Foundations of the Sunnah #12 – Obeying the rulers & not rebelling against their rule
Date:
Channel: Ali Albarghouthi
Series: Ali Albarghouthi - Foundations of the Sunnah
File Size: 80.26MB
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AI Generated Summary ©
The speakers stress the importance of obeying His guidance and following His commandments, as well as the history of Islam and its impact on people. They stress the need for people to confirm political affiliation and not give advice that takes away their authority. The conversation also touches on the controversy surrounding President Trump's book and the topic of "right of the people" and media coverage of the situation.AI Generated Transcript ©
Right, in a sense, towards your benefit, you have to obey Him in that organization. So today, for instance, we're going to have an alliance with such and such as long as there's nothing haram in it. In the next year, we are going to have a fight with such and such as long as it's just, yeah, you have to obey the Emir in the way that he organizes your life in a way that he, you know, dispenses, there's a can all of that, if he tells you to disobey Allah zoldan, then you refrain from it. You don't do it, but you don't
dismiss him entirely because of that disobedience. So you stop. Right? At the disobedience, but you don't dismiss his authority as an imam as a Khalifa. So if you disagree with him,
happens, right. You disagree with him? I don't think that's the right decision to make. You don't dispute his authority. But you don't do what He has asked you to do. If he's doing something that is plainly haram. Yeah, you don't agree with what he has done. You tried to give him advice. But you don't dispute his authority as an imam. And there was an incident at the tumble Rasulullah sallallahu wasallam
where he had send people on a one of these expeditions, and there is an Emmy or on top of them, right?
And so the Emir got along the way, so upset with the people that he's leading. That He lit a fire he took them light a fire, so they lit a fire. And so he said, Didn't the prophets Allah, Allah son asked you to obey me? They said, Yes. So he says, Okay, go all of you go into the fire now. I mean, that was really so upset with them, right? Just wanted to burn all of them. So angry, so he said, into the fire, so the people stopped him thought and said, on the one hand, the Prophet sallallahu sallam said, listen to him, on the other hand, you became Muslim to escape from being burned in the fire. Should you listen to him or not? While they're just talking and considering all of that, he
calmed down. And so he dismissed that request of his, when they went to the Prophet sallallahu alayhi wa sallam, and they told him about this. He said, If they were to enter, and they'd listen to him and to enter, they would not leave it, meaning that they would be punished in hellfire because of that decision of theirs, meaning that you should know better, that the obedience of the Imam is not absolute. That's what he we want to say the obedience of the Imam is not absolute. the obedience of Allah is whatever Allah says, You got to do. The obedience of the prophets, Allah Salam is whatever the Prophet says you have to do. The obedience of the Imam is predicated on following Allah
and His Messenger, right? So it's, they're established in the Quran, and it's they're established in the Sunnah in more than one Hadith. By
now, you see kind of even early on early on
rebellions against the sahaba. And some even go as far as back as an incident with the Prophet sallallahu alayhi wa early he was sin them and that is the origin of the coverage or those who have rebelled against Muslim leadership but also had been with them to that fuels that rebellion. So at one time, the prophet Salatu was Salam is dividing, right money. And so somebody comes and he says, in one in one narration it tequila Hyah, Mohammed and have Taqwa of Allah and Muhammad another ration it says limp die Delia Mohammed yeah Mohammed you not just so the prophets of Allah Allah wa sallam he said to him, ye luck, woman, a Haku and yet tequila ACARA mini Oka Maha. He says Who who
is more worthy of having Taqwa of Allah azza wa jal than I am on this earth. Meaning as a messenger of Allah azza wa jal here you have to understand that the Prophet sallahu wa salam was not upset because it was a personal attack.
It's not because he was attacking the person of the Prophet as a person. He was attacking who the Prophet of Allah was.
And you're doing this also in front of other people as well. It's not like you came to him and he said, Let me understand how this is happening. Right as one of the other Sahaba right when he saw the prophets Allah Allah wa salam, giving someone but not another. He said oh prophets of Allah, why not give this person is not he comes to the prophet and he said, You're not just so it means that that person's Eman is very flawed when you don't think that Rasul Allah. Allah you Salatu was Salam is just an pious has no Taqwa no justice. So, he let that man go so how did you know really little the Allahu Anhu. He said, Yeah rasool Allah if Allah Allah guna Akasha why not just execute him for
what he had said? He said no. Oh,
He says no, perhaps he prays or he prays something like that. And then he said Alayhi Salatu was Salam that out out of this person will come at people who will say something similar to him, and they will kill the people of Islam and they will spare the non Muslims and he said, If I were to witness them, I will fight them and kill them. But at that moment, yet, these people had not come and they did not park but come public, with that type of thought with that type of disobedience of that type of rebellion. So some people take it all the way back to their where a person disputes the authority of who no other than the prophets, Allah, Allahu Allah, he was in them. So it tells you,
it's not a matter of justice and injustice. It's a matter of a disease that you have one has in the heart, that if I don't like what I see, then I dismiss you and dismiss everything that you've done.
Others take it to the time when people rebelled against with man Radi Allahu Anhu. He said, that's actually the first physical sign when they did not like for their own reasons. Some of the few things that Earth member the Allahu Anhu did. So instead of coming and counseling him and asking him to change and or at least just discussing the matter with him, they sneak into Medina after Hajj they surround the Khalifa. They surround all of Medina, they have all the power. The Sahaba don't have the power. They don't have an army. The armies are outside of Medina they're not inside, right. So they come and sneak into Medina accused of man of A, B and C, don't give him a chance to actually
defend himself and eventually they kill him. So imagine that in the name of just distribution of wealth in the name of favoritism and nepotism in a political appointments. In the name of all of this they come to Earth man and the cup with mineral the Allahu Anhu.
Now, this is the background or what the Imam Muhammad Rahim Allah is talking about. And the background also of the Hawa Ridge who were first in the army of Ali Radi Allahu Anhu. And at the Battle of Sufi, this is what happened in the Battle of Safin.
Ali says continue fighting. They said no, we will not fight because the army of Malawi out of the Allahu Anhu as kind of a last resort they lifted almost half on the spheres meaning like let's judge by the Quran when the Corrado to some of them they saw this visit we're going to stop fighting and he said no continue fighting they said we will not fight so they disobeyed Him. And then ally you have no idea why we are both camps agreed that they will have arbiters judges who will come to settle that dispute. When the Howard is saw this they thought to themselves, you are bringing judgment other than the judgment of Allah. Then if you don't relinquish this, you are a careful,
woman Lamia can be mountains of Allah for Allah eco Homolka fear on if you don't rule by our Allah has revealed, then those are the disbelievers you're bringing two people and you're listening to their judgment other than the judgment of Allah. Even though these two people are going to judge with the judgment of Allah, they're trying to reconcile but they're saying you are using this instead the detriment of Allah, you are Kaffir and then you are Kaffir and then you are Kaffir and everybody who's happy with this is a Kaffir. So they withdrew.
So they withdrew from the army of ally and then they decided we need a leader so they appointed a leader. And then eventually that army because they started the house they started to harass they started to kill and aluminum solid eventually had to fight them.
And they after that sent somebody to kill him to assassinate him. So
rebelling against the leader has serious ramifications, you assassinate
the Khalifa, you declare him to be a careful and if the Khalifa is cared for, is he alone a Kaffir? Well, he has helpers
and it's become Schofer by association so the Khalifa is a Kaffir his helpers are kuffaar The army is care for everybody who assists them is a Cabarrus the entire other camp are kuffaar Alright, so with the coverage, all the other camp are too far they're falling too far. Right. And subhanAllah even and to tell you how
fragmenting the the thought of the coverage is, is it is so they're so divided that within the same camp, right.
