Channel: Fatima Barkatulla
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Okay smilla Alhamdulillah wa Salatu was Salam ala rasulillah the sisters are salaam aleikum wa rahmatullah wa barakato. And welcome to another lesson of the 17 major sins
based on the book eatable kabayan by a man a Barbie. And
last time, I think we had stopped on the major sin, which was the Can anyone remember? I should be asking you guys.
Which major sins did we manage to cover last time?
You can just type it in the chat.
And also, please do share with me sisters, like, so far, which of the major sins has, I don't know, like, resonated in terms of like, really surprised you? Or maybe
was kind of new for you to know about? that we've covered so far.
Have you had any kind of thoughts? Because me personally, when I was studying this book, definitely there were like, details that some sometimes I fought to analyze, you know, realize, right? Like, that is a major sin or that thing, when it's explained that it has so many like, you know, so many like implications, right.
So if you do have any reflections regarding any of the major sins we've covered so far, and anything surprising that you found or anything that you didn't know about, that you're,
you're glad that you know about now, I would love to hear, to hear from you. You know about that in the chat, chat, and maybe I'll read some of those later.
So, UCLA, Malika TMobile moho,
consuming the property of orphans and wronging them.
We already mentioned the idea of Quran, you know, where Allah subhanaw taala condemned those who
consumed the wealth of orphans, unjustly
describing them as people who are just basically consuming fire in their bellies. And that they will be, you know, in, in the health fire, because of that, and this is what denotes, remember, we said at the beginning that
how we know that these are major sins, is that they have been mentioned in the Quran also now with a punishment attached to them, right, or with a curse attached to them, you know, in that very severe way, and that's how we know that it's a major sin. And remember, we also said that major sins are sins that
even a Muslim can be punished in the Hellfire for these major sense, right.
the belief about a Synology ama is that,
you know, major sins by themselves, do not make a person
any do not condemn a person to Hellfire forever, right.
So they don't take a person outside of the fold of Islam. Right. And that's, that's important to note. Because there were some sects who did believe that, you see, they would, they would consider major sins as enough to, you know, remove somebody from from the fold of Islam and that's, that's not the belief of Alison or Gemma.
And it also means that if Allah wants, he could forgive a major sin. But
because Allah subhanaw taala has mentioned it in such severe
wording right, some severe wording is attached to it.
It's very, very, very dangerous for believer to fall into the sentence. And so these are the things that we all want to avoid. When it comes to my lessons. We also want to avoid them.
But the good news for us is that insha Allah, our prayers are fasting, the good deeds that we do from one good deed to the other. They can wipe out minor sins, right, that wipes out my innocence.
With a major sins you have to specifically
stop doing them and ask
Allah subhanaw taala to
forgive you for that major sin. Right? That's the normal way of repenting from major sins.
But again, we reiterate that if Allah wills, He can forgive a person, right? Even of a major sin. It's just that it's extremely risky.
And of course, we don't we don't want to spend one moment in Delphi her right?
We also mentioned this, I have Quran.
And he said that there are some things that a person who is like, a guardian of an orphan could utilize the money for, but only basically for the benefit of the child. Okay.
Or to borrow it and things like that, not not really not to use it for his personal use,
you know, and not to not to misuse it.
And I think we mentioned this, how the youth of Rasulullah sallallahu wasallam, in which he said that, I have issued a warning with regards to the rights of to vulnerable groups, orphans and women.
So in other words, these two groups and
I forgot to look up if that if that's the correct translation, if it should be widows, or should be women
must make a note to look that up next time.
Because I've got a feeling it's widows.
But you get the you get the picture, right, so anyone who is vulnerable, okay. And we said the reason why an orphan is more vulnerable, why because
the normal people who look out for your rights, look out for your well being parents,
and islamically, especially the father, he's not there for this child, right. And so, this renders the child vulnerable, it renders widows also vulnerable, right?
They can be in such a desperate situation, right. And, of course, if a child is orphaned, the father has died. And the Mother Mother is still alive, they're still considered an orphan. Right, and the mother is a widow. So my widows and orphans together are some of the most vulnerable groups considered some of the most vulnerable groups in society.
