40 Hadiths on Social Justice
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Hadith #3 - From the Scrolls of Abraham
From Abu Dhar (ra): “I said, ‘O Messenger of Allah (صلى الله عليه وسلم), what were the scrolls of Abraham (as)?’ He said, ‘They were parables,’ [and so he (صلى الله عليه وسلم) recited one of the revelations that was found in the revelation to Ibrahim (as) which read]: ‘Oh king who has been entrusted with authority and who has been tested with that authority and who has been deluded by that authority: I did not send you to this world to amass the fortunes of it. Rather I sent you to avert from me the call of the oppressed for I do not reject the call of the oppressed even if it comes from a disbeliever.’”
Each of the messengers of God preached the importance of justice, only differing in legislation. This lecture describes some of the lessons on oppressors and the oppressed from the scrolls of Abraham (as).
Transcript
This transcript was auto-generated using AI and may contain misspellings.... ... So, tonight's class actually has an interesting name to it. It's called from the scrolls of Abraham. From the scrolls of Ibrahim A.S. And when we talk about the scrolls of Ibrahim A.S. What's the reference in the Qur'an? The Suhuf of Ibrahim. The scrolls of Ibrahim. Now as I said to you, just to remind you that the way that we're going to proceed with this class is we're essentially going to have seven halaqas on methodology and then we'll go issue by issue by issue. So, there might be some redundancy with today and maybe next week. And you might keep thinking, you know, it sounds like we keep on just repeating the same theme of don't wrong, don't wrong, don't wrong. But that's kind of the point. If you take from this entire thing that I should not commit any dhulm in my capacity, any transgression in my capacity, then that's a good message inshallah. But I encourage you all to constantly review the notes. I encourage you to, if you subscribe, if you go to yaqeeninstitute.org and you subscribe to the email list inshallah, you'll actually get the notes sent to you. So every week when I finish I have the notes compiled and you'll get them sent to you. They haven't been sent yet inshallah, they will be sent. Right Ali? They will be sent inshallah. So everyone will get a copy of the notes inshallah. And there'll be a week behind because by the time we get them compiled, we'll send them to people to put them together, then it takes about a week inshallah. So you'll be one week behind. But I want you to keep on reviewing the notes. And here's an assignment for those of you that are attending regularly. Every week before you come, just skim through the notes of last week. Alright? So every week you just kind of refresh your memory as to what we spoke about the week before. Also, do tweet your gems inshallah. 40onjustice is the hashtag. And do help us inshallah fundraise. We're three days left in our campaign, inshallah, our fundraising campaign on LaunchGood.
So it's launchgood.com slash support yaqeen. So anyway, back to the scrolls of Ibrahim alayhi salam. This comes from a hadith which is not going to be the central focus of our discussion today, but it's an introduction and it phases us into the next hadith. And it's a hadith that's disputable in its sanad. So some of the scholars consider it authentic, some of them don't. It's narrated in the sahih of Ibn Hibban, rahimallah. So Imam Ibn Hibban considered it to be authentic. Some of the contemporary muhadithin like Imam al-Albani did not consider it to be authentic. But the message is undoubtedly authentic and it's a powerful, profound hadith. It's narrated by Abu Dhar, radiyaAllahu ta'ala anhu. Qala qultu ya rasoolAllah. He said, I said, O Messenger of Allah. Abu Dhar is known to narrate a hadith in this fashion. Qala qultu ya rasoolAllah. This is just for students of hadith. There are many a hadith where Abu Dhar narrates, I said to the Prophet, O Messenger of Allah, and I asked him a question. Qala qultu ya rasoolAllah, fama kana suhufu Ibrahim. I asked him, O Messenger of Allah, what was in the suhuf, the scrolls of the Prophet Abraham, of Ibrahim alayhi salam. So the Prophet salallahu alayhi wasalam responded. Qala kanat amthalan kulluha. He said, salallahu alayhi wasalam, that Abraham received parables. It was all amthal. Kanat amthalan kulluha. And so he recited, salallahu alayhi wasalam, one of the parables that was found in the revelation to Ibrahim alayhi salam. Ayyuhal malik al musallat al mubtala al maghroor. O King, so Allah addresses the kings, O King, al musallat, who has been put in a place of authority,
