Hamzah Wald Maqbul – 20150429 Fiqh Class.mp4
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So the last thing we talked about last
week was Iman
and the discussion that does Iman have,
not
does it get become less or become more?
Does it grow and does it change or
does it stay the same the whole time?
And so the
summary of the discussion was what? Was that
there's a kernel of iman, which is there
with belief,
and it doesn't that part doesn't change until
a person leaves
belief. And then there's a component of Iman
that is related to a person's deeds. The
more good deeds a person does, the stronger
and bigger it becomes,
and the more bad deeds a person does,
the weaker it becomes. It's a hadith of
the prophet
that iman is like the tide. It's either
coming in or going out, but it's never
staying the same. Idea is that you have
to always be on point and and make
sure that your iman
is getting bigger. If you're not or getting
stronger. If you're not, that means it's getting
weaker.
And this is very important because the question
comes that if everybody who says
is eventually gonna go to Jannah, what's the
point of doing good deeds?
One might make the argument that, hey, you
know,
You wanna avoid going to jahannam for any
amount of time, which I think everybody would
agree with. But a person might think, oh,
well, you know, what's why put myself through
so much difficulty right now? I'll go eventually,
and then when I enter, it'll be forever.
I'll completely forget about all the difficulty I
ever went through.
And I think the more compelling reason that
a person needs to be afraid of sin
is what is because sin weakens the iman
to the point where it leaves that kernel
of iman,
which is
the confession of there being no god except
for Allah and the acceptance of Muhammad
as his messenger,
it leaves that
that that,
kernel of imam and kernel of faith exposed.
And if that's the only thing that's left
and the person's heart is all rusted up
and
encrusted by sins
and the person's heart is dead because of
sins,
then what will happen is that the arguments
and the
the logic
of Kufr, of disbelief will appeal to a
person.
So a person will wake up one day
and they will
have those it'll be appealing to them that,
well, maybe god doesn't exist. I can't see,
taste, smell, touch any, you know, touch god.
Like, you know, miracles don't happen because I've
never seen them before. They don't happen in
the lab. Otherwise, everybody in Harvard would be
believing in them, which the fact of the
matter is already half the people in Harvard
believe in them anyway. But, yeah,
the idea that that that all of these
kind of arguments that people make, these arguments,
they have an appeal to them, to people
who are
focused and fixated on the dunya because these
are the arguments of the people who only
know the dunya. They don't know the akhirah.
Whereas if a person is praying, a person's
fasting, they're doing good things, they bring their
heart to life and their heart becomes
attuned to spiritual realities and sensitive to them,
and then that person to them, the the
rationale and the logic of iman makes a
lot of sense to them. That's why there's
very people very few people that in the
middle of Hajj, they have doubts about their
iman. When they have doubts about iman is
when they're, you know, away from Islam, away
from Muslims, away from the Masjid or doing
some sort of sin that
is something that is killing their heart, it's
killing them, you know, killing their eyes, killing
their ears, killing
their heart
through one of these inroads, killing the stomach,
eating the Haram, listening to the Haram,
drinking the
Haram,
you know, wasting the private parts
with the Haram, you know, looking at the
Haram, listening to the Haram, all these things
that kill the heart. And so what happens
is that these sins are sins, they're not
kufr, but if a person indulges in them
too much, one day they'll become numb and
the iman will be
like a candle that you put outside, the
slightest of wind will blow it out. So
that's the real reason to fear sin.
The real reason to fear sin is that
it will render a person weak and put
them in a deep spot of difficulty where
their iman might be extinguished and once that
happens,
then, you know, then then they could jeopardize
their eternal life.
And Allah to Allah be our protection, all
of us, our protection from such an end.
The the
saying the right word of iman saying,
It will not be perfected ever except for
by doing good deeds.
And the saying of Iman and the deeds
of Iman will not be perfected except for
with the perfection of a person's intention.
If a person
says the word of iman
and does the work of iman on their
limbs, but their intention is wrong, they do
it for the wrong purpose,
then then that's going to be deficiency. In
fact, if the purpose is wrong enough, it
will not even be accepted.