Because their situation
with widows, you can see that you know, they are often in a very emotionally vulnerable situation. And so people can take advantage of them. Right.
And they may make decisions without
which they wouldn't have normally made, you know, if they were not a widow, or if they were not in the state of recently being widowed.
And when it comes to orphans, they can easily be taken advantage of, because nobody's going to look out for their rights, right, unless they do have family and people who will.
They don't have the normal mechanism, which is parents or fathers in particular, to look out for their wealth, their property, their well being to make sure it's not misappropriated, etc.
And we said that it's one of the things that's mentioned as the seven
mortal sins right? The seven like, the worst of the worst of the major sense, where the Prophet sallallahu alayhi wa sallam said stay away from the seven mortal sins. And they said, O Messenger of Allah, what are they? A messenger of Allah sallallahu alayhi wa sallam said, shirk.
So her, you know, witchcraft, killing a soul that Allah has sanctified except for just cause so killing a human being, consuming usery.
usurping the property of an orphan so misusing the property of an orphan, fleeing the battlefield,
and accusing chaste but unwary believing women.
accusing them obviously not right. These are the seven worst of the worst sins.
And in this hadith is very kind of
terrifying kind of seen that the Prophet sallallahu alayhi wasallam saw on the Night Journey when he went up to the heavens
and he saw didn't hate scenes from hellfire.
He said that I saw some men whose doors were forced open.
Other men came and fed stones or fights or fed these men, stones or fire that went through their bodies and came out of their backs. I wondered, who are they God, he replied,
those who unjustly eat the property of orphans, they eat up a fire into their bellies.
And remember, last time, we're talking about Reba, we're saying, there's this theme, consistent theme in the show do with that? You know, when you make when you consume
wealth, in a harem ways you're eating it, you know, the word Apple is always used.
Because you use that wealth to feed yourself, right, you use that wealth to benefit yourself. And it's often described as as if you're putting fire into your belly, you know.
And that is something that's very, very scary. Because, you know, imagine when we think of food, right?
The food that we eat directly impacts our health, right? Doesn't it? it directly affects our flesh and bones, like you could say, right?
So imagine if you're consuming
wealth, you're consuming food or things brought bought with the wealth. That is, you know, that has been misappropriated either from orphans or some haram way, any haram way, then it's as if you're nourishing yourself, you're your your soul.
With Fire, you know,
this is a really scary kind of imagery and wording that loves her ballet users with regards to consuming wealth, and it should make us scared.
So how is it permissible to use the wealth of orphans, the scholar said that there is no harm if, say, the guardian of the orphan is poor.
Okay, and uses some of the property of the orphan
as much as is needed to
improve the business affairs of that orphan. So say, for example, there's some investment that's been left, if there's something he can do to improve it. Or if there's some money that he needs,
for the sake of the orphan, right?
Then that would be permitted. So it'd been a jersey, he said, for example, it would be permissible to take some of the wealth as a loan.
Right, that is definitely going to be paid back. So obviously, it's good to write these things down, right, not not not have these things just in your head.
Use it for needs without access. So since the Guardian is kind of like, looking after the affairs of the child,
you know, there might be some things that the Guardian needs to spend on that benefit the child as well, right.
And if he's extremely poor, then he might need to use some of the wealth, but it has to be like just as much as needed.
Number three, taking the wage of disposing or improving the orphans business, so like,
to be paid, basically, in order to improve the orphans business in some way. It's almost like he's an employee of the orphan. Right, but again, this you have to be very careful with this one.
You know, not to go.
Not to take more than is necessary. I'm also intending to return what he takes out of need, if he becomes prosperous. So, say he uses some wealth because say he falls in hard times.
He intends that when, if he comes out of those hard times and he has the money, he will pay it back.
Okay. So those would be some permissible ways that the wealth of often could be used.
And of course,
also the law sallallahu alayhi wa sallam emphasized the
virtue of looking after orphans. And he said that myself and the caretaker of an orphan will be in paradise like this. And he held his two fingers together.
So Subhanallah early on
On one side, we are very harshly censured against misusing the welfare of orphans. And on the other side, you know,
there is so much reward for being somebody who sponsors and looks after, and takes care of the wealth of orphans.