If they dispute between each other two parties, they one of them becomes careful and the other is Muslim. And then we split again and they split again and they keep dividing. So there is nothing, you know, as fragmenting as the idea or the flicker or the thought of the house marriage because it is easy for them to label the other person as a disbeliever. That's the easiest thing if you disagree with me.
As a disbeliever if you don't join my camp, you're a disbeliever. If you don't have this opinion, it's a disbeliever. And that same person could change his mind tomorrow. And because of that, you become also a disbeliever. So it's a it's a very atrocious type of thinking because it's not anchored in the Quran. And not anchored in the Sunnah of the Prophet Alayhi Salatu was Salam. So when Imam Ahmed when he is saying here that you have to listen and obey the Khalifa, whether he is righteous or not, he's telling you that whether you completely agree with him, and he is like Abu Bakr and Umar and Uthman and Ali, or he is like the Omiya words. So like he is either like Abdul
Malik and like Celine Dion Madigan, whoever came after them, or like the Abbasids, Alon, Surah, Al Baghdadi, or Rashid or what have you, you like things about them, or you dislike some other things about them, you can see that they're doing really good things. But also, you see that they don't distribute wealth equally, that they take more of it to themselves, that they favor their own family that they allow Mancha. There's haram, that they allow that they're not really as just as the as the can be. So there's good in them and there is bad in them. He says you still need to listen to them as authorities. You don't need to like everything that they're doing. But listen to him as the Imam
he is still the Khalifa and he's still the Imam, you don't fight them, you don't rise against them. You don't try to overthrow them, because the disadvantages of doing all this outweigh any advantage that you're trying to achieve. Right. And there are Hadith of the Prophet salallahu Salam that actually talk about this. So the Prophet predicted this, that this is going to happen, and he gave people instructions. So he said, the cool Yanni he said earlier Salatu was Salam. They will be leaders to allophone Amin homophone karoun. So there'll be leaders tadi phone Eminem, you recognize good things that they're doing what don't Corona and you will recognize bad things that they are
doing Hala Furman and Caracas, Selim
says if you you know, reject that, if you speak out against it, then you're safe woman carry her for Cadbury. It says if you hate it internally, you're safe. Well, I can control the our turba but if you follow and you're happy with that, then you're culpable. He's saying you'll see bad things that they're doing. So he's saying if you sneak out against that evil, okay? Or you hate that evil, you're safe. If you follow them, then you're not so they said oh prophets of Allah Allah Fela noona below him shall we not fight them dispute the power that they have a said no muscle Lu? Oh ma masala. No, as long as they pray, or as long as they establish the Salah. So yeah, they have that
power. But don't try to overthrow them as long as what they're doing what?
Salah, stablishing, the Salah, that which is the basis that Amoud of Islam, as long as they do do this, don't dispute them. In another Hadith, the prophets of Allah Allah wa Salam is saying that the Sahaba is saying that the Prophet sallallaahu Salam took from us the pledge.
A psalm, our TA Phil Munchetty will MACRA the relevant part well, Allah known as the Alhambra, Allah, He says, We do not dispute people of authority, their authority, he said illa Anta aku Framboise Han, in the commune Allah if he Hebrew Rohan unless you see a coup for disbelief, that is clear. And you have evidence from that from Allah xojo Meaning this person who is a leader, and you see him doing things that you don't like, right?
He says, don't dispute their power man, you can again you can give advice, right? You can give advice.
And he said earlier he is Salatu was Salam that of the best Jihad Kalama to help in in the Sultan injure of the best Jihad under the best shahada is a person who gives
a word of truth a statement of truth in front of a tyrannical leader or unjust leader. Okay, so you the shahada, Hamza? Okay, the best of martyrs is who Hamza called the Allahu Anhu. And this person who says the truth in front of her just unjust leader, they say, why is that? Why is he of the best of the shahada essay because in a barrel, when you fight, there are chances that you could survive or what? Die
because you have the means to defend yourself. But when you go in front of an unjust, ruthless leader, and you speak the truth to them, what do you have with you to defend yourself? He has all the power and you have none. It means that you have as they said, sold yourself to Allah as
So if you've given yourself to Allah, I mean, you're going there expecting death. So if he kills you, you've sacrificed yourself for the sake of Allah Allah just to speak the truth to them. So definitely right? That you can give them advice. Okay, so that unjust leader, and you don't like what they're doing. It says don't dispute their authority try to overthrow them rise against them, you know, try to collect weapons to assassinate them, none of these things. So when can we remove them?
It says Illa Antara you see from them go for disbelief.
That is clear, not disputed, clear. And you have evidence crew from Allah that this is?
Meaning you're absolutely sure that this is so
why why the absolute can't confidence.
Because what you're trying to do is what?
It's, it's dangerous. And a lot of life will be lost. You have to know this, right? People not just gonna give you power like that, to come and take it from me, can I take my throne, they will defend it till the end. So unless you are sure that this has to be done. And the ultimate add another condition that you actually have the power to do it. You believe that you have the power to do it. So if you have a leader, and that leader is a disbeliever? You know, he does things to you know, to destroy Islam. Okay, well, at least you see from him, that there's very clear proof that he's a disbeliever. It's not just enough for you to see that and say I'm going to rise against him. Is that
do you have the power to actually overthrow him? If you say no, I don't have the people I don't have the
support. They say don't do it. Because that what is going to happen is that you're going to cause more harm than benefit.
And they tell you that Rasulullah sallallahu Allahu alayhi wa sallam he was in Makkah, wasn't he? Did he ever try to fight people over there? He just gave them Dawa. When did the fighting start? When he moved into Medina and the lines were clear, and the disbelievers still continued with their harassment yes then, but while he was Mecca, no assassin even when people came and asked him Oh prophets of Allah in the bay, Aqaba? Can we not take weapons and go and fight them? He said no, I was not commanded to do this. The permission only game in Medina. Otherwise, if this were to be allowed in Mecca, they could have taken that as an excuse to just collect all of them and kill them.
There is an excuse. But know Allah azza wa jal did not allow it until they were in Medina. So unless you're absolutely sure that you have the power and that Gopher is clear, no disagreement about it and there's proof behind it, then yes, you can. Right.
So he says otherwise you do not rise against them as long as they establish the Salah as long as they are Muslim, even if there are things in them that you do not like. And we have history, all sorts of support this history to support this. So early on some of the tabby In fact, some of the Sahaba and the younger Sahaba like even Omar, they witness they say someone like her judge
hedgers was well known in history to be very ruthless, he is a killer. He has good things hijacked Yeah, he has some good things right in him, right. He was very eloquent, the attributes a few things that he did with the Quran railing and adding something to it.
I mean, adding any like, you know, enhancing the reading or what have you. So attribute some things to him. So he's not like without any virtue, but at the same time, he was very bloodthirsty. That is if he had got a person he disagreed with, he would execute him. If there's an uprising and the OMA yet Zwaan did that in the beginning. So to subjugate that area, is the person who was able to eventually
stabilize that the healer for the OMA yet in that area and Iraq and into Al Jazeera was hijacked to defeat Ignas Zubayr. You don't need to go into the history, but to defeat Abu Zubaydah, Abdullah Abu Zubaydah that happened throughout Hajaj so he stabilized it but in order to do this, he what had to be ruthless and very strong, especially with the people of Iraq. You know, how an unstable Iraq is right? From then till now.
So very ruthless. So with all the facts with all of this, okay, there's still some of the Sahaba like, if not, Omar would pray behind him
because he was appointed by the Khalifa. So he's the governor. So he's the deputy of the Halle Vogue. So despite the things that he's doing, he'll step by step still pray behind them. And in fact they've asked even Omar, he said okay, between
These two camps. You see you pray you pray with the hijab and his camp. And then you also pray with Ignacio Byron, his camp, this and that. And both of them are fighting each other. He says, Whoever prays, I'll pray behind them.
I'll pray behind this. And I'll pray because both of them are what? Muslims, I'll pray behind this. And I'll pray behind that. I have no issue here.
