Aqeel Mahmood – S01EP01 Fiqh Introduction

Aqeel Mahmood
AI: Summary ©
The speakers discuss the importance of learning and finding passionate individuals to pursue learning in specific subjects. They emphasize the need for consistency in learning and finding passionate individuals to pursue learning in a long term process. The speakers also discuss the history of the Bible and its use for teaching and understanding of Islam, including the importance of tolerance and acceptance. They provide advice on how to handle situations where one scholar gives a different opinion and emphasize the importance of following the same person and not being accountable for mistakes.
AI: Transcript ©
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As you brothers know and sisters,

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we are going to be going through

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the fiqh of purification

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in these next few months.

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And today, what we're going to be doing

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is

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going through an introduction to,

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knowledge

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and the importance of knowledge,

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and we'll also go through

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a very brief

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history

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of

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how

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Islamic

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knowledge

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progressed

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through the ages

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from the time of the prophet

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and onwards.

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And we'll also focus on

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the topic of fiqh

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and the importance of fiqh

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and

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how one should approach

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the subject of fiqh

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so that he's able to,

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understand

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and grasp

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the subject when he's, studying

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this specific Islamic topic

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now and in the future.

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And, also, we'll speak about some fiqi issues

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that maybe some people have questions regarding,

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such as, differing

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that you may have

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regarding fiqi issues amongst the scholars and amongst

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people.

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What causes those differences,

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and where does it come from, and the

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issue of, you know, following this scholar or

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that scholar and,

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following Madahib, for example. So, inshallah, we'll speak

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about those issues. But first of all,

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I think it's important for us to,

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begin with the importance of knowledge because

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knowledge is something which when we discuss and

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when we speak about knowledge and when we

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talk about the importance of knowledge and the

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value of knowledge and the status of the

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student of knowledge, etcetera,

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The reason why it's spoken about is because

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it should

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motivate

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the person to study more. That's the goal

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here.

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And

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the aim and the intention is that learning,

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just as, for example, we send our children

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to

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school, you know, at one point in time,

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we were in school, and our parents would

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force us to, you know, go to school

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and to learn, etcetera,

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knowledge, especially Islamic knowledge, which maybe many of

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us weren't doing as much of when we

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were younger as opposed to other types of

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knowledge in school,

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is something which should be with us, and

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it's something that we should be partaking in

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for the rest of our lives. There's no

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end to a person

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seeking knowledge and learning more

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learning more about his deen.

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Knowledge is something which

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a person will continuously

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learn and benefit from and continue to grow

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as a Muslim, and his knowledge,

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should be something which continuously increases.

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And, obviously, we're speaking about Islamic knowledge here.

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And so

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knowledge is something which a person is supposed

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to

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attain even at an old age.

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And, of course, you know, there's many examples

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of people from the from the past who

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they would start learning about Islam, and they

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would become scholars at a much later age.

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They weren't people, for example, who studied at

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a younger age. And the point being here

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is that knowledge is something which should be

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consistently,

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sought.

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And consistency

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is something which I want to emphasize in

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this,

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in this first session,

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the importance of being consistent.

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Don't worry about trying to attend, you know,

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all the classes

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all the time, you know, nonstop.

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If you feel like you're going to burn

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out after a couple of months,

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Rather, try to look at,

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knowledge as something that you have,

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little by little for a long period of

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time.

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And this is why the prophet, sallallahu alaihi

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wasallam, he said,

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that the most beloved acts to Allah are

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those which are consistent

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even if they're small.

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So always aim

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long term when you're studying about Islam.

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Don't just jump into something

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because it's being advertised or because you heard

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about this new thing which is starting

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or because of this person or that person

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or your friends joining, whatever the case may

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be.

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Think about knowledge and Islamic knowledge and the

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topics and subjects that you're you're studying and

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you're learning about

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as something which will benefit you long term,

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something which you're looking to do,

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for yourself,

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something that you'll benefit from. It's something maybe

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you have a passion for.

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We have scholars who specialized in many different

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subjects and topics.

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All of you are not privy or, all

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of you are not unaware

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of many scholars who have come to this

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masjid, and they've taught,

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they've taught us all, and they have different

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specialties.

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Some of them have specialties in Aqeda. Some

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of them have specialties in fiqh and the

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Quran, etcetera, etcetera.

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And so knowledge is something which is vast.

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It's not it's not something which is very

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specific to, you know, a specific group of

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people.

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And if a person feels like he finds

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it he's much more,

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keen

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or he has much more interest in a

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specific field of Islamic knowledge,

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then

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he should

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pursue that specific field. If he feels like

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he's going to remain consistent

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in that field for a long period of

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time.

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And

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these types of classes that we're holding and

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these subjects that we're teaching,

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these are, you know, more on the

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foundational

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aspects of one's deen, whether it's akkedah, o

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fit, etcetera. But the point is here that

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these should be pursued

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at, you know, at a minimal level anyway.

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But then when a person wants to further

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his studies

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you know, you see people who study abroad

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and they go to different universities.

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When they,

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proceed and they go past the the regular

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level of study, they always specialize in a

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specific subject

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Because this is what happens when you get

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older, you have or when you progress in

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your Islamic knowledge and you mature in your

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in your knowledge,

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you know, you have a tendency to show

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more interest in specific subjects. Just like in

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school, when you guys were in school, certain

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subjects you you disliked

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certain subjects you really enjoyed. It may have

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been the teacher. It may have been the

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content of the subject you were you were

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studying and you were learning.

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And it's not necessarily the case that some

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subjects were bad,

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you know, unless it was music or something.

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But otherwise, it's not the subject itself that's

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bad. It's just your interest in the subject

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wasn't there. And other subjects, maybe, you had

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a passion for and you were always interested.

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So the point I'm trying to make is

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that a person should continue his studies. And

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if he feels like he's, you know,

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lacking or struggling,

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then maybe

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it might be better for a person to

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find something that he'll find passion towards

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so that you know, specifically with regards to

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Islamic knowledge, so that he can continue learning

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and he can continue progressing and benefiting. And

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like I said, there's always those foundational subjects

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and those foundational things that a person should

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always learn, but we want to be thinking

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long term when it comes to knowledge. Just

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like when a person does his, you know,

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regular

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studies in school, there's always a long term

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goal.

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You know, a person goes to primary school

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with the aim of going into secondary. You

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do secondary because you want to go to

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college, and you do college because you want

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to go to university and your university so

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you can get a job, etcetera. There's always

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a long term goal,

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and there's progression when it comes to those

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subjects that you're learning in primary school and

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secondary school. And it should be the case

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when it comes to Islamic knowledge. There should

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be a long term goal. There should be

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a plan. There should be, you know, a

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step by step process taken when you're studying

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the religion, when you're covering different topics with

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regards to Islamic knowledge. And

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it's supposed to motivate and encourage us also.

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And, you know, we can just speak about

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the virtues and the importance of knowledge. We

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can speak about the importance of sincerity.

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Sincerity was something which,

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we were always reminded of by our teachers.

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It's something which we should always remind ourselves

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of

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Because riya,

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a person showing off when it comes to

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the deen, when it comes to knowledge, this

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is something which exists. It's something it's something

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which happens.

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And a person should always be aware and

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always,

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renew his intentions

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to do things purely for the sake of

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Allah, Subhanahu wa ta'ala. And it's something which

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is done consistently also.

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A person should always be, you know, checking

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himself,

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checking why he's doing the things he's doing,

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why is he pursuing specific knowledge, what is

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his goal, what is his intention, is he

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coming because of peer pressure, is he coming

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because he wants to seek knowledge, is he

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coming because he has some grandiose ideas of

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what he wants to do in the future.

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And everyone should have the aim and the

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goal to to learn and then to benefit

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others, But ultimately, we're doing it for the

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pleasure of Allah subhanahu wa ta'ala.

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And, of course, many, hadith that speak about

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the importance of knowledge and seeking knowledge. The

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messenger of

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said, whoever treads a path in knowledge,

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Allah will make easy his path towards Jannah.

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Allah

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will facilitate

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and make easy your path into Jannah

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simply by you seeking knowledge and having that

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intention of pleasing Allah and seeking knowledge for

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Allah's sake.

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So that's a huge motivation

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just by itself

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about the importance of seeking knowledge for the

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correct reasons,

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pursuing

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knowledge, being consistent when it comes to,

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seeking knowledge.

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So

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knowledge is something which should be consistent. It

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should be something which a person continues to

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do. It's something which a person should have

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a long term goal for.

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Now with regards to

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knowledge itself

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and the knowledge of Islamic Sciences,

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and, of course, you had a an Al

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Qaeda session on Monday. Can I can I

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can I see who attended that session, the

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Al Qaeda session?

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So you had the Aqidah session on Monday.

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You've got this session. You've got the Sira

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session on on on Fridays.

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And you have these different subjects

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and these different,

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topics under the Islamic

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umbrella of knowledge.

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And if one was to go back

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to the time of the messenger of

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and him teaching the companions

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and after the death of the messenger of

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you would,

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hear about the companions

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speaking about,

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Islam.

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And

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at the time of the companions

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you didn't have

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these individual

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separate sciences

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that were taught separately.

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It was something which, you know, came at

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the time of the,

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early Tabi'in, for example, the students of the

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companions, and then obviously it progressed after this.

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Imam Shafi, for example, he was one of

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the first scholars

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to write a book on usool al fiqh,

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the principles of fiqh, which is a separate

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subject. If you go to any university or

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you go to any institute,

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they'll teach usul al fiqh as a separate

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subject. But it was Imam Shafi rahimahullah,

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you know, many, many years after the death

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of the prophet sallallahu alaihi wa sallam and

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after the companions

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who wrote the first book on usul al

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fiqh. He's considered one the first, if not

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the first. The point I'm trying to make

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is that in the in the time of

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the companions,

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knowledge was something which was considered as one.

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If we think about tafsir

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and tawhid, aqeeda, and fiqh, and usul, and

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sira, for example. It's very interesting that you

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would hear,

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the companions and the tabi'in,

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and they would say that we used to

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land Maqazi,

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which is the seerah. They used to call

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it Maqazi.

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We used to land Maqazi

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just like we used to learn a surah

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from the Quran.

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We used to learn Maqazi

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just like we used to learn a surah

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from the Quran.

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Meaning it was like as if it was

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one thing. Obviously, it's not the Quran,

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but in terms of the emphasis they gave

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to specific types of knowledge.

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And Sira was something which covered everything because

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if you think about Sira and you think

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about a person who lands a Sira, you're

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learning about why the Quran was revealed

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because incidents are related to the Sira, ayaas

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of the Quran. You won't know why they

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were revealed. You may hear certain ayaat, surahs

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of the Quran, and you won't truly understand

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them unless you know the context of why

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they were revealed.

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That's Nasirah. A hadith,

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which maybe you've had, but you don't know

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the context of why and when and where

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they were said in the time of the

00:13:34 --> 00:13:36

prophet sallallahu alaihi wa sallam.

00:13:37 --> 00:13:38

So and then you have fiqh.

00:13:39 --> 00:13:42

Fiqh goes down to, obviously, the Quran, and

00:13:42 --> 00:13:43

then you have the sunnah. And you have

00:13:43 --> 00:13:45

2 other evidences which were mentioned. But the

00:13:45 --> 00:13:48

point is with regards to the sunnah, the

00:13:48 --> 00:13:51

messenger of alaihi wa sallam, certain things would

00:13:51 --> 00:13:53

happen, and he would do certain things when

00:13:53 --> 00:13:54

he came to acts of worship or other

00:13:54 --> 00:13:55

things.

00:13:55 --> 00:13:58

And then that became part of, part and

00:13:58 --> 00:14:00

parcel of what a person should do with

00:14:00 --> 00:14:02

regards to how he should behave when it

00:14:02 --> 00:14:04

comes to purification or salah, etcetera. And that's

00:14:04 --> 00:14:05

also in the seerah.

00:14:05 --> 00:14:08

So the point is, in the early days,

00:14:08 --> 00:14:10

knowledge was considered to be 1.

00:14:11 --> 00:14:15

As time went on and people became more

00:14:15 --> 00:14:17

and more delved more and more into knowledge

00:14:17 --> 00:14:18

and studying

00:14:18 --> 00:14:20

and they wanted to,

00:14:21 --> 00:14:22

have clear

00:14:23 --> 00:14:23

definitions

00:14:24 --> 00:14:26

and teach people in a much easier way.