al mubtala al maghroor, who has been tested with that authority, and who has been deluded by that authority. So it's a khitab, it's a particular address to those that have power. Fa qala Allah, so Allah said, fa inni lam abAAathka li tajmaAAa al dunya baAAdhaha ila baAAad. He said that I did not send you, Allah is speaking to the king, I did not send you to this world so that you could amass the fortunes of it. wa laakin baAAathtuka li taruddaAAanni daAAwat al mazloom. But what I sent you for was to avert from me the cry of the oppressed. fa inni laa arudduhaa walaw kaanat min kafir. For I do not reject the call of the oppressed, even if it is from a disbeliever. So again, ayyuhal malik al musallat al mubtala al maghroor. fa inni lam abAAathka li tajmaAAa al dunya baAAadhaha ila baAAad. wa laakin baAAathtuka li taruddaAAanni daAAwat al mazloom. fa inni laa arudduhaa walaw kaanat min kafir. Even if it comes from a disbeliever. So the hadith is that in the scrolls of Abraham, Allah said, O vain ruler, O king, who has been entrusted with authority, and who is tested with that authority, and deluded by that authority, I did not send you to amass the fortunes of this world. Rather, I sent you to avert from me the supplications of the oppressed. For I do not reject the supplications of the oppressed, even if it comes from a disbeliever. Now these are themes that we've already covered, and this is something that is already established through many, many authentic hadith of the Prophet salallahu alaihi wasalam. But it's interesting, right? Because we don't typically hear of anything from the suhuf of Ibrahim alayhi salam. Of anything from the scrolls of Ibrahim alayhi salam.
It gives us a sense of the consistency of the message that Allah sent to Ibrahim, and to Nuh, and to Musa, and to Isa, and to the Prophet salallahu alaihi wasalam. That each and every single one of them essentially preached the same social values, and they obviously preached the same creed. The difference only came in the legislation, in some of the tashri'ah, the legislation that was sent to those prophets and those messengers. And it shows you that from a very early point, if not in every revelation, Allah subhanahu wa ta'ala emphasizes the importance of justice. And Allah even makes it the purpose of the one who He entrusted with authority. Listen to the power of that. The only reason I sent you is to avert from me the calls of the oppressed. To avert the calls of the madroom from me. Because I will not reject those calls of the oppressed. And it is a sign that what often causes people to be unjust, and what often causes them to be oppressed, is that they are too obsessed with this world. So there is a connection between amassing the fortunes of this world, and oppressing those that have no say over their own wealth. The disadvantaged and the disenfranchised. Capitalism is one of the greatest reasons for dhulm in the world today. If you don't know, then look at the continent of Africa. 2003, how many millions of people, I think 2003, were the most people in the history of the world that we know that died of hunger in one year. Millions and millions and millions of people died of hunger, starvation, in one year. So when people are busy amassing wealth, then they naturally neglect those who are disenfranchised. And so Allah subhanahu wa ta'ala says, I did not send you for that purpose. Instead, what I sent you to do was to avert from me the call of the oppressed.
Now this is the introduction. What is the hadith? The hadith that we'll be discussing today is the hadith in Sahih Muslim, that the Prophet salallahu alayhi wa sallam said, and this is narrated from Abdullah ibn Umar radiyallahu anhu. Qala alayhi salatu was salam, inna almuqsateena indallahi ala manabira min nur, a'an yameen ar-rahman. The Prophet salallahu alayhi wa sallam said, that behold, those who dispense justice, those who carry out their affairs with justice, almuqsateen. This hadith is not specific to kings and rulers and sultans. This hadith is to anyone that is placed in a position where they could do injustice, but instead they choose to do justice. So he said, inna almuqsateena indallahi ala manabira min nur, a'an yameen ar-rahman. That on the day of judgment, those people will be on pulpits of light, on the right side of the most merciful. And he said, salallahu alayhi wa sallam, allatheena ya'diluna fee hukmihim wa ahlihim wa ma waloo. Those who are just with either their rule, or in matters relating to their families, or in anything that they undertake to do. So those that are just in governance, those that are just with their families, and those that are just with all of their affairs. This hadith casts a broad net that all of us can be a part of. And this is why I chose this hadith, as opposed to another hadith which is very famous about the rulers, the just rulers, which I'll talk about inshallah ta'ala. But this gives everyone this opportunity. So what does this hadith mean, and what are some of the benefits we can take from this hadith? Number one, al-muqsateen, al-muqsateen, are people that are placed in a position to make a judgment, or to arbitrate, or to govern, or to distribute.