And so the nia is one of those
things we talked about before. Before. For example,
a person can go to the masjid and
pray because their father told them to. So
they'll receive some reward for it. But if
they do it because the Haqq of Allah
Ta'ala, the right of Allah Ta'ala,
then they'll receive even more reward. Now obviously,
the respecting of parents is also the right
of Allah
But the more direct and the more strong
a person's niyah is, the more perfect their
iman will be. So a person should be
constantly
questioning oneself and constantly examining what their intention
is in doing what they do, saying what
they say, etcetera.
And the word of iman saying and
the the actions of iman like praying and
fasting and abstaining from the Haram
and the good intention of wanting to please
Allah
Those things are not perfected except for through
what? For following the way of the sunnah
of the prophet sallallahu alaihi wa sallam. Because
maybe a rabbi or a priest of the
Christians or rabbi of the Jews will say,
well, I believe in Allah and I even
believe that the Mohammed was a good person
and, I have a good intention and I
do good things, I do to give charity,
this, that and the other thing. But if
they're not going to abandon the other ways
and take up the way of the Messenger
of Allah sallallahu alaihi wa sallam, it won't
benefit them. And that's an extreme example, but
there are also lesser examples within the deen,
within
Islam of how to practice Islam. There's a
way of practicing according to the sunnah of
the Messenger of Allah Sallallahu Alaihi Wasallam and
there's a different way.
What is the sunnah of the Messenger of
Allah sallallahu alaihi wa sallam? He used to
eat a certain way. He used to drink
a certain way. He used to pray a
certain way. There were certain things that he
did that were,
that were there to benefit people. There are
many people who want an Islam that's
cultural or they want an Islam that is,
you know,
dictated by context.
They want an Islam that is, you know
so for example, nowadays, technology is really,
something that everybody's fascinated with. So they wanna
tech
tech friendly Islam. So they wanna have
screens and
amplifications and Twitters and emails and all of
these things and they're not gonna be happy
until those things are done and they look
down on the Islam of other people who
don't have those things.
Not to say that those things are haram
to use, but when they become an objective
in and of themselves
or somebody,
you know, their place they live in is,
you know, economically driven, scientifically driven, politically driven.
They'll add in all of these elements into
their practice of the deen, and the deen
is taken from what? From the from the
book of Allah and the sunnah of the
messenger of Allah sallallahu alaihi wa sallam. And
you won't have barakah in your iman until
it's
until it's,
it's it's made to comport with the
the the sunnah of the Messenger
of Allah and this is how you can
tell
what the difference between a person who is
a scholar of the deen or a person
who is calling to the true path of
Islam and the difference between that person and
the difference between what I call like a
televangelist. There are many Muslim televangelists nowadays. They'll
get up and give you a very feel
good message.
You'll enjoy listening to them. You'll feel good
about yourself afterward,
and, there are many people like that. They
charge great sums of money to come and
speak in different places.
And the difference between them and the difference
between who the ulama are, the the
the the discussion is always
something that is one discussion. It revolves around
something that is far away from the
text of the Quran and the text of
the the hadith and the sunnah of the
prophet sallallahu alaihi wa sallam and the other
one is always going to be the latter
one is always gonna be something that revolves
around an ayah of the Quran or hadith
of the prophet sallallahu alaihi wasallam or some
contact concept which is taken directly from Revelation,
taken directly from Revelation. And so story time
is great, and it's oftentimes entertaining. But if
you cannot
link the story directly with some concept that's
given by Allah and His Messenger Sallallahu Alaihi
Wasallam, it's a problem. The point of the
deen is not to make you feel good.
The point of the deen is to,
you know, is to
is to do what you need to do
in this life before you get to the
next one. You do what you need to
do in order to achieve success and achieve
salvation in the next one. So in that
sense, the job of calling people toward the
deen is an especially precarious one.
Why? Because you have to walk the path
that you call to other people to yourselves,
and you also, on top of that, you
know, have to be able to have the
wherewithal to tell people what they don't wanna
hear.
It's easy to tell people what they want
to hear. It's good to tell people what
they want to hear if what they want
to hear is good, or if what they
want to hear is something that's not harmful,
and it will help them to palate, you
know, to stomach what they don't wanna hear.