00:14:27 --> 00:14:28

They would break,

00:14:28 --> 00:14:30

the religion down into

00:14:31 --> 00:14:32

specific fields.

00:14:32 --> 00:14:34

And so you would have, for example,

00:14:35 --> 00:14:37

books written on Sira,

00:14:38 --> 00:14:39

which came, for example,

00:14:40 --> 00:14:41

later on,

00:14:42 --> 00:14:44

after the time of the companions. 1 of

00:14:44 --> 00:14:45

the companions, he said, wrote a book on

00:14:45 --> 00:14:47

the Sira. 1 of the earliest

00:14:48 --> 00:14:51

books on the seerah was in fact written

00:14:51 --> 00:14:53

by the son of Uthman ibn Affair.

00:14:54 --> 00:14:55

His name was Aban,

00:14:56 --> 00:14:57

Aban ibn Affair.

00:14:58 --> 00:15:00

He was on the first to write, like,

00:15:00 --> 00:15:02

a book solely on the seerah of the

00:15:02 --> 00:15:03

prophet sallallahu alaihi wa sallam.

00:15:04 --> 00:15:07

So you have these fields now emerging,

00:15:07 --> 00:15:08

whether it's,

00:15:08 --> 00:15:10

a a a specific field

00:15:11 --> 00:15:14

of Islam known as tawhid. You have a

00:15:14 --> 00:15:16

separate field now known as fiqh,

00:15:17 --> 00:15:17

sira

00:15:18 --> 00:15:20

or sural fiqh. The science of hadith, of

00:15:20 --> 00:15:22

course, which came, you know, from the time

00:15:22 --> 00:15:25

of the companions onwards, they would narrate, for

00:15:25 --> 00:15:27

example, the life of the prophet

00:15:28 --> 00:15:29

like it was a hadith,

00:15:30 --> 00:15:33

narrating the the the narrators, the ruwat. They

00:15:33 --> 00:15:35

would narrate the the specific names of the

00:15:35 --> 00:15:37

narrators and then mention an incident that took

00:15:37 --> 00:15:39

place in the lifetime of the prophet

00:15:39 --> 00:15:41

So it was like a hadith, but the

00:15:41 --> 00:15:43

point is hadith was also a science, and

00:15:43 --> 00:15:45

it became more and more,

00:15:45 --> 00:15:48

detailed. It became a a vast ocean in

00:15:48 --> 00:15:50

and of itself, not the knowledge of tafsir,

00:15:50 --> 00:15:53

you know, studying the the Quran and the

00:15:53 --> 00:15:55

ayat of the Quran. So you had these

00:15:55 --> 00:15:58

specific sciences being broken down, and,

00:15:59 --> 00:16:01

the depth of these sciences

00:16:01 --> 00:16:04

required teachers to teach them as separate subjects.

00:16:05 --> 00:16:06

And so, of course, this progressed

00:16:07 --> 00:16:09

as time went on. And with regards to

00:16:09 --> 00:16:11

fiqh, brothers and sisters, what is fiqh first

00:16:11 --> 00:16:12

of all?

00:16:12 --> 00:16:15

How do we define fiqh? So, essentially,

00:16:15 --> 00:16:16

fiqh is

00:16:17 --> 00:16:19

the study of practical

00:16:21 --> 00:16:24

actions of the slave, whether it's a badat,

00:16:24 --> 00:16:27

whether it's acts of worship, or whether it's

00:16:27 --> 00:16:27

muamalat,

00:16:28 --> 00:16:31

interactions between others, to really break it down

00:16:31 --> 00:16:32

so that people can understand.

00:16:33 --> 00:16:33

Fiq

00:16:34 --> 00:16:37

is acts of worship or its interactions with

00:16:37 --> 00:16:40

others, and it focuses on the practical aspects

00:16:40 --> 00:16:42

of how we do things,

00:16:43 --> 00:16:45

whether it's Ibadat or whether it's other than

00:16:45 --> 00:16:46

Ibadat.

00:16:47 --> 00:16:49

So for example, it could be about wudu,

00:16:49 --> 00:16:51

purification. It could be about salaik. It could

00:16:51 --> 00:16:52

be about zakai. It could be about hajj,

00:16:53 --> 00:16:53

fasting.

00:16:53 --> 00:16:56

It could be other topics, marriage and divorce.

00:16:56 --> 00:16:58

It could be about buying and selling. It

00:16:58 --> 00:17:00

could be about, whatever the case is

00:17:01 --> 00:17:03

outside of it by that. So the point

00:17:03 --> 00:17:04

is, fiqh

00:17:05 --> 00:17:07

is dealing with these types of topics.

00:17:08 --> 00:17:08

And

00:17:09 --> 00:17:10

as we mentioned,

00:17:10 --> 00:17:12

in the early days of Islam,

00:17:12 --> 00:17:14

if you look at the the companions,

00:17:16 --> 00:17:19

if they ever had any questions with regards

00:17:19 --> 00:17:21

to the salah, with regards to purification,

00:17:23 --> 00:17:24

with regards to fasting,

00:17:25 --> 00:17:27

or even marriage and divorce and other topics

00:17:27 --> 00:17:29

related to, you know,

00:17:29 --> 00:17:32

things outside of worship, they would always go

00:17:32 --> 00:17:33

to the prophet sallallahu alaihi wa sallam.

00:17:34 --> 00:17:36

After the death of the messenger of Valeria

00:17:36 --> 00:17:37

salatu wa sallam,

00:17:38 --> 00:17:40

you would have the companions

00:17:41 --> 00:17:41

who,

00:17:43 --> 00:17:45

due to their level of knowledge,

00:17:45 --> 00:17:48

especially some of the senior companions who were

00:17:48 --> 00:17:51

scholars and they were considered scholars from amongst

00:17:51 --> 00:17:51

the companions,

00:17:52 --> 00:17:54

they would end up having their own schools.

00:17:56 --> 00:17:57

And when we mean schools, we don't mean,

00:17:57 --> 00:18:00

like, you know, big buildings, classrooms, and stuff.

00:18:00 --> 00:18:03

Meaning that they would have students who would

00:18:03 --> 00:18:03

gather

00:18:04 --> 00:18:05

when they would teach in the masjid,

00:18:06 --> 00:18:07

and it became

00:18:07 --> 00:18:09

like a school because they would all learn

00:18:09 --> 00:18:11

from that specific companion.

00:18:12 --> 00:18:14

And so you would have these schools opening

00:18:15 --> 00:18:17

or these schools forming, I should say,

00:18:18 --> 00:18:20

because of these companions who were teaching.

00:18:21 --> 00:18:22

And so

00:18:22 --> 00:18:24

when it comes to fiqh,

00:18:24 --> 00:18:26

you have these companions,

00:18:26 --> 00:18:28

and these companions are now teaching

00:18:29 --> 00:18:30

others about the religion,

00:18:30 --> 00:18:33

whether it's fiqh or else or or something

00:18:33 --> 00:18:34

else.

00:18:34 --> 00:18:36

These companions, of course, they had knowledge which

00:18:36 --> 00:18:38

was much more vast and bigger than this

00:18:39 --> 00:18:40

the topic of fiqh, but we're talking about

00:18:40 --> 00:18:42

fiqh. Yes. That's why I keep mentioning fiqh.

00:18:43 --> 00:18:44

And so these companions,

00:18:45 --> 00:18:46

they would teach.

00:18:46 --> 00:18:48

And when they would teach,

00:18:49 --> 00:18:49

sometimes

00:18:49 --> 00:18:52

they would travel in order to teach others,

00:18:52 --> 00:18:55

and they would move from Medina to elsewhere.

00:18:56 --> 00:18:58

Some of them, they moved,

00:18:58 --> 00:19:01

by the instructions of the prophet sallallahu alaihi

00:19:01 --> 00:19:03

wa sallam, and sometimes they would move

00:19:03 --> 00:19:06

by the instructions of the Khalafah, Ababaq Sadiq,

00:19:06 --> 00:19:08

Omar Ibn Khattab, etcetera. And so you would

00:19:08 --> 00:19:10

have companions living in different parts of the

00:19:10 --> 00:19:13

Muslim world, teaching different groups of people. Ibn

00:19:13 --> 00:19:16

Abbas radiaallahu an was in Madinah. Ibn Mas'ud

00:19:16 --> 00:19:19

radiaallahu an was was in Iraq. He was

00:19:19 --> 00:19:21

in Kufa. And you had other companions,

00:19:22 --> 00:19:24

scholars from the companions, who would go elsewhere,

00:19:24 --> 00:19:25

and they would teach.

00:19:27 --> 00:19:29

And so you had different companions living in

00:19:29 --> 00:19:30

different places,

00:19:31 --> 00:19:33

and they would teach the religion and, of

00:19:33 --> 00:19:35

course, they would be teaching people how to

00:19:35 --> 00:19:37

pray, issues related to Tahara,

00:19:37 --> 00:19:39

salah, zakah, som Hajj, etcetera.

00:19:40 --> 00:19:41

Now

00:19:42 --> 00:19:44

in the time of the prophet alaihi salatu

00:19:44 --> 00:19:45

wa sallam,

00:19:46 --> 00:19:48

if we look and we study,

00:19:49 --> 00:19:50

do we notice

00:19:51 --> 00:19:52

the

00:19:52 --> 00:19:52

companions

00:19:53 --> 00:19:55

differing amongst one another

00:19:55 --> 00:19:57

when it comes to acts of worship?

00:19:58 --> 00:19:59

And if they did,

00:19:59 --> 00:20:01

what would they do in those circumstances?

00:20:02 --> 00:20:04

So you would see

00:20:05 --> 00:20:05

companions

00:20:06 --> 00:20:08

actually differing amongst themselves

00:20:09 --> 00:20:10

when it came to fiqh,

00:20:11 --> 00:20:14

when it came to ebadat, for example,

00:20:14 --> 00:20:16

when it came to acts of worship.

00:20:18 --> 00:20:20

And that's a very important point to make,

00:20:21 --> 00:20:24

that the companions would differ amongst themselves.

00:20:27 --> 00:20:29

And even though they differed,

00:20:29 --> 00:20:31

the messenger of Allah alaihi sallam

00:20:32 --> 00:20:33

on certain occasions

00:20:34 --> 00:20:34

wouldn't

00:20:35 --> 00:20:37

reprimand them because they were differing,

00:20:39 --> 00:20:40

which is a very interesting point,

00:20:42 --> 00:20:43

which means

00:20:44 --> 00:20:45

there was scope

00:20:45 --> 00:20:48

when it came to the extent by which

00:20:48 --> 00:20:49

the companions

00:20:49 --> 00:20:50

could

00:20:51 --> 00:20:53

differ between one another.

00:20:54 --> 00:20:56

Otherwise, what would the prophet have done?

00:20:57 --> 00:20:58

He would have.

00:20:58 --> 00:20:59

He would have stopped them.

00:21:00 --> 00:21:01

He would have rebuked them.

00:21:02 --> 00:21:05

And sometimes he would. Sometimes, in certain occasions,

00:21:05 --> 00:21:07

we know he would. When the Muhajir and

00:21:07 --> 00:21:08

the Ansar

00:21:08 --> 00:21:11

started to argue amongst one another and the

00:21:11 --> 00:21:11

prophet

00:21:12 --> 00:21:13

became very angry

00:21:14 --> 00:21:15

because they were making these divisions.

00:21:16 --> 00:21:18

And the prophet salallahu alaihi wasallam didn't like

00:21:18 --> 00:21:20

this, and he rebuked them. He told he

00:21:20 --> 00:21:22

told them off for what they were doing.

00:21:22 --> 00:21:24

And so when he gets to that stage,

00:21:24 --> 00:21:26

of course, it's not something which is permissible.

00:21:26 --> 00:21:29

And there is a very famous narration,

00:21:30 --> 00:21:32

and this will explain what I'm talking about,

00:21:33 --> 00:21:35

of the messenger of alayhi sallahu alaihi wasallam,

00:21:35 --> 00:21:36

and this took place,

00:21:36 --> 00:21:38

during the battle of Khandak, the battle of

00:21:38 --> 00:21:40

the trench. So after the battle of the

00:21:40 --> 00:21:40

trench,

00:21:41 --> 00:21:43

just after the Quraysh basically left because they

00:21:43 --> 00:21:44

couldn't defeat the Muslims because of the trench

00:21:44 --> 00:21:46

that was dug around Medina,

00:21:46 --> 00:21:48

the messenger of

00:21:48 --> 00:21:50

had to deal with Banu Quraydah.