And of course, that would also apply to like charities, right? Like, charities have to be very careful. If you're a charity, and you're taking money, saying that it's for orphans. And you use it for other things, right? Unless there's a kind of known amount that is used for administration, etc. You have to be very careful that that money and that wealth does actually get to those orphans. Right.
And before we move on, I'll just say that you can see, you know, this theme of orphans is like a common theme in stories, isn't it? Like
even the life of the Prophet sallallahu Sallam himself? One of the reasons why it's such a compelling story is right from the beginning, you know, that he was an orphan, right from such a young age. And so you have this almost like feeling of, wow, you know, the orphan.
If an orphan makes it, right, it's a miracle. That's what people kind of
find compelling about stories orphans, right, even think about some of the famous stories throughout history.
Often there's been an orphan or somebody who was, for example, like Yusuf Ali Salaam, you know, completely separated from his parents at a young age. Even in like English literature, you can find stories, right, where all the orphan is like, Charles Dickens always use orphans, didn't he as his main character, so often he used an orphan, or somebody who didn't didn't have access to their parents. So
I think it's because in the human psyche, you probably,
you know, if we were to imagine, like the worst thing that could happen to you, as a young person, you would think of that right? Of course, that's not to say that, you know, a lot of Annabella doesn't bless orphans and people who grew up in all sorts of difficult, terrible circumstances, right.
And sometimes, you know, Allah subhanaw taala, may have protected them from something and given them better guardians, and then they would have had in their parents that's also possible, right? So, major sin number 14,
is lying about Allah and His messenger. lying about a line in messenger of course, lying in and of itself is a sin, right? Lying is a sin. But lying about Allah, His Messenger is like, a major system. What is the worst type of like?
Why do you think is like, worst type of like?
Why would people lie about Allah and His messenger?
I'm just gonna read some of your comments while I'm waiting on the sisters and saying, I am absolutely bewildered how Muslims practicing knowledgeable,
have rebar mortgages. Some of these homeowners have multiple homes and mortgages, not Islamic mortgage. Some of the men I found more shocking because they mom's
leaving Juma hook because
they know it's wrong and a major sin but still continuing with this since.
Yes, that's, I understand your sentiment and not everyone is very script scrupulous about this, you know, at all. Um, you do have to be aware though, okay. And and that's, I don't necessarily agree with those factors, but because there are some scholarly bodies that that, you know,
gave fatwas right, like, European Council,
are considered quite liberal factoids, to be fair, to be honest. Right? Saying that, you know, the first home, for example, is something that may might be a necessity, obviously, that's questionable, right? Like,
is it really ever a necessity to buy a home?
You know, that's, that's, that's a questionable concept, especially in European countries quite normal for people to, to rent, right? renting
is not an inferior way of living and sometimes the rent and mortgage is the same right cost the same per month. I mean,
Reading can even be better sometimes. So,
you know, there's a lot of criticism or a lot of intentions or you could have with such effort work. But some people
take that fact whatever, right. But like you're saying, it's very hard to find people who actually abide by the fatawa, which says, For my first home, right, in a state of need dire necessity and all of that.
Hardly anyone does it out of that really nowadays, you know, they do it
to build their portfolio they do it to,
to, to feel as if they're not wasting money or something, right? Well, because like, in Britain, people are obsessed with buying homes. So
yeah, I think I think you're right, that, especially if you're a person of knowledge, especially if you're any, somebody who is aware of these things, you have to take the more cautious approach. Right.
And we can't become so weak that every time there's any kind of pressure that's put on us, even the smallest amount we see, we we we cite necessity, right? to basically make the harem Hello, and Hello. How about right?
so yes, I, I understand what you're saying their system. The title of the book is kuttabul kabaya.
Have an Arabic version here. You can also find it online. If you type cadabra bio, there's actually an explanation of Qatar Blanca buyer. This is the Arabic one double kabaya by a member of the hobby. There's also an English translation you can get if you just search for it online. I don't know if the actual translations available online, but you can definitely buy it from Amazon.
Yeah, okay. So some people are answering my question, which is why is lying about a lot in this message? Why is it worse? And why do people do it? And somebody's saying because it's lying about the religion? Yes.
