Abdur Rahman ibn Yusuf Mangera – Muhasibi’s Risalah Part 3 Reforming Extreme Nature and Thought
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Bismillah al Rahman al Rahim Al hamdu Lillahi Rabbil Alameen wa
Salatu was Salam ala so even more saline was early he asked me he or
Baraka was seldom at the Sleeman Kathira on Elomi Deen, another ad,
what he had discussed in the introduction, following the words
of Allah subhanaw taala, fulfilling the rights of the
Quran, and what the rights of the Quran were, and how that is
something that will take a person out of the darkness into your key.
That's what we were discussing in the beginning. So it says, we're
in NAMA, you may use the link where Hubble fee No, luckily,
Angela, the people who have been given a specific, divinely endowed
intellect are the person who's going to be able to make this
distinction. And then we if you remember, we discussed how various
different deviances come to be, how different people go astray,
how they move away from the mainstream, and the spirit of the
Sharia, generally, because of magnifying a certain point,
exaggerating a certain point, which is a very important
discussion to have, because when you start looking at various
different groups, and you see extreme in any of them, then you
realize that this is a problem. If you see the field coming up too
easily from any group, then you know that there's a problem.
Because the way of the Prophet sallallahu sallam was not to do
the query, the way of the Prophet salallahu Salam was to give as
many chances and excuses as possible. Somebody as clearly
known as Abdullah and obey
Abdullah is not will be dumb enough, it was clearly known to be
an outfit everybody knew.
And he did things which were reported back to the Prophet
salallahu Alaihe Salam.
And it was offered to him that will take care of him, we'll
finish him off. But the province of Assam said, No, I don't want it
to be known that Mohammed kills his followers. Salah is people who
profess to follow him.
So if that was the the art and the precaution that the Prophet
salallahu Salam used, then how can killing just be so easy? How can
murder be so insignificant? How can backfill be so easy to do as
part of that same faith. So that's why you see, this all is going on.
The other thing that you have to realize is that whenever any type
of ideology comes about, that is of an extreme nature,
you're always going to get an opposing ideology, which will
eventually end up going exaggerating in the opposite
direction.
For example, you've got people who wanted to give absolutely no room
for human.
Or they gave, they basically gave the entire ability to create
things within the human power itself for human freewill,
absolute human freewill.
So now the middle of the path is like, the path is actually in the
middle in the sense that,
oh, Allah has given us free will, but we don't have absolute power
to do whatever we wish. So it's kind of in between. It's a very
complicated area to locate.
And this is actually what the Prophet Solomon himself had said,
when the Sahaba started discussing this in a very intimate manner. He
said that if you go into this too deeply, you will either come out
as a proponent, absolute proponent of freewill, where everything is
in the hands of the human being, and Allah doesn't even come into
the picture. Or you will come to be absolute rejecters of freewill.
Where You Are you you will feel like the human being is just like
a leaf in the wind with absolutely no right to decide at all. So,
then the other one is the Howard ich, they went overboard in the
application of certain verses, and said that even some of the Sahaba
had done go for it because of, in their view, not
going according to the Command of Allah. So they said woman Lim
Yakko Mima, Anzahl, Allah, for Allah eco Homolka for your own,
those people who don't
judge and legislate and rule according to what Allah has
revealed, and they cough. But it was in their understanding that
these people had gone against the Quran in their own understanding,
not in the understanding of the people who are doing the act. So
there's always going to be subjective in that sense as well.
That's the another added layer of problem that it's always going to
be subjective as well. Yes, we also agree.
The Sahaba agree that anybody who does rule against that, then they
can feel this is understandable, because you are giving another
complete Kufri system that is opposed to the Quran.
You're giving them the right to be the rightful upper hand, right, in
that sense. So that's understandable. But in reality, if
that's not the case, but in your opinion, you think that they have
done that, and your opinion is wrong. But that's it's subjective
in that sense
So how do we bring the whole democracy issue in here then?