00:21:51 --> 00:21:52

He had to deal with Banu Quraydah.

00:21:53 --> 00:21:54

Why? Because,

00:21:55 --> 00:21:56

if we were to

00:21:57 --> 00:21:59

talk about the the matter of the trench,

00:21:59 --> 00:22:02

the Quraysh essentially were outside of the trench,

00:22:02 --> 00:22:04

on the other side of the trench.

00:22:04 --> 00:22:05

In Medina,

00:22:05 --> 00:22:08

you had the Jewish tribes, and they were

00:22:08 --> 00:22:10

supposed supposed to be on the side of

00:22:10 --> 00:22:11

the Muslims

00:22:11 --> 00:22:13

defending Madina because they're in Madina.

00:22:13 --> 00:22:16

Banu Qurayaba ended up betraying the Muslims and

00:22:16 --> 00:22:18

joining the Quraysh, and they were inside of

00:22:18 --> 00:22:20

Madina. So you had the Muslims dealing with

00:22:20 --> 00:22:22

the Quraysh, and you had the Muslims dealing

00:22:22 --> 00:22:22

with

00:22:23 --> 00:22:24

the Quraysh outside

00:22:24 --> 00:22:26

of Madinah and you had the Muslims dealing

00:22:27 --> 00:22:29

with Banuk Ureadah inside of Madinah. And they

00:22:29 --> 00:22:31

essentially betrayed the Muslims and they broke the

00:22:31 --> 00:22:33

treaty between the Muslims and the and the

00:22:33 --> 00:22:35

and the Jewish tribes. So he sent

00:22:36 --> 00:22:38

a group of companions to Banuk Urailad,

00:22:40 --> 00:22:41

and maybe some of you had just had

00:22:41 --> 00:22:42

it before.

00:22:43 --> 00:22:44

He told the companions

00:22:45 --> 00:22:46

about

00:22:48 --> 00:22:50

how to go to Banuk Urailad.

00:22:51 --> 00:22:52

He said to the companions,

00:22:52 --> 00:22:54

the ones who are making their way to

00:22:54 --> 00:22:55

Banuk Uribe. He said,

00:22:59 --> 00:23:02

None of you should pray Assur until he

00:23:02 --> 00:23:05

gets to Banuk Uribe. Meaning, until he gets

00:23:05 --> 00:23:06

to the tribe of Banuk Uribe.

00:23:07 --> 00:23:09

So the companions leave.

00:23:09 --> 00:23:11

They're making their way to Banu Qurayba.

00:23:12 --> 00:23:14

The time for Assur comes.

00:23:16 --> 00:23:18

And some of the companions, they say, it's

00:23:18 --> 00:23:20

time for Asr. We need to pray Asr

00:23:21 --> 00:23:22

because it's Asr time.

00:23:25 --> 00:23:27

And the other companions who were there, same

00:23:27 --> 00:23:28

group,

00:23:28 --> 00:23:30

they said, we're not praying Asr right now.

00:23:31 --> 00:23:32

We can't pray Asr.

00:23:34 --> 00:23:36

Said why? They said because the prophet

00:23:36 --> 00:23:37

said don't pray Asar until you get to

00:23:37 --> 00:23:38

Banuk Rehbah.

00:23:39 --> 00:23:41

The other group of companions, they said that's

00:23:41 --> 00:23:42

not what he meant.

00:23:43 --> 00:23:44

He didn't mean

00:23:44 --> 00:23:45

don't pray Asar.

00:23:46 --> 00:23:47

What did he mean?

00:23:47 --> 00:23:49

He mean he meant

00:23:49 --> 00:23:50

get there as

00:23:51 --> 00:23:53

quickly as you can.

00:23:53 --> 00:23:55

Don't waste any time.

00:23:56 --> 00:23:58

Didn't literally mean

00:23:58 --> 00:23:59

it was a it was a it was

00:23:59 --> 00:24:01

a you could say it was a metaphor

00:24:01 --> 00:24:02

or something,

00:24:02 --> 00:24:03

an expression.

00:24:04 --> 00:24:07

The expression meant don't miss Assur, but get

00:24:07 --> 00:24:09

there as quickly as you can. But we

00:24:09 --> 00:24:11

can stop and pray Assur. But we're still

00:24:11 --> 00:24:13

going to be as as quickly get there

00:24:13 --> 00:24:15

as quickly as we can. The other group

00:24:15 --> 00:24:16

of companions took the meaning literally.

00:24:17 --> 00:24:18

They said, no.

00:24:18 --> 00:24:20

We need to pray Assur until

00:24:21 --> 00:24:23

we need to pray Assur ad banu Quraydah

00:24:23 --> 00:24:24

when we get there.

00:24:24 --> 00:24:25

So what happened?

00:24:26 --> 00:24:28

Some of the companions prayed Assur and some

00:24:28 --> 00:24:29

of them didn't.

00:24:30 --> 00:24:31

Now

00:24:31 --> 00:24:33

they both disagreed.

00:24:34 --> 00:24:35

But what's amazing,

00:24:35 --> 00:24:38

and this shows us a very important lesson

00:24:38 --> 00:24:39

and it shows us the maturity of the

00:24:39 --> 00:24:40

companions,

00:24:42 --> 00:24:45

is that they still continued on their journey

00:24:45 --> 00:24:47

as a as a single unit,

00:24:49 --> 00:24:50

as a group of Muslims

00:24:50 --> 00:24:51

working together,

00:24:52 --> 00:24:53

Muslim brothers.

00:24:54 --> 00:24:55

They were tolerant

00:24:56 --> 00:24:57

of the other's

00:24:57 --> 00:24:59

opinion of what they should have done.

00:25:00 --> 00:25:01

It didn't cause a division

00:25:02 --> 00:25:04

where they completely separated and broke apart.

00:25:05 --> 00:25:07

Because you may think

00:25:07 --> 00:25:09

that you did something wrong.

00:25:10 --> 00:25:11

You went against

00:25:12 --> 00:25:13

the hadith of the prophet

00:25:14 --> 00:25:15

The argument could be made on both sides

00:25:15 --> 00:25:17

if you think about it because they both

00:25:17 --> 00:25:18

did

00:25:18 --> 00:25:19

a different thing.

00:25:20 --> 00:25:22

And it's very easy for a for a

00:25:22 --> 00:25:24

person to say one group didn't do what

00:25:24 --> 00:25:25

they were supposed to do.

00:25:26 --> 00:25:28

And so these people made it it's wrong

00:25:28 --> 00:25:30

what they did, and you could rebuke them.

00:25:30 --> 00:25:31

And in this day and age, it's very

00:25:31 --> 00:25:33

easy, as we all know, you know, for

00:25:33 --> 00:25:35

a person to rebuke another person or to

00:25:35 --> 00:25:37

for a group to rebuke another group and

00:25:37 --> 00:25:39

then to abandon them and not talk to

00:25:39 --> 00:25:41

them and say things about them being from

00:25:41 --> 00:25:44

another, you know, place or another masjid, etcetera,

00:25:44 --> 00:25:44

etcetera,

00:25:44 --> 00:25:47

and these divisions that people make very easily

00:25:47 --> 00:25:47

nowadays.

00:25:48 --> 00:25:51

So they continue to travel to Banu Quraydah.

00:25:51 --> 00:25:52

What happens happens,

00:25:52 --> 00:25:54

and they come back to the messenger of

00:25:54 --> 00:25:57

Allah alaihi wa sallam again together.

00:25:58 --> 00:26:00

And they tell the messenger of Allah alaihi

00:26:00 --> 00:26:02

wa sallam about what happened.

00:26:02 --> 00:26:05

The time for Asr came. Some of us,

00:26:05 --> 00:26:07

we prayed Asr, and some of us said

00:26:07 --> 00:26:09

we shouldn't be praying Asar because we we

00:26:09 --> 00:26:10

were told by you to pray Asar in

00:26:10 --> 00:26:11

Banukureda.

00:26:11 --> 00:26:13

And the others, they said,

00:26:14 --> 00:26:16

we thought you meant pray Asar,

00:26:17 --> 00:26:19

as soon as you get there. The other

00:26:19 --> 00:26:20

group said, no. We we thought you meant

00:26:20 --> 00:26:22

pray Asar. Still pray asr at the time,

00:26:22 --> 00:26:24

but just go as quickly as you can.

00:26:24 --> 00:26:27

And the messenger of Allah alaihi salatu wa

00:26:27 --> 00:26:29

sallam, the hadith mentions, the hadith in Bukhari,

00:26:30 --> 00:26:31

he didn't rebuke

00:26:31 --> 00:26:32

any of the 2.

00:26:33 --> 00:26:36

He never rebuked any of the 2 groups.

00:26:37 --> 00:26:39

He never said to one group or the

00:26:39 --> 00:26:40

other that you are

00:26:41 --> 00:26:43

wrong and or you are wrong or you

00:26:43 --> 00:26:44

are right and you are wrong.

00:26:45 --> 00:26:47

He didn't say anything.

00:26:49 --> 00:26:52

And there is another hadith of the messenger

00:26:53 --> 00:26:54

of which will help us understand

00:26:56 --> 00:26:59

why he didn't say anything. The messenger

00:27:00 --> 00:27:00

of he said,

00:27:01 --> 00:27:02

whoever performs

00:27:03 --> 00:27:06

Ijtihad Ijtihad is basically coming to a coming

00:27:06 --> 00:27:07

to an Islamic

00:27:07 --> 00:27:08

ruling

00:27:09 --> 00:27:10

based on the evidences.

00:27:10 --> 00:27:11

Whoever

00:27:11 --> 00:27:15

performs Ijtihad comes to an Islamic ruling based

00:27:15 --> 00:27:17

on his his knowledge because he's, you know,

00:27:17 --> 00:27:19

gone into depth when it comes to studying

00:27:19 --> 00:27:21

the Quran and the sunnah, etcetera,

00:27:21 --> 00:27:23

and he's come to a ruling, a scholar,

00:27:23 --> 00:27:25

whoever performs ijtihad

00:27:25 --> 00:27:28

and makes a mistake he was wrong, he

00:27:28 --> 00:27:29

will receive one reward.

00:27:31 --> 00:27:32

So he's

00:27:32 --> 00:27:35

wrong. He made a mistake. He's wrong.

00:27:36 --> 00:27:37

Allah will still reward him.

00:27:38 --> 00:27:40

And the messenger of Allah SWAMI said, whoever

00:27:40 --> 00:27:41

performs it and

00:27:42 --> 00:27:45

is correct, this person will get double the

00:27:45 --> 00:27:45

reward.

00:27:46 --> 00:27:47

You'll get double the reward.

00:27:49 --> 00:27:50

So

00:27:50 --> 00:27:51

who gets rewarded?

00:27:53 --> 00:27:53

Who gets rewarded?

00:27:54 --> 00:27:55

Both get rewarded.

00:27:56 --> 00:27:57

Both of them get rewarded.

00:27:59 --> 00:28:00

So it's

00:28:01 --> 00:28:02

a very interesting hadith.

00:28:03 --> 00:28:05

And now I want us I want us

00:28:05 --> 00:28:06

to think about

00:28:07 --> 00:28:09

our approach when it comes to knowledge today.

00:28:11 --> 00:28:13

You know, and sometimes it's a mindset we

00:28:13 --> 00:28:13

have,

00:28:15 --> 00:28:17

especially with social media, this caller said this,

00:28:17 --> 00:28:19

and this person said this, and that person

00:28:19 --> 00:28:20

said that, and how could he say this,

00:28:20 --> 00:28:22

and this opinion is better. He should follow

00:28:22 --> 00:28:24

this opinion. My opinion is better than his.

00:28:25 --> 00:28:25

You know? And,

00:28:26 --> 00:28:29

you know, as Muslims in the West,

00:28:29 --> 00:28:31

we to non Muslims, we always talk about

00:28:31 --> 00:28:32

tolerance, isn't it?

00:28:33 --> 00:28:34

We're a tolerant people.

00:28:34 --> 00:28:36

Muslims are very tolerant.

00:28:36 --> 00:28:38

You know, we're very welcoming.