Those are the four effects of being muqsat, someone who is in a position to judge, arbitrate, govern, or distribute. You guys got those four? Alhamdulillah. Those of you who aren't taking notes are going, yeah, sorry. I'm assuming you memorized them all. Now, this is different from adl, it's different from justice, because these are essentially people that are put in a position to be unjust or to be just, and they choose justice. Now why does Allah mention the manabir, Allah mentions these pulpits on the day of judgment? This is powerful. Can you imagine on the day of judgment where people are struggling to get a spot, people are trying to hope they creep under the shade of the most merciful, and Allah subhanahu wa ta'ala actually assigns pulpits for people? Like you talk about the feeling of amn, the feeling of security that a person would have on the day of judgment if Allah not only assigns them a spot close to him, but Allah gives them a pulpit. May Allah subhanahu wa ta'ala make us amongst them. Allahumma ameen. So they're looking out to this gathering, and they are on the right side of ar-Rahman, they're on the right side of the most merciful. And this is essentially the opposite of the zalim, the opposite of the oppressor, and we're going to be seeing a lot of opposites here. The zalim, as the scholars say, the oppressor, is power hungry in this world. He tries to seek as much power as possible in this world, so Allah humiliates him. And the muqsit does not allow a quest for power to make them unjust, so Allah elevates them in the next life. Allah gives them a pulpit in the next life. And also, we said in the very first class that the Prophet sallallahu alayhi wa sallam says, inna dhulma dhulumatun yawm al qiyamah, that dhulm, oppression, is darkness upon darkness upon darkness on the day of judgment.
So you have some people walking around in darkness, whereas in this situation, you have someone standing on a manbar, a pulpit of light. May Allah make us amongst them. Every time I say that, I say, ameen. People standing on manbars of light, pulpits of light. So you're seeing the opposite going into effect here. Now, Allah subhanahu wa ta'ala also says, wallahu la yuhibbu dhalimeen, Allah does not love the oppressors, the transgressors, but what does Allah say about the muqsateen? Inna allaha yuhibbu al muqsateen. Allah loves people of justice. So the opposite, once again, is seen. Now, the Prophet sallallahu alayhi wa sallam did mention to us, and I mentioned a very specific hadith that we all know. He mentioned sallallahu alayhi wa sallam that there are seven people that will be shaded by the throne of Allah subhanahu wa ta'ala on the day of judgment. And the first person he mentions, imamun adil, a just ruler. So the scholars say, how do we reconcile between the two? A hadith. This hadith and that hadith. There isn't a contradiction, but which fadl, which virtue is greater? And are they at different points on the day of judgment, or what? So the scholars, some of the scholars of hadith point out that that hadith of the seven shaded, many times you see the categories are switched in different riwayat, in different narrations. So for example, sometimes the second category are two people that loved each other for the sake of Allah. Sometimes the second category is someone whose heart was attached to the masajid. Sometimes it's a young man that was called to a woman of beauty and status, faqala inni akhaafullah, and he said, I fear Allah. The categories change, but the one consistent category that is always first, and every single time the Prophet salallahu alayhi wa sallam spoke this narration, was imamun adil, the just ruler. It's always the first category. Imam Sufyan al-Thawri rahimahullah said, because if you have imamun adil, if you have a just ruler,
then he sets the stage for that society to be engulfed in righteousness and justice. So he makes it easier for everybody else. Makes it easier for one to give charity. Makes it easier for people to go to the masajid. Makes it easier for people to love each other for the sake of Allah. He sets the tone for that entire society. So the scholars say imamun adil, the just ruler, is by far the best of these categories. And it could be that not only will they be shaded by Allah's throne, but there will even be a distinction made for them under Allah's throne, which is that they would also have pulpits of light. So you can imagine all of the fadl, the virtue upon virtue upon virtue, and that's not something that could possibly be attained in this world. But like I said, the hadith we're going with, inna al-muqsateen, where Allah talks about, or the Prophet sallallahu alayhi wa sallam talks about just people in general. Why? Because a lot of times we think authority and we think head of state. We think governor. We think president. Or we used to think president. We think of places of authority. But we don't see ourselves in positions of authority. So as Ibn Hajar rahimahullah said, al-ab imamun ala awladi, wal mudarris imamun ala tulabi, wal mudir imamun ala almuwadhifeen, wal imamul masjid imamun ala almusalleen. The father is the imam of the children. The mother is the imam of the household. The imam of the musalleen. The imam of those that are praying. The imam of your workers. Those that work for you if you have employees. You are their imam in a state. And that's why the Prophet sallallahu alayhi wa sallam said, kullukum ra'in wa kullukum mas'urun an ra'iyati. Each one of you is a shepherd and each one of you will be asked about your flock. Every single person has a flock.
