sincerely
because they're unable to participate in that cause.
Some people, they see themselves, subhanAllah, not being
able to stand up for tahajjud because they
have some certain illness or maybe their feet
cannot hold him or whatever that is. They
cry their eyes out for that. That's what
he means by this.
That the sahab were eager to do good
deeds and they cry for the deeds that
they can't do.
Now why do we why do we and
our children probably cry the most for Yani
these days? Is it because
of missed akhirah opportunities
or missed dunya opportunities?
Nah.
The poor among them used to grieve over
missing out on the ability to give salakah,
zakah with wealth, which the wealthy were able
to do. They would also grieve over staying
behind from expeditions of jihad
because of their lack their total lack of
weaponry and mounts.
Allah tells us about that about that and
Allah tells us about that in them in
His book when He says,
Nor is anything held against those who when
they came to you for you to provide
them with mounts and you said, I cannot
find anything on which to mount you, turned
away with their eyes overflowing with tears, overcome
by grief at having nothing to give. So
this is this is in the context of
the battle of?
Anyone knows?
Tabuk.
The battle of Tabuk. Because the battle of
Tabuk, the prophet sallallahu alaihi wasallam heard about
the the recruitment recruitment of the Arab Christians
in the north and support of the Romans.
So he wanted to immediately before they become
bigger
gathering or army to go and immediately kind
of take like the the offense, the surprise
offense.
So he ordered everybody
which was in the heat of the summer,
and you remember the Qubat Medina and the
Reban Peninsula. When everything is riping, masha'Allah, especially
2 years after or 2 years after the,
or 3 years after the conquest of Mecca,
meaning everything was, alhamdulillah,
secured since the Treaty of Hudaybiyyah and then
the conquest of Mecca.
They haven't had that peaceful time in a
long time, and now their their fruits are
ripen, their their gardens are flourishing and and
sprouting.
Then comes the command of the prophet
whoever is capable of riding on the back
of a camel should come out with us.
And anyone can is able to do that.
So, some people,
the Munafiqeen, they didn't want to go so
they gave their excuses.
And Allah
forgave those who have excuses and he said
among those who have excuses those who come
to you and they beg you, You Rasool
Allah, please find my mount for me.
Because what they did,
they used to actually have 3 people per
camel. Not everybody had a camel on that
journey. You can imagine in the desert, 3
people per camel. So what they do, they
alternate.
Every few hours, one be on the back
of the camel and the other 2 are
walking, and then they alternate.
So even with that,
some people, they couldn't be 4 out of
1 out of 4 because the camel will
will not be able to handle it probably
or people wouldn't be able to handle it.
So So the prophet said, I'm sorry I
don't have anything for you.
And they would turn away and just crying
their eyes out because they were unable to
go with the prophet
and they're gonna be left behind in the
city. That's the context actually of the ayah
over here. So what we learn from this
is that it is very important to see
that Hadith Sahaba
were always eager to find that. Nam.
In this hadith, there is that the poor
envy envy the people of wealth, Duthur,
and and Duthur
or or or Amwal or wealth because of
the reward they obtained for giving salakah from
their wealth and so the prophet sallallahu alaihi
wa sallam showered them acts of salafah. Showed
them actually?
Showed them acts of salafah that they would
be able to do. So, what's the meaning
of envy over here? Is it allowed to
envy the rich people?
Like if someone comes here in the parking
lot, mashaAllah, driving their
fancy yani car. Are you just like, wow.
Are you allowed to do that?
I hope not Ajummah. Alright? Now, the meaning
of this envy over here is called ripta
in the Arabic language, ripta.
Al ripta
is when you wish for similar thing without
wishing for them to lose that.
Like, I wish I can be generous as
he is,
I wish I can, you know, have
good career like they
have. Like, you wish higher for them
and also you wish the same higher to
come to you.
What's bad is when you wish for their
higher to go away from them and to
come to you.
What's worse
is to wish for them to lose that
khair even if it doesn't come to you.
This is so mean, Ajamal,
that people somehow can be so evil that
I don't want them to enjoy what they
have and it doesn't matter if it comes
to me or not. But here, these sahaba
were not envying them in terms of wishing
for them to lose their datur. No. They
were just hoping that they could also share
the same khair with them and the same
reward as well too. That's called the ripta
in the Arabic language. Now, later on, he's
going to bring some of the different narrations,
but we're going to skip it
to talk about what's the meaning of charity
over here. How to define charity? The meaning
of charity. The meaning of it is that
the poor thought that they thought the only
way to give sadaqa is with property and
wealth, which they were not able to do.