00:28:38 --> 00:28:40

And we say that to non Muslims, amongst

00:28:41 --> 00:28:43

ourselves, it seems like sometimes there's no tolerance

00:28:43 --> 00:28:45

at all when it comes to issues that

00:28:45 --> 00:28:47

really matter, when it comes to our deen,

00:28:47 --> 00:28:49

when it comes to knowledge, when it comes

00:28:49 --> 00:28:50

to understanding,

00:28:51 --> 00:28:52

you know, other opinions,

00:28:52 --> 00:28:54

which may be valid opinions.

00:28:55 --> 00:28:56

And there's no tolerance at all. It's like,

00:28:56 --> 00:28:58

no. It's my way or the highway, halas.

00:28:58 --> 00:28:59

You either follow my opinion or you don't

00:28:59 --> 00:29:00

follow any opinion.

00:29:01 --> 00:29:03

These people are right. This sheikh is right.

00:29:03 --> 00:29:04

Everyone else is wrong.

00:29:04 --> 00:29:06

I don't care what they say.

00:29:06 --> 00:29:07

It's

00:29:07 --> 00:29:08

the problem,

00:29:08 --> 00:29:11

especially looking at these hadith and these incidents

00:29:11 --> 00:29:13

in time with the messenger of Allah in

00:29:13 --> 00:29:15

the time of the messenger of Allah sama.

00:29:15 --> 00:29:17

Another hadith which is similar, the messenger of

00:29:17 --> 00:29:19

Allah sama said in the hadith Bukhari Muslim,

00:29:20 --> 00:29:22

if a judge makes a ruling,

00:29:22 --> 00:29:25

striving to apply his ruling or reasoning,

00:29:26 --> 00:29:28

and he's correct, he will have 2 rewards.

00:29:28 --> 00:29:29

And if a judge makes a ruling,

00:29:30 --> 00:29:32

striving, meaning he makes the utmost effort. He's

00:29:32 --> 00:29:34

trying his best. He's being sincere.

00:29:35 --> 00:29:37

He's as he's being sincere with regards to

00:29:37 --> 00:29:40

his striving and coming to a correct ruling

00:29:40 --> 00:29:41

in the decision he's going to make, in

00:29:41 --> 00:29:43

the ruling he's going to give. And he

00:29:43 --> 00:29:45

makes a mistake, he will have one reward.

00:29:45 --> 00:29:46

So a similar hadith.

00:29:48 --> 00:29:48

Now

00:29:49 --> 00:29:52

host novaan and sincerity is integral when we

00:29:52 --> 00:29:53

speak about

00:29:53 --> 00:29:56

scholars and not just scholars, Muslims, but scholars

00:29:56 --> 00:29:57

especially.

00:29:59 --> 00:30:01

And so from from our perspective,

00:30:02 --> 00:30:03

when we hear 2 opinions

00:30:04 --> 00:30:06

and in our eyes,

00:30:07 --> 00:30:10

we look and we perceive or we think

00:30:10 --> 00:30:13

that one opinion seems like it's more lenient

00:30:13 --> 00:30:14

than the other opinion,

00:30:16 --> 00:30:17

a lot of

00:30:17 --> 00:30:20

times, people will say about the opinion which

00:30:20 --> 00:30:21

is more lenient

00:30:22 --> 00:30:24

that that person who has that view is

00:30:24 --> 00:30:25

simply following his

00:30:26 --> 00:30:27

desires.

00:30:28 --> 00:30:30

Because people assume that,

00:30:31 --> 00:30:33

and that's not an example of having Khosnuddin.

00:30:34 --> 00:30:36

You never opened his heart and opened his

00:30:36 --> 00:30:37

chest and saw, you know, what did he

00:30:38 --> 00:30:39

why was he why did he have this

00:30:39 --> 00:30:41

opinion? What was what was his reasoning? You

00:30:42 --> 00:30:43

know, is he being sincere to Allah? That's

00:30:43 --> 00:30:44

between him and Allah.

00:30:45 --> 00:30:47

If he's giving his evidences and his perspective

00:30:47 --> 00:30:48

and his points of view

00:30:49 --> 00:30:50

and he has his evidences,

00:30:51 --> 00:30:53

then we can't question his sincerity.

00:30:53 --> 00:30:55

We can't say he's following his desires. We

00:30:55 --> 00:30:57

can't say, oh, he's taking the easy path.

00:30:58 --> 00:31:00

Because one can come back and say, the

00:31:00 --> 00:31:00

messenger, when

00:31:01 --> 00:31:03

he was given to a path, he would

00:31:03 --> 00:31:05

always follow and always take the easier path

00:31:05 --> 00:31:06

anyway. That's a hadith.

00:31:08 --> 00:31:08

So,

00:31:09 --> 00:31:12

again, there's there's that hadith that one could

00:31:12 --> 00:31:13

one could mention.

00:31:14 --> 00:31:16

So this hadith of Banu Quraydah, it's a

00:31:16 --> 00:31:17

famous hadith, they call it the hadith of

00:31:17 --> 00:31:18

Banu Quraydah,

00:31:19 --> 00:31:20

really shows us

00:31:20 --> 00:31:23

the wisdom behind the messenger of Allah, alayhi

00:31:23 --> 00:31:26

salatu wa salam, understanding that the companions try

00:31:26 --> 00:31:27

to come to their own

00:31:28 --> 00:31:28

conclusions

00:31:29 --> 00:31:29

based on

00:31:30 --> 00:31:32

what they perceived to be the statement of

00:31:32 --> 00:31:34

the prophet salallahu alaihi wa sallam, meaning either

00:31:34 --> 00:31:35

one thing or another.

00:31:36 --> 00:31:38

And this was their approach.

00:31:38 --> 00:31:39

This was their understanding.

00:31:41 --> 00:31:43

And this is how they approached the issue.

00:31:43 --> 00:31:45

And, obviously, had it been haram

00:31:46 --> 00:31:49

for the companions to differ, to simply differ,

00:31:50 --> 00:31:52

we're not talking about causing divisions. We already

00:31:52 --> 00:31:53

established

00:31:53 --> 00:31:56

if you have differences which cause divisions,

00:31:58 --> 00:31:59

then that's a problem. That's haram.

00:32:00 --> 00:32:01

When you split up and you make your

00:32:01 --> 00:32:02

own masjid or you split up and you

00:32:02 --> 00:32:04

just go somewhere else, that's haram. It's not

00:32:04 --> 00:32:05

permissible. It's haram.

00:32:07 --> 00:32:09

But when a person differs on, you know,

00:32:09 --> 00:32:11

issues related to the deen when it comes

00:32:11 --> 00:32:12

to fit, etcetera,

00:32:12 --> 00:32:15

and there's tolerance there, there there's still love

00:32:15 --> 00:32:15

there,

00:32:16 --> 00:32:19

and there's still acceptance, and there's still that

00:32:19 --> 00:32:21

Mahaba and that Uhowa, brotherhood,

00:32:21 --> 00:32:23

then it's not something which is haram. Otherwise,

00:32:23 --> 00:32:25

the prophet sallallahu alaihi wa sallam would have

00:32:25 --> 00:32:26

rebuked 1 of the 2, and he would

00:32:26 --> 00:32:28

have told them you shouldn't have been differing.

00:32:29 --> 00:32:30

So

00:32:30 --> 00:32:32

we need to really understand,

00:32:33 --> 00:32:34

the importance of,

00:32:35 --> 00:32:36

knowing

00:32:36 --> 00:32:39

what is allowed and what isn't allowed.

00:32:40 --> 00:32:42

And, you know, we could speak about the

00:32:42 --> 00:32:43

details of,

00:32:45 --> 00:32:47

things that we differ in and etiquettes of

00:32:47 --> 00:32:49

differing, etcetera, etcetera.

00:32:49 --> 00:32:51

But, you know, I need to, move on

00:32:51 --> 00:32:54

and explain a few other points before we,

00:32:54 --> 00:32:56

inshallah, next week, go into the, the fiqh

00:32:56 --> 00:32:59

of tahara and purification and some aspects related

00:32:59 --> 00:33:01

to, purification. So if we were to look

00:33:01 --> 00:33:01

at

00:33:02 --> 00:33:04

the companions, we established that after the death

00:33:04 --> 00:33:05

of the prophet

00:33:05 --> 00:33:07

the companions traveled to different parts of the

00:33:07 --> 00:33:09

Muslim world, and they would teach people.

00:33:10 --> 00:33:12

And these companions, would they differ

00:33:12 --> 00:33:15

I'll ask again now. Would they differ amongst

00:33:15 --> 00:33:17

themselves when it came to fiqh issues?

00:33:18 --> 00:33:19

Yes. They would.

00:33:20 --> 00:33:21

They would differ amongst themselves

00:33:22 --> 00:33:24

when it came to fiqi issues. Abu Bakr

00:33:24 --> 00:33:24

would

00:33:25 --> 00:33:27

disagree with Omar Ibn Khattab

00:33:28 --> 00:33:30

when he was a khalifa of the Muslims.

00:33:31 --> 00:33:32

They were best friends,

00:33:33 --> 00:33:34

but they would differ with each other.

00:33:36 --> 00:33:36

Abu Bakr

00:33:37 --> 00:33:39

when he gave the stipend,

00:33:40 --> 00:33:43

the monthly wage, the stipend to the companions,

00:33:43 --> 00:33:45

he would give the same to every single

00:33:45 --> 00:33:46

person.

00:33:47 --> 00:33:48

He would give the same amount to every

00:33:48 --> 00:33:49

single person.

00:33:50 --> 00:33:51

So

00:33:52 --> 00:33:55

would get would get, for example, he was

00:33:55 --> 00:33:56

young, but, you know, let's say, would

00:33:57 --> 00:33:58

get the same as Abu Huraira.

00:33:59 --> 00:34:01

Khalil Walid would get the same as,

00:34:01 --> 00:34:02

when

00:34:03 --> 00:34:04

the 10 promised gender.

00:34:05 --> 00:34:07

Will tell him, how can you give somebody

00:34:07 --> 00:34:08

who was in Badr

00:34:08 --> 00:34:10

the same as somebody else who wasn't even

00:34:10 --> 00:34:12

in Badr, didn't participate in Badr? Became Muslim

00:34:12 --> 00:34:13

later on.

00:34:13 --> 00:34:16

Abu Bakr said, I can't I'm not going

00:34:16 --> 00:34:16

to distinguish

00:34:17 --> 00:34:18

I don't know their intentions.

00:34:19 --> 00:34:21

I can't say one is better than the

00:34:21 --> 00:34:23

other because I can't see what's in their

00:34:23 --> 00:34:24

hearts. I don't know their intention, and I

00:34:24 --> 00:34:26

don't know how sincere they are. That's something

00:34:26 --> 00:34:27

that's between them and Allah.

00:34:28 --> 00:34:30

When he passed away, Omar Ibn Khattab

00:34:30 --> 00:34:32

changed the stipend so he would give some

00:34:32 --> 00:34:33

people more than others.

00:34:34 --> 00:34:35

So the people who were in Badr, he

00:34:35 --> 00:34:36

would give them more

00:34:37 --> 00:34:39

because they they were in Badr. They're from

00:34:39 --> 00:34:40

the early Muslims.

00:34:40 --> 00:34:42

The ones who were in Badr,

00:34:42 --> 00:34:44

you know, is they're not like the ones

00:34:44 --> 00:34:46

who didn't participate in Badr. But this was

00:34:46 --> 00:34:48

a difference amongst them

00:34:48 --> 00:34:49

to the extent

00:34:50 --> 00:34:50

where

00:34:51 --> 00:34:52

he would give,

00:34:53 --> 00:34:55

his own son, Abdullah,

00:34:56 --> 00:34:59

money, and he would give Usama tobun Uzayd

00:35:00 --> 00:35:01

a stipend also,

00:35:03 --> 00:35:05

and he would give Osama more than his

00:35:05 --> 00:35:06

own son.

00:35:08 --> 00:35:10

So his son came, Dula came,

00:35:10 --> 00:35:13

and said, you know, what's going on?

00:35:14 --> 00:35:15

You're giving me a lesson. You're giving him

00:35:15 --> 00:35:17

more. Like and they're the same age. They're

00:35:17 --> 00:35:19

a similar age. They're both very young. Osama

00:35:19 --> 00:35:21

bin Laden was 8 was 16 when the

00:35:21 --> 00:35:23

prophet passed away. He was the one who

00:35:23 --> 00:35:24

was going to take the army to the

00:35:24 --> 00:35:26

Roman Empire to fight them just before the

00:35:26 --> 00:35:28

death of the prophet sallallahu alaihi wasallam. And

00:35:28 --> 00:35:30

Ibn Umar was the same similar age. Abdullah

00:35:30 --> 00:35:31

ibn Umar who was, by the way, one

00:35:31 --> 00:35:32

of the fuqaha,

00:35:32 --> 00:35:34

one of the scholars of the companions.