But it's, you know, telling people what what
they don't wanna hear oftentimes is,
something more difficult. Because this entire path is
a hadith of the prophet
that the path there so the the the
Jannah is to cover it up. The hijab
of Jannah is with difficulty and and things
that people hate doing, and the the hijab
of the fire is what? Is all the
things people love.
So it's easy to call people to the
fire because people love all those things that
the the fire surrounds itself with. And it's
difficult to call people to the path of
righteousness because it when they see it, they
they see all these things that they hate
and all these things that, you know, hard
work and
and and and admitting that you're wrong and
being patient
and being quiet and being,
you know, having to learn and having to
give up one's comfort and one's safety in
certain cases.
But the the good thing is what is
that the end of it is Jannah.
And so that's a that's a that's a
very precarious position to be in. And if
it wasn't that Allah Ta'ala's help was with
such people, it would not be possible.
But it's it's a very precarious position to
be in.
And so,
you know, the way you can tell what's
the difference between
somebody who's calling towards the path of Allah
with Hikma, with wisdom
and somebody who's a televangelist is that the
person who's calling to the path of Allah
is
calling with, you know, he's using the book
of Allah and the sunnah of the prophet
sallallahu alaihi wasallam in order to call to
that path. Now the problem is that we
have such a weak,
such a weak Muslim community
spiritually
that there are those people who will use
the book of Allah and the sunnah of
the prophet
and quote them
wrong, in a wrong way
with tahareef in a in a in a
way that, you know, with meanings that that
are not even really there,
with meanings that are not even really there.
So you'll have people get up and so
something will happen around the world and they'll
say, oh, the messenger of Allah,
abhorred all forms of violence.
That's obviously not true because he participated in
battle so many times.
What's the reality? Is that he abse abhorred
unnecessary violence,
but there is some violence that's necessary. Now
if you say something like that on CNN,
it's not gonna you know, the sound bite
is not gonna look good.
If someone listens to maybe a 2 hour
lecture, okay, it might make sense to them,
but the sound bite is gonna look bad.
And so there are many people who are
obsessed with the sound bite looking bad, so
they just won't even mess with it.
And, you know, that's just one small example.
There's so many examples of things. Like like,
there's so many things. Like, for
example, I'm I I I've been called in
the past to talk about,
sexual abuse. What's the position of Islam on
sexual abuse? Right? So, you know,
we talk about we talk about it's wrong
and that you're supposed to help and support
the victim and that you're supposed to, you
know,
provide them provide them with security and you're
supposed to this and that. But part of
the discussion is what? We should teach our
children, obviously, not retroactively like you're blaming the
victim,
teach, but, like, teach people proactively. Teach children
proactively what? That if you're a woman and
a man calls you into the room, it
doesn't matter who they are, if they're a
leader in the community or if they're religious
leader or a scholar or somebody you trust
or even a family member because a person's
cousins or, you know, more distant uncles or
or whatnot. They're not If a person calls
you in a room alone together with them,
that's wrong no matter who who does it.
So we should teach teach the the the
teach the, you know, children that that you
can't be alone in the room with a
person of the opposite gender and that you
should be very careful, like, not to mix
with people that you're not supposed to mix
with, etcetera, etcetera. Right? So we live in
a time and an age that that's, like,
very
is very unpalatable to people. Right? Right now,
politically, what's politically correct? I should be able
to dress the way I want. I should
be able to say what I wanna say.
I should be allowed to be in a
room alone with a person of the opposite
gender and drunk out of my mind, and,
I should be able to make out with
them for a half an hour and then
initiate, a sexual *, but in the middle,
I should be able to say no, and
that means no, and it's, you know, there
there's nothing wrong with me saying that doing
that.
And if you if you advocate the opposite
of that,
what are you doing? You're shaming the victim.
Well, okay. Look. We're not saying that anyone
has a right to sexually abuse a person.
Even in that situation, if someone, you know,
in that situation, that's fine. If abuse happens,
it's not the fault of the victim.