And even if you don't know, unless you live on some island, right, all by yourselves, each and every single one of you has a flock. And you might have a flock on that island as well. But you are responsible for somebody in some situation. And in some capacity. And Allah has given each person that command in accordance with their capacity. So in Surah Al-Hadeed Allah mentions that He sent the messengers liyukumanna al-naasa bilqis so that they could establish justice amongst the people. The Prophet sallallahu alayhi wa sallam therefore is the ultimate imamun adil. He ruled this ummah and he ruled it with justice. And he mentions for each and every single one of us, kunu qawwamina lillah shuhada bilqist. Be upright in your responsibility to Allah and upholders of justice. So everyone has their responsibility to establish justice with whatever is under them. And there are many ahadith in that regard because the bigger the flock, the bigger the responsibility. So he says sallallahu alayhi wa sallam in another hadith which is narrated in Sunan al-Bayhaqi, qala alayhi salatu was salam ma min amiri ashara that there is not a single person who has been entrusted with ten people. ten people wahuwa yu'ta bihi yawm al-qiyama illa wahuwa yu'ta bihi yawm al-qiyama except that he would be brought with those ten people on the day of judgment. wayaduhu maghloolatan ila anuqi and his hands will be chained to his neck. And he said sallallahu alayhi wa sallam atlaqahu al-adr that justice will either cause his hands to be released or awbaqahu dhulm or oppression will cause him to be destroyed, will cause him to perish. So just by virtue of having ten people for example in some capacity, ten employees, ten family members by extension, ten people in the masjid,
whatever it is, ten people that you've been entrusted with, Allah subhanahu wa ta'ala brings you on the day of judgment like this. And until you are established to have done right by them, those hands will not be untied. Or, you know, in some situations, may Allah protect us, they would actually cause a person to perish. So the Prophet salallahu alayhi wa sallam is mentioning to us again that we always have some level of capacity. The greater that capacity, the greater the potential, the greater the risk, the greater the reward. Sufyan al-Thawri says, Sifyan al-Thawri says, There are two groups of people, if they are righteous, everyone in the ummah is righteous. And if they are corrupt, everyone is corrupt. Qal al-muluk wa al-ulama. He said it's the rulers and the scholars. If the rulers and the scholars are righteous, everybody else is going to be righteous. If the rulers and the scholars are corrupt, everybody else is going to be corrupt. One is in charge of the dunya affairs of the people, of the worldly affairs of the people. One is in charge of the affairs of the hereafter. So if they are both messing up, and often when one of them is corrupt, they corrupt the other class too and they conspire against the people. And it just messes it up for everybody. So these two classes can set the tone. Now what is the difference between the reward in this dunya and the reward in the hereafter? The Prophet salallahu alayhi wa sallam mentions to us several things about a person who establishes justice. And consider yourself to be in an authority now, in the authoritative sense. Whether it's with your children or your family or your community, whatever it is, you have some level of authority. The Prophet salallahu alayhi wa sallam said in a hadith, that's an authentic hadith, in Abi Dawood, he said salallahu alayhi wa sallam,
he says that one of the ways that you can glorify Allah subhanahu wa ta'ala, and he mentions four categories. He says, ikramadh shigbah, he says to show honor to a person who has gray hair from the Muslims. So you show honor to your elders. And he said salallahu alayhi wa sallam, wahamil al-Quran, and to show honor to the one who is a hafidh of Quran, the one who memorizes the Quran. And he says, ghayr al-ghali fihi, except for the one who is extravagant regarding it. And there are different interpretations for that which I won't talk about now. Or he says, salallahu alayhi wa sallam, waljaafi a'anhu, or the one who turns away from the Quran. And he says, wa ikramadh dhul-sultan al-muqsad. And he said to honor a sultan, to honor a ruler who is righteous, or to honor an authority who is righteous. So it's actually the Prophet salallahu alayhi wa sallam made it a sunnah for us to honor people like that. To show them appreciation. And to show them that Allah subhanahu wa ta'ala, to hopefully make that a sign that Allah subhanahu wa ta'ala would be pleased with them. In this world as well, Allah is with that person who is just, and Allah leaves the person who is unjust. He said in another hadith which is also authentic in a Tirmidhi, qala alayhi salatu wa salam, inna allaha ma'il qadi ma lam yajur, fa idha jaara takhalla a'anhu wa lazimahu sh-shaytaan. He said, salallahu alayhi wa sallam, indeed Allah is with the judge as long as he is not unjust. Allah is with a person who is in a place of judgment as long as he is not unjust. When that person becomes a tyrant in any capacity, Allah subhanahu wa ta'ala takhalla a'anhu, Allah leaves him, abandons him, wa lazimahu sh-shaytaan, and instead sticks the shaytaan on him. So the shaytaan becomes his companion.