00:35:35 --> 00:35:35

And

00:35:37 --> 00:35:37

Umar

00:35:37 --> 00:35:38

said,

00:35:39 --> 00:35:40

because

00:35:42 --> 00:35:44

he was more beloved why am I giving

00:35:44 --> 00:35:46

him more? Because he was more beloved to

00:35:46 --> 00:35:48

the prophet sallallahu alaihi wa sallam than you.

00:35:49 --> 00:35:51

And his father was more beloved to the

00:35:51 --> 00:35:53

prophet sallallahu alaihi wa sallam than your father.

00:35:54 --> 00:35:56

Meaning Zayd ibn Uharatha. Zayd ibn Uharatha was

00:35:56 --> 00:35:57

the,

00:35:57 --> 00:35:59

the adopted son of the prophet sallallahu alaihi

00:35:59 --> 00:35:59

wasallam.

00:36:00 --> 00:36:01

Zayd ibn Uharatha.

00:36:01 --> 00:36:03

So he said because he was more beloved

00:36:03 --> 00:36:05

to the prophet sallam than you, his father

00:36:05 --> 00:36:06

was more beloved to the prophet sallam than

00:36:06 --> 00:36:07

your father,

00:36:07 --> 00:36:08

meaning himself.

00:36:09 --> 00:36:11

So the point is there was this differencing.

00:36:12 --> 00:36:13

But he didn't cause, like,

00:36:14 --> 00:36:15

you know, Muhammad didn't get up and say,

00:36:15 --> 00:36:17

okay, khalas, I'm going and anyone wants to

00:36:17 --> 00:36:19

join me, we're gonna make another another masjid

00:36:19 --> 00:36:21

under the headquarters. It wasn't it wasn't anything

00:36:21 --> 00:36:22

like this.

00:36:22 --> 00:36:25

This is just one example. There are many,

00:36:25 --> 00:36:26

many examples

00:36:26 --> 00:36:29

of how the companions would differ amongst themselves,

00:36:29 --> 00:36:31

but it was the way they differed,

00:36:32 --> 00:36:33

the etiquettes of differing

00:36:34 --> 00:36:35

that was important.

00:36:36 --> 00:36:38

And there's so many examples even amongst the

00:36:38 --> 00:36:38

scholars

00:36:40 --> 00:36:41

about how they used to differ.

00:36:42 --> 00:36:44

There's a story that's mentioned about Sheikh Albaani

00:36:44 --> 00:36:45

that

00:36:46 --> 00:36:47

one of the students was with him while

00:36:47 --> 00:36:49

he was driving, and he was driving very

00:36:49 --> 00:36:49

fast.

00:36:51 --> 00:36:53

And the student said to him, Sheikh, you

00:36:53 --> 00:36:55

know, Sheikh Minbaaz says he's not allowed to

00:36:55 --> 00:36:55

speed.

00:36:56 --> 00:36:57

Shouldn't be speeding.

00:36:58 --> 00:37:01

Sheikh Habani said this is coming from somebody

00:37:01 --> 00:37:02

who has never tasted speed.

00:37:03 --> 00:37:04

Like, he's he's never driven really fast. He

00:37:04 --> 00:37:06

doesn't know. It's like

00:37:06 --> 00:37:07

so just doing the search, should I tell

00:37:07 --> 00:37:09

Sheikh Mbas this? If I see him, should

00:37:09 --> 00:37:10

I tell him what you said? You said

00:37:10 --> 00:37:11

you're Italian.

00:37:12 --> 00:37:14

So and, you know, people in the past,

00:37:14 --> 00:37:16

sometimes they would make rivalries between these scholars

00:37:16 --> 00:37:18

and these sheiks. He went and told Sheikh

00:37:18 --> 00:37:19

Mbas. Sheikh Mbas laughed.

00:37:20 --> 00:37:22

And he said, this is coming from someone

00:37:22 --> 00:37:24

who hasn't ever paid blood money before.

00:37:25 --> 00:37:27

And so the sheikh told the student, the

00:37:27 --> 00:37:29

student went and told Sheikh Abani was Sheikh

00:37:29 --> 00:37:31

Mbas, and Sheikh Abani started laughing.

00:37:31 --> 00:37:33

So there was this, like, you know, banter

00:37:33 --> 00:37:34

between the between the scholars.

00:37:35 --> 00:37:37

It wasn't a case of, like, okay. That's

00:37:37 --> 00:37:39

it. I need to, you know, refute this

00:37:39 --> 00:37:41

person or, you know, don't go to him

00:37:41 --> 00:37:42

again, don't see him again, etcetera.

00:37:43 --> 00:37:45

There was just there was always this Mahaba,

00:37:45 --> 00:37:47

this Uhura, this love, this disrespect amongst the

00:37:47 --> 00:37:48

scholars.

00:37:48 --> 00:37:51

Even if they differed on specific issues, it

00:37:51 --> 00:37:53

wasn't like they they didn't talk to each

00:37:53 --> 00:37:53

other.

00:37:54 --> 00:37:56

And if that's the case amongst the scholars,

00:37:56 --> 00:37:58

then, you know, where are we when it

00:37:58 --> 00:38:00

comes to having some some tolerance?

00:38:01 --> 00:38:02

Yes. We may not agree

00:38:03 --> 00:38:06

with, you know, some duas, for example, who

00:38:06 --> 00:38:07

may be on YouTube and they're doing lots

00:38:07 --> 00:38:08

of kheh, lots of good.

00:38:09 --> 00:38:10

And there's a few things they do that

00:38:10 --> 00:38:12

we don't agree with.

00:38:12 --> 00:38:14

It might be their behavior. It might be

00:38:14 --> 00:38:16

the way they post their videos. It might

00:38:16 --> 00:38:17

be the things they say some of the

00:38:17 --> 00:38:19

things they say, the way they act,

00:38:19 --> 00:38:20

some of their opinions,

00:38:21 --> 00:38:23

the crowd that's, you know, that's with them

00:38:23 --> 00:38:25

or the crowd that they're with. But ultimately,

00:38:25 --> 00:38:27

you can't question their sincerity. You can't say

00:38:27 --> 00:38:29

that some of their opinions, if they have

00:38:29 --> 00:38:31

a basis in the Quran and Sunnah and

00:38:31 --> 00:38:33

in Islam, you can't question their sincerity and

00:38:33 --> 00:38:35

say they're doing it for money or popularity,

00:38:36 --> 00:38:38

or they're just trying to seek attention.

00:38:38 --> 00:38:40

It's not our position to to say this.

00:38:40 --> 00:38:42

If their opinions are valid opinions, that's something

00:38:42 --> 00:38:43

which

00:38:44 --> 00:38:45

we have to accept. Whether we like it

00:38:45 --> 00:38:46

or not, whether you have a personal issue

00:38:46 --> 00:38:49

with somebody, that's that's that's your problem.

00:38:50 --> 00:38:52

That's nothing to do with the Muslim community

00:38:52 --> 00:38:54

and nothing to do

00:38:55 --> 00:38:56

with Islamic

00:38:56 --> 00:38:57

knowledge

00:38:58 --> 00:38:58

and academia

00:38:59 --> 00:39:00

and seeking knowledge,

00:39:01 --> 00:39:04

you know, and sharing knowledge and tolerance between

00:39:04 --> 00:39:05

between between Muslims.

00:39:06 --> 00:39:09

So what causes differing then? Well, before we

00:39:09 --> 00:39:11

get into what causes differing, we keep going

00:39:11 --> 00:39:11

off track,

00:39:12 --> 00:39:13

the companions

00:39:13 --> 00:39:15

would have their own schools.

00:39:15 --> 00:39:18

Ibn Umar radhiallahu an, Ibn Abbas who was

00:39:18 --> 00:39:20

in Madinah, Ibn Masud who was in Kufa,

00:39:20 --> 00:39:21

other scholars who were in other parts of

00:39:21 --> 00:39:23

the world. They would have their own schools,

00:39:23 --> 00:39:24

their own students,

00:39:25 --> 00:39:27

hundreds and hundreds of students, maybe thousands of

00:39:27 --> 00:39:27

students.

00:39:29 --> 00:39:30

Then you would have

00:39:31 --> 00:39:34

other students, the students of the companions, who

00:39:34 --> 00:39:35

are very well established,

00:39:35 --> 00:39:38

and they would seek knowledge, they would attend,

00:39:38 --> 00:39:40

and they would benefit nonstop every single day

00:39:40 --> 00:39:42

from those companions, for example.

00:39:42 --> 00:39:44

And then they would continue seeking knowledge, and

00:39:44 --> 00:39:45

they would teach others.

00:39:46 --> 00:39:48

Then you will get to a stage

00:39:48 --> 00:39:50

where you would have schools,

00:39:51 --> 00:39:54

of certain scholars that were so

00:39:55 --> 00:39:56

big.

00:39:56 --> 00:39:58

These scholars were so

00:39:58 --> 00:39:59

knowledgeable.

00:39:59 --> 00:40:01

Allah blessed them with so much knowledge

00:40:02 --> 00:40:04

that these schools continue until today.

00:40:06 --> 00:40:09

For example, the 4 major schools of thought,

00:40:09 --> 00:40:12

the 4 main schools which we all know.

00:40:12 --> 00:40:13

Imam Abu Hanifa,

00:40:14 --> 00:40:17

Imam Malik, Imam Shafi'i, and Imam Ahmed ibn

00:40:17 --> 00:40:18

Hanbah.

00:40:19 --> 00:40:19

And

00:40:20 --> 00:40:20

Allah

00:40:21 --> 00:40:22

blessed these people.

00:40:23 --> 00:40:24

They they had knowledge

00:40:24 --> 00:40:27

which Allah blessed, and there were, by the

00:40:27 --> 00:40:28

way, other schools.

00:40:29 --> 00:40:32

There were other schools other than these 4,

00:40:32 --> 00:40:35

but those schools just didn't reach us all

00:40:35 --> 00:40:36

these years later

00:40:38 --> 00:40:39

by the decree of Allah.

00:40:39 --> 00:40:42

And these were righteous people. Sufianna Thawri, for

00:40:42 --> 00:40:43

example, he

00:40:43 --> 00:40:45

would have his own school,

00:40:45 --> 00:40:47

but he didn't reach us. We still have

00:40:47 --> 00:40:50

his his, you know, his his teachings, but

00:40:50 --> 00:40:52

we don't. It's not a school as it

00:40:52 --> 00:40:54

is with these 4 major schools of,

00:40:55 --> 00:40:57

these 4 these 4 madahib, for ex as

00:40:57 --> 00:40:59

they're called. And you have other scholars as

00:40:59 --> 00:41:01

well who had their schools, but they haven't

00:41:01 --> 00:41:03

reached us like these 4 schools have reached

00:41:03 --> 00:41:05

us. How is it that these 4 schools

00:41:05 --> 00:41:06

reached us? Well, first of all, it's the

00:41:06 --> 00:41:08

decree of Allah subhanahu wa ta'ala. Allah does

00:41:08 --> 00:41:12

whatever he wishes. Secondly, these specific schools would

00:41:12 --> 00:41:14

have dedicated students

00:41:14 --> 00:41:17

who would continue to teach the teachings of

00:41:17 --> 00:41:19

these of these of these madahib and of

00:41:19 --> 00:41:20

these imams.

00:41:20 --> 00:41:22

And so they happen to continue.

00:41:23 --> 00:41:24

And it's just the blessing of Allah Subhanahu

00:41:24 --> 00:41:27

Wa Ta'ala. Abdulai bani Mubarak Rahimahullah,

00:41:28 --> 00:41:29

he said,

00:41:29 --> 00:41:32

if it wasn't for the fact that Allah

00:41:32 --> 00:41:34

blessed me to be able to learn from

00:41:34 --> 00:41:36

Imam Abu Hanifa and Sufyan,

00:41:37 --> 00:41:39

then I would have been like the average

00:41:39 --> 00:41:41

person. I would have been like everybody else.

00:41:42 --> 00:41:44

He's a great scholar in and of himself.