In in the sense that abuse itself, the
victim is not responsible for it morally. But
all these other things that lead up to
it, yes. People have responsibility for things like
that. So you'll see there there's, like, issues
like this. They're not palatable to the public,
and so, you know,
a a televangelist is gonna be the person
who is going to
skirt or avoid or at the very worst,
actually change these issues and try to represent
the as something it's not.
But we're talking about what
that your which is the thing that your
is your iman, and your iman is the
thing that will be the thing that you'll
submit on the day of judgment in exchange
of which you will receive Jannah.
In order for the to be correct, how
should it be? Should it be in accordance
to the time you live in or the
place you live in or the age you
live in? No. It has to be in
accordance to what? The sunnah of the Messenger
of Allah
Yes. A person's dawah can be in accordance
to the time and the age that they
live in. Right? So if you're gonna make
Dawah to people, probably a bad place to
start would be like, you know, talking about
the slavery in Islam
because you'll talk about slavery. This is an
issue. People should talk about it amongst the
Muslims.
It's an issue that like America thinks about
slavery as something different than what Islam thinks
about it. Muslims never had the idea that
one race is inferior to the other and
that one race deserves to be slaves and
the other deserves to be the master and,
you know, like whipping people until their backs
are ripped up and things like that. Those
things are all haram in Islam and there's
never a concept of any of those things.
Slavery was something in Islam that didn't mean
that you own another person like a physical
piece of property, but it was an arrangement
of taking you know, how how to dispose
of war captives and it had nothing to
do with race. And you definitely couldn't just
beat the snot out of a person until
you cut them and they're bleeding and then
and then just do that and get away
with it rather than it's in the law
of the Muslims. If a person did anything
close to that, then the judge the slave
can present himself to the judge. The judge
will free him on behalf of on behalf
of the master because of abuse.
But you know, you're obviously, that's not something
that people are gonna find palatable, so don't
start with that when you talk to them
about Islam. Talk about what one God,
the prophet sallallahu alaihi wasallam, the Quran, the
day of judgment, good people going to Jannah,
bad people going to Jahannam. That's where you're
that's Hikma. Right? And you know, talk about
those things that people like about Islam,
why, as a form of wisdom in giving
them dua.
But that doesn't mean that that's what our
deen turns into.
Because when you represent Islam to a person
of other faiths, you represent Islam by the
aqidah
of Islam.
When you represent Islam amongst the Muslims, you
represent Islam by what? By the sunnah of
the prophet sallallahu alaihi wasallam in all matters
intellectual and practical and all matters general and
in detail. Once a person has said there's
no god except for Allah and who is
Allah? The one who created the heavens and
the earth from nothing. The one who has
complete and absolute right over you. There's no
god except for him and Muhammad sallallahu alaihi
wasalam is his messenger meaning that the authority
that he has, Muhammad sallallahu alaihi wasalam brings
with it. So once you've accepted that, that
means all matters that he commands to
whether they be general or detailed, whether they
be,
matters of belief or matters of action, whether
they be,
you know, matters that we agree with or
maybe don't agree with,
if we were asked ourselves, all of those
things we have to accept them. So when
representing Islam Islam to other Muslims, you have
to you have to use that as the
the as the the standard, and you cannot
use,
as a standard, you know, things that are
relativistic,
culturally relativistic,
economically, etcetera.
So these are the 4 sifaats, the 4
attributes of Iman by which Iman becomes perfected.
1 is that you should say the word
of Iman which is You
should say it publicly. You should profess iman
publicly
both by saying
the and by also,
affirming their meanings when when when speaking to
other people. The second is the actions of
Iman,
which is what following the Sharia of the
Prophet
The third is the intentions of Iman, that
what motivates you should be iman
when you go about your business and go
about doing what you do in a day.
And the 4th is
the sunnah of the Prophet
If these four things are sound in a
person, then that person's faith is sound. If
there's a disturbance in one of these four
things and that person's faith is disturbed, and
if the disturbance is heavy enough, it may
mean that that person's faith is not not
valid or not acceptable. May Allah Subhanahu Wa
Ta'ala be our protection from such an end.