And when they have come to someone like Hassan Al Basri,
and he's from the tablet in the greater bit in the sun, don't you see what they've had judges doing and this and this and this and that, should we not prize against him? And he said to him, oh, Allah, there are a couple of statements attributed to him. He says, The injustice. And the harm that comes from the ruler is a punishment from Allah azza wa jal. And this is as a consequence of what we as the population is, are doing or not doing. So it's a punishment from Allah Xeljanz. So don't push away the punishment of Allah with the swords, push it away with repentance. And in fact, there is a lot of wisdom in this, a lot of wisdom in this. And he said, also something attributed to him. He
said, that if people whether Allahu Allah attributed to him or somebody else, is that if people were to be patient with that type of affliction, and do what Allah commands them to do, they will soon enough find relief from it, but they grew up but they turned to their own judgment and to their own actions, and they complicate matters.
So meaning, any affliction in life, think about it, any affliction in life. If it comes, and you push it back in ways that are pleasing to Allah with the Holon it soon will go away. Soon, it doesn't mean in a day or two. But sooner than the alternative. The alternative is that if you push it tried to push it away with other haram, it complicates the matter does not go away.
And there was a fitna, there, it's called fitna to ignore a chef, I again at the time of hijab also. And that's early on when you had some of the taboo instill that the idea of we shouldn't rebel like this hasn't become crystal clear in the minds of everybody. So, some of the types are enjoined in it and some of them joined in it and they rebelled against the head judge, they ultimately all of them are killed.
So eventually right there was and had developed this consensus among the scholars is that the unjust allowed him the unjust ruler is still a legitimate ruler.
However, he comes and he will be talking about it however, he assumes power. So how does a person assume power and the Khilafah he can be selected right? By Allah will help the will of the people of authority.
Okay, he could be handed power like Abu Bakr handed power to a model the Allahu Anhu. And then the Sahaba agreed, say be handed power. Or he could assume it by force.
Right? He could assume it by force like the Abbasids. So an ibis, a human right, you had the OMA yet the Ambassade rose against them, slaughtered them, and assume power.
And you have all the scholars right of Islam, including Ahmed Mohammed Al Malik, before him has Shafi and all of them, they call them Al Khalifa and Ameerul Momineen, despite the fact that they have clear mistakes, they have clear mistakes, but they still listen to them. So why do they listen to them because they understand that the problems that they have there with the Khalifa are of a certain magnitude, he doesn't do this and this and this, he has these injustices, he these flows, if I try to go and overthrow him, first, I don't have the power.
I don't have the power to do it. Even if I collect as many people as they can, we all will be captured and killed.
But also as this is happening, or maybe I could be successful in somehow dismantling or taking some power from him. What that is going to lead to is what a lot of chaos
and chaos leads to what a lot of killing.
And
especially for instance, you know what happens to women. During all of this, what happens to children during all of this, what happens to the massage at what happens to Salah what happens to the halal, so, it leads to a lot of harm, and it may not end soon
as the if the struggle between people continues, and it drags on for years. It depletes the resources of the city and the state. Peoples keep killing each other people keep even raping each other from each other camps, stealing from each other. And then the outside enemy sees how weak you are. Jumps on your land takes it from you, and that leads to unimaginable harm.
And if you were just
Be patient. And let's say use the prophetic medicine, the religious medicine, you'd be able to contain that evil, and in time it will go away.
So we're not saying that be happy with injustice, is Allah saying this is the prophets Allah? So I'm saying this I say, so just let it be normal. He says no, give no see ha Tula to normal to people who have authority, give them mercy, how give them advice. But how do you give them advice matters, how you give them advice, don't give them advice in ways that takes away their authority on earth.
Meaning in ways that diminish them in the eyes of people. And again, I'm speaking historically, but we're going to take all this in sha Allah and see if we can apply it to our contemporary scene. But don't diminish them in the eyes of people. Because if you diminish the leader, the governor or the head, the Khalifa in the eyes of people, they will disrespect him.
And if they disrespect him, they don't listen to him. And if they don't listen to him, again, that's chaos. So who is gonna? Who's gonna establish the salah? Who's gonna protect the Masjid? Who's gonna administer the necessary punishments to deter people who's going to protect and who and who and who and who, so when you lose that, you may not give it, come back, and you may get a leader worse than the leader that you've hated. Right? So some of the Sahaba ones, you know, I think it's one one Sahabi once
and there was someone giving kind of a hotbar or a sermon, not that not a hot button Juma, but a reminder or an address, and he was dressed in a particular matter. So somebody from the crowd said, look at our Emir and how ridiculous he is, or he's wearing the, the garments of the foolish. So he said, Stop Don't say this. Someone next to the member he said, Don't speak like that. The Prophet sallallahu sallam said men are Hannah Sultan, Allah hiya Hannah hula, the one who diminishes or ridicules or criticizes or Brank wants to bring down soltana Allah Subhan Allah is the governor whom Allah has appointed or I put him there, Allah will diminish him or humiliate him, meaning if you
ridicule like that, no one is going to respect that person. Right? I mean, think about it, right? If you criticize publicly like that, people's respect for that person diminish, and if it diminishes, while they feel that you're gonna have to listen to him anymore, and maybe we can just dismiss him and put somebody in stead and that is the cause of a lot of evil. So, the Prophet sallallahu wasallam wanted from people to be patient and to change reality for the long term, not reactionary. So think of Imam Muhammad himself, Rahim Allah, okay. And what he has seen and how we had reacted. So we know that from during that Ambassade when we talked about it, you remember the fitness halco
Quran the creation of the Quran, we said it was started with the moon, then went to Al Motta, same than Al worth it had ended at the hands of an mutawa kill. So at least lasted 15 years or so. And I don't know him but Rahimullah he at least witness about maybe 1413 to 14 years of that from its beginning to end and maybe it's a little bit more than that. So ammeter Muhammad Rahim Allah What did he see he saw people being killed.
And he heard about scholars being killed, meaning they will be brought to the Khalifa
Ultimune and, and matassini and Aletheia they'd be brought to the Khalifa and more so with Al worth, and that one, he just I was the end of his Khilafah modelsim in the beginning and then he got busy ill worth he was really serious about this, this innovation. So he'd bring a person do you believe this or not disputes talks about him? And if not, they either would be killed or put in jail if till he dies or be tortured, or like Hamilton no humble punished. But he they were too scared to kill him. I don't know humble because they thought that the people will turn against them so they let them go. But during the term of a water key, couldn't give any lessons. And about for nine years. I
haven't know humbled him Allah couldn't teach.
Now people would come to him and they say, Don't you see what they're saying? Don't you see how the injustice don't they see because what they're preaching is gopher. Creation of the Quran for Hamid Mohammed and the scholars is Kufa. He says don't see see what these people are doing. Now mmm no humble never declared an mortal sin or mourn or ill worth Kufa.
This is really important, even though he said
What they're saying the statement of the Quran is created as Gopher, he never called them kuffaar. Just to tell you that there's a difference between the saying and the person assuming that attribute of Kufa
because you need to establish what it needs this LaBiche that the person is aware, he has enough knowledge, he doesn't have any doubts about it, there are no obstacles to declaring him a cafe. So you need to investigate. So if there's a difference between a statement of Cofer and kaffir or saying this is a statement of Buddha, and he's a moped, they're an innovator, there's a difference between the two, some people assume that the two are the same. So if we say for instance, that whoever you know, let me give an example for instance, that would be easy.
For instance, you know, something that it'd be very easy somebody someone who prostrate to an idle. There's very clearly what Cofer type a person does it before you call it kill occur to tell him you're a Kaffir? You ask him? Are you aware what you've just done?
