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Language: en
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and welcome back.
My dear students, welcome to the ninth
session in the fourth level of the
prophetic a hadith.
And uh mashallah today we will learn
together hadith number eight which is
narrated by one of the most beautiful
companions because he started off from
the beginning of dawa before even
migration to Medina and he's one of
Ansar and the leaders of al- Ansar that
is
may Allah be pleased with him. It was
narrated that
may Allah be pleased with him said that
the messenger of Allaham
ordained that harm should not be
inflicted nor reciprocated.
Harm should neither be inflicted nor
reciprocated.
That uh there should be neither harm nor
reciprocating harm. In other words, the
hadith is a sound hadith and it is
collected by Im Ahmed in his Musl and
Imam Marik in his M and it's a sound
hadith classed as a sound hadith. As
usual, we begin with getting to know in
brief the narrator
who attended the two pledges of
allegiances of Alba
the first and the second which was an
introduction to migration of the prophet
sallallahu alaihi wasallam to al Medina
and it's such a big deal to be among the
first 12 then next the 73 or so or 75
who came next year to uh perform Hajj
before migration and meet with the
prophet sallallahu alaihi wasallam and
give him the pledge of allegiance
attended both. So he's one of Alansar
and when the prophet sallallahu alaihi
wasallam migrated
he made the bond of the brotherhood
between one of Al Muajarin the
immigrants and a family of Alansar. So
Aubadnam was appointed as a brother to
Abu Marani
of the Muhajarin. May Allah be pleased
with all of him. Abubad not only that he
attended the battle he attended the
first and the second but he also
attended the battle of bad the battle of
the battle of alandak and all other
campaigns and expeditions afterward with
the messenger of Allah sallallahu alaihi
wasallam. He died on the year 34 after
the migration of the prophet sallallahu
alaihi wasallam. Harm should not be
inflicted nor reciprocated is one of the
I wouldn't say ambiguous
statements but it is very broad. So
that's why the scholars differed in
defining what it actually meant. And
before I give you a glimpse over what
different scholars have said in defining
this statement and explaining the
meaning of this statement, I would say
all of them are correct. So what you
hear right now is simply a comprehensive
meaning of
and that is simply because the messenger
of Allah sallallahu alaihi wasallam
was given the most concise speech. So
what you will hear and what could be
authored in books with regards to harm
should not be inflicted nor reciprocated
was presented by the prophet sallallahu
alaihi wasallam in a single phrase.
So they said it was said that there
should be no harm done in the first
place and no harm done in response or
retaliation.
Also another opinion it says that it
means it is not permissible for a person
to harm himself nor pose a harm to
others and this is the closest to the
right meaning. There is another meaning
that by negating the harm that there is
no harm
that Allah the Almighty has not
prescribed for his servants any ruling
which is harmful or cause any harm. And
what is meant by negation of reciprocal
harm is that the believers should not do
anything which is harmful to themselves
or to others.
Others
explain that statement that precise
statement as follows. They said it means
that by saying
which is harm that which is not done
deliberately.
Yeah. He should not do a deliberate harm
and the ra which is done but
indeliberately
or
if a person did something on purpose or
not on purpose. So they said once again
d which is harm is that which is not
done deliberately indeliberately
and which is done deliberately.
Okay.
So now
if I would like to explain the hadith,
the hadith highlights a principle of
Islamic teachings which is used in the
legal maxims.
Uh
if there is any harm, it should be
removed.
If there is any harm, harm should be
removed. And also with regards to the
five necessities which the Sharia came
to preserve. Sharia came to preserve
religion,
life, intellect,
um
lineage, progeny and wealth. Anything
that causes harm to any of the above
five necessities or valuables
uh is prohibited.
And anything that may be inflict harm
secondhand,
okay,
is also prohibited. Harm should not be
inflicted. nor reciprocated.
So harm may result from some scenarios
such as by missing out on some benefit
or by causing some harm to others. So if
a person does not spend on his family,
does not support his family financially,
does not look after them, the messenger
of Allah sallallahu alaihi wasallam said
That is
it is such a huge sin enough sin to ruin
a person if his family or those who are
under his guardianship are wasted
because he's not doing his job. He's not
supporting them financially. He's not
working to earn and to provide for his
family. He's not looking after their
well-being.