So this is a technical term,
amongst the amongst the people, the imams of
aqidah.
Right? They say
Alright? What does mean?
The direction. Yeah. The direction in which you
pray. Right. So Aluqiblah is the people of
the Qiblah when using when this term is
used in the
context
of
Aqida,
means all those people who are Muslim,
even if barely so.
So obviously the person who's of Quran and
who prays to Hajj that night and fast
by the day and does all these wonderful
things,
Obviously, their Islam is easy to understand.
But the means it includes everyone, even those
people who drink, even those people who sin,
even those people who skip the prayer, even
those people who,
who don't pay their Zakat, even those people
who don't come to the Masjid on Eid
or on Fridays or whatever,
but they profess Islam. If you ask them,
are you Muslim and do you believe in
Allah and His Messenger Sallallahu Alaihi Wasallam?
They'll say yes. It includes a number of
deviant groups also because there are deviations in
the deen
that
are
they're wrong, but they don't put a person
beyond the pale of Islam.
So for example, if a person says, I
don't believe I'm a Muslim, but I don't
believe in the prophet Muhammad or I'm a
Muslim and but I believe in prophets after
the Prophet Muhammad sallallahu alaihi wasallam. These are
deviations that will put someone outside of the
fold of Islam. But if a person believes
in a deviation like, oh, I'm a Muslim,
but you know what? I don't believe that.
I don't believe that, you know, the resurrection,
I I don't believe that, the prophet sallallahu
alaihi wa sallam, you know, when he went
to when he went to visit Allah, he
visited in the body, he visited I believe
he visited in
in the, you know, in the spirit or
I believe that a person who commits a
sin is outside the pale of Islam or
I believe that, you know,
a person, you know,
just a number of a number of
a number of deviations that a person,
you know, if they're if if they have
a cold, they don't have to pray. Right?
Understanding that a person who's who's so ill
that they can't pray, can't pray but like
misunderstanding, misconstruing
what that really means, you know.
These are all deviations in in the deen
and the understanding of the deen, but they're
not enough to throw a person out of
the fold of Islam. Admissible
form of Iman even in the minimal sense.
Right?
Admissible form of Iman even in the minimal
sense.
Right?
So if you draw like a circle, right,
for those people who are Muslims in the
middle are the Salihin, the righteous,
those people who obey Allah's every command and
abstain from his every prohibition.
Right? And then, you know, outside of them
is the people who have right right belief,
but but they have wrong actions from time
to time.
And then outside of them, there are the
people who have wrong actions and wrong beliefs,
but they're still Muslims. And then there's a
hard barrier
which is the difference between iman and kufr.
Then outside of that is everybody who is
who is not a Muslim, whether by professing
not to be a Muslim or by professing
to be a Muslim, but in such a
such a twisted way that it's not there's
no way that it can be the same
Islam that that that the Messenger of Allah
sallallahu alaihi wasallam brought.
And that barrier is much wider than most
people think. There are many deviations that a
person might assume would be one that throws
a person, casts a person out of the
pale of Islam,
But we will still, out of cautiousness, consider
a person to be Muslim because saying that
another person isn't a Muslim is not a
light matter. It's a matter traditionally only the
Qudaats, the judges and the Muftis used to
weigh in on the average person not commenting
on such affairs because they're not obliged to
by Allah Ta'ala.
And if you're right about it, there's little
benefit and if you're wrong about it, you
could, you know, you could be subjected by
Allah to heavy punishment. Consider a a person
who's a Muslim not to be a Muslim
is a grave sin. So hadith of the
Prophet that
when a person
calls another person
a kafir,
then it's true about 1 of those, the
2 of them. And it's, you know, and
even though we won't, even if a person
makes a wrong takfir, we won't make takfir
of that person.
But we accept, we make takwil or we
interpret this hadith to mean what? That it's
very severe.
It's a gross ingratitude to Allah to Allah
to go around and judging who's a Muslim
and who's not a Muslim based on issues
that are not clear cut
versus issues that are clear cut, which everybody
has to accept.
So,
the Ahlul Qibla is what? Is everybody who's
a Muslim even if barely so.
