Kind: captions
Language: en
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Academy
was People
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think that
the prophet sallallahu alaihi wasallam
was always
soft, kind
and this is not true. When you're soft
and kind all the time, that is taken as
weakness.
So wisdom is to put the right thing in
its right place.
The vast majority of the time the
prophet was soft, kind, tolerant,
patient.
Sometimes the prophet sallallahu alaihi
wasallam used to be a little bit tough
and he would probably
meet those who do mistakes
knowingly with discretionary
acts and punishment and this is known as
in Arabic.
So we have prescribed punishments.
Those who slander will be flogged 80
lashes. Those who commit fornication
will be flogged 100. Those who steal
will be have will have their hands
amputated. Those who drink intoxicants
will be flogged 40 or 80 lashes and the
likes.
But there are sins or crimes or mistakes
that don't have a prescribed punishment
yet it has
discretionary punishment.
And this punishment
in the s of the prophetam
would most likely be
in scolding
in a form of reprimanding
or in taking part of a person's money.
It can be in locking someone up. It can
be by shunning that person for a period
of time and sometimes it can be by
beating that person up. all in the
Sharia law.
And the prophet sallallaihi wasallam
dealt with that
and he used that which shows us that
even a scholar, a a teacher
has to
alternate between the ways of he of
dealing with others, with his students,
with the masses. The vast majority of
the time he's tolerant, he's kind, he's
soft. But sometimes he needs to show his
teeth as they say, and express his anger
of what had been done.
For example,
a man once among the prophet's
companions wore a ring made of gold.
Though we know that the prophet
prohibited men from wearing gold, when
the prophet saw this, sallallahu alaihi
wasallam, he went straight to the man,
snatched the ring of his finger and
tossed it away. He did not ask, "Why are
you wearing the ring? Don't you know
it's haram? It's prohibited.
May Allah have mercy." No, he just went
straight took it off and threw it on the
ground and he said why would any one of
you go to a live burning stone burning
coal and placing it in his hand and left
the prophet left the companions went to
the man and said why don't you pick it
up
and sell it or you give it to some of
your relatives
the man said by Allah I would not take
something the prophet tossed it away
sallallahu alaihi wasallam and he left
it
in another hadith
Abdah and we've mentioned this so many
times may Allah be pleased with the man
with his father came with two
dresses on him died with zaffron
and we know the hadith where the prophet
sallallam prohibited men from wearing in
Zaffron.
So the prophet was angered by this
and directly
asked Abdullah,
"Did your mother order you to wear
this?"
Abdullah was taken aback. He knew that
he made something extremely wrong. So he
said, "Oh prophet of Allah, shall I wash
them off?"
And the prophet said, "No, burn them."
And that was a discretionary
punishment.
Because he knew the ruling. He may
forgot. He may thought it wasn't a big
deal.
And that was imitating either women or
the disbelievers. And the prophet
ordered him to burn it so that he would
be an example for others.
Sometimes this du uh uh discretionary
um punishment can be through wealth,
through money.
Motherish, may Allah be pleased with
her. And we've said this story before.
When
the prophet was among his companions in
her home, in her house on her day,
when a servant came carrying a plate of
food from another co-wife,
she was outraged
and she hit the servant's hand and the
plate fell on the ground.
breaking and scattering the food on the
ground.
Now, the companions were shocked, did
not know what to do. What's what's going
on? Our mother is doing something we've
never seen before. The prophet
sallallaihi wasallam stood up, collected
the food, comforted the companions by
saying, "Don't be alarmed. Your m your
mother has become jealous. your mother
has become jealous.
So he explained to them what had
happened. It's an act of jealousy.
Not a big deal. Then he went to
and and this
punishment was
you've broken a plate that was not
yours. So I will compensate
the other wife with a plate of your own.
And he took one of her plates and sent
it away.
And likewise the prophet when naming the
amounts of zakat in cattle and in cows
and in in sheep and the likes, he says
whoever gives the zakat anticipating the
reward, he shall get the reward.
But whoever refrains from giving the
zakat, we will forcefully take it and
half of his wealth and this is a
punishment from allahel.
So the discretionary punishment of
taking half of his wealth as a penalty
for refraining from giving the zakat.