But why is that bad?
Why is it worse?
But essentially, you know,
people lie for all sorts of reasons. And we're going to go into that in a moment. Allah Subhana Allah says in the Quran,
that on the Day of Judgment, you will see those who lied about Allah with their faces gloomy
blackened, is hell not a fitting home for the arrogant right unless as well yarmulke Yama Tito Allah,
Allah Allah he would you whom was swet de la Sufi Johanna mama for one little water kabillion.
you can see that you know that promise to Hellfire, but what does it actually mean to lie about Allah?
some of the scholars said that lying about Allah is of two types. One is just basically lying. And saying Allah said something that he didn't say, right.
So in other words, maybe attributing that had the good see to Allah or
some verse of making up something of, you know, and saying, This is from God, this is from Allah. Of course, we could say that people especially like
some of the people of the book, right? Did that when it came to changing the
scriptures, right? They added things to the Bible.
They made things into the change some of the wording of the Bible, for example.
And that is the literal sense of, you know, lying about God lying about Allah.
But then there's another type, and that is to explain something. So you're not like, you're not changing the words, okay? That Allah said,
but you're explaining it, you're given tafsir of it
with a meaning that Allah didn't intend from it.
Okay, and you're doing that unknowingly.
So, for example, saying, What are meant by this verse is x. When you know that, that's just from your head, right?
When you know that it's not something that a lot actually said, or that alum meant, or that is in the tafsir of this video.
Because it's a type of bearing witness that Allah intended something from something when he didn't.
Right? Of course, if, if it's a scholar, and they're doing the hard they qualified to do which they had. Yeah, so, you know, the methodology of independent legal reasoning that scholars go through in order to interpret
the Quran or to come up with rulings, right? They go through a process of each head, which is basically to work hard to try hard and to use your mental effort to use a certain methodology, a certain methodology of legal reasoning in order to come to a conclusion, if a if a scholar has done that, in an honest way, right.
Or if you're forced to, for example, do that. If you're in a situation where you're forced to just interpret what something means for your own situation, for example, you don't have recourse to people knowledge, then that would not be a sin. Right? to
come up with it. So for a scholar to come up with a honest explanation of something. That's what scholars do all the time, right? When they hold an opinion about something, what happens?
When they hold an opinion about something, they're obviously doing? HDR, they're trying to interpret God's word Allah His words, and what exactly it means for the lives of believers, right? And then you have difference of opinions sometimes. So one scholar says, this means this. And other scholar says, No, this means this, which is even harsher, for example, or
so if they do anything that honestly and using the proper methodology, obviously hard to the best of their ability, then it's not a sin, even if it's a mistake. Yeah, because it's an honest mistake, in other words, but what is being censured here is,
and, you know, this is something we have to be wary of, because
nowadays, we have a lot of like, very popular public speakers, who, you know, they might connect us to the brand, which is great.
But sometimes the Tafseer years are a little bit questionable. You know, when they're explaining versus, and it might sound amazing, right? The explanation, and maybe you could say, it's a reflection, right? So there might just be, it might just be a reflection based on that verse. If that's the case, then perhaps there's some room for some leeway there. But you have to be really careful not to read things in. That might sound impressive, but then say that, you know, this is what Allah meant by this, you know, you have to be very, very careful. And you have to stick to the classical tafsir what the, what the how, but how they interpreted it out, the profits are seldom
interpreted it, etc.
In our times, there is a movement, you could I would say it's mainly in academia,
to basically, you read into the ground, anything you want, right? Like,
there are academic academics who come from Muslim backgrounds, whether they're feminists or it's not always feminists, even, for example, people who are involved in human rights, and sometimes they feel uncomfortable with aspects of the Sharia.
You know, that's basically it, right? There's aspects of the Sharia, they don't really like or they think with us a bit, and doesn't fit our times. Okay.
Now, of course, we know that the Sharia is flexible.
But to make the words of Allah so flexible, that they don't have any meaning anymore, right?
That is to render a loss of 100, the other mute
or, as if you know, better than Allah, is to imply that you know, better than God, or that God couldn't choose the right words.
Right, to explain why he wanted to explain.