So the
that nobody from the is gonna be become
a kafir except for by
conscientiously
rejecting iman.
It doesn't matter how much the drunker drinks
or how much zina dazani commits,
It doesn't matter how many times the person
who skips the prayer skips the prayer. It
doesn't matter how many time the foul mouthed
person curses. It doesn't matter how how much,
you
know, the murderer murders or the thief steals
until they say, I don't believe in Allah
or I don't believe in the Rasulullah or
I don't believe in the Quran. I don't
believe in the hereafter or whatever, tell a
person says that thing that categorically cast them
outside of Islam, the sin itself is not
going to make a person not a Muslim.
This is important.
This is important why
there's a lot of, like, very unpalatable Muslims
out there
to say the least, right?
So no one's gonna get up and, you
know, no one's gonna wanna get up and
be like, oh yeah, Gaddafi and Saddam and
Osama Bin Laden and this person and that
person
and ISIS and all these people, they're Muslims.
You know, no one's gonna wanna say that
publicly. In fact,
there's a political
benefit in saying they're not Muslims.
So many people, oh, Al Qaeda, all these
people, they're not Muslims.
Right? They may be they may be people
who misinterpret Islam.
They may be evil people. We may consider
them or
or sinners. We may even consider them deviants
We may even consider them to be scumbags
and horrible people.
It's possible. But to say to some someone
he's not a kafir unless you have some
sort of dalil or some sort of proof,
which is completely decisive.
Right? You can't you can't do that even
though you may wanna do it just to
sound good on CNN.
It's very problematic to say to someone that
they're a kafir.
You don't know. There are certain pieces. See
the thing is that what pressures we have
politically or socially or culturally in America,
as great as they may be,
the pressure is gonna be much harder on
you if a person, Allah gave that person
even if they committed great sins and even
if they're punished greatly for their sins, Allah
gave them
If we disrespect that fact, it's gonna be
a very great sin.
It's going to be a very great sin
and an enormity to come to Allah Ta'ala
with that. Allah Ta'ala said, I gave this
person and
they
you were commanded to respect that, you were
not allowed to belittle that and debase that.
So what do you do if someone's
a scumbag and you know,
what do you do? You don't say that
they're a kafir. You just say the wrong
things that they're doing. You can point them
out.
If a person sins in private, it's haram
to point their sins out to other people,
unless they have something to do with someone
else's rights. So it's like someone's a murderer
in private, then you can tell that, okay,
this guy's gonna come kill you. Why? Because
it's not private anymore. It includes another person.
But if someone does a sin in private,
right, for example, there's a drunkard that said,
Omar,
jumped the gate and chastised him for being
a drunkard, and and the drunkard said, what?
He said that he said that that, no,
he turned it around on him. He said,
I was hiding my sin from from everybody.
You're the one who who listened in on
my house, which is which you weren't supposed
to do. You're the one who trespassed on
my property, which you weren't supposed to do,
and now you're the one who exposed my
my my sin which you weren't supposed to
do whereas Allah, you know, would have forgiven
me for having hid my sin. Omar accepted
that. He that that that rebuke. Imagine, Omar
Ibn Khattab, the person
who the prophet said, if someone was to
be a nabi after me, it would have
been him.
Right? But still he's receiving a rebuke by
a man who's drunk.
But he was like, you know what? You're
right. He apologized and he left.
And, you know, so that's a different deal.
But, you know, someone who is like, you
know, whatever,
a person who kills people publicly or, like,
you know, some sort of
ISIS. I mean, I'd have no reservation of
saying that they're, like, complete scumbags. They're really
just horrible people.
They commit murder openly. They steal from people.
They extort people. Those people who the Sharia
commanded us to protect, they they prey on
them like minority groups, etcetera.
And they destroy so many masajid.
They destroyed so many masajid. Right? There's a
masajid, they destroyed because they say, oh, there's
a grave connected to this masjid.
So Why you gotta destroy the masjid then?
Right? There's the grave of Sayna,
Sayna Yunus alaihis salam, Yunus ibnumatah alaihis salam,
the prophet Yunus,
there's a his grave, there's a masjid built
next to it.