Well, democracy is not entirely entirely anti Islamic, we have to
understand that. And one of the wisdoms in why the Prophet
sallallahu alayhi wa sallam
did not name the next Khalifa, despite the fact that all the
signs whether
the indications had been given
a biller who will make me known, like Allah and the believers have
rejected that anybody else lead the prayer, when he saw a bucket
of them releasing the prayer and everybody calmly praying behind
them, one of the statements made by the prophet logs and was that
Allah and the believers have rejected that anybody else lead
their prayer while the person was sick in those last few days? And a
woman came said, You are so like, if I come back, and I don't see
you around, I don't find you. Whether that means you're gone out
for on a travel or whether you are passed away, whatever that means,
right? Who should I go to Abu Bakr. So there's so many
indications, multiple indications, but he never said he's the next
leaf, like clearly.
Right? And obviously very petite, the way you think the promises and
didn't know what was going to happen. He didn't he didn't have
that foresight. But this was all part of explaining how it's
supposed to be and holophone understand this. So on what are
the Allahu Ubercart do and then did understand that the next one
had to be on board and he cleared, clearly stated that and designated
him. But no matter the Allahu Anhu he didn't do that.
Right, he didn't do that. He made a committee of six people, the six
of the best, and said one of them has to be chosen among you.
So you see how the different choices were made at that time. So
it shows that there's no one particular way of doing it, it
shows you this room here. As long as it doesn't go against, you
know, as long as it doesn't go against certain other rules of the
Sharia, like little oppression.
It's not aware of, right, it's not hereditary number of things like
this, of this nature. So we have these general principles, and you
have to work within that. So this scope there, as long as it's based
on concepts of justice, social welfare, and these kinds of
things.
So what you had is you had this however, he went to one extreme,
and part of the extreme was also then to say that, is he once you
have an extreme? does is it that clearly, you know, is it like that
the extreme mentality comes first and based on that you make these
kinds of subjective judgments? Or is it because you make certain
judgments, that now you actually go down that road and everything
else you also become? Personally, I would say that it comes from
that kind of mentality, you are predisposed to that kind of shit,
the right extremism from before.
And thus, whenever you see such an opinion being proposed, that
appeals to you.
And I'm telling you this from personal experience, you know,
because if you're a person of
if you're a person who likes to be different radical than seeing a
radical view, that gives you food, you obviously you don't do it for,
you don't realize you're doing it for selfish reasons. But that's
how the human complexity is. That's the human that that is
basically where the the whole, we're not, we're not robots, we're
not, you know, one plus one is two all the time. Unfortunately,
there's a lot of confusion in between. There's a lot of other
factors that make up the human being. So
I don't know I'm being extreme.
Do you understand? I don't know that. I'm being extreme. But I am
extreme. But who is going to judge me and tell me that I'm extreme?
Do you understand?
So if I'm extreme, then I'm going to look for radical opinions. And
that's why because you get different types of people.
Any opinion that is proposed, we'll have somebody to pick them
up.
We'll get the following.
Right, whether that be minority or majority, one has to understand
for themselves. And the problem is that, you know, when you're
starting off, some people will never realize that they've got an
extreme ideology. They've got extreme approach to things.
Some people will realize it, if they if they find somebody to tell
them if it's pointed out to them enough, and they're looking for
change. If they're not looking for change, then people may tell them,
but they will think they are right. themselves. They are right
and they will never listen to anybody. That's
Whereas some people will basically become old and still remain the
extreme, still holders of the extreme ideology until the end.
But people on the path should realize this because people on the
path, right, what they're doing is they're opening themselves up for
correction.
You know that that's the whole point of the path, you're not
going to get better overnight. But you have to just make yourself
open
and take things in. Because, you see, you may give a lecture, you
may hear a lecture, a person may hear a lecture about this on
Friday.
But because they're not on the path looking to change, they're
just doing a routine of listening to the Jumar. Right? The impact
may not come as fast as for somebody who is going out of his
way, doing some thicker as well, to soften the hearts, allowing
themselves exposure to the words of the mache, and the older of the
past, to help them to remould themselves adjust themselves,
that's basically what this path is all about. That's the way I see
it.
It's a path to expose yourself to the praiseworthy traits, as lived
by the Musharraf as lived by the predecessors as live by these
great people. And to reflect over that, and hopefully change, change
change. Like that, slowly, slowly, that's I find this a path of
reflection and adjustment, to refine ourselves of our character.