So you literally see it, for example, in academia, if you're, if you ever get involved in Islamic Studies in the Western University or Islamic law, you'll see there are academics who basically say all we need to reinterpret everything.
Go back to the Koran. What does this word mean? You know, it could mean this, it could mean that but they're not basing it on any classical methodology. They're not going back to what the prophet SAW Selim said. I mean, there's even people who call themselves
Quran you and write
the Quran only movement known as the Quran only move they don't even believe in Hadith
and Allah and so I don't know how they're gonna obey Allah when Allah says in the Quran, you know obey me and oh by the prophet
you're going to be the Prophet if you don't know what the Sunnah of the Prophet salla salam is
how are you going to make a bomb? If you reject the Hadith because the event is not in the Quran How are you like the details of the other how are you going to pay Zakah if you don't accept how these the details of how much they've got to pay I'm not in the in the Hadeeth right. How are you going to even pray
you know the Salah the details of the Salah are not in the Quran. How exactly to pray how many record fudgier though her SM aggregation is that's not in the Quran in detail.
Well we'll do the details of the would be like the syntax of the Voodoo they're not in the Quran. So the so many things right? And that's why Allah Subhana Allah says he revealed the Kitab and hikma GitHub and the hikma as well, right and the hikma was,
the Sunnah of the prophet SAW salami sent us a human being who could embody
and practically show us how to
implement his will, as expressed in the Oran. Right. That's what the Rasulullah sallallahu alayhi wasallam was. And so this is, like I said, there's a movement of people who don't want to accept her deep.
If you really look into it, the reason is that they want to follow their desires. They basically want to read into the Quran, they see the Quran is easy to read lots of things into if you don't have proper methodology. And so it is convenient to them to say we only believe in Coram we don't, we're not going to look at the Hadeeth. Okay, and then there's academic too, I would say.
They, like I said if you're uncomfortable with some of the rulings and so they call for new interpretations, they call fun. There's, there's even this academic believes in reverse abrogation,
okay, which is basically, some of the things that the prophet SAW Selim abrogated.
Some of the, you know,
verses of Quran, for example, that were abrogated later, they can be now brought back spamela, on, on whose authority and on whose authority you're going to bring those back.
So you can see there's all sorts of the only word for his tricks
that certain people will play, they might say that sincere, but their means are not sincere, are not correct, right. Their means of coming to what the intention, this is what the crux of it is. The intention is not to understand what the will of God it was, in these verses of Quran, the intention is to twist the words of Allah to mean what they want those words to mean.
So, for example, just a little example, when it comes to polygyny, right
so, to use the example of polygyny, airborne always use polygamy as an example. But
they will say, you know, no polygyny is not is not really allowed. Why? Why is religion not really said because Allah says in the Quran that, you know, that you have to treat them equally and,
and if you can't, and you won't be able to elicit a lot of value, and you won't be able to. This means that, you know, he knows that we're not able to and so we shouldn't, shouldn't practice, please, you're always not allowed anymore, you know, something like this. But they just reading into it what they want to read into it, right?
If it wasn't allowed, why would the Rasulullah sallallahu Sallam have more than one wife? Why would the Sahaba have more than one wife, so many of them? The best people the whole affair I should want, right? So
in other words, they're not looking
at the people who a lot authorized as being the ones who are
Get to interpret the Koran. Right the prophets, Allah salam, and it's the harbor worthy kind of
people they were the initial people to whom the Quran was revealed, is revealed in their language, it was revealed in their language that they understood not
language they need a dictionary for, right?
Well, anything that was not clear to them, they ask Rasulullah sallallahu sallam, what does this mean?
And so for 1400 years, we've understood the book of Allah. And the scholars of Islam have establish what the meaning of different verses are of the Koran. And so for somebody to come along in the 21st century, and say, let's reinterpret this. Let's start again, right? This would be extremely, I would say, arrogant, right? completely disregard 1400 years of
Islamic civilization, and what has been established, and tried to reinterpret everything, and yeah, they do this with the hijab as well. They do this with the hijab as well. So it's not very clearly mentioned in the Quran. You know, it just says, and then they just change what the words mean, right? gela be event? Hey, Mark, you know, it's not really like,
what people think is humar or was the job of today, right?