And there's a really terrifying commentary on this hadith from Imam al-Qutayb rahimallah. And honestly it really scared me. It really scared me. Because if you think about it and you start going through the examples either in your own life or other people, you will see that it's true. He said that the way that a person's heart becomes hardened is the opposite of the way that a person's heart becomes softened. So the Prophet salallahu alayhi wa sallam mentioned that to soften the heart, you accompany an orphan, you accompany the poor, you go to the most vulnerable of society and you spend time with them and you caress their head and you support them. So that's the way to soften the heart, right? So the qaswa, the hardening of the heart, is the opposite. And he said nothing hardens a person's heart like zulm. When a person transgresses or oppresses, their heart becomes hard. So he says that once a person becomes a zalim in some capacity, the punishment for that person is that they find bigger forms of transgression easy for them. Meaning what? If you think about it this way, you wrong someone for the first time and it felt wrong and it felt nasty and it felt weird. Then after that a person's life suddenly they just take on the attribute of a shaytan, seriously. They just keep on wronging and wronging and wronging and zulm becomes easy for them. And in areas that they didn't used to do zulm. So they used to be good with these areas, but they were not too good with this area. But then they messed up in this area. But they did not restore themselves from that zulm, so instead what did they start to do? Zulm, zulm, zulm, zulm, they assigned that zulm to everywhere else in their lives. So Allah subhanahu wa ta'ala lazimahu shaytan. The shaytan becomes his companion and that person is abandoned by Allah subhanahu wa ta'ala until they repair the initial zulm that set them off on that. Okay, so that's a difficult concept and you know obviously I'm translating Ibn Kutayb
rahimallah, a great writer in Ayun al-Akbar, he writes these long paragraphs and I was trying to paraphrase it, but just think about that. Think about a time that you wronged someone and you hurt somebody and how easy you found sin and zulm during that period of your life. Because the shaytan suddenly sticks to you. And Allah subhanahu wa ta'ala takhalla'an, may Allah subhanahu wa ta'ala protect us from ever being abandoned by him or from ever having the shaytan as our companion. The other thing we mentioned is that, you know the Prophet salallahu alayhi wa sallam mentioned that da'wat al-madlum, we're talking about rewards in this world for a person who's in a place of justice. Rewards in this world. The Messenger salallahu alayhi wa sallam mentioned that da'wat al-madlum, that the call of the oppressed is never rejected by Allah subhanahu wa ta'ala even if the one making that call is a disbeliever. However he mentioned on the other hand alayhi salatu wa salam, the hadith of Abu Hurairah radiya allahu ta'ala anhu, qala alayhi salatu wa salam that there are three people, three, thalathatun la turaddu da'watuhum. That there are three people who will never have their supplication rejected by Allah subhanahu wa ta'ala. The first person he mentions is al-imam al-adil, a just ruler. The first person he mentions is a just ruler. Then he mentions salallahu alayhi wa salam the fasting person until they break their fast and then he mentions da'wat al-madlum, the dua, the supplication of the one who's wronged. So on one hand you have a person who's wronging someone in their care and that person's dua against them is accepted. On the other hand you have a person who's in charge of people and who does right by them and their dua is accepted by Allah. Now the perfect combination, alright, and this is the worst combination of dua against
the person, is that you wrong someone who is an authority over you and they are righteous and they make dua against you. Think about it this way. If you have parents who did not wrong you, but you wronged them, so they have two duas or two reasons for acceptance combined in one. I met a brother, subhanallah, and he actually gave me permission because I know his family. He gave me permission to say this. He said one time he was arguing with his mother and his mother was good for him so he used to always give his mother a hard time. And I know these stories, a lot of times we don't think about them, alright, and we don't take them seriously, but again this is witnessed by an entire family, I know these people. And he says that he was arguing with his mother and he's throwing things and stuff like that and then finally he picked up his phone, alright, and she said, may Allah burn your hands. He said, literally the phone caught fire in my hands. And he showed me the burn, subhanallah, on