So the Prophet sallallahu alaihi wasallam told them
all that all the varieties of well recognized
virtues and good action are types of sallakah.
There is in Sahih Muslim from Khalifa
that the Prophet sallallahu alaihi wasallam said every
well recognized virtue,
Maruf is an act of Salakah. Al Bukhari
narrated it as a hadith of Jabin from
the Prophet sallallahu alaihi wa sallam.
Sadaqa is used unqualifiedly
for all types of well recognized virtue and
good actions,
even to the point that the bounty of
Allah which comes,
which comes from him to his slaves is
an act of salakah from him to them.
One of the right acting first generations used
to reject that and say salakah is only
in the case of someone who wishes for
its recompense recompense
and its reward. But the correct position is
different from that. So what does that mean
over here? He's defining sadaqa right now in
a very general term. So, basically, there are
2 types of sadaqa. There is monetary sadaqa,
which is the one that we always refer
to when we say sadaqa means giving money
and giving cash. Right?
And there is the non monetary sadaqa, which
what the prophet is referring to in this
hadith, when he says,
every good deed is an act of charity.
So here,
sadaqa, expanding
the concept of charity for us so no
one can say I cannot give charity.
And he's gonna give some examples over here,
Rahim
in in the in the book, but if
we move a little bit more down there
where he says there are 2 types of
sadaqa.
There are 2 types of sadaqa from something
other than property. 1st, the in Basically, this
is the non monetary salakah. There are 2
type of them. What are they now? 1st,
that in which there is treating people well
so that it is a sadaqa towards them
and this is often better than sadaqa with
property.
Now,
the translation is a bit I cannot make
it not make it actually clear. He
says What does that mean? It's basically kind
of like the the benefit of that act
is is is
Yeah.
It it it goes and extends to others.
That's what it means.
Things that you do,
good actions that you do, good deed that
you do, the benefit of which will be
extended to other people. That's what it means
here.
So he's gonna explain some of those good
deed that you yourself you do
and eventually other people benefit from. And there
will be the second the second type which
is on page actually 412. The second type
of non monetary charity or sadaqa
is the good deeds that you do that
you only benefit from. You personally benefit from
that. It doesn't extend to other people. So
what is the first category? The one that
be extended to other people. Yes? This is
commanding what is right and forbidding what is
wrong because that is a way of calling
others to obedience to Allah and from disobeying
him. That is better than benefiting others with
property. Similarly, there is teaching useful knowledge and
how to recite the Quran, removing harm from
the pathway,
working to do things of benefit to people
and to prevent harm reaching them. Similarly, there
is supplicating on behalf of the Muslims and
seeking forgiveness for them. You see this paragraph
right now? That's a summary to all the
points that are gonna come next because he's
gonna bring you a proof to every point
that he mentions over here, like he's gonna
bring a hadith. And as you can see
those those green marks markers here that you
see on the screen, those green markers are
the beginning of a hadith
as a support for one of these a
support of one of these points.
Like he says, look, the type of non
monetary sadaqa,
the benefit of which will extend to people,
there are many, and he mentioned a few
of them and we're gonna share inshallah 1
at a time with the.
Narrated
with a chain of transmission in which there
is some weakness from ibn Rama as a
hadith. Whoever has property, let him give salakah
from his property. Whoever has strength, then let
him give salakah for of his strength. Whoever
has knowledge, then let him give salakah from
his knowledge, but it is more likely that
is a statement.
Which means what's the meaning of statement by
the way?
It's not it's not a hadith from the
prophet. It's from the Sahabi himself, rabiallahu ta'ala,
ibn Umar. So meaning
knowledge and strength can be acts of charity.
If you use your strength for the higher,
if you use your knowledge for the higher,
that will be beneficial and shout to others.
Now, the second one?
At Tabarani narrated with a train with a
chain of transmission in which there is some
weakness from Samura that the Prophet sallallahu alaihi
wa sallam said, the best of salakah is
the tongue. Someone asked messenger of Allah, what
is the salakah of the tongue? He answered
inter intercession by which you secure the release
of a prisoner,
prevent the spilling of blood, attract benefit, and
good for your brother and protect him from
dislike things. What does that mean is that
you use your tongue
to intercede on behalf of somebody else, to
help them out, to talk good to for
them or on their behalf. Like, use your
use your your tongue to reach out to
people
on behalf of others. That's some of the
good deeds as well too. Next, cheerfulness.