And they just read in whatever they want.
And so that's why it's very important for us to understand that they're, the interpreting the Quran
isn't just open to anyone.
Right? If there's a methodology,
there is all sorts of tafsir principles of tafsir that have to be followed.
And the reason for that is because if you think about it,
it's quite ironic that
extremists, people who have make extreme interpretations of the Koran, right? We could say even some of the people who are called terrorists of today, okay.
they interpret the Koran as they wish, you know,
liberals do the same, interpret the grown as they wish.
So they have a lot in common in that sense. They don't follow the proper methodology in interpreting the Koran and the schools of law that were established. Right.
like I said, little soul principles,
you know, that that have been established for centuries, to bypass them to circumvent them, and just say, well, let's look at this, again, with our own eyes, we can just make our own explanations is extremely arrogant. And it's a type of lying about Allah. Because you're literally saying, well, this actually, actually, this means this.
And you're saying, What is your desires, not not intending to really understand what God wanted from this? Right. And we know that the Jews and Christians have done this, you know, sad to say, or at least, the Jews and Christians who the established church, for example, has done this, right, so many things,
so many things in the Bible, completely disregarded, completely ignored,
completely explained away,
rendering whole sections of the Bible,
meaningless and being treated as if they're just like, wonderful myths and mythology, right?
Obviously, one problem with the Bible is that it's been changed, right, and the words have been changed, and it's not preserved. But another aspect is that those who sought to interpret it
over time have tried to make it fit with the desires of people, right.
So for example, you know, often you hear on the radio, these conversations, you know, yeah, the church needs to evolve, it needs to change if it's going to attract more and more people. Right, churches are empty. Why are churches empty is because the, the church isn't keeping up with the times, you know, now we need to have female priests we need to allow gay marriage, blah, blah, but you know, whatever it is, there's always something that that is used as a reason to introduce new and new things.
That the church knows were forbidden by God.
Right or that when
Established in the church? And what is the reason used for that? Oh, to keep up with the times.
But does it work? Does it cause more people to come to church?
If anything, the church has lost its moral authority in society because of it. Because there's no rules anymore. Literally, there's no rules anymore.
Human beings actually want rules to live their lives by. And when they don't have a framework and rules.
They actually feel quite unstable. You know, they feel quite unstable and insecure.
And so, unfortunately, it's a type of a on goal for the church, you know,
in trying to seem relevant,
and attract more people. You constantly keep changing God's word, keep changing the meaning. Keep saying you know, the law isn't really that relevant. As long as you believe in Jesus. Why should anyone follow the law?
Why should they?
So you can see how shavon manipulates human beings, right, manipulates human beings and convinces them that they've got good intentions for changing God's word. Allah is word but any
basically human beings being arrogant thinking they know better than Allah. Right?
That's not to say that the Sharia is flexible,
is not flexible. Of course it is. It's he has flexibility in it and adaptability for times and places and we can see that it's lasted it stood the test of time, right.
But there's a limit to
when it comes when it becomes manipulation of the text manipulation of God's words, to fit whatever you want them to mean.
Then that's a type of lying about Allah.
In this Hadeeth
messenger of Allah sallallahu alayhi wa sallam said, verily, the worst of lies are for a man to claim lineage from someone other than his father. Or that he saw a dream he did not see. Or to say the Messenger of Allah said what He did not say.
By the way, another explanation of another way of explaining lying about Allah is making something halal haram and making something how long Hello.
So you have to be very careful when you're like, I noticed what my dad for example, he's always really careful when he uses the word How long?
Maybe because he's hanafy. Like, Hannah feels like they have her arm and then they have what group the Halimi right, which is like, which is also Haram, but
it's a category of things which are
which were not very explicitly
condemned us how long? Yeah, I believe that's what that's that's the difference. That's the distinction between laputa homie and para.
So in effect, they're still her are considered like, you know,
sinful to do but
because they don't want to lie about Allah, they don't want to like, make a very unequivocal statement. This is how long they have a catchy call makuta hurry me. She's like, dislike to the level of her arm. Okay. Which basically means is how long? The other month hubs don't have that they just have had arm, right and they have macro. And then mobile and mobile is allowed permissible, right? And then
what's the hub? And then
you know, worship, right? worship.