It's not gonna happen overnight. But it happens gradually. As long
as you open your mind and heart to let these things in, and you're
constantly reflecting.
I give you an example about myself.
I liked radical ideas, right?
So
do after prayer was the norm, nobody ever challenged that nobody
ever thought otherwise. In fact, if somebody you guys have, many of
you have come at a time when it's quite flexible. Right, especially
in London, or the places where people have understood that it's
not part of the salaat that you must do a duel collectively with
the Imam and you know,
but in my time acting very old here, right? But I'm sure mana
don't realize is can if you got up after Salaat without doing dua,
people would look at you
as though it was all part of the congregation and the Imams
connection to the Mokhtar these did not end when you made when he
made Salam. Do you understand? Because it crept in somewhere, and
it must have come in because people want some of the scholars
of the past must have thought that people are not doing. They don't
know what to ask to make. And thus they start doing these loud things
so that people can learn from them, then they become an
obligation.
So if you go to Cape Town today,
between every tour gods of taraweeh they do loudspeaker or
you know they do a Durood Sharif allowed everybody just does it
allowed and imagined doing that here.
So it's not it wasn't done in the time of Rasulullah salaam, but
they've done it obviously because they think everybody instead of
just wasting the time they should read reading something to
understand. So that's how it comes in. Now if somebody says we
shouldn't do that, there's going to be uproar. There's going to be
an uproar against it. So anyway, in our tradition, we had to have
the solids. So now move to the ship to the unranked Allahu Allah
He came up with this entire research saying that there is not
established and
I had some connection because my uncle is a direct student of his
and so on and so forth. So I was mashallah, you know, sounding and
ready. Cool. And whatever the case, whatever the reason I did it
for, right. I liked research I liked, you know, I like points
that were really clarified. And for me, that just made a lot of
sense. But a lot of other people read it as well. But for them, it
was like, No, we can't go against the norm. We're going to be
upsetting the boat. That's probably what they thought.
I heard it as well. They heard it as well. Obviously, it was because
of my approach to things and my natural propensity to like radical
things and different things that I adopted that more faster and
implemented it than other people. So I was the probably the only one
in the entire darkroom that had this opinion to be very vocal
about it
to the levels of
being overbought sometimes. So once I was leading the Namazi was
acid prayer.
And
what I did was, I raised my own hands, I did my own door, and I
finished it without saying any without saying anything aloud.
Now
the truth is
Should in those days was that our principal doesn't want to use a
more thorough server. The way it was, is that when the DA finished
when the rock medic er hamara him and then he would get up. And as
soon as he got up, then he would start leaving, people would move
on he would leave and then everybody would leave. But the
signal was that the DUA finished. Now I
I finished off and nobody's moving well, obviously nobody's moving
because nobody's heard anything I said morning since I wasn't heard
anything. Do you understand? So then I said bureaux material or
hamara. He mean, to give that signal? Do you understand?
Then I go to America. And
I am told off by a Palestinian brother, that he doesn't make dua
after Juma for the people.
He doesn't make you know, it's this is what's happening in
Palestine, this that and he did it even a bit exaggerated a bit. He
said that when the Gujarat massacre has happened, I cried on
November which I didn't write. Unfortunately, I didn't write. But
that's what he said he went a bit overboard. He apologized
afterwards. But it's then when I realized that I am missing an
opportunity that everybody's there for Joomla is the time and the
biggest congregation. And yes, we have a lot of people are walking
away, as they used to do, because there was no tradition of doing
door after solid.
So they're walking away. So let me start doing door. So I started
since then. Now I do it sometimes, and I don't do it sometimes
allowed. Do you understand? Because that's what it is. If you
want to do it for a particular reason, you can but it's not
established that the rest of them did it loud.
So I was just trying to tell you that how we approach certain
things. Insomnia, middle Isla urgency, right, which means that
the human will generally inclined towards their own type. So when
you find other kinds of extreme types, then you will link up with
them. So they wonder how ISIS is able to do what it does. There's a
lot of extreme people out there, you know, people just a bit crazy
each other. Right, as you've seen with some of these guys, now, they
find an ISIS a release of their passion, and thus they just follow
it. They've never seen these guys, they've just seen them online or
whatever they've heard about their ideals. And they've got a bit of
grudge themselves so they think that it's the same kind of thing.