his hands. So you have a person who is adil, or who is adila, who is just, who is not wronging their children and she's also mazluma, and she's also wronged. Think about how close her dua is to Allah subhanahu wa ta'ala. So you think about these things. Now a person who is just with those that are under them, Allah subhanahu wa ta'ala will accept their dua. So it's just like he would accept the dua of the mazlum, he would accept the dua of the one who doesn't do dhulm, but is in a capacity to do dhulm. And the last thing that the scholars mention here is that a person who is in authority but chooses not to wrong those that are under them finds al-amn, finds a sense of security in this world. And this goes back to a very famous story. I mentioned that Umar bin Khattab radiallahu anhu gets mentioned in probably everything that I talk about, every single class.
Umar radiallahu anhu used to take his shoes and he would put his shoes under a tree and he would sleep with his head on the shoes when he was the khalifa and he wouldn't have a bodyguard. Think about it, the most powerful man in the world and he literally, when he wanted to take a nap, he'd just go under a tree, behind the masjid, put his shoes down, lay down and put his head on the shoes. So when Hurmuzan comes, and he's a ruler of Persia, and he asks about Umar radiallahu anhu, and the Persian rulers were very pompous, had a lot of bodyguards, they were used to these huge palaces, and he says, where is the khalifa, where is the leader of the ummah? And so they pointed to, they said he's either in the masjid or his home, he's going to be between the two. So he goes to the masjid, doesn't find him there, goes to this little mud house, which was the home of Umar radiallahu anhu, he's not there, and then they find Umar radiallahu anhu literally in the midday taking a nap under a tree. And Hurmuzan looks at him and he says the very famous words, qala hakamta fa adilta fa aminta fa nimta. You ruled, hakamta, and you ruled with adil, you ruled with justice, so you were given security and you were able to sleep out in the open like this. Because no one had a claim against Umar radiallahu anhu, I mean this is the guy who was establishing adil, he was establishing justice, no one had a claim against him. So Umar radiallahu anhu, though eventually Umar was assassinated, he was assassinated, but you're talking about years, over a decade, of being able to walk amongst the people and having that sense of security because he knows he did not wrong anyone. So Umar radiallahu anhu knows that if he is killed, then he would not be killed because he wronged somebody. So even if the murder came or even if he was assassinated, it would not be because he wronged somebody. So Allah subhanahu wa ta'ala gives his himaya, his aml, his protection for that person.
Then we talk about the reward in the akhira. Now we talked about the opposite side, the zalim, the one who oppresses, darkness upon darkness. The Prophet salallahu alayhi wa sallam mentioned la yukallimuhumullahu yawmul qiyamah wa la yuzakihim. Allah will not speak to an oppressor on the Day of Judgment and Allah will not purify them. Allah won't even speak and that's not talking about al-muhasaba, the accountability will come, but Allah subhanahu wa ta'ala would not speak to them as if they are ignored on the Day of Judgment and Allah would not purify them. On the other hand, the Prophet salallahu alayhi wa sallam mentions the just ruler, right? The Prophet salallahu alayhi wa sallam also mentioned, he said, sanfani min ummati lantana lahuma shafa'ati. There are two people from my ummah, from my nation that would be forbidden from my intercession. We already mentioned the Prophet salallahu alayhi wa sallam testifying against the zalim on the Day of Judgment. And he mentioned zalumun ghashoom, a transgressor who bribes people or who takes bribes from people and harms the people. So the Prophet salallahu alayhi wa sallam mentions this thing. Now what about the one who is just? He mentions salallahu alayhi wa sallam, and this is a hadith in a tirmidhi, he says alayhi salatu wasalam, inna ahabban nasi ilallahi yawm alqiyamati wa adnaahum minhu majlisa imamun adil wa abghadhan nasi ilallahi wa aba'adahum minhu majlisa imamun ja'ir. He said salallahu alayhi wa sallam, the closest, the most beloved of people to Allah on the Day of Judgment. And the closest to him in status is the just imam. And the most hated of people to Allah and the farthest from him on the Day of Judgment is the oppressive imam. So they both fall once again within the context of authority. Authority will make you or break you on the Day of Judgment, literally. You've got this spectrum of people, the closest to Allah and the furthest from Allah. And they are judged in accordance with their authority.