But when it comes to the 100, thieves, they have this microdata heavy me and just mentioning that because I noticed that my was very careful about saying something is how long, unequivocally we're living in a time when unfortunately, we say very clearly and very confidently. And you hear people say all sorts of things online. You know, there's all sorts of interesting characters who will condemn people who will know as if they got to condemn people, as if there's somebody who can make a ruling about something.
You have to be really careful when you say something as high
All, you have to be very careful when you say something is Hello. Okay, have to be short.
If you're not sure, don't say it, just avoid it.
That's why I like my dad, one of the advice he gave me and I give this advice to you, when you're doing that work, okay, when you're doing that work, um,
like, if you're ever going to stop talking, teaching or giving talks, stick to the things that are agreed upon, stick to the things that are short, you know, like, so much of your time is agreed upon, there's consensus about
those are the things we should emphasize, those are the things we should talk about. And because they're not even being adopted by the Muslims, right,
for us to focus on ambiguous and smaller issues, those smaller issues or those detailed issues, some of them might not be small issues that might be detailed.
They might be relevant for the classroom, they might be relevant for scholarly people or people who need to discuss it on a scholarly level. But for the ordinary people, you know, the majority,
the majority of people just need to learn about the fundamentals, and
you know, and then the sun, right, they are not even practicing those things.
So we should, instead of, you know, going into rarefied issues and detailed things that,
you know, really don't have relevance in our time for most people,
instead of that we should be doing,
we should be promoting the things that there is consensus on, right, within Islam.
I think that's a really good, good advice, because you notice that those students have knowledge that yeas, scholars etc. Especially in the popular space, who start talking about very ambiguous issues, you know, detail things that it's not necessary for ordinary people to really know about, or to really know the controversies about etc. You see that there's a lot of fitna that ends up being caused, right.
A lot of fitna can end up being caused by that,
when really those issues, those discussions need to be brought into the public space. They can be discussed privately amongst scholars, they can be in books, you know,
because most people might misunderstand, or they might take it the wrong way. Well, they're not even doing the fundamentals and right instead, they're getting mixed up in all these fights online, right?
When Actually, we should be encouraging people to focus on the most important things.
So you can see with with these right, the worst of lies,
a man who claims lineage from someone other than his father,
saying that you saw a dream, and you didn't, saying that the Messenger of Allah said something, but he did it. The reason why people make these three types of claims, if you think about it, is
for a sense of authority, right? To give themselves authority, somebody claims to be I don't know,
the royal lineage, right? Why would you do that? In order to claim some kind of authority or to gain something right?
Somebody says that he has a dream that he did not see. People would make up a dream way in order to scare people, right? That's what I do they, they'll say, Yeah, I saw a dream with this. And people will think, Oh, that must be true. Well, that must mean something. Right?
Why because it you know, dreams are very kind of otherworldly, they have this otherworldly element to them. And people get scared when it comes to dreams. like as if it's an involuntary thing that happens to you, right?
So people can get all sorts of
kind of misconceptions and fears due to dreams. If you say I had a dream of this, people can get scared of that. Saying, the Messenger of Allah said something and he didn't. Why do people do that? It's because they're trying to convince somebody using the authority of the Messenger of Allah right. So using the authority of lineage using the authority of a dream, using the authority of the Messenger of Allah, these are all types of deception. Right, and they are the worst types of lies.
And also the last one is actually one of
The most famous habits, I believe it's the most modern water handy.
I believe it is, is whoever lies about me intentionally and let him take his place in the hellfire.
Right. So, and in this Hadith of the Prophet Sal Sal, I'm saying telling lies about me is not like telling lies about anyone else. Whoever tells lies about me deliberately let him take his place in hellfire.
Okay, the Saudis very famous,
or similar wording to it.
So what are some of the reasons people might lie? inshallah, we will end with this.
Unfortunately, one of the things you might find out when you study had these, although the science of it, it's very scrupulous, and the scholars developed a methodology which allowed, you know, that had needs to be preserved and authentic had these to be known.
There was a time when
unscrupulous people would make up addicts.