00:41:44 --> 00:41:46

He's saying I would have been a regular

00:41:46 --> 00:41:48

person if it wasn't for Imam Abu Hanifa

00:41:48 --> 00:41:50

and Sufani Bin Uyayna. So he kind of

00:41:50 --> 00:41:51

thought. 1 of the 2.

00:41:52 --> 00:41:55

But he's speaking about the the status of

00:41:55 --> 00:41:56

Abu Hanifa Rahimahullah.

00:41:57 --> 00:42:00

Imam Malik. Imam Shafi speaks about Imam Malik.

00:42:01 --> 00:42:04

And he says, if the scholars are mentioned,

00:42:05 --> 00:42:07

then Imam Malik is the star.

00:42:08 --> 00:42:10

The scholars are are being mentioned. If scholars

00:42:10 --> 00:42:12

are being mentioned, then Imam Malik is the

00:42:12 --> 00:42:13

star.

00:42:16 --> 00:42:18

And Malik is the evidence of Allah on

00:42:18 --> 00:42:19

the creation

00:42:19 --> 00:42:20

after the Tabi'in.

00:42:22 --> 00:42:24

Like, these statements are like these are small

00:42:24 --> 00:42:25

statements. It sound like,

00:42:25 --> 00:42:26

you know, he was a good guy.

00:42:27 --> 00:42:29

He was a very interesting person. He he

00:42:29 --> 00:42:30

was he was he had some knowledge.

00:42:31 --> 00:42:32

This is serious

00:42:32 --> 00:42:35

statements of praise for these imams and for

00:42:35 --> 00:42:37

these scholars. Imam Shafi himself.

00:42:37 --> 00:42:39

Imam Ahmed Rahimahullah,

00:42:40 --> 00:42:43

he would always make dua for his teacher,

00:42:43 --> 00:42:43

Imam Shafi'i.

00:42:44 --> 00:42:46

Insula, always make dua for his parents and

00:42:46 --> 00:42:47

for Imam Shafi'i.

00:42:48 --> 00:42:50

And his son, Imam Ahmed's son,

00:42:50 --> 00:42:51

Abdullah,

00:42:51 --> 00:42:53

he asked his father. He said,

00:42:55 --> 00:42:58

how why is it that you supplicate for

00:42:58 --> 00:43:00

Shah Imam Shafi'i all the time? Because I

00:43:00 --> 00:43:02

hear you're making dua for him all the

00:43:02 --> 00:43:03

time. And he said to his son, he

00:43:03 --> 00:43:05

said, oh, my son, Imam al Shafi'i

00:43:06 --> 00:43:07

is like the son of this world,

00:43:08 --> 00:43:11

and he's a protection for the people,

00:43:11 --> 00:43:13

meaning as a result of his

00:43:14 --> 00:43:15

as a result of his knowledge.

00:43:16 --> 00:43:18

As a result of his knowledge, he had

00:43:18 --> 00:43:20

so much knowledge that due to his knowledge,

00:43:20 --> 00:43:21

the Muslims were

00:43:22 --> 00:43:24

protected because of the level of knowledge that

00:43:24 --> 00:43:26

he had. And he was like a son

00:43:26 --> 00:43:28

to the people, meaning he was a guide

00:43:29 --> 00:43:31

because of the immense knowledge which he had.

00:43:31 --> 00:43:33

And this is Imam Ahmed saying this and

00:43:33 --> 00:43:34

Imam Ahmed himself.

00:43:35 --> 00:43:37

Scholar would speak about Imam Mahad, Imam Ahmed.

00:43:38 --> 00:43:40

They would say, Abu Bakr Siddiq,

00:43:42 --> 00:43:43

Allah honored Abu Bakr Siddiq

00:43:46 --> 00:43:48

the day of the ridda when the people

00:43:48 --> 00:43:49

apostized and left Islam.

00:43:51 --> 00:43:52

When that happened,

00:43:52 --> 00:43:54

Allah honored their religion

00:43:54 --> 00:43:57

through Abu Bakr Siddiq, when they tried to

00:43:57 --> 00:43:57

apostize.

00:43:58 --> 00:44:01

It was through Abu Bakr Siddiq that he

00:44:02 --> 00:44:04

gave unity back to the Muslims.

00:44:04 --> 00:44:05

And he

00:44:05 --> 00:44:06

said, and Allah

00:44:07 --> 00:44:10

gave honor to Imam Ahmed on the day

00:44:10 --> 00:44:11

of the tests, yomulmihna,

00:44:12 --> 00:44:14

when Imam Ahmed was being tested with regards

00:44:14 --> 00:44:16

to the Quran, whether it's a a creation

00:44:16 --> 00:44:17

of Allah or not.

00:44:18 --> 00:44:20

He's saying it was Imam Ahmed. Allah honored

00:44:20 --> 00:44:22

Imam Ahmed at that time.

00:44:22 --> 00:44:24

The point I'm trying to make is that

00:44:24 --> 00:44:24

these,

00:44:25 --> 00:44:25

scholars

00:44:27 --> 00:44:28

were of a different level,

00:44:29 --> 00:44:32

and they had so much knowledge that the

00:44:32 --> 00:44:33

that the scholars

00:44:33 --> 00:44:34

after

00:44:34 --> 00:44:36

depended on the scholars, especially when it came

00:44:36 --> 00:44:38

to issues of fiqh, when it came to

00:44:38 --> 00:44:41

matters of the fiqh. So what causes differing

00:44:41 --> 00:44:43

then? Why is it the case

00:44:44 --> 00:44:47

that you see differences of opinion amongst the

00:44:47 --> 00:44:49

scholars? What causes the differing of opinion? Where

00:44:49 --> 00:44:50

does it come from?

00:44:50 --> 00:44:52

Because it would be very nice if everyone

00:44:52 --> 00:44:53

was on the same page.

00:44:54 --> 00:44:55

It'd be very nice if we had eaten

00:44:55 --> 00:44:56

on the same day.

00:44:57 --> 00:44:58

That'd be the best thing ever.

00:44:59 --> 00:45:01

That'd be ideal. It'd be very nice if

00:45:01 --> 00:45:03

if you don't just pray the same, put

00:45:03 --> 00:45:04

their hands in the right place

00:45:04 --> 00:45:06

or the same place, right place. It depends

00:45:06 --> 00:45:08

on their opinion. But it depends

00:45:09 --> 00:45:09

on,

00:45:10 --> 00:45:12

what you're thinking about the salah. It'd be

00:45:12 --> 00:45:14

very nice, for example, if, you know, people

00:45:14 --> 00:45:15

fasted in the same day in Ramadan. It

00:45:15 --> 00:45:17

would be really nice if all these things

00:45:17 --> 00:45:17

happened.

00:45:18 --> 00:45:19

But why is it different?

00:45:20 --> 00:45:22

Some of these differing, they go back to

00:45:22 --> 00:45:23

the time of the of the companions.

00:45:27 --> 00:45:28

It's not a case of, okay, we just

00:45:28 --> 00:45:30

need to choose one thing and that's it.

00:45:30 --> 00:45:32

Get rid of everything else. No. You're limiting

00:45:32 --> 00:45:33

something which was

00:45:34 --> 00:45:35

which is part of Islamic knowledge from the

00:45:35 --> 00:45:38

time of the companions. There's always a wisdom

00:45:38 --> 00:45:41

behind these differing opinions sometimes, depending on the

00:45:41 --> 00:45:41

time and place,

00:45:42 --> 00:45:45

where the Muslims are. Some things, you know,

00:45:45 --> 00:45:46

and some circumstances

00:45:47 --> 00:45:47

might,

00:45:48 --> 00:45:52

necessitate for certain rulings to be adopted. So

00:45:52 --> 00:45:54

what caused it differing? The hadith we mentioned,

00:45:54 --> 00:45:55

the banuq u raydah.

00:45:56 --> 00:45:58

Why was there a differing amongst the companions?

00:45:58 --> 00:46:00

Who can tell me? What caused the differing

00:46:00 --> 00:46:01

in the first place?

00:46:04 --> 00:46:05

Interpretation of

00:46:07 --> 00:46:08

interpretation

00:46:08 --> 00:46:09

of the words

00:46:09 --> 00:46:10

of the prophet

00:46:12 --> 00:46:13

So the companions

00:46:15 --> 00:46:16

understood the words of the prophet

00:46:17 --> 00:46:18

in a different way.

00:46:19 --> 00:46:20

The hadith

00:46:21 --> 00:46:22

that were narrated

00:46:23 --> 00:46:24

from the companions to the tabi'in,

00:46:25 --> 00:46:27

from the tabi'in to their students,

00:46:27 --> 00:46:29

depending on the strength of the hadith,

00:46:30 --> 00:46:33

some opinions were accepted, some opinions weren't accepted.

00:46:33 --> 00:46:36

Some scholars considered some narrators to be,

00:46:37 --> 00:46:37

auth,

00:46:38 --> 00:46:40

reliable. Some scholars didn't consider them to be

00:46:40 --> 00:46:41

reliable.

00:46:41 --> 00:46:44

So some hadith will be rejected by some,

00:46:44 --> 00:46:46

and some hadith wouldn't be rejected by some,

00:46:47 --> 00:46:48

and they'll be accepted.

00:46:48 --> 00:46:49

For example,

00:46:49 --> 00:46:50

different,

00:46:51 --> 00:46:52

principles

00:46:52 --> 00:46:54

of fiqh, which some scholars took and some

00:46:54 --> 00:46:55

scholars didn't take,

00:46:56 --> 00:46:57

or Suru al fiqh.

00:46:58 --> 00:46:59

So in Mamadik, for example,

00:47:00 --> 00:47:03

we know that there are 4 established

00:47:03 --> 00:47:04

ways

00:47:04 --> 00:47:05

of understanding

00:47:06 --> 00:47:07

the religion,

00:47:07 --> 00:47:09

4 evidences that we can take. Anyone know

00:47:09 --> 00:47:10

what they are?

00:47:11 --> 00:47:12

First 2 are easy.

00:47:14 --> 00:47:15

Quran and sunnah.

00:47:17 --> 00:47:17

Ijma?

00:47:19 --> 00:47:20

Yeah.

00:47:21 --> 00:47:21

Ijma,

00:47:22 --> 00:47:24

Quran, sunnah, Ijma, in that order.

00:47:24 --> 00:47:26

Quran, then the sunnah.

00:47:26 --> 00:47:28

Is consensus of the scholars.

00:47:29 --> 00:47:32

Meaning if there's consensus of the scholars and

00:47:32 --> 00:47:34

everyone agrees on a specific topic,

00:47:35 --> 00:47:35

then,

00:47:36 --> 00:47:38

you don't need an an ayah in the

00:47:38 --> 00:47:38

Quran.

00:47:40 --> 00:47:42

Because the messenger of Allah

00:47:44 --> 00:47:48

said, My ummah never ever unites upon misguidance.

00:47:50 --> 00:47:52

Meaning if they've all united upon something and

00:47:52 --> 00:47:53

they've all said this is permissible,

00:47:54 --> 00:47:55

then it's permissible.

00:47:55 --> 00:47:57

Because they've all said it.

00:47:57 --> 00:47:58

It's the hadith of the prophet sallallahu alaihi

00:47:58 --> 00:48:00

wa sallam. Qiyas is when you it's called

00:48:00 --> 00:48:01

analogy.

00:48:02 --> 00:48:02

For example,

00:48:03 --> 00:48:04

there's an intoxicant.

00:48:04 --> 00:48:06

Cannabis is an intoxicant. It wasn't in in

00:48:06 --> 00:48:07

the time of the prophet sallallahu alaihi wa

00:48:07 --> 00:48:09

sallam, but it intoxicates.

00:48:09 --> 00:48:11

So you take qiyas, you do qiyas of

00:48:11 --> 00:48:12

cannabis with

00:48:13 --> 00:48:15

with alcohol. That's called qiyas,

00:48:16 --> 00:48:18

something from the time of the prophet which

00:48:18 --> 00:48:19

has the same ruling.

00:48:19 --> 00:48:22

So scholars would have other evidences that they

00:48:22 --> 00:48:24

would use. Imam Malik, he would say that

00:48:24 --> 00:48:27

the actions of the people of Medina is

00:48:27 --> 00:48:28

also an evidence

00:48:29 --> 00:48:30

because he was from Medina.

00:48:31 --> 00:48:32

And he would say this is the this

00:48:32 --> 00:48:34

is the the land of the Sahaba.