No. Among the the Muslim hadith. Among the
moresul hadith of al Hassan from the prophet
sallallahu alaihi wa sallam, there is a part
of salafah is that you should greet people
with a cheerful face.
Ibn Abi
Dunya narrated it. So that cheerfulness is also
an act of charity. When you meet people
in the morning and say salaam alaykum, good
morning, and you smile. That's an act of
charity.
I hope you guys spread that charity. It's
actually for free, Ali. You don't have to
pay anything for that. So you can get,
insha'Allah, so much reward when you smile in
the face of others. Next. Mu'ad said teaching
knowledge is someone who does not know a
sadaqah and it has been narrated as a
Marfou hadith. So even though it's the words
of but some that say marfou, and marfouur
means what?
The prophet salallahu alaihi wa sallam said that.
But mawkuf means?
Sahabi said that. Next.
Among the types of salafah there is keeping
harm away from people,
there is in the 2 Sahih books that
Abu Dara said, I asked messenger of Allah
what are the best actions?
He answered, iman and jihad in his way.
I asked, which are the best slaves to
free? He replied, those who are most precious
to their families and who have the highest
prices.
I asked, and if I don't do it,
he answered, help by working with your hands
and make something for a clumsy, unhandy person.
I asked, messenger of Allah, what do you
think if I am too weak for some
deeds? He replied, withhold your mischief from people
because that is a salakah. No. And the
other narration, of course, removing the harm is
coming actually after that, from that narration, removing
the harm of of, of the way is
also an act of charity as well too.
Moving to the next one, Ibn Harban. Ibn
Harban. The next page. Ibn Harban narrated in
Sahih, the hadith of Abu Dharr that the
messenger of Allah salallahu alaihi wa sallam said,
every breath of the son of Adam has
a salafat due on it due on it
everyday
on which the sun rises.
Someone asked messenger of Allah, where are we
a where are we to get the to
give? He replied, there are many doors to
good. Tasbir,
takbir,
praise,
commanding what is right and forbidding what is
wrong, removing some harm from the path, helping
helping the deaf to understand,
guiding the blind, showing one who asked directions
the way to what he wants, hurrying with
the strength of your legs to give the
grieving the grieving one who seeks help, carrying
for the weak person with the strength of
your arms, all of these are sadaqah from
you for yourself. So as you can see,
all these now actions benefiting other people, helping
the blind, helping the one who's needing extra
assistance,
and all of these things you're doing are
acts of charity,
and they are now extended, the benefit extends
to other people. Next.
Imam Ahmed narrated the hadith that Abu Dharr
said, I said, I said, Messenger of Allah,
the wealthy have gone off with the reward.
They give salakah and we do not give
Sadaka. He said there is Sadaka in you,
lifting a bone from the path is Sadaka.
Guiding someone on the way is Sadaka. Helping
the weak with your surplus energy is Sadaka.
Explaining things on behalf of the incoherent person
is a salakah,
and making love to your wife is a
salakah.
I asked messenger of Allah, we approach our
appetite and we are rewarded. He replied, don't
you realize if you put in that which
is which is haram, would you be guilty
of wrong? He said,
I said, yes. He said, then do you
anticipate being paid back for evil, but you
do not anticipate being repaid for good. So,
what means basically even fulfilling your desires in
a halal manner, and that's not just about
actually the actual and intimate desire.
Also, for example, fulfill your halal,
in terms of food, for example, in terms
of drinks.
In any way that is considered halal, as
long as you do it in a halal
manner, you get reward for that, alhamdulillah, and
that's also considered an act of charity
as well too. If we move next.
So, here's one one issue that that,
Imam Abu Rajiv
is bringing up or highlighting. In regards to
the subject of the intimacy
or fulfilling one's desire,
do you need to have an intention
to get the reward in order to get
the reward for it or just by the
act itself you're gonna still get the reward
anyways? So that's what he's gonna answer here.
The apparent meaning of this requires that one
is rewarded for making love to one's wife
with the intention of seeking a child in
consequence of which there is a reward for
raising and instructing him, teaching him courtesy during
his life, and anticipating a reward for him
if he dies. Otherwise,
if one does not anticipate anything in fulfilling
one's appetite, then people disagree as to whether
this hadith applies to that situation. So, imam
Baruj, he brought the difference of opinion, but
he did not did not actually kinda like
highlight
conclusively his opinion,
except that at the beginning, he says, as
if he was leaning towards what?
That you need to have an intention for
it. That's his kind of leaning towards that.