Maybe you baby ah, by mistake, maybe he thought he was frustrating and didn't see the idol. Maybe maybe, once you eliminate all of this, once you tell him that this is haram once, then you can declare on the cover, but not just basically based on since he did this, that everybody else is a Kaffir. Once they do it, you understand the difference? Right? So I remember humble says yes, those who say the Quran has created is a Kaffir.
But he did not declare the khalifa to be a cover. Right? So they would come to him and humbled or at least once they came to Mohammed, Mohammed, they say, Don't you see what they're doing? Don't you see how they are changing religion and this and that? Do we rise against them collect weapons and all of this and maybe try to attack and overtake and he forbade them from doing this? He says no, use patience. Use patience. And ultimately what happened though, he had to wait, Rahim Allah, as we said, a period of 13 or 14 years for him to see a result. But what happened is that eventually, eventually, the metallic kill came. And he returned to the Sunnah. And he took everybody who was a
champion of that bidder among the so called Murata Zilla scholars, and he killed them.
And the fitna ended, and it from that time till now is survived only what survived in terms of a belief that some people inherit, but as a group, with its leaders, and whatever kid came and he killed all of them. Right? So if you use
the medicine that Allah has devoted, had prescribed the medicine that the prophets Allah wa salam had prescribed.
You will get what you want. But it takes time. And why does it take time, but because because what you're trying to do is difficult and long term. You're trying to change something that was in the making for years and years. That corruption I was in the making for years and years. So you're trying to change people, and you're trying to change yourself. And you want this to happen in one day, or one year, as impossible. So you have to use the same type of medicine, to extract the illness from the body of the Ummah and the illness from the hearts and only then things will change. That's why it has an imbecile he says don't push away the punishment of Allah by using what
displeases Him actually use it, use repentance and use what pleases Him and then things will change. And again and again and again, it does not mean that you acquiesced to injustice and you say let it be normal. The prophets Allah Salam didn't say this. He says you don't agree with what they are doing, and avoid the harm that they're doing and how Ramadan assist in it, and give them advice and separate from that injustice. But at the same time, there is more harm than good in trying to fight them. You don't have the power and you're going to cause a lot of chaos in the process. And people if you try to take power from them, they will fight you to the last breath. speech speech, people
will have power they will fight you to the last breath right
now
and then he also says we're also allowed to dramatic alpha alpha and Valda Hua is a twin term metal rock ethane he says and praying Juma behind him and behind the one who had appointed him is permissible it's complete it's toward aka. Men are either homeless or hope that your own territorial authority Mohali from the Sunnah Lisa the woman who mighty Sheikh, he says if you repeat the Juma after you pray that behind the Imam which is the Khalifa or the appointed of the appointee of the Khalifa, if you repeat it, it says he's an innovator has abandoned the traditions and had avoided the Sunnah he does
not have anything of the virtue of the Juma because he does not believe that praying behind ima whoever they are righteous or unrighteous, that that is sufficient, as sunnah is to pray with them to work us and he believes religiously that they are complete and don't have any doubts about this, right? And that is kind of an extension of it because if you believe that, that is the Imam or the Khalifa and typically, it is the Khalifa leader, the salah
or a person appointed by the Khalifa. So for person like the Hermitage believes that the Imam is a disbeliever will he be leave behind him with a prayer behind? No will he believe pre behind anyone who luckily had appointed No, or other sects as well the Mirtha Zilla have a similar belief right that if the Khalifa is unjust, you can go and fight him okay you can rise against him and also for other sects as well who believe that there is an Imam and the Imam is infallible, no political leader that is there is legitimate only their email. So they also don't believe that that is a valid Salah who believes that this is a valid Salah who follows the Sunnah Muhammad, and his Salatu was
Salam. And these are Hadith that this is a Khalifa and he's Muslim. Yes, he's unjust, but I don't want to fragment the Ummah, if I avoid the salah behind him what happens? I'm disputed and because of his authority, so as I said, they've no more afraid behind their head judge is it because hijas has had judges great. No, but because he does not want people to see that we are divided. Salah is Salah, he's still Muslim, and this Salah, we have no other choice but to pray behind him so we pray behind him. If there's somebody better who's appointed by the Khalifa then great. If we have options in legitimate messages to pray then that's great, I can pray behind someone who's better. But if
there is no other way except one Juma and he's the appointee of the Khalifa, I don't avoid that Salah and pray by myself or don't pray Juma because that is veering away from the Sunnah of the Prophet, Salah Salem and creating groups who meet in secret, okay, who don't have allegiance to the healer, who don't have allegiance to other Muslims. And that is the creation of the beginning of creation of Buddha and sects in Islam. Once you divide like this, even if you don't have wrong beliefs in the beginning, when you divide like that, and your meeting and secret and you have your own groups, and nobody knows about you, then that's the beginning of the creation of a Buddha. And
eventually, the beliefs will be wrong. And eventually these people will rise against the Khilafah in arms, and they will be killed.
And they say and the scholars have kind of mapped it and they said, if you look at the history of Islam, from beginning to end, most of the overwhelming attempts to rise against the ruler ended in catastrophe. For the people who actually started this, it deal did nothing. And this is only to confirm what the prophets Allah wa salam was saying that when the Imam is there, don't dispute the authority of the Imam. And something to add to it is that the ones that you see intolerable now, I cannot live with this right now. If you dispute their authority in unlawful ways, and they go away, Allah could replace them with someone who is much worse than the ones that you were complaining
about.
Because you were impatient enough, and you didn't use the prophetic medicine. And in a contemporary sense, you try to do something like this. And you think the outside world will let you do it. And they will not interfere. And they will not direct and redirect what is happening to you. And planned chaos. And whatever you're doing is because you don't have the power yet. I know I moved into the contemporary scene but go back into history in sha Allah
Nam and the last part of it and then I'll move into insha Allah the contemporary see, and he says, What are your haloperidol or Soltani? It's not permissible to fight the Sultan, the Sultan, the Sultan, right, the PR person of power, will who Allah He hadn't been a nurse and not to rebel against him for anybody for them. In fact, other than the one who does this for homeopathy their own he's an innovator upon something other than the Sunnah, and the path meaning the path that Allah azza wa jal loves so even if they assume power by force, like the Bassett a said that does not make them illegitimate. It's not the ideal way for the selection. But once they have power,
they are the Khalifa why why is that? Why is that although it's not ideal?
That's reality. Basically, that's reality, right? And if before that could happen, we could change it so that we could choose the better
and appoint the better than we could do this. But once it's reality default now that this is it, this is the leader. It says that the least of the two harms is accepting his leadership. Because if not, then we have to fight them. And if you don't have the power to do this, then we shouldn't. And if he has become actually established himself as the Khalifa, then he is the Khalifa. So you don't find and that's a consensus. By the way, you don't find anybody saying that the basset are illegitimate, because of how they came to power. Nobody says this, they will call the Khalifa and Ameerul Momineen. Each of the scholars of Islam admitted this because they understand that despite
the mistakes that they have, but the benefit that they bring, is better than the harm more than the harm. And he said in the Hadith Alayhi Salatu was Salam and one of the Hadith. In the medina Medina to new Takagi, the Imam is like a shield that protects you. The Imam which is the Khalifa or whoever assumes the Khalifa power his like a shield behind him you protect yourself from the outside enemy and from chaos and n n and n right. So that's what he's called a Juna.
Now why is this right? Maybe more so than before Allahu Allah, Allah. But this is a very emotional topic today, especially for people who are living in Muslim lands, or have connections to that is because when people look at Muslim lands who are living in Muslim lands, they ask themselves, okay, what is the way out of all of this?
So we're living in conditions that all of us understand what they are. There's a lot of in a lot of Muslim countries, and I'm not saying all but a lot of Muslim countries do. There's a lot of repression. There's a lot of injustice. There's a lot of you know, economic troubles and hardship, you know, people have lost hope there is no way out. So when you see and look at all of this, and you say we want reform, and we want justice and Ron the ability just to breathe, and for us to have hope for the future, and to be able to marry and this and that. And they will also look at also all the corruption that they're spreading. Some of these people are spreading, like they're actively
spreading what displeases Allah azza wa jal, and sometimes they are financing it and making it harder for people who want to worship Allah and they want to spread what Allah loves. They're making it even harder for them. So they say, okay, in light of all of this, what is the way out?