00:48:34 --> 00:48:36

This is where everyone came. Who do we

00:48:36 --> 00:48:38

have here? It's the,

00:48:38 --> 00:48:39

students and

00:48:40 --> 00:48:43

the students of the students of the Sahaba,

00:48:43 --> 00:48:44

all living in Medina.

00:48:45 --> 00:48:46

So if they have an opinion, we'll accept

00:48:46 --> 00:48:47

that opinion

00:48:47 --> 00:48:50

because they're from Medina. This was his opinion.

00:48:50 --> 00:48:51

This was his perspective.

00:48:51 --> 00:48:53

And then you have interpretation, as the brother

00:48:53 --> 00:48:54

mentioned, on

00:48:54 --> 00:48:56

what the what the prophet

00:48:56 --> 00:48:58

said or what he meant.

00:48:58 --> 00:48:59

The Arabic language

00:49:00 --> 00:49:01

is very detailed.

00:49:01 --> 00:49:03

When Allah says in the Quran,

00:49:03 --> 00:49:04

about

00:49:05 --> 00:49:07

when to perform tayammum, Allah says,

00:49:09 --> 00:49:10

or you touch women.

00:49:11 --> 00:49:13

Some of the scholars, they said this literally

00:49:13 --> 00:49:14

means

00:49:15 --> 00:49:17

if you touch a woman, then your wudu

00:49:17 --> 00:49:17

is invalid.

00:49:19 --> 00:49:20

Because what does the ayah say?

00:49:23 --> 00:49:25

To the word lems literally means

00:49:26 --> 00:49:27

to touch.

00:49:27 --> 00:49:30

Other scholars, they said, it doesn't mean literally

00:49:30 --> 00:49:31

touch. It means

00:49:32 --> 00:49:32

relationships

00:49:33 --> 00:49:34

with a woman,

00:49:34 --> 00:49:37

being intimate with the opposite gender, with one

00:49:37 --> 00:49:39

spouse. That's what it means. That's what's understood

00:49:39 --> 00:49:40

by the majority.

00:49:40 --> 00:49:42

But there is a differing of opinion amongst

00:49:42 --> 00:49:43

the scholars.

00:49:44 --> 00:49:46

So the point is here, brothers and sisters,

00:49:46 --> 00:49:48

you have this differing amongst the scholars and

00:49:48 --> 00:49:51

you have this issue, and it's important to

00:49:51 --> 00:49:54

understand this. Our goal with regards to what

00:49:54 --> 00:49:56

we're going to be covering in fiqh by

00:49:56 --> 00:49:57

the permission of Allah subhanahu wa ta'ala

00:49:58 --> 00:50:00

is that we are going to go through

00:50:00 --> 00:50:03

the topics of fiqh, and it may be

00:50:03 --> 00:50:05

the case I might mention an opinion,

00:50:05 --> 00:50:07

and you might have heard something else.

00:50:08 --> 00:50:10

And it may be the case that I

00:50:10 --> 00:50:11

might say

00:50:11 --> 00:50:12

a specific opinion,

00:50:13 --> 00:50:15

and you may have you may be following

00:50:15 --> 00:50:16

with another opinion.

00:50:17 --> 00:50:18

Maybe you don't know where you got the

00:50:18 --> 00:50:19

opinion from.

00:50:20 --> 00:50:22

K. Maybe you read it somewhere. Maybe you've

00:50:22 --> 00:50:24

heard it somewhere. Maybe you learned from somebody

00:50:24 --> 00:50:24

else.

00:50:25 --> 00:50:26

And

00:50:26 --> 00:50:27

most likely,

00:50:27 --> 00:50:30

Allah knows best, it it may be a

00:50:30 --> 00:50:31

valid opinion

00:50:32 --> 00:50:33

of that scholar.

00:50:34 --> 00:50:34

And

00:50:35 --> 00:50:37

Allah subhanahu wa ta'ala says in the Quran,

00:50:40 --> 00:50:41

ask the people of knowledge

00:50:42 --> 00:50:43

if you don't know.

00:50:44 --> 00:50:44

And

00:50:45 --> 00:50:47

if you're in a position where you're unable

00:50:47 --> 00:50:49

to understand the Quran, you're unable to understand

00:50:49 --> 00:50:51

hadith, you're unable to understand

00:50:52 --> 00:50:53

the Islamic,

00:50:53 --> 00:50:54

evidences

00:50:54 --> 00:50:55

by yourself

00:50:56 --> 00:50:58

because of just of lack of knowledge, then

00:50:58 --> 00:50:59

you have to depend on scholars.

00:51:01 --> 00:51:01

And

00:51:02 --> 00:51:04

if you approached a scholar and they gave

00:51:04 --> 00:51:05

you an answer,

00:51:06 --> 00:51:08

then you should trust them enough,

00:51:09 --> 00:51:10

because you went to them in the 1st

00:51:10 --> 00:51:12

place, to accept their

00:51:12 --> 00:51:14

answer to your question.

00:51:15 --> 00:51:17

The problem nowadays is people, like, take an

00:51:17 --> 00:51:18

opinion,

00:51:18 --> 00:51:20

and they're like, yeah. I don't know. It's

00:51:20 --> 00:51:20

not

00:51:21 --> 00:51:22

sounds a bit too hard. I think there

00:51:22 --> 00:51:24

must be an easier way out. Let me

00:51:24 --> 00:51:26

ask somebody else. And you got another Masjid.

00:51:26 --> 00:51:28

You go somewhere else, and he goes the

00:51:28 --> 00:51:30

same answer. You're like, oh, no. Just there

00:51:30 --> 00:51:31

must be another opinion out there somewhere.

00:51:32 --> 00:51:33

Must be some random

00:51:34 --> 00:51:35

Shahid opinion that no one else has. Go

00:51:35 --> 00:51:37

to another Masjid or go to another person,

00:51:37 --> 00:51:39

and he goes maybe he's not even well

00:51:39 --> 00:51:41

known or that knowledgeable. He's just thinking maybe

00:51:41 --> 00:51:43

he'll give me something good, something I could

00:51:43 --> 00:51:45

maybe follow. It's easier. He gives you another

00:51:45 --> 00:51:46

opinion like, yes, finally.

00:51:47 --> 00:51:49

So, you know, Islamically, we shouldn't be going

00:51:49 --> 00:51:50

around looking, you know,

00:51:51 --> 00:51:53

shopping. We don't go around looking for something

00:51:53 --> 00:51:55

which is the easiest thing to follow.

00:51:56 --> 00:51:58

I mean, you went to a scholar first

00:51:58 --> 00:52:00

and foremost asking him. You went to him

00:52:00 --> 00:52:02

because you trust him. That's the whole point.

00:52:03 --> 00:52:04

And, you know, sometimes,

00:52:07 --> 00:52:09

a teacher or a scholar is approached by

00:52:09 --> 00:52:11

somebody who's asking a question,

00:52:11 --> 00:52:13

and the teacher will ask him,

00:52:13 --> 00:52:16

have you asked anybody this question before? He

00:52:16 --> 00:52:18

will say, you have already asked somebody else.

00:52:19 --> 00:52:20

Then there's no need for you to ask

00:52:20 --> 00:52:22

to another another person then. Teacher will say,

00:52:22 --> 00:52:24

you don't need to ask me because if

00:52:24 --> 00:52:25

I give you another opinion, what are you

00:52:25 --> 00:52:26

going to do?

00:52:27 --> 00:52:29

And this is a common thing, isn't it?

00:52:29 --> 00:52:31

You you go to one person and you

00:52:31 --> 00:52:32

ask him a question, he gives you an

00:52:32 --> 00:52:34

answer. You're like, let me get a second

00:52:34 --> 00:52:34

opinion.

00:52:35 --> 00:52:37

But it's gonna make matters worse. You're gonna

00:52:37 --> 00:52:38

be more confused.

00:52:38 --> 00:52:40

You're gonna have 3 or 4 opinions, then

00:52:40 --> 00:52:41

you're gonna be going to a 5th person

00:52:41 --> 00:52:43

and saying, I don't know which opinion to

00:52:43 --> 00:52:44

follow now.

00:52:45 --> 00:52:47

So it's like when you go to a

00:52:47 --> 00:52:47

doctor.

00:52:48 --> 00:52:49

You know, you trust your doctor.

00:52:50 --> 00:52:51

Another person will say, you know, maybe you

00:52:51 --> 00:52:53

should go. I don't my doctor said this.

00:52:53 --> 00:52:54

Well, then you say, well, that's my doctor.

00:52:54 --> 00:52:56

This is why he's giving me any work,

00:52:56 --> 00:52:56

and I'm happy.

00:52:57 --> 00:52:59

It's fine. So it's about

00:53:00 --> 00:53:02

trusting those who you approach. It's about,

00:53:04 --> 00:53:06

asking if a person doesn't have knowledge. As

00:53:06 --> 00:53:08

long as a person is known for his

00:53:08 --> 00:53:10

level of knowledge, he's he's known for his

00:53:10 --> 00:53:12

understanding, he's somebody who is respected in the

00:53:12 --> 00:53:14

community, He's somebody who's qualified,

00:53:15 --> 00:53:17

as as as much as you can,

00:53:17 --> 00:53:20

ascertain and as much as you can, understand

00:53:20 --> 00:53:22

or know, in in that with regards to

00:53:22 --> 00:53:24

that particular person. So, inshallah, we're going to

00:53:24 --> 00:53:25

be,

00:53:25 --> 00:53:26

covering next week,

00:53:27 --> 00:53:28

the

00:53:29 --> 00:53:30

chapters of

00:53:31 --> 00:53:31

water.

00:53:32 --> 00:53:33

So in Islam,

00:53:33 --> 00:53:37

water has been categorized by the scholars. So

00:53:37 --> 00:53:39

it's easier for us to understand which water

00:53:39 --> 00:53:41

we can use for wudu and which water

00:53:41 --> 00:53:42

we can't use for wudu but we can

00:53:42 --> 00:53:44

still use for cooking

00:53:44 --> 00:53:46

and, you know, other things.

00:53:46 --> 00:53:48

And then which water we can't use at

00:53:48 --> 00:53:48

all.

00:53:49 --> 00:53:50

Like, it would be haram.

00:53:51 --> 00:53:53

We can't use some water because of things

00:53:53 --> 00:53:55

which are in the water, for example, or

00:53:55 --> 00:53:57

where the water comes from, etcetera. So the

00:53:57 --> 00:53:59

scholars have spoken about different types of water.

00:53:59 --> 00:54:01

Inshallah, we're speaking about that next week. And

00:54:01 --> 00:54:03

also the states of hadith, which is basically,

00:54:04 --> 00:54:05

in what circumstances

00:54:06 --> 00:54:08

are you in a state of impurity where

00:54:08 --> 00:54:09

you can't pray?

00:54:10 --> 00:54:12

When do you have to do wudu? When

00:54:12 --> 00:54:13

might you have to perform?

00:54:13 --> 00:54:15

In what circumstances? In what situations?

00:54:16 --> 00:54:18

And when am I considered clean so that

00:54:18 --> 00:54:18

I can,

00:54:19 --> 00:54:21

offer my salah and pray to Allah So

00:54:21 --> 00:54:24

inshallah, we're going to be covering that, next

00:54:24 --> 00:54:24

week.

00:54:27 --> 00:54:28

We'll do some questions. Yeah?

00:54:30 --> 00:54:31

So we'll do some questions.

00:54:31 --> 00:54:32

Any questions?

00:54:33 --> 00:54:33

Yes, brother.

00:54:37 --> 00:54:39

Yeah. So we're gonna be going through, a

00:54:39 --> 00:54:41

book by Shekhad Al Mosheki.

00:54:41 --> 00:54:42

Shekhad al Mosheki,

00:54:43 --> 00:54:45

is one of the scholars from Qasim,

00:54:45 --> 00:54:46

Hafidullah,

00:54:47 --> 00:54:50

and he studied with, Sheikh Al Uthamir for

00:54:50 --> 00:54:51

over 15 years.

00:54:51 --> 00:54:53

And, inshallah, we're going to be covering,

00:54:55 --> 00:54:55

his book.

00:54:56 --> 00:54:59

And, of course, the sheikh is, specialized.

00:54:59 --> 00:55:01

His his his specialty is fiqh itself.