And so there's a difference of opinion amongst
the ulama anyway as to whether it's permissible.
I'll get to you whether it's permissible to,
permissible to, build on a grave or not,
and there's a difference of opinion amongst the
as to whether it's permissible to bury a
person in in in a a masjid as
well.
So those who say it's haram to bury
a person in a masjid,
they say that they use the hadith of
the Prophet
that
that cursed the Jews and the Christians because
they made the graves of their,
the graves of their ambia into places of
worship.
Right? And so,
that's
Imam Malik, he said that the meaning of
that hadith is what? Is that they actually
worship the grave itself.
He says that he said he considered it
permissible to have a grave inside of a
masjid.
And what was his proof? His proof is
that there are thousands of Ambia that are
buried inside of the Masjid al Haram.
Sayna Ismail and his mother are both buried
inside of the Kaaba.
People pray on top of their graves and
people pray facing their graves every day.
And obviously, things are difference of opinion.
The Masjid and the lines of the sufuf
of the prayer. Some of them stand behind
the graves. I myself feel uncomfortable standing there.
Although even if you think
about the way a grave is, the way
a person's buried in their grave, they're buried
with their facing the. So if the person's
in the grave,
they're facing the and their back is toward
you.
So you're not even, you know, you're not
even worshiped. They're they're already there, you know,
facing the anyway. So in that sense, like,
for example, if you're if you're,
you know,
passing in front of somebody who's praying,
if your back is toward them, then it
doesn't count as crossing in front of them.
Right? So if a person's stuck, then they
should turn there back to the person who's
praying and then pass in that way. But,
you know, this is a difference of opinion
amongst the ulema.
Right? So if it's a difference of opinion,
we're commanded to tolerate these things.
So why are you destroying his grave? It's
an act of disrespect to a Nabi. Disrespect
to Nabi is kufr. It's not a sin.
It's kufr.
A and, b, even if you were to
not tolerate the difference of opinion in the
first place, Okay? Which would be wrong. It
would be a sin also.
It's not kufr, but it's a sin. Why
would you destroy the Masjid as well?
Right? So I have no there are so
many things like this. I have no reservation
to say that they're scumbags and horrible people.
Would I say that they're kufar? I wouldn't
go that far. Why? Because you better damn
well know for sure that these guys are
like flouting some other nabi or something of
that level,
you know, before making takfir of them, you
know. And there are some of the that
didn't make takfir, very few of them and
they said this because,
those people considered killing Muslims to be permissible.
But I don't think it's
I don't I I disagree with that. I
think that's a foregone conclusion. Allah knows best
that they don't carte blanche, consider killing another
Muslim to not be a sin. They just
consider a lot of Muslims to not be
Muslims and that's why they consider killing them
to be permissible,
which is again, it's a stupidity, but it's
not kufir. The point is not to defend
ISIS because I really obviously don't feel very
good feelings about them either. But the the
the point is that a person
that the point of mentioning this is a
that nobody is nobody
from can be considered a kafir except by
just by the sins they commit. The point
of mentioning is that is that no matter
how detestable a group of people are and
how much benefit there may be politically or
socially
and separating yourself from that group of people,
as long as they're people
we don't make takfir of them. We just
consider them to be. We can consider them
to be misguided and deviant people and sinners
and propagates, etcetera, murderers and scumbags or whatever
you wanna say, but you you you just
it's not that easy to just say someone's
not a Muslim. Yes. Kawartha? Yeah. I'm I
was asking your opinion about, the destruction of,
the
archaeological sites of Nimrod by ISIS.
What's my opinion of the destruction of the
archaeological
sites by ISIS? I think it's bad.
It's stupid. The Sahaba
if they wanted to destroy those things, they
would have destroyed them anyway,
and there's a lot of cultural heritage in
them. And there's a also for the people
of Din.
Those people were Mashriqin and they were very
powerful people and they were people that
that were respected the world around, and and
they're gone now.
And,
I mean,
I I don't know. I personally don't see
a lot of in it. I personally but
to be fair, I I do think in
some ways it's a sideshow,
and it's made into