So, some would suggest rebel rebellion, and some would just suggest military action and overthrowing the government and using arms against them. And others have other paths of well, they feel Dawa and others consider political participation in forming parties and this and that.
But we're here let's talk about overthrowing the government and using arms against it and all of this. They'll say, Well, what you've said about the past, doesn't apply today. It doesn't apply today. We say why? Why is it because these people first of all, we don't have one Khalifa.
We have multiple political entities. So whatever was said about the Imam doesn't apply to them. He said, No, the scholars have said, and that is as early as well, lo Adam, when when Daffy Dafa kind of said, segmented into the Abbasids and the Omega, it's in an endless, so you have the omegas and the laws and that you had the Khalifa for the remainder of the Muslim lands, that if you have two sovereign entities, Muslim entities, independent and each has its own leader, each one of them is an imam. And that is reality, the ideal is what to be have one reality though, what said we had down to later on, you had the Ottomans and you had you know, the India and you had a North Africa. And so
you had multiple entities, each independent each has its own Khalifa or its own email or its own leader. So the scholars have said you owe him allegiance. And he is your leader, you listen to him. The fact that we don't have a clean alpha here does not negate all of these Hadith about listening to the Emir. Because the necessity of establishing the Khalifa before is the same necessity of having this leader now without him what's going to happen? Chaos again, so you need him like you need the Khalifa. So multiple entities still require your allegiance.
They say okay, but the people today are the leaders today and most of them, let's say
they're not judging by what Allah has revealed. And that is a big one. They're not judging. But Allah has revealed so the OMA yet they're following mostly the Sharia right by even if they deviate a little bit, but what is what are they following the Quran and the Sunnah? The above acid, the Quran and the Sunnah, the Ottomans the Quran and the Sunnah publicly, even if you say, or they had clear mistakes in here and here in here, but they were falling what not constant
To shins that had come from outside, or people have, you know, decided in France and Britain and what have you know, Islamic, right? Even if they're following this motherboard, that motherboard this opinion but still it's Islamic it is but people today are not judging by what Allah has revealed.
And that makes them what? Here's the question. Here's the question. So they say that there's an Allah says woman lemmya can be mountains Hola Hola Hola Hola, ecohome old cafiero And the ones who do not judge but Allah has revealed they are the disbelievers. So they saying that all of these people leaders are disbelievers because of this, because they have constitutions that don't follow the Sharia. Right. You say, first of all, let's comment on that and say, first of all,
there's a difference in opinion about this matter. And you have to acknowledge the difference of opinion before you judge. The difference of opinion is what that yes, some say that if you don't judge by what Allah has revealed, that is, go for mediocre. But if you have the ability to judge by Sharia, and you replace it with a constitution, willingly, this is what they see. goofer takes you out of Islam. Others contemporary scholars as well, they will say no, it is called go for But Quran do not
ignore Abbas in the comment in the Tafseer. He says this is good for, but not the Cofer that you think about it's a coup for inaction, but not a golfer in belief. So it is cool for meaning a big sin. But it does not pick up for us in a disbeliever. So when you're thinking about this, then you have to think about it. As much as we can objectively not just emotionally, there's a difference of opinion. And that matters actually, in how we judge. The second of it, we said that saying that something even if you adopt the first position that this is a major golfer, okay? saying that this is good for does not mean that the person who is doing it is necessarily a Kaffir, you want me
follow me? Because that's a quite a jump, quite a jump. And then what is usually that designation of his a calf, it is very emotional. And I understand why it's very emotional, you understand why it's emotional, right? Because if I'm a person who had put in jail or saw my family put in jail because of that injustice, I can't get a job, I can't get married, I can't speak I can't, I can't, I can't I can't see any hope. It's very emotional. So you want that person just to be dismissed entirely. Of course, what he's doing, I don't have any ounce of sympathy for him. So you want him to be dismissed. But the fact here is that there is this this if we call it major disbelief. But this
person, does he have the conditions? Are there any obstacles that prevent us from calling him a disbeliever. So you don't have the scholars of Islam today pointing to this, except for very few exceptions, pointing to this leader and see cafard Kapha Kapha Kapha. Except for few exceptions, even those who say, this is disbelief. They don't go and turn and the person and the leader in this country and the leader in this country and the leader in this country, because they don't know they have not investigated, they may be compelled. And let's let's actually be
mature about it, you may go to that person. And you may tell them judge by what Allah has ruled, he tells you what are you crazy?
Right? Do you know what they will do to me?
Your meaning me in a sense, he's compelled.
And that may that may not be the best of excuses, he may be able to fight that. But he will say Do you know what they will do to me, inside and outside. If I try to walk that path, I have no power to be able to do this. So we think maybe it's the easiest thing to do. But it's not really as easy as you think. And again, this is not defending the indefensible. I'm not trying to do this at all. I'm just trying to tell you that the reality of it might be very different than what we the dispossessed on the outside, I see and a no go through.
So calling the person a disbeliever is quite a serious thing. Quite a serious thing. And as long as the prophets Allah sent me, he said, as long as you have clear proof, then you can do it. But if not, better not touch that. So if that person there's a doubt about him disbelieving or not, what is the excuse for you to go and rise against him and take power from him? Right?
At the add to all of this, add to all of this, do you have the power to actually dislodge that person? Do you have the power to run the country? And more importantly, also, do you understand that that corruption that had you know spread in this land and in the Muslim land, it took, you know, decades and it took centuries for it to actually get us where we are right now.
All
right. So do you want to just change it? In a day? Or in a year or in 10 years? Realistically, like look at the Prophet sallahu wa salam? And how long did it take him in Mecca 13 years. And that is really accelerated. This is only the touch of Muhammad Ali Salatu was Salam with the help of Allah azza wa jal, that in 13 years, you could do this. And that that the energy of the Sahaba that they had extended beyond his death, Alia Salatu was Salam to go into decades after. But you cannot change things as he did. Alayhi Salatu was Salam in 13 years, that's impossible. Right? You could try. But you may not be able to, it's very difficult. So it's going to take decades. And if you try to rise,
and if you try to change before people are ready, the population is ready, what's going to happen to
all right. So if we put today think about it, just because I'm going to tell you that there is something there are dreams and the reality, right? If I bring if we bring if we go into history back into history, we kidnap Omar Abdul Aziz from the history from the past. Bring him here. And we see you our Khalifa now. How can he lead
when you have a population that is not ready to be led?
Well, he's be alone. Rahim. Allah will be alone. He said, Son be back at any hour. This is used to complain about his time. How about his time he complained about it? That he says I mean, I'm bored of them and they're bored of me. I'm God. I'm tired of them. And they're tired of me. And he spent two years as a philosopher, you bring him now what can you do? Among Us or bring in body right we talked about and Maddie bring on Maddie now what will he do? He says you're not guys are not ready. Right? So think about Rasulullah sallallahu Sallam just to think about the the reality of it. The for 13 years in Mecca. What did the Muslims gained from their Islam? What did they go through?
So they went through starvation.
And their family kicking them out? And being boycotts and personal attacks and losing money. And then when they left to Medina, right, what did they lose? Almost everything. So the houses that they had the money that they had some of the family that they had everything. Yeah, and even the prophets a lot he was in them when they told them when they asked him later on when he was going to Mecca he says will you stay in Mecca? Will you stay in your house? He said, Well, Tara Khurana arctium Indar, he says did actually leave us a house athlete, his his cousin. So in the private side, you send them left. He took his house and what he had the province on he said I'm so sorry. I took all of our
things in Mecca, where will I stay there? So everything that they had was taken away from them.