So what are mentality a lot of it has to do with that.
That's why I say that it's only in the path that you do, you're not
just only in the path but it's only when you are open to
reflection real reflection that you will then otherwise make a
positive change. Otherwise you will just go with wherever it is.
It's very important to understand these points of how these things
work a lot of it is subjective I believe a lot of it is subjective
but the path opens up the person that's why he's saying that the
people who have been given a hello luckily mean Allah, the right
intelligence from Allah, the right intelligence from Allah the divine
insight under the army Luffy Camila here. Now who are these
people? These are people who are very who work to make firm the law
here the outside. These aren't people who are again, this is just
showing you that he says two things he says those people who
work to make firm the external aspects, what does the who only
shuba he and they abstain from doubtful matters.
abstaining from doubtful matters.
abstaining from doubtful matters is both right both relates to
external aspects because there are external aspects of doubt. And
obviously internal aspects of doubt. And more conclusively if
he's saying aspects of doubt you must avoid, then what does it mean
more conclusively that you must also avoid what?
The haram itself if you're supposed to avoid doubt, and why
shouldn't you avoid the Haram memes? It's just a more believe
way of saying it if you have to avoid this and you have to avoid
it goes without taking you know, we're not complete absolute
literalist, that you know, we're going to say the only avoid the
doubtful matters, but if it's haram it's alright to do it. You
know, obviously, that's what he's saying. And then he clarifies that
and he says, I'll help because of sudo allah sallallahu sallam said
I'll Hello obey him. While haram will be in Halal is clear, Haram
is clear. Well, Boehner vertical moron wish to be heard but between
them are doubtful matters.
Between them are doubtful matters.
This is where most people fail in those doubtful matters they start
there.
Now Imam has already said something very interesting again.
He Imam Ghazali is warning people here again not to go to an extreme
because you have certain people who believe that everything is
haram.
They find doubts in everything.
They find doubts in everything.
This is the same kind of mentality as somebody who has
he
breaks up with everybody because they see the evil in everybody.
They see a defect in everybody. And they think that it's necessary
for them because they've seen one or two stories of the sahaba. Or
somebody shunning somebody because of some wrong, they think they
must do the same thing.
You have certain sub ocean, they are on children, because they said
something you never spoke to him until the rest of his life. You
get some of these right now that the context whatever that context
was in where they did it, but people take that and think they
justified for them to do that. The professor has been warned against
this. See, the person warned against even this extremism. He
said that the one who thinks that everybody is fasted,
and everybody is destroyed, is going to be the most destroyed of
them all. That's what the Prophet saw some said, Why is he saying
that? He doesn't want us to have an opinion, that all is gone.
Everybody's messed up and corrupt.
Look at the insight of the prophets. Allah loves him because
this is human problem. This is a psychological problem. This is the
way humans are predisposed to do these kinds of things sometimes
unless you open up your heart to be otherwise.
Why do these people Why are there people in certain families who've
split up talking to everybody else, they won't go to a wedding,
they won't go to a walima they won't go to you know, they just
about go to a death if that if you're lucky, you know that that
one is, you know, that's that does killed enough Xzibit you know, the
death one, but that's what it is because they feel everybody is
corrupt. And they're the most corrupt of them all.
So Imam Ghazali gives an example he says that
the jaw Hill thinks that the halal is absent, you don't find anything
halal. And the path to it is closed as well. That's how bad the
world has become. You know, these are the Armageddon kind of
ideologies that are out there that it's all it's all finished now.
You must all you see the Dean cannot be just hope.
It's between Raja and hope, hope and
fear. You can't have complete fear. That's, you know, these
people who think that this is best doomsday conspiracies that
everything's finished. Right. They're basically got the fear
just mounted on them this there's no hope and left anymore. A
movement has to be hopeful is Eman is a dean of hope. The Prophet saw
some always gave great hope, very important to give that hope.
And that's why we have miracles. That's why we have things where
we've seen things on one extreme and the change changes to the
other extreme.