So that would be d by missing out on
some benefits or by causing some harm by
hurting somebody or deliberately posing
a harm or any negative on a person.
Right? So it is not permissible to harm
any person to do this harm
uh or to pose any harm to people. Rather
the Muslim is obliged to refrain from
harming himself and harming anyone else.
Somebody is sitting in an office and he
smokes.
He's harming himself louder.
If any person is sitting at home or in
the same office behind closed doors,
he's inhaling that smoke. He's very much
affected. He may develop lung cancer as
well. Why? because he's inhaling that
smoke, that tar. So that is dua. So you
shouldn't say, well, you're free as long
as you're not harming others. No, that
is not absolutely true. You're not free
to harm yourself nor to harm others.
Abortion.
Oh, she's free to do whatever she wants
to do. It's her womb. It's her baby. Of
course not.
It is not up to you to kill your baby or
to do an abortion to abort the baby
unless if there is a valid reason such
as it poses a life threat. So now we're
going to use life threat to the mother.
So we're going to use the same the same
maximums the same rule.
we're going to abort the baby because it
might cause a greater harm to the living
person, the mother, life threat. So
there are many applications and examples
to that. It is not permissible
to uh create trouble between two people
that is by walking between people with
calamines.
It is not permissible to discredit
somebody deliberately and lying. To um
be sarcastic of somebody, to make fun of
somebody, to discredit them or to make
them being disrespected among people in
the community, mocking at people, making
fun of them, um you know, trying to make
them lose their honor and causing
friction between people. All of that is
definitely dar bottom line. It is not
permissible to harm neither yourself nor
to harm others directly or indirectly
deliberately or indeliberately.
Somebody is smoking says you know this
is myself. I'm free to I want to die. I
want to have cancer. But you're not free
neither to harm yourself nor to harm.
your wife is pregnant and the child will
be born with some deficiencies or some
problem medical problems with Down
syndrome or whatever maybe because
you're smoking and the baby the fetus
will be affected. Many harms could
happen as a result of that. So you're
not allowed to harm yourself or not to
cause any harm to others. We learn from
this hadith my dear students that um the
hadith is regarded as uh forming one of
the fundamental principles of Islamic
teachings. As I said it is one of the uh
important maxims which says
harm should be removed. Many rulings are
based on this principle. Uh this hadith
indicates that alcohol, drugs and
tobacco and other things that harm the
body or cause harm to others especially
the children and those who live with
them are absolutely forbidden. And the
punishment for that would be double
because they're not only causing harm to
themselves, they are harming themselves
and they're causing harm to others.
Also the individual should not dispose
of his uh uh should not dispose of his
property in a way that may cause a harm
to any of the ears. Some people want to
deprive somebody whom Allah bless with
girls. So he has siblings. If there are
no sons so his siblings will inherit. So
he will make certain that he writes
everything in the name of his daughters
in order to deprive his siblings and
others. And I was asked repeatedly
because the girl when she marries
somebody else. So the man the father
does not give any inheritance to his
daughter. Why? He thinks that a stranger
will come to take my wealth. My
son-in-law is a stranger. This is none
of your business. Allah is the one who
distributed the inheritance. Once you
die, money is not yours. And once you
still alive, you are uh looking after
this money as an ama. So it is not
permissible to do anything or to dispose
of the wealth in your life or after your
death in a in such way to harm any of
the ears whom Allah subhanahu wa ta'ala
has already ordained shared for shares
for them in the inheritance. Finally,
brothers and sisters, our beautiful
religion forbids any harm in any form or
any shape. Allah subhana t says in the
Quran in
no mother should be harmed through her
child. And also he says uh inah Bakra
with regards to the and the shood of a
contract let no scribe be harmed or any
witness. Finally, Allah subhana wa
ta'ala also says and do not keep them
intending harm to transgress against
them with regards to uh you know not
divorcing a wife when a person doesn't
like her is and is only keeping her to
harm her. So Allah subhana wa ta
forbidden harm in multiple places in the
Quran. It is absolutely forbidden to
harm yourself or to pose any harm to
others.
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