They do have a population us included today who's willing to do this for 13 years.
Seriously? No, no. Why? Because a man is not strong enough right in our hearts to be able to withstand that pressure. And then you go into Medina and in Medina up until you enter the opening of Mecca. What did they see? What did they see except fighting this enemy fighting that enemy threats from here threats from there, they were afraid that the enemy would come or the room the Byzantine would come to them and they will attack them in Medina, or they will assassinate the prophets of Allah, Adi or Salam and then the ZAP when they laid siege to Medina, and they thought they will exterminate all of them. What did they get from all of this? So unless you have a population that is
ready to starve,
and to give up, because once you choose the path of Islam, you know what's going to happen? Everybody will turn against you. Right, everybody will turn against you is not an easy task. So in trying to change society, this is what the scholars of Islam are saying knee jerk reactions, and solutions are not going to help you. They're just exasperate the problem and turn people against you and turn the authorities against you as well. You want to change this change is going to be long term. And it doesn't mean that we are the servants or the assistance of the Sultan by telling you don't rise against him, telling you that it's just going to bring you harm when you do this and
bring us harm as well.
And there was you know, the group that was in, in Egypt, that is called Jamal Islamia. If you know them, and you might Islam he was kind of just based on violence against the state, you know, was storing weapons and raising rising against the state and if I'm not mistaken, they were the one who assassinated the President is setup. Right? And they took them and take their leaders or what have you, and they put them in jail for a very long time. And then recently
The or not to recently they came up with books from inside the jail itself a review of their position, that what we have done was not really the right way of change, attempting to kill and assassinate and collect weapons and thinking that the military action is the action to change society was not the right way to actually change society at all. Because what it led to is what nothing.
And the authorities then have now an excuse, see the Muslims and what they're doing see that people have beards and what they're doing, see the people are teaching in the masjid and what they're doing close this and this and this and that. So now they have an excuse. So rather than do all of this, and I understand that this issue is very emotional, very, very emotional, right? Because once you get hurt, because of that leader, the only thing that you want to do is remove them. Right. And if you say Be patient, you can even if you hear that word, be patient, there is no room in your heart for patients, you say, if I don't remove him, then I can't live. It's me and him, me or him.
Alright, so that's why it's a very touchy subject. And Muslims, you know, need to stop kind of like mudslinging, calling each other names, that if you are supporting this, then you are hilarious. And if you are supporting this, then you are more Gaea. And then you are pro government, you're anti government and this and that, realize what you both have you want to do. Both Subhanallah isn't the objective one. But the long term the objective, isn't it one, you want to see someone like Abu Bakr and Omar Northman, and ally, and you want people to be better, you just the difference is in the means, right? So let's get together and understand what is the Prophetic way of changing and try to
adhere to that. And kind of like giving ourselves the time that we need to change people. Right? And there was a hadith unit just also I just want to comment on it, because it comes up sometimes. In case you hear it.
When he said that he is Salatu was Salam. And I should have brought that earlier when he said that Al Salatu was Salam that listen to the me listen to the emir, Halawa in Baba Baba Merlok. He says, even if he hits your back, and he takes your money, and listen to the emir, even if that happens, and some of the kind of contemporary personalities, they don't come like that hadith so much. They say, well, it's not authentic, even though it's inside Muslim. So first of all, I mean, that hadith isn't Muslim. And you never want to open a door. Where you start disputing a hadith in Sahih Bukhari and Muslim just because you disagree with them. You will meet and I don't care what you know what
the position is that you have, you got to abandon that position. If you find that it's leading you where you're disputing the Hadith, because you just really don't like it. Now, you really need to examine the position itself on how you accept the hadith of Rasulullah Salallahu Salam, some say, you know, oh, okay, we'll accept that hadith, but it means even if he hits your back and takes your money, justly mean injustice, yeah. And with justice, he does that, even that, listen to him. We said that's not what the hadith is saying. The hadith is not saying if he is just meaning if he hits you because you deserve to be hit listen to him. Well, of course.
All if he takes your money because you know, he needs to confiscate your money, listen to him. Well, of course, that's the case. That's not what the hadith is saying. That is the saying like other Hadith, in the computer owner authority, and we'll move on to Kiruna you will see greed, people taking your money, and things that you don't recognize to be true. Things that are declared disobedience of Allah azza wa jal, that's what he's saying. So he's saying, listen to him, What, listen to him in terms even though he hits you, or takes things from you, still, he's the leader. So don't dispute that authority. Because the harm that you're causing is great. Because you sacrifice
yourself and your emotions for the sake of the greater good. That's what he's saying. Allah He salatu salam and don't let your personal emotions get into the way. So yes, we're not saying when listen to this leader, because we love this leader, you know,
despite what he's doing, we're not saying that we're saying it what? to Abuja, out of a bad out of listening to Allah azza wa jal, and how to listen to the prophets of Allah. He was hitting him, we recognize with you that a b and c are wrong.
And a b and c are haram, and should not be done. And you can actually speak out against it, not him. But it so if you find for instance, in a country and you're brave enough, right, and you want to speak out Yeah, exactly. Because it's not compulsory that everybody should speak right about every wrong thing that you see is not necessary, right. If enough people do it. That's enough. Like sometimes I'm
And again, this is kind of the disrespect that you have with some of the odema. They say oh, so and so Adam doesn't speak about this.
Yeah, he is it is an obligation that this person has to speak about that.
Not every annum in every country needs to speak about every mood card there. If enough people in that country address it, that's enough.
But don't downgrade the state of Ireland whether if he speaks against the government, then he's number one. If he's political, then he's okay to buy my book. If he's not if he keeps to himself, but he teaches then he What is the quietest? Or you know, he's a supporter of the government and he's, don't you understand what he's doing? One who's teaching Islam long term that you understand what he's doing that he's getting you ready? To be better and to have better leaders? Do I need to go and say it? No, just teach and learn. Hi. So not every not every alum needs to speak about every injustice as they said, you know, with with the shake up Northumbrian Rahim, Allah, why don't you
speak about this and why don't you speak about that? He said, he said, Do you consider that if I don't go public with it that I'm not talking about it? I talked to them about it. But you guys don't hear about it. But when you want to give advice to the Sultan, well, how do you give them advice publicly? They will rebel.
They'll rebel. So you go to them and you talk to them. And there's a hadith in fact about it. When Radha onions Hassan Foley and Sophia Urbina, who Urbino
anything in Kabbalah in the Dhamma, it, he says, when you want to give an OC her and advice to the Sultan, don't do it publicly, but in private, between you and him, if he accepts, or otherwise you've done your job, you've done your job. Now, but you could speak against the evil itself, a say that X, Y and Z that has happened in the country is haram, people shouldn't go it shouldn't not participate in it. And do this for the sake of Allah, if they want to punish you for it, then punish, let them punish you. If you're strong enough, and you want to do that, but that is not considered the criticism of the leader.
Understand the difference. This is haram. And this is haram, the criticism of the leader is to say that such and such leader and he is corrupt, and he's the one who's doing this and doing that, that's an attack on him. So don't attack him, okay, but attack, or criticize the wrong itself, then you're allowed to do this within your right and limits to do this, and then punish you for it, Allah rewards you for it, right? If you feel you're not strong enough, and you don't want to do it, Allah did not put on you what you cannot carry. But attacking the leader is counterproductive. So you have to be smart about it, you have to think about it long term. And you have to change yourself and
change your family and change people understand that this change that we all want to see is not going to happen in five or 10 years, you need decades for it to take place. And we need collective concerted effort. And any deviation from the path of the profits of our system just delays all of what we're doing. And just consider what has happened happened recently, or not. So recently, of people trying to go and change and you will see that it just got things more complicated. So again, a person could disagree with what I said. And I said absolutely fine. You could disagree with it, but understand the commonalities between us. Okay, so I don't accuse you, or you are this and that
and you accuse me or this and that you understand that. We may agree on 80%. Okay, let me disagree on over 20% You want to the 20% to overcome and cancel the 80%. Let's talk and let's see what is the best way to change and I'll keep giving you advice and you keep giving me advice, but let's understand that we all belong to the same body, the same body. So let's all come closer to the Sunnah. And perhaps if we do this via Nila asoto, things are not going to be so contentious. Allahu Allah. So I'll stop here inshallah. And see if you have questions and we can pick this up also. Next week if there is reason for it. Insha Allah? Yeah.