So
so he says that, until such people start thinking that the only thing
which is left that is pure, is the water of the forests of the
Euphrates, and the hashish unabIe to fill my words. And the wild
grass that is growing in the jungles. Right? In the desolate
areas. That's the only thing which is halal. Now, everything else is
corrupted, everything is polluted, because there's some oppression
taking place because there's some cheating going on, because there's
some, you know, deception taking place, whatever the case is,
because of that, it taints and pollutes everything. And clearly
we're living in a time like this. In a sense, everything is based on
interest and Riba. There's a massive bubble on every level.
If I go to buy from Costco, for example, clearly a lot of the
stuff they've got there is probably based on some kind of
weird credit, right? The way they they run their system and
everything like that, and then the people who they've bought from the
people they borrowed from, right, you know, the people who've
invested for them, maybe Goldman Sachs or whatever. Do you
understand?
Morgan Stanley, or whatever you want to say, at the end of the
day, it's all there. Now, what are we going to do about that?
And they think that everything else
is that
unjust hands have polluted it, and I've set it to move a little
faster, and haram dealings, corrupt dealings have polluted all
of it. That's what they think about everything. While a
psychedelic is not like that, because the Prophet sallallahu
sallam said Halal is clear Haram is clear. The professor would have
said no, everything is doubtful. If Halal was a he says that the
Prophet sallahu some single Halal obeying means that it is there is
halal steel.
And then he says we're in the middle of the foci. The what is
lost though, is not the halal. But what is lost though is a little
mobile halali is the knowledge of the halal that's what's lost.
And what will be caveated will soon be in a
and how to get to it.
And he said look, he says
every one of these categories will remain Halal will remain haram
will
remain and they will stop or hurt. Doubtful matters will remain.
However, what can happen is that the levels of them will fluctuate.
So in certain cases where there's a lot of ignorance, the mastaba
heart will increase.
I've seen that with my own eyes. I've been to countries where
there's less Obama, right now want to take the name, there are less
hola mother. And many matters are open to doubt.
And everybody gives a different fatwa.
In those countries, there's not even imams in the masjid. It's
anybody that leads the prayer. And thus everybody makes their own
decisions.
And thus, in that case, there's so much more doubtful matters,
whereas many of those doubtful matters should be in the category
of halal or in the category of haram. But they've been deferred
over
we have some of that same kind of issue here.
You know, simple issues of when the moon when the when, when the
Eid is supposed to be some of those simple issues.
Sometimes it's made into a halal haram issue.
Right? And likewise, the timings for the Sahaba and so on and so
forth. These are just some simple examples.
Now, clearly, the the point of the mastaba as the Prophet sallallahu
sallam said is that it's something that needs to be avoided because
it's like a boundary that the doubtful matters. We're not sure
what they are. But they're definitely a boundary to the
haram. If you get too lacks in your approach to these doubtful
matters. I don't know. It's alright. Look, it's all right. Is
it for brother? Is it haram? No. Okay, hello. So it should be fine.
There's some people who have that approach. They don't
psychologically wanting they want everything halal or haram, the
mastaba hurts, right? And you can't always have that access.
Because you're not always going to have the knowledge to understand
something.
The reason for that is let's just say there's a new financial deal,
or rebates, halal or haram? Somebody told you they're haram Do
you know, you're gonna have to go to a scholar, he's gonna have to
understand the system. He's gonna then make a judgement. Now a
number of scholars have looked at it. Or for example, you know, this
whole thing about ANC was called ANC. That investing thing is the
ACM, ACM ACN. traffic monsoon. You know, how much money has gone into
that from Muslims? Because yes, yes. Yesterday, I had lunch with
one of the,
what they call the circle of stars of the ACN. He's one of the top 25
or something like this, right. And he's been in for several years,
you know, how much money has gone into this into traffic monsoon,
which has just gone bust? Right? It's just was a big scam. Right?
How many Muslims got into this? Right? And I remember in the
beginning, it was his hold up. Is it halal or haram?
Now that is, you know, it could have been Halal in terms of its
in terms of the way it was set out. But that doesn't mean that
doesn't make it a good investment opportunity and not a deception.