One did right by their authority and is closest to Allah, one failed with their authority and they are furthest from Allah subhanahu wa ta'ala. He also said salallahu alayhi wa sallam in another hadith in Sahih Muslim. He said ahlul jannati thalath. He says that the people of jannah are three. And what he means is three types of people. And the first one he mentions is sultanul muqsit, a person who has authority and is just with that authority. The second one he said salallahu alayhi wa sallam, a man who shows mercy to his relatives. So the first one is authority, that a person is just with their authority. The second one is a man who shows mercy to his relatives. And the third one, the Prophet salallahu alayhi wa sallam mentioned, and so this is how many people in here have more than five kids? Anyone? It's the millennials, I know we don't. Alright. You've got five? Alright, mashallah. How many have five in here? It's okay, this isn't like the father of Yusuf alayhi salam, Yaqub, like enter from different abwab. This isn't like from a point of showing off. This is a point of, this is a beautiful hadith. The Prophet salallahu alayhi wa sallam said, a believer who has a large family but refrains from begging. Okay, so a person who Allah subhanahu wa ta'ala blessed with a large family but they refrain from begging. So they try to make an honest living, they try their best to not have to be put in that situation where they're asking for any money. But again, the Prophet salallahu alayhi wa sallam mentions the types of people in Jannah. Now just to sort of summarize this topic because I don't want to go too much longer because we're already like at the 40 minute mark. To summarize this entire topic, what we're going to do from a methodology perspective inshallah is we're going to go to now the different positions that people are in and the responsibilities that they have in the next three weeks inshallah depending on the position that Allah gave them.
But in this situation, when we're looking at this, literally we're finding that Allah subhanahu wa ta'ala has guaranteed the highest position to a person with authority who did not wrong them. And there's something very beautiful that Imam al-Bayhaqi rahimahullah said which I thought was profound. Imam al-Bayhaqi rahimahullah said that this hadith, imamun adil, this idea of a righteous person that did not wrong those with their authority goes all the way down to the mother who visited Aisha radiyaAllahu ta'ala anha and Aisha gave her a few dates. She was given three dates, two kids, and this mother gave two dates to the two kids and she took one for herself, the kids swallowed the dates and then they looked at her for the third one. So what did she do? Split them in half and she gave them to the two kids. And she told the Prophet salallahu alayhi wa sallam about this and the Prophet salallahu alayhi wa sallam, he praised her and the Prophet salallahu alayhi wa sallam mentioned that that action entered her into paradise. So al-Bayhaqi rahimahullah says this woman falls under in this situation, imamun adil, a person, a just ruler. So that's how encompassing this narration is. It's not talking about even authority in the way that we understand authority within a masjid. No, even this woman who has nothing but is walking around with her two kids and she showed adil, she showed justice and in fact mercy. Justice would have been that they got their dates, now leave me alone, I'm going to eat mine. That would have been justice. She showed mercy. So Allah subhanahu wa ta'ala would even include her in that category. The category is that encompassing. And so we should also see it that way. And of course the conclusion is that our fortune in this world and the next, literally, after shirk, after iman and shirk, after belief and disbelief, will be judged in accordance
with how we do with our power, how we do with our capacity, how we do with our capability. That is literally how we will be judged. Under his shade on the day of judgment. May Allah give us manabir, pulpits of light on the day of judgment. May Allah subhanahu wa ta'ala not allow us to wrong or transgress against those who have been given to us or those who are under our authority in any capacity. May Allah subhanahu wa ta'ala allow us to do right by them. May Allah forgive us for our shortcomings with them and with ourselves and mostly with our duties towards him. May Allah subhanahu wa ta'ala protect us from dhul. And may Allah give us nur on the day of judgment and accompany us with the Prophet salallahu alayhi wa sallam and jannatul firdaus. Allahumma ameen. Questions? I finished.
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