Sometimes the discretionary punishment
would be
through shunning
like when his wives
may Allah be pleased with them kept on
insisting we want more money we want
more allowance we want more provision
and they know that the prophet has
nothing whatever he gets he gives to the
Muslims so he shunned them for a whole
month,
not talking to them, not seeing them,
not visiting them. And he stayed in a
small chamber in the masid. And that was
mentioned also uh uh in the Quran.
And it is part of the verse 34 in
chapter 4
in the three levels of disciplining a
rebellious wife.
And such shunning or if you may boy
boycotting
and
not speaking
was done with the three companions who
did not accompany the prophetam
on the battle of Tabuk.
And we see their tale and story
mentioned in surah tba chapter 9.
And we know through the hadith how the
prophet sallallaihi wasallam ordered the
whole of Medina the people of Medina
even them their wives
not to speak to them to shun them for 50
days. So this is something that is
practiced in Islam. It can be done when
there is benefit of it. But when there
is no benefit of it, when there is a
possibility that such a measure would
backfire, then we should not do that.
Sometimes it's very easy to shun a
relative or a friend. Your son, he's
disobedient. He's not praying on time.
He's coming late. So you shun him. You
don't speak to him thinking that this
would have a positive impact in him
coming back to his senses.
But we discovered that there are so many
people out there, evil people who would
incubate him and take him in and he
would find salus in going to them when
you gave him
your back. So it is an issue that we
have to
uh uh measure and see when it is right
to do and when it is not right to do.
Abdah Omar for example
when he was reporting the hadith
narrating the hadith the prophet saidam
do not prevent women from attending the
masjids.
His son Bilal
stood up and said
father by Allah we will prevent them.
That was a very bad comment.
Your father the companion is telling you
what the prophet said
do not prevent women from attending the
prayers in the masjid
and you just because you've seen some of
the wrong practices of some women you
say by Allah we will prevent them as if
you're
contradicting the hadith of the
prophetam
and going against it. Abdullahar lost
it. He was so outraged by that comment.
He said, "I say to you, the prophet says
don't." And you say, "We will.
By Allah, I will never speak to you
again."
And so it was.
I Omar shunned his own son.
Even when Omar was on his deathbed, his
son used to come and beg his father for
forgiveness and he would turn his back
to him just to show him how his comment
was so outrageous and that was
unacceptable.
And you can compare what we do with
people who claim to be Muslims and not
only reject the hadith with good
intention, they reject the whole Islam,
they reject the Quran, they reject the
rulings, they prevent their children
from praying in the masid or wearing the
and the likes of that.
May Allahel have mercy on us all.
The prophet sallallahu alaihi wasallam
may
also
reprimand
people by not replying to the salam. And
we know when a Muslim saysum
it's obligatory upon you to reply and
sayum
may Allah be pleased with him had some
eczema
in his hand. So his family put zaffron
on it and this is the doing of women.
So he went to the prophet and he
saidalamlaykum.
The prophet wasallam looked at him and
did not reply and he said to him go and
wash this off.
So it shows that we may
refrain from replying to salam when
there is a an Islamic sin and we would
like to reprimand that person. The
prophet wasallam sometimes
he made this discretionary punishment
in dua against the person who is sinning
or making something that is wrong.
Once the prophet visited a sick nomad, a
sick person.
And whenever the prophet visited someone
who was sick, he would usually make dua
and says,
inshallah
which means I pray that there is nothing
bad in this. May Allah make this
cleansing for you. And when this man
heard the prophet say cleansing, he said
cleansing the sick man. Is it cleansing?
No, it is boiling fever that is coming
to an old man making him go straight to
the grave.
So the prophet said in this case so be
it.
The man rejected the dua of the
prophetam
and the prophet sallallahu alaihi
wasallam was hoping that his dua would
save him since he rejected the dua of
the prophet sallall alaihi wasallam. The
prophet acknowledged that Allah's decree
is going to happen no matter what. So so
he said so be it and the man ended up
dying.
So we know through this how the prophet
dealt in different situations and it's
not always kindness and softness as this
may may be misinterpreted into weakness
rather it's a balance where you have to
put the right thing at the right face.
Muhammad
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Academy.
We will
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