He did not say this is my my
opinion, but I understand, apparently from the hadith,
it shows that as if you really need
an intention for you to get the reward
for it. Now,
There is an authentic hadith that a man's
expenditure on his family is an act of
sadaqa in the 2 Sahih books. There is
from Abu Musa
Abu Masaru Al Ansari that the prophet salallahu
alaihi wasallam said,
a man's ex expenditure upon his family is
a salakah In a version of Muslim there
is when he anticipates a reward for it.
In a wording of Al Bukhari there is
if if the man spends on his family
while in while anticipating a reward for it,
then then it is a sadaqa for him?
So all these all as you can see,
still examples
of
doing sadaqa without paying money. Like all of
this right now, at least, you know, kind
of helping your your family, that's an active
sadaqa itself, but the money is actually not
on somebody else. It's in your family right
now. But there's one more that he mentioned
as or 2 more as a matter of
fact, on the next page,
planting.
There is in the 2 Sahih books from
Anas that the prophet
said, every Muslim who who plants trees and
bushes and who cultivates crops and then and
then people, birds and birds and animals eat
from them, it is a salafah for him.
So, even even if you just plant a
tree or put flowers out there and the
bees come for example to take the nectar
from it, you get a word for that.
Even though you just want to you get
it from Home Depot. Alright? And just plant
it out there. Just the fact that the
animals are benefiting from it alhamdulillah, you're gonna
get the reward for that. And the water?
Digging water wells?
Al Bukhari mentioned? Al Bukhari mentioned in his
tariff, the Marfur hadith of Jabir, whoever digs
water, then whatever thirsty liver of jinn or
human beings or wild animals or birds drinks
from it, Allah will reward him Allah
will reward him for it on the day
of rising. So now, he's going back again
to say about all these good deeds.
Do you need to have the intention
to get the reward for what you do
in order to get the reward for sadaqa
or not? That's the question he's asking here
and he's answering it right now.
The apparent meaning of all these hadith shows
that these things will be acts of sadaqah
for which the cultivator and planter will be
rewarded without having intended or purposed it. So
he says that look, this is now contrary
to the first one.
This is telling you, even just if you
plant a tree and animals jump better from
it, you're gonna get reward for that. So
he says, okay.
Similarly, if he if he puts it to
halal use, there is a reward for him,
shows by its apparent outward meaning that he
is rewarded for going to his wife to
make love without having an intention because the
one who makes love to his wife is
similar to the cultivator of land, who tills
his land and sows seed in it. The
party of the people of knowledge took this
position, and Abu Mohammed ibn Fatayba inclined to
that to that view with respect to eating,
drinking, and sexual *,
which he sought to show by means of
this of the saying of the Prophet Sallallahu
Alaihi Wasallam. The moment is rewarded for is
rewarded for everything even the morsel of food
which he raises to his mouth. Which means
he says there is no need for intention.
Just a mere good act in itself is
rewarding
by its own merits.
And the next This rewarding which he uses
for his proof is not very well known
and that is well and what is well
known is the saying of the prophet
salallahu alayhi wasallam to Saad. If you spend
some expenditure seeking it, seeking it, seeking by
it the face of Allah, you will be
rewarded for it. Even the morsel of food,
which you lift to which you lift to
your wife's mouth.
Here it here it is qualified by an
intention, which is purely for the sake
of Allah. So the unqualified hadith are then
to be interpreted according to it and Allah
knows best. So what is his opinion now?
He says, you need an intention.
But towards the end he goes, and Allah
knows best.
You know, I kinda like not sure, but
it is actually probably you need the intention
for it, because of the hadithin Nabi Salas
and the previous one when he says, Baal,
seek and bind the face of Allah. You
need the intention for the sake of Allah
Although the other opinion of Imam, Muhammad ibn
Qutayba
says you don't need the intention.
It's a it's in itself is a good
deed, so if you do it, you get
your word for that, hamdulillah.
But he is choosing or he's leaning towards
saying
at least what you need is ikhlas, sincerity
for the sake of Allah
Then you get the reward for it, insha'Allah.
The last part here or actually before the
last part, go ahead. The Usul principle. He's
saying, what do you think if he had
put it to haram use, would there have
not been a wrong written against him? Similarly,
if he puts it to halal to halal
use, there is a reward for him, is
known by the people who study the usool
sources or principles
as an analogical
deduction from the contrary from the contrary,
an example of which is But let me
pause you over here. So this statement as
an analogical deduction from the contrary,
Because here he said
don't you get reward, don't you get sin
if you do it wrong? And the answer,
yes. So he says that similarly, now the
analog the analogy, if you do it if
you do it halal, you're gonna get reward.