Because something can be,
you know, based on some clear cut rulings, but it doesn't have to be
profitable. Do you understand, so don't confuse that matter
together. So apparent ACN is very strong, it's moved into somebody's
country, because very straightforward, the way it works,
whereas traffic monsoon was just a,
you know, a gimmick right from the beginning. But the amount of
Muslim money that's gone into that now, that was clearly a doleful
matter.
Now, the thing is that you see, people in your, in your masjid or
people in your area locality at work, they made a lot of money in
it, initially. So you want to go into that. But you've heard some
fatwas that, you know, there's some problem about this. You heard
somebody say, No, this could be wrong.
That's a doubtful mattering. Now you think all these Muslims are
doing and I should just do it?
Is your greed gonna take over?
How are you going to deal with this?
See, that's what I want to try to approach like, the approach to
these things.
Now, you might ask a Mufti
Is this allowed?
And he'll say, I'll check it out for you. I'll check it out for
you. And you ask him next week. Again, I'll check it out for you.
You ask him the week after, I still need to check it out. It's
taken two months and all your friends are making lots of money.
I know because people have asked me this question. I just couldn't
check it. You know, I just couldn't find out about it.
And that's your challenge. Now. Do you do it? You don't do it.
I just met one man, very wealthy man. He says that.
He's from a Sharpie background. And he asked a certain scholar and
he couldn't find any good scholars in his area to tell him his pocket
liability.
Is the card liability. So somebody told him that? No, there's no
circuit on you because of something right? But his heart
couldn't accept it. I'm making all of this money. How can they don't
be no zakat on me on this path?
Elephant or this particular aspect of my finance. So he says,
although they will all tell him, it's okay. Now how would you
approach the area?
Your heart tells you you should be paying zakat, because I'm making
some very clear money here. But the whole amount of your area are
telling you, you know, to maybe to Orleans told you? No, no, it's
okay. Now those two names are not proper movies. But they just kind
of gave you that ruling, based on whatever they thought. Now, how
would you deal with the issue? Think about it?
Would you do it? Would you pay zakat? Or would you just say no,
they told me it's up to them notice in on them, how would you
approach this?
Some of us will say,
they've told me how last finish, I don't have to I'm very comfortable
with that idea.
Some people will say,
I'm going to take that I have a doubt but the sin is on them.
Because that is there's a hadith steroid effect, right? That they
will come people. You know, if somebody's asked them, they give a
response without knowledge. Then the the sin is on the one who gave
the fatwa.
So you think they're sinful. Now there's a third approach, which is
that look, I completely understand, but I've got money and
my conscious does not allow me, I'm gonna pay zakat.
That's what this guy took. He said, I just couldn't agree with
it. So then he asked me, I said, Look, according to the Hanafi,
it's very simple. You don't have to worry about when the money
comes in, as long as at the beginning and end of the year,
you've got nisab, the minimum and in between, you don't go down to
zero, then whatever comes in between you ignore that you just
look on your anniversary date, no new pay 2.5% of that as long as
it's over. And he says yes, according to that clearly has to
face a cut.
Right? Because in shuffles, they have to, they need a they need an
accountant to do these cuts, right, or you need a special
spreadsheet or program because every new nisab that comes in,
like if the nisab is 300 pounds, every new nisab that comes in has
its own year. So you have to keep track. So basically, every month
when you're getting paid, you probably have to keep track of
that, to see what happens with that. And so that's so
complicated. And in between, if you're a business man, you're
getting other types. It's complicated, right? Hanafy is you
just just, you just wait until the next year. And then you start with
okay, what is my assets on this day? And then you just pay
according to that. He said, Look, that's easy. That's what I'm going
to do. Then he asked a few others, and they all told him just go with
the Hanafi opinion, it's easier, and it's clear cut.
Right? So again, what's going to be our approach, when we this is
another doubtful matter.
What I want for us is to just understand the various places
where
we can observe this hadith.
Again, same thing, gelatin.
Right, the food food perspective, gelatin. Now, in South Africa,
you've got a number of Jimmy on Mars local locally. So the Jimmy
of housing, which is Johannesburg and so on, they've said, according
to their research, gelatin is haram.
The ones from natal the other side, they said it's Hello Lisa.
Both of them are from the same fraternity. But they did a
different research.