And they will try to make them become accepted by the Muslims. And that's why the scholars had to create the science of habit in order to differentiate and to become very strict
in knowing which had its authentic and not everything single person in the chain needs to be alone. Where are they honest? What what's being said about them, and there's entire books, you can get right?
listing all of them aerators. Who was he? Which time was he born? And who were his teachers? Who were his students?
Was he known to have met
the people who he is quoting heavy from? Right. These kinds of details? Yeah, that's that's what Korean was, especially Buhari was known for right. But the people he he had to guarantee that they had met
in some way, right. So there's lots of criteria that the school has developed in order to
make sure that they could scrutinize Hadeeth. But here are some of the reasons why people actually made up had these obviously not not God fearing people, right? People not script scrupulous people.
But for example, it was to raise that opinion. You know, say you're from particular motherboards from a particular sect.
Right, especially, you know, the scholars actually say that the rafidah right, and the Shi sect was the sector that
invented the most I had beef. As one of the things you'll find those scholars have had the saying,
why in order to to affect or a group or, you know,
madhhab, for example, people from other might try to invent
Hadith, why to bolster their opinion, to bolster their sect to prove that their theology is correct, right.
Or to exaggerate the virtue of certain things, right.
I remember Shekar Crum telling us that, you know, sometimes a person might have a stall. He's trying to sell a certain thing, right? I he'll just make up a Hadeeth.
To say that that thing that he's selling,
is amazing, right. Like it has some virtue. I shouldn't laugh. It's not funny, right? stuff is a terrible thing to do. Right, but lie about the profits as a limb in order to sell stuff. I mean, so panela
there were people who did that. Know,
to encourage people to do good deeds, some, some people were known for inventing Hades. Why?
In order to encourage people to do good deeds, but yeah, they had a good intention.
He said they thought well, we're just going to try to encourage people to do liquor of this this Vicar so let's just make a Hadeeth up to say you know, this thicker is you'll get this much reward.
So can you imagine like, you could have good intentions, but be doing a major center
panel to win an argument. So say you're having a debate or an argument with somebody. Just bring it right.
It's like a trump card. You can use right.
Another reason why somebody might lie about
The prophet SAW Selim is just to impress people. So, you know, there was a time when it was very important to or scholars would travel around and learn and memorize had these from other scholars, senior scholars. And
that became a kind of a competitive, I would say atmosphere with regards to having the best chain that you could chain means, you know, you quote from somebody who quotes from somebody who quotes from somebody from the profit center, for example,
to have the shortest chat chain, and to have the best people in that chain became a bit competitive.
So there might be some people in order to bolster their position in the people of heavy if they would try to
not mention some person or hide some information, you know, obviously, that's that's a that's dishonest. And that's why the scholars, they actually were very scrupulous about the assignee, the the chain of narration and, in fact, the chain of narration is considered the Hadith. It's part of that heavy in that sense, right?
Because that those were also preserved, and something to be memorized. And something to be known whether that was correct or not.
somebody might do it too, just because of inaccuracy in my life, it might just make up some words. Or they might mix up a hadith with some proverb or, you know, some wise proverb away saying, so it's always good if you're going to mention a hadith and you might hear scholars say this, they say, Oh, come on. Oh, come on. All right. Oh, come on, or how the Prophet said it. Because if they're not sure about the wording, they'll say, well, as the prophet SAW, Selim said it in the word, you know, however, he said in the exact words because they don't want to make any mistake about quoting Hadith, right? So it's better to be careful.
And also heretics trying to prove their deviant beliefs, right?
or raise their own status
would make up hudiksvall 100 a lot less pantalla sent us or rose from amongst us great scholars who took it upon themselves to sift through and
travel the world
to, you know, preserve the authentic Hadees and that's why they've come to us today, right?
Does acapella hair and sisters. We've come to the end, we've actually gone over time. Shall we will continue next time. We will be doing fleeing from the battlefield covering that.
sins sense from our book a major sense. Does that feel at home? I'm going to leave you now.
salaam aleikum wa rahmatullah wa barakato. subhanak. Allah will mo behind the shadow Allah ilaha illa Anta esta fuuka were to be late. Have a lovely Sunday in Sharla. In a lovely week.