A lot of people
are taking protests and peaceful protests
now, so protesting and I want to kind of limit this to Muslim countries. Can I limit that to Muslim countries? Or do you want non Muslim countries?
Okay, so let's talk about Muslim countries. So protesting the actions of the leader, whether you are a part of a political party, if that country allows, you know, multiple parties and parliamentary participation or what have you, or not, right.
The scholars have said so I'm not just
You know, it's not just my opinion but the scholars have said especially those who tried cannot follow their the Sunnah. And they see that that's not part of the
prophetic way of dealing with mistakes and giving advice to the leader, but are only agitates the population by augmenting the mistakes of the of the ruler. Now, the ruler has mistakes, and everybody can see them. Now, if you just simply keep focusing on them, until they become the main focus, everybody will start hating that person and not seeing the good things that they may be doing, or unable to tolerate that leader, even though it is to their benefit to tolerate them at that moment, up until the time where Allah Zulu could replace him with someone that is better. So it's it's protesting in itself is not a prophetic, accurate method of addressing the mistake is just
only inflames people and their desires. Second, it just collects everybody, the good and the bad, the wise and the foolish, all of them are out protesting and yelling and screaming and demanding. And you can't control what they're doing or the consequence of that protest or how it will be used. So think about it that your country could be an OK country in other great country, you start protesting. Some people on the outside countries on the outside, they see that as a means to stabilize the country itself. And they do that, by the way, right? So they start orchestrating more protests and selecting leaders from within, that they are grooming to become the next leader to
come. And eventually, that person becomes the leader and assumes leadership. And he becomes a puppet of a person on the outside or entity on the outside. And we are the people who had paved the way for him by destabilizing the country itself. So that's why it's important to realize that you have to be careful in the steps that you take realizing that there are people planning before you've planned and so Okay, so how do we overcome their plans, okay by relying on Allah azza wa jal, if you leave yourself to your own wisdom, then they may be able to overcome you right and outsmart you. But if you rely on Allah azza wa jal, Allah as the double keep foiling their plans, Pinilla, hazarded even
though they may want some browns, but keep spoiling their plans and guiding you till there's an exit a Maharaja and Allah give it will give the population what it wants. So no protesting in Muslim countries is not something that is permissible, Allah, Allah, even if the country itself says it's permissible, right, because it's very chaotic, and gives voice for people who should actually not speak, because they are very foolish and very destructive, right? And realize, even within a western context, even though there was freedom of speech, they realized that really not everybody should be speaking, but they give them that platform, but they don't like what they say. So in our judgment,
especially in an Islamic judgment, we'll look at things slightly differently. Because there's a lot of harm that can come from people who speak,
disbelief and bid on innovation, because it can just really endanger a person's religious survival in a Muslim in a non Muslim land.
That is where it gets tricky a little bit, because you don't have a Khalifa, you don't have an Emmy, or you don't have this and you don't have that. And the country gives you the platform and freedom to express what you want to do through protesting. Okay, so I can't definitively say yes, or definitively say Yo, no, if I were to choose one, I will say no to it, because the same principle that should apply in a Muslim land should apply also in a non Muslim land, the same method of change should apply here, it should also apply there. And the problem with it, from a personal point of view, right, is that when you protest, you usually tend to build coalitions, right? So people will
also march with you, and you will march with them. And they will be that fertilization of ideas, meaning you'll start adopting their ideals as yours. And so that political participation itself unless you are very knowledgeable, and very pious and very strong and Eman eventually yields a change in your own ideals to match the ideals of those who are marching with you. And they are protesting with you because now you owe them. Okay, they're the ones who had made who gave you voice, and who would use their networks to help you. And now you're part of them. And of course, you need to support them as they supported you. So I think that the way that Muslims can change
societies in general has to be unique or lower. Hello. And I don't see that we have the knowledge or the strength of, of email, let's say to be able to fend off these ideas. So I would, personally, I wouldn't do it and I would not recommend it all.
Oh, yeah, that includes talking about
hearing and
voicing your opinion about a law or something that's being passed by a government
would also say Your Honor voicing your opinion there are many legitimate way with voicing your opinion right?
Oh absolutely. Oh yeah, of course, ya know, allowable motto for Nyan mancha commanding good forbidding bad.
It has no space has no space has no time, right. So in Muslim lands and a non Muslim lands, so they're gonna legislate something haram, you speak out against it, if you can build a coalition against the establishment of that haram thing, stop it from happening, because it benefits the population Muslim and non Muslim. So there's great benefit in it. Insha Allah, I'm talking about just a particular technique of protesting, right. But other than that, if the means is legitimate by all anybody, absolutely. You go for it with the laws, including, by the way, I thought you're going to ask about elections. Right? And it's legit, any of the scholars have said, right, in a non Muslim
country, and even in a Muslim context, where your voice is going to help choose a better candidate? He says, go and vote not because this is a legitimization of the process? No, because that is happening either way. It's happening either ways. But if your voice is going to be any help select the better even in the Muslim land, you do it?
Exactly. It's the lesser of two evils, because something is going to happen is going to happen. But let's select the better one. Okay, but it doesn't mean that Oh, I agree with the process. No, it doesn't. Yeah.
Almost all countries we have democratic.
So what's the permissibility? Because we have some people get criticized for practicing people for participating.
No.
Would that be permissible? No. That it gets complicated. So this question about Parliament's and Muslim lands, right. And then the good Muslims participating in those Parliament's and being criticized for that participation. That's it gets tricky. It gets really tricky in that area, right. And you will have scholars, you know, taking different positions. For one thing that I remember is that where the scholars have recommended is that you don't form political parties, to oppose the government or to oppose their, the sultan, in a sense, because you're not supposed to be seeking power or disputing power, you're supposed to give advice. Now, if the let's say the government
allows Parliament and the parliament is responsible for reviewing laws, passing laws and this and that. The thing is, if either one wants to nominate himself or accept the nomination for such a position, they must actually be very strong in their email. And in their principle and make sure that they don't change along the way. Because once you get into politics, it is going to corrupt your try to corrupt you. And you're going to be close to people of power. And people with money and people with interest and outside influences. So not changing. That's the difficult, they're not being corrupted in politics. That's the exception. So how do you avoid corruption and politics and
changing your ideals and loving as they save the power and the seed that you have more than what brought you into it? So unless you're that, that person, you don't go into it? But maybe for some, they'll say, Okay, you're strong enough, you're strong enough you go in and if you find those people it's already the fact that if they're going to be inside anyway, they're running anyway, then you vote for them. Alright. But without it without them being political parties, especially. What do you see happening is that in some countries, and I'm talking bigger than my own experience here so this apologize, right but I mean, we've seen some countries multiple Islamic political parties competing
against each other and sometimes attacking each other. So if you cannot kind of come together and be one that's an issue as well right because so
pick the best person without adhering to one political party or forming parties will lie if that's possible
Yeah.