So now, I've been approached with these two things.
What am I supposed to do? Now I also have some other research from
others. From Jordan, for example, they did a research and they
discovered the same thing as the first group, which is, what it is,
is that gelatin is made from the skin, or the bones of animals,
generally from pig up, or beef or whatever the if it's beef gelatin
is from other words, it could be from pork, or otherwise.
Now, if it's from pig, it's going to be completely haram. Whether
it's skin or bones
it's melted down, and you know, the kind of sticky stuff that's
what that's where you get the gelatin from.
Now, when gelatin is finally produced after it's been boiled
and really broken down to that degree, is gelatin the same thing
as the original bone and the skin, or is it a different product
completely? A looks like a different product. Right? It looks
like but when when we're saying Does it become a different
product? Is it like the pig fell into the salt mine and became so
decomposed and so eaten up and so disintegrated that he actually
became an expert and you can't tell the difference?
That is that's how that becomes halal, by the way, right? That
becomes Hala by the way. So is this gelatin procedure, the same
thing? So what you look at is you look like you look at the compound
the chemical, the way it's made
The original and you make you look at the gelatin and see the
difference.
What they discovered was that
there wasn't sufficient adjustment and modification in the molecular
compounds and structure, even after it was broken down to such a
degree. And thus they said it's the same thing.
Like, is there enough of a molecule or transformation that it
becomes a new product? Or is it the same product? Do you
understand?
That's the way they look at it.
At the end of the day, you've got wheat, you crush it into flour is
going to have the same compounds.
Has this one undergone more transformation or not? So
according to these guys, it doesn't go doesn't do enough of a
transformation. So it's a doubtful issue.
Now in this doubtful issue, let's imagine that many many things even
staple things had to contain gelatin,
then maybe in that case, we may go by the Linnaean fatwa.
Because it's difficult to ideas or mobile Bilwa.
I mean, I know this is becoming more of a thick class. But I think
it's important to understand this topic of things that because it's
related to the adult aspect, which is related to the knifes, right?
So for me, personally, I avoid it.
I avoid it. However, because there is this fatwa that it is justice.
I would say that if it's unlike in my personal opinion,
if you have something with gelatin, you can give it to a non
Muslim neighbor or something. Because haram you can't give to
non Muslims either.
You can't even give to animals, haram because it's haram
because you shouldn't be giving haram to somebody.
But if it's gelatin then because there's that rather than wasted
and you give it to
because of that. That's the way you combine between these things.
And the prophets Allah Islam did the same thing. He legislated
based on he legislated that this particular
person was the child of
of
Zama, but he told Sodor the Allahu anha and long story he told Saudi
Arabia, Zama who was her father had a woman as like a slave girl
they call them a leader in this is the Joe Hillier times they had a
leader. And what they would do is they would prostitute them out.
It was quite normal for even though it was quite a it was not
considered dishonorable in a sense, even though a shadow the
honourable the sides of the coalition, etc, would come in. And
if they wanted, they could claim that child.
That's what it was, if there was a child, they would claim that child
if they wanted to, otherwise, they wouldn't claim it. So that's what
you call wala it will either right?
So now what happened is
the one person once one person had had gone on
and done this. So before he died, he told his brother, I think it
was sad for the Allah one, that when you get to Makkah, because
they were in Makkah, when you get to Makkah, then claim that child
because he's my child, you understand? But he was that child
was born to that woman who was in
the wedlock of Zama
so now he comes and
claims the child but zum as other son says, no, no, no, this is my
father's child because he was born in his to his you know what either
whatever it is, came to the province the laws and the process
and yet I'll wala Doolin fear rush, the child is always going to
be for for the one in whose marriage this is, this is what
unless they want to
would you go disown the child and then you have to do Mala Anna has
lots of long story there. Right? Well, I will add Elijah and for
the one who committed the Zina right, he should be stoned. Do you
understand? So now that was That means he is so does half brother
because though the soda are the Allahu Anhu the person who has a
wife is from that same family right? So now she should be able
to meet him and everything like that. Brahmanism said, No, that GB
Minho. You must do HR from him.
Although technically, he's your brother, but I see the resemblance
with this side.