So that's called qiyasul aks. So he's just
kind of translating the statement by saying it's
an illogical deduction from the contrary. Nah. So
let's let's move on to the second type
of non monetary sadaqa.
The second type of sadaqa, which is not
from material wealth, is that whose benefit is
confined to the one who does it, such
as the different types of remembrance,
such as, glorification,
praise,
and and seeking forgiveness.
Similarly, there is walking to the mosque, which
is a salakah.
It is not mentioned in any of the
Hadith that the prayer, the fast, Hajj, and
Jihad are salakah. And most of these actions
are better than salakah with material wealth because
that is only mentioned as a response to
the poor and needy ones who asked about
that which would stand as a replacement for
the optional acts of the wealthy people with
their wealth? What does that mean here? So,
2 two points over here. The first one
is the second type of the non monetary
sadaqah,
and that is the only benefit comes to
you, like saying subhanAllah, alhamdulillah, willaillah, willaillah, willaillah,
willaillah, willaillah, willaillah, willaillah, willaillah, willaillah, willaillah, willaillah,
willaillahu akbar.
But the others,
other people benefit from. This one you only
benefit from that. He says, so that's that's
one thing to understand. The second part right
now, he says, Allah did not mention the
prophet did not mention the hadith here, Hajj,
salatulfaril,
the fast in the month of Ramadan,
because these are obligations we're all required to
do and there's no preference
from one person to the other person for
doing that, except of course for the quality
of their ibadah. That's why the prophet did
not count them as an act of sadaqa,
because the act of sadaqa is not mandatory,
so you cannot actually compare it to something
obligation
like here. Now which is better, sir? The
last question here inshaAllah will conclude with that.
Which is better?
The sadaqa or dhikr?
Like giving charity with money
or remembering Allah
saying subhanAllah, alhamdulillah, wala, Allahu Akbar. What do
you guys think the answer is going to
be?
Sadaka or dhikr?
Let's see what he says.
There are many texts which which show the
superior
superiority of the to material and other acts.
As in the hadith of Abu Darda, the
prophet said,
Shall I not tell you the best of
your deeds? Those that give you the highest
rank and those that are purest with your
king and are better for you than giving
gold and silver and better for you than
meeting your enemy and striking their necks and
they striking your necks? They said, of course.
He said, remembrance zikr of Allah Azzawajal.
Hadid Ro, Ahmed Turmid and others. From the
hadith, what did he say over here? It's
better than the the,
better than actually giving gold and silver.
So given better than given your your charities
and better than many good deeds, dakur Allah
To prove this point, Imam Ibraj Ibrahim he
could he actually he brought 9 ahadith. I'm
gonna go quickly over them, inshaAllah. If you
see the numbers, where he says the 2
Sahih al Bukhari,
hadith al Abi sallallahu alaihi wa sallam over
here.
Number 3 is hadith imam Ahmad and at
Tirmidih
which narrates about Abu Saeed radiallahu ta'ala Anhu
wurda.
Hadith number 4, Ab Tabarani that narrates Hadith
Abu
Rudhanat alwadha as well too.
Hayd alwaza actually as a matter of fact
that he won't mention here under hadith number
5, Hayith Anas
about the adkar.
Hadith number 6 is ibn Abi Duniya
and then after that there is also hadith
Abu Darda,
then hadith Imam Ahmad Awan Nasai as well
too, hadith Umman
and the last one alfuriabi nirdis hadith.
So all these hadith that he mentions towards
the end of the chapter here is the
answer to the question which one is better,
should you give charity, money, or is it
better to make dhikr? And the answer is
to make dhikr. Now why would the ulama
say the answer is to give dhikr? Of
Of course, the hadith is clear to the
from the prophet sallallahu alaihi wasallam about what
is better than giving gold and silver is
remembering Allah subhanahu wa ta'ala.
But why? That's the question that people, they
they are looking an answer for.
The prophet did not give any specific answer
to that, but the ulama interpret that as
the fact that when you give charity,
that's it. The act itself ends in that
exchange.
But when it comes to dhikr of Allah
that's now something that is constant.
And the meaning of dhikr here is somebody
who's constantly remembering Allah
That's the one that gets the reward for
being at the qiyallahu katina wadhaqqarat. May Allah
make us a maniyanrubalalamin.
So even if you don't have enough cash
and money, making sure that you, Insha'Allah
have,
enough time to keep your tongue moist with
the
If your brothers can just give it a
second shout for the sisters to go to
their section,
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