00:55:02 --> 00:55:04

And he has a book, called Al Muqtasar

00:55:04 --> 00:55:06

Fili Ibadat, which is in the Arabic language.

00:55:06 --> 00:55:09

Al Muqtasar Fili Ibadat, which means, a summarized

00:55:10 --> 00:55:10

book,

00:55:11 --> 00:55:13

in the in Ibadat, which is an acts

00:55:13 --> 00:55:14

of worship.

00:55:16 --> 00:55:18

So InshaAllah, we'll be we'll be,

00:55:18 --> 00:55:19

loosely

00:55:19 --> 00:55:22

basing these talks on, on that book, InshaAllah.

00:55:24 --> 00:55:25

So any other questions?

00:55:26 --> 00:55:26

Yes, brother.

00:55:37 --> 00:55:37

Yeah.

00:55:38 --> 00:55:39

Yeah. So

00:55:39 --> 00:55:41

that was when he became Khalifa, and some

00:55:41 --> 00:55:42

of the people

00:55:43 --> 00:55:43

apostized.

00:55:47 --> 00:55:49

Okay. I don't see any questions on

00:55:49 --> 00:55:50

here.

00:55:50 --> 00:55:52

There's one question here. How should we go

00:55:52 --> 00:55:55

about accepting differences of opinion and keeping brotherhood

00:55:56 --> 00:55:58

while staying away from bidah? So again,

00:56:00 --> 00:56:00

it's about,

00:56:01 --> 00:56:03

having that level of tolerance that we that

00:56:03 --> 00:56:04

we've mentioned,

00:56:06 --> 00:56:08

being tolerant of one another,

00:56:08 --> 00:56:11

being lenient with one another, having a rifq,

00:56:11 --> 00:56:14

going easy on our brothers and sisters. You

00:56:14 --> 00:56:15

know, when we're at work, for example, and

00:56:15 --> 00:56:17

there's a difference amongst

00:56:17 --> 00:56:18

coworkers,

00:56:19 --> 00:56:20

you know, most of us are quite lenient

00:56:20 --> 00:56:22

and laid back. We're like, yeah, you know,

00:56:23 --> 00:56:24

we let it slide. It's okay. We work

00:56:24 --> 00:56:25

together.

00:56:25 --> 00:56:27

We need to be able to work together.

00:56:27 --> 00:56:29

They might not even be Muslim. They might

00:56:29 --> 00:56:30

not even be Muslim.

00:56:30 --> 00:56:31

So there needs to be a level of

00:56:31 --> 00:56:32

leniency,

00:56:32 --> 00:56:32

some,

00:56:33 --> 00:56:34

level of

00:56:34 --> 00:56:37

being easygoing with, Muslim brothers and sisters. And

00:56:37 --> 00:56:39

with regards to Bidah, you know, if a

00:56:39 --> 00:56:42

person likewise, as we mentioned, knowledge. It's the

00:56:42 --> 00:56:44

importance of having knowledge. And if a person

00:56:44 --> 00:56:46

does fall into bidah, then a person first

00:56:46 --> 00:56:48

of all, if he's aware that that person

00:56:48 --> 00:56:49

is falling into bidah,

00:56:49 --> 00:56:51

depending on who the person is, you approach

00:56:51 --> 00:56:52

him a certain way.

00:56:54 --> 00:56:55

It's not a case of just, you know,

00:56:55 --> 00:56:57

approaching anyone who performs bida in exactly the

00:56:57 --> 00:56:58

same way.

00:56:58 --> 00:56:59

If it's a family member,

00:57:00 --> 00:57:02

okay, who you're very close to,

00:57:03 --> 00:57:05

okay, and he's a good sincere person from

00:57:05 --> 00:57:07

what you know and, again, sincerity is one

00:57:07 --> 00:57:08

of those issues which

00:57:10 --> 00:57:11

we don't know how sincere a person is

00:57:11 --> 00:57:14

or insincere a person is, you'll approach him

00:57:14 --> 00:57:15

a certain way.

00:57:15 --> 00:57:17

If a person is known to commit loads

00:57:17 --> 00:57:20

of acts of of bidah and he's always

00:57:20 --> 00:57:20

saying stuff,

00:57:21 --> 00:57:24

against Ahlus Sunnah, for example. He's always attacking

00:57:24 --> 00:57:25

people.

00:57:25 --> 00:57:27

And then the approach you have against that

00:57:27 --> 00:57:29

with that person is gonna be different.

00:57:29 --> 00:57:31

Then you have everything else in between.

00:57:31 --> 00:57:33

So, again, it depends on who you're speaking

00:57:33 --> 00:57:35

about, what kind of bidah he may be

00:57:35 --> 00:57:37

involved in, his level of understanding and knowledge.

00:57:38 --> 00:57:39

There's lots of factors that, you know, you

00:57:39 --> 00:57:40

have to take into consideration.

00:57:41 --> 00:57:43

So, again, it depends. And, again, you know,

00:57:43 --> 00:57:45

you ask the you ask those who have

00:57:45 --> 00:57:46

knowledge,

00:57:46 --> 00:57:48

and get their advice when it comes to

00:57:48 --> 00:57:50

these kinds of issues, But there should there

00:57:50 --> 00:57:51

should always be a level of tolerance when

00:57:51 --> 00:57:52

it comes to,

00:57:53 --> 00:57:54

the brothers and the sisters.

00:57:57 --> 00:57:59

No more questions? Any more questions here, brother?

00:57:59 --> 00:58:00

Last question.

00:58:09 --> 00:58:10

How do we?

00:58:24 --> 00:58:25

Yeah. So the

00:58:28 --> 00:58:30

the brother's asking about how we reconcile or

00:58:30 --> 00:58:32

how what do we do if we have

00:58:32 --> 00:58:33

an issue where one scholar says this is

00:58:33 --> 00:58:35

haram and another scholar says this is halal.

00:58:35 --> 00:58:37

What do we do in that in that

00:58:37 --> 00:58:37

situation?

00:58:38 --> 00:58:40

As we mentioned, Allah says in the Quran,

00:58:42 --> 00:58:44

ask the people of knowledge. If you don't,

00:58:45 --> 00:58:45

no.

00:58:46 --> 00:58:46

So

00:58:48 --> 00:58:48

a person

00:58:49 --> 00:58:50

should have

00:58:51 --> 00:58:52

some association

00:58:52 --> 00:58:53

or some link

00:58:54 --> 00:58:54

with

00:58:54 --> 00:58:57

his local imam in his local masjid

00:58:58 --> 00:59:00

who is considered to be a righteous person,

00:59:01 --> 00:59:02

somebody who has studied the religion,

00:59:03 --> 00:59:05

somebody who has a level of knowledge where

00:59:05 --> 00:59:07

he's able to answer these questions, somebody who

00:59:07 --> 00:59:08

has experience

00:59:09 --> 00:59:11

when it comes to answering people's questions and

00:59:11 --> 00:59:13

dealing with matters of fiqh and other issues,

00:59:13 --> 00:59:16

somebody who you know, the people know him.

00:59:16 --> 00:59:18

The people are aware of his level of

00:59:18 --> 00:59:20

knowledge. He has respect and love,

00:59:20 --> 00:59:22

from, the Muslim community.

00:59:22 --> 00:59:24

And when you come across an individual like

00:59:24 --> 00:59:27

this, then you know yourself,

00:59:27 --> 00:59:30

whether or not you would feel comfortable asking

00:59:30 --> 00:59:31

this person a question.

00:59:32 --> 00:59:32

And

00:59:33 --> 00:59:34

when you ask people questions

00:59:35 --> 00:59:38

related to Islam, you're asking them because you

00:59:38 --> 00:59:38

have

00:59:38 --> 00:59:40

a level of trust,

00:59:41 --> 00:59:44

with regards to that person and him giving

00:59:44 --> 00:59:46

you the answer which you would take because

00:59:46 --> 00:59:47

you approached him in the first place.

00:59:48 --> 00:59:50

And so that's what I would advise you

00:59:50 --> 00:59:51

to do,

00:59:52 --> 00:59:52

and this

00:59:53 --> 00:59:55

is based on the ayah in the Quran

00:59:56 --> 00:59:57

about asking the people of knowledge.

00:59:58 --> 00:59:59

And with regards to

01:00:01 --> 01:00:01

hearing

01:00:01 --> 01:00:03

the opinions of other scholars,

01:00:03 --> 01:00:04

you know,

01:00:04 --> 01:00:06

we need to also understand, as we've established,

01:00:07 --> 01:00:09

that there will be differing of opinions.

01:00:09 --> 01:00:11

There will be differing of opinions.

01:00:11 --> 01:00:13

But if you have somebody

01:00:13 --> 01:00:15

from your local masjid who is considered to

01:00:15 --> 01:00:17

be a righteous person upon the deen, upon

01:00:17 --> 01:00:19

the Quran and the sunnah, and he's somebody

01:00:19 --> 01:00:22

who is known amongst the people and respected,

01:00:22 --> 01:00:23

and he's somebody who is known to have

01:00:23 --> 01:00:26

knowledge, and the people recognize him as as

01:00:26 --> 01:00:28

a scholar, as an imam, that people, you

01:00:28 --> 01:00:30

know, approach when they have problems and when

01:00:30 --> 01:00:32

they ask questions and he answers them correctly

01:00:32 --> 01:00:34

based on their level of understanding and the

01:00:34 --> 01:00:36

barakam blessing which he may have also been

01:00:36 --> 01:00:39

given, then you ask that person that person

01:00:39 --> 01:00:40

the questions you have.

01:00:40 --> 01:00:43

And whatever you see on social media, you

01:00:43 --> 01:00:45

know, a 2 minute clip about a scholar

01:00:45 --> 01:00:47

giving a different opinion, you know, that's something

01:00:47 --> 01:00:48

which

01:00:48 --> 01:00:49

may have been asked,

01:00:51 --> 01:00:54

to him by somebody in a different circumstance,

01:00:55 --> 01:00:57

maybe in a different country, in different in

01:00:57 --> 01:00:58

a different situation.

01:00:59 --> 01:00:59

And,

01:00:59 --> 01:01:02

you know, sometimes it's based on a case

01:01:02 --> 01:01:03

by case basis where,

01:01:04 --> 01:01:04

certain

01:01:05 --> 01:01:05

rulings

01:01:06 --> 01:01:07

may be halal at times, but then there

01:01:07 --> 01:01:09

may be haram. So

01:01:09 --> 01:01:12

stick to an imam, stick to a scholar,

01:01:12 --> 01:01:14

somebody you trust, somebody you know is known

01:01:14 --> 01:01:16

for his knowledge, and,

01:01:16 --> 01:01:19

you won't be accountable for the mistakes he

01:01:19 --> 01:01:21

makes. Because even if he does make a

01:01:21 --> 01:01:21

mistake,

01:01:22 --> 01:01:24

if he's sincere and that's not something we

01:01:24 --> 01:01:25

can see, he'll be rewarded anyway.

01:01:27 --> 01:01:29

And if you follow that person

01:01:29 --> 01:01:31

and he was wrong, he'll be rewarded, and

01:01:31 --> 01:01:33

you won't be sinful for following him in

01:01:33 --> 01:01:34

the first place.

01:01:34 --> 01:01:35

So it's all good.

01:01:36 --> 01:01:37

There's no problem.

01:01:37 --> 01:01:40

So he'll be rewarded, inshallah, and then you

01:01:40 --> 01:01:42

following him, you won't be accountable. You won't

01:01:42 --> 01:01:43

be sinful.

01:01:44 --> 01:01:45

And the problem with social media, you know,

01:01:45 --> 01:01:47

you see a clip and it's like, oh

01:01:47 --> 01:01:48

my god. Like, I've been doing the wrong

01:01:48 --> 01:01:49

thing for the whole for my whole life.

01:01:50 --> 01:01:51

Like, what am I doing? And then you

01:01:51 --> 01:01:54

realize you you you realize there may be

01:01:54 --> 01:01:56

a difference of opinion on this issue.

01:01:56 --> 01:01:59

But social media really mess messes things up

01:01:59 --> 01:02:01

because you then you start using Google.

01:02:02 --> 01:02:03

Then you open a whole can of worms.

01:02:03 --> 01:02:05

It's like 10 different opinions.

01:02:05 --> 01:02:06

Then I'll okay. Maybe I shouldn't have done

01:02:06 --> 01:02:08

that in the first place.

01:02:09 --> 01:02:10

And Allah knows best.

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