So although we've legislated according to the technical aspect
here, but the reality seems different. So you must observe
that. So this tells us that in Sharia,
you can have this double kind of role in the sense that technically
you legislate something, but you don't practically follow it in
that sense. Do you understand? Because somebody said no, that's
too complicated. should be straightforward. Well, look, this
wasn't
Very straightforward. There's a one is what you say a for the, for
the system. The other one is what you say, for precaution. So
there's a concept of precaution in our beam. That's where all of this
comes from. So now for us, we have to keep our hearts open and always
be looking to improve. This is basically the perspective if a
person is looking to get better, and get closer to Allah, reform
their character, become more refined in their understanding,
then we must learn more. We must keep our hearts open, we must
never feel that it's finished. Now. This is my status quo. This
is how I am going to be this is going to be my approach. Once
we've done that,
we will never enhance we will never improve ourselves. If we're
always looking to improve
and get closer and become better than that. And what helps in that
is obviously doing vicar of Allah because that softens the heart.
Hard heartedness is the problem.
Hard heartedness is the problem we become fixated on something
that's why keep the heart open with the vicar of Allah subhanaw
taala and we'll see inshallah the benefits that come from that. So
that's how this comes into it hopefully this
Allah subhanaw taala give us the Tofik to make make good of this
and to remove
an abstain from as many doubtful matters as possible.
In our lives. Hello Monticello, Monica Siddhanta bottle theology
daddy buddy Chrome.
Allahu Mia. Yatta younger automatic and ostomy
Allahumma Yohanna Yamuna La Ilaha illa Allah Subhana Allah in
condemning avoiding mean
Yahama Raja he mean
Allahumma fildena Wareham now as you know have you noticed
our law except our doors oh Allah except our doors oh Allah except
our gathering here. Oh Allah except our gathering.
Oh Allah we ask you for forgiveness. Oh Allah we ask you
for forgiveness and purity in our lives of Allah we ask you for
divine insight of Allah we ask you for
insight into these matters or Allah we ask you for restraint or
Allah we ask you for restraint.
We ask You for assistance we ask you for clemency. Allah we ask you
for clemency. We ask You for Your compassion, or Allah we ask that
you inspire our hearts you fill them with your love with your love
of Allah. Fill them with understanding and distinction of
Allah we have become stagnant of Allah we have become stagnant or
Allah we are not progressing of Allah grant us the ability to
progress and become better and to enhance ourselves of Allah we ask
that You
grant us an ability to understand the difference between what is
halal and what is haram
to understand the difference between what is halal and what is
haram.
Oh Allah grant is the understanding.
Allah we ask you for blessing in our life. We ask you for blessing
in our life. Or Allah we ask you for protect us and our children.
For us to be the best role models for our children to give the best
tarbiyah for our children. Oh Allah we asked to keep our
protection, protection in our in our homes, our Allah protections
of all of our assets and our Allah especially the asset of our iman,
O Allah we ask you for guidance of Allah we ask you for Taqwa of
Allah we ask you for the best deeds and the best actions of
Allah we ask you for a heart that is conducive to your worship of
Allah We ask that you make our hearts you will build your your
obedience beloved in our hearts, your disobedience hatred in our
hearts, our Allah grant us the divine understanding divine
insight into the matters that surround us and that challenge us,
oh Allah day by day there are more matters that challenge us. We ask
you for a true understanding and we ask that you make us closer to
you as every day goes by, as every year goes by, so that when we are
on our deathbed we are the closest to you of Allah, we ask you to
grant us the Kadima on our deathbed of Allah We ask that you
make the best meeting that we've ever experienced the meeting that
we've had, that we're going to have with you, oh Allah the day
that we meet you that you love to see us and we love to see you.
Allah we ask you for true blessing we ask you for true blessing of
Allah accept our doors of Allah accept our doors, oh Allah accept
this gathering of hours of Allah despite all of our shortcomings
despite all of our shortcomings of Allah, we asked you to reward us.
We ask you to keep us on the straight path and infuse our
hearts with your love and the love of the
We love you oh Allah except our to us Oh Allah accept our dua Subhan
Allah because Allah is the IOC funa was salam and Alma Selena 100