How should we
know? So they're saying that we're sinful because you don't have a Halifa that you're not sinful for things that are beyond your means. All right. So there is no means that OMA now does not have the means to establish a Khalifa how do we make every person sinful because of
that
now um there are things that precede that any there are things that precede the establishment of the philosopher, so for them, and remind me what's the name of that group. So here's what the Harrier so here's what the Harrier so though so fixated on a political solution where the Khalifa is going to solve everything, we were saying that the the prophets, Allah, Allah wa salam in Mecca, did he have a Khilafah, there was nothing further, he had no power there, that was not the priority. So before that, there was the priority of al Qaeda itself and the priority of iman, when that happens, Allah hands up in the La xojo. When he sees that you ready for it, he hands you the power, and he tests
you with that power. So there is no guarantee that it will stay with you, because you could squander that gift, and then become just like anybody else who is corrupted with power. So that's not the priority at this moment thinking that this is, in a sense, that miraculous solution and once we have it, it solves everything because as I said, put the best Khalifa you have now with a population that is not ready to follow, it will collapse. So I think that they have an unhealthy fixation on on politics and on the philosopher and his word to harira. In general, I'm not really addressing the local chapters that they have or local participants, but his book Harrier as his buta hurry has
serious problems in their Arcada. Okay, so that's, that's the odd thing here, which is that they focus on political parts, but the part that actually is an obligation they dismiss. So ahaadeeth are hard, they don't take you know, they don't consider all Hadith to be authentic a double cover, they deny the punishment in the grave because of that.
Other things as well, I don't know if they did die at the gel as well. But some of the things that we talked about here, nothing that they deny. So there's a problem with his bid to hurry and when it comes to their Aqeedah, and they overlook this, and they see the Khalifa is the issue, so it's lopsided. So such a fixation is actually it's a result. It's a bit.
It's an innovation. So I would not recommend that type of thinking or that topic group. Right. So I just wanted to be clear about it, because I know that they are active. So I wanted to at least on record, at least I've said something and
there's one in the back. Yeah.
Yeah.
So one of the political groups become what?
Oh, yes, yes. Yeah.
For the population is the same thing. So if if,
say, a new Summon, the government becomes agents, right of outside forces. And you kind of start start seeing that it's still a form of injustice, and a form of oppression that they are doing. But it does take the same method and the same medicine, of bringing the population back to Allah azza wa jal, and reminding that government whenever you can, that this is haram, this is haram, this is haram, and trying to fix what you can, when in the process avoided confrontation and inflaming the situation, being wise about it and spreading the correct beliefs and the correct practices and changing the population. Right. And imagining that this is going to take time, it's gonna take maybe
a generation, that's fine, have have have they see that patients long term plan, because when you have long term planning, it yields the best of fruits later on. So be patient with it. Yes, this is happening. But I'm not going to be reactionary, as we said, Okay. In 50 years, right. In, you know, any I don't want to go into specifics, right. But in some groups, right, or some people who have said they didn't have a state, and they said we want to establish a state. Right? In you know, where, right, right? I'm not gonna just guess it or tell. I'll tell you later on, right. We want to establish a state Right? And how long did it take them to plan and establish that state? Right? They
went around that they talked and they gathered resources and it took them a while but they established that state, so it takes time. So if you want to do something that will stay takes time. So yeah, let them do what they're doing. Why am kurunegala am Corolla they plot and Allah has lived it also has a plot and has a plan. But you where's yours? Okay, so spread Islam and adhere to Islam and then things will change
because that
was a you said what themselves?
Go
For over jersey, no, no, nobody, nobody assumed that he is he was Kaffir. But nobody, as far as I know, nobody ever declared that he is it was Kaffir. Hussein out of the Allahu Anhu. He was of the opinion that there is injustice happening. And that just as it was not fit, he was of the opinion that he is IID was not fit. And that is an early opinion among among the self logical, a very early opinion that if the person is unjust, he's unfit.
If the ruler is unjust, he's unfit, and he had received promises from the people of Iraq come to us, and it will give you an idea.
So he thought in that an opportunity, maybe I can go to Iraq, I can get that Bayer and I will be the better leader than he is. Of course, they betrayed him.
Once he went into Iraq, they just turned their backs on him and he found himself alone. And he received an order that Governor over there was able to kind of to thwart his events of or attempts to even contact those people anyway, so he found himself alone but it Hussein was of the opinion that yes, this is permissible even though the other Sahaba around him and other Tabby in told him don't go don't leave you the you're going to be killed. Don't go don't leave, don't go don't leave but he was insistent upon it. Allah had decreed that this is going to happen and Allah wanted him to become a martyr. So what hamdulillah will Allah mean, or what?
Yes, some people also hold that opinion till today. So that's why they will say, Oh, these rulers that we have Muslim rulers, they are not Kufa, we're not going to call them Kufa but they are unjust so we will still we're going to fight them and that's why we are saying any listen to an email Muhammad and other scholars have said and that hadith as well, there is injustice in the Hadith tell you that these rulers are unjust, but they're telling you not to fight them
stay back yet because the Hadith, but you have to know that can be especially early on. Not every Sahabi knew every hottie
was different now we have all but early on not every Sahabi had access to every Hadith. So they use their judgment based on what the Quran that they have and the Sunnah that they have, but Sir in some of these opinions, consensus develops so early so there's some disagreement ultimately consensus develops remember what we talked about
who any idea of not to be tolerated whether he is the best fourth person or not the reset consensus developed early on also just to add from what we said before there was early enough disagreement whether a man was better or it was better than consensus developed with man right and then the added ally so the early disagreement right is not justification to say oh, we can still disagree today. Because the different circumstances then as they are now.
Good, shall I shall I use to patient Are you good? Okay, shall I thought we're going to be kicked out okay I
guess I didn't want to say the Arab Spring and stuff because becomes too touchy. Okay. As usual it's
the Muslim world for the Muslims live.
Arbor microstates. Specifically, during that time
this is wrong as well.
They did win. The masses are not ready to accept the idea of
the Taliban
how
many's media probably one handing up? I'm not there. I'm being
Okay, so the question is about the second part of the question in the first part is what
was happening now?
I think I think some of that
went on. Yes, yes. I remember that one. One of the. I said in one of the countries again, I prefer to not name countries yet and in general, so he says that they asked him how come you didn't say anything about people going and rising and demonstrating? He said Allah Allah has something to the effect of he said if they were to hear Omar Al Khattab Radi Allahu Anhu speak to them. They wouldn't listen to
this a thing. Yeah, yeah, they were not ready to lose.
sent me if I said anything to them, they won't be ready to listen to me because they were so excited. And they saw it as an opportunity. And maybe we could change and actually grab the fruit right of this and change reality. And it didn't happen. But he said they weren't ready to listen. And obviously they weren't ready for that difficulties that follow. Because it's not going to be as easy as we imagined that didn't turn out to be easy. Same thing with with Syria and other countries as well. It was very complicated. And some people spoke against it. But at the same time, a lot of people were hoping that finally we're going to get rid of that person. And the regime, finally, and
there were some weapons being sensitive in the beginning, right? And they were some support or what have you. So it looked like it didn't look like you know, and whatever you want to call it an illegitimate thing it looked like in the beginning, as if it really could happen, right? But it ultimately did not. So sometimes it gets very tricky and very messy. And you don't really know what to say and what to do about it. And that's why it's best, you know, at that point not to say something, unless you are sure. But if you know that this is wrong to speak out against it, allow them the other part that you talked about.
A lot of it they think is media.
A lot of it is media, I mean, some of it is that this is what they know. And this is what they experienced, that their experience the limit of their experience, and they're trying. But there's pressure from everywhere, and no one is helping all and almost no one is helping. If we have people extend helping hands to them, they'll be able insha Allah maybe to be better.
But under all of that pressure, and then all the distortions that we receive, because it's all through filters. We don't hear about the good things, it can be that everything they're doing is bad. So we hear it all through filters. So obviously it's all going to be negative, right.
That's That's true. That's true, right? That there has to be something good that they're doing, but at the same time, right, they need advice and they need you know, our help, but it's just not possible to being just besieged right.
Yeah, yeah. I'm sorry if it's long, but any as long as you guys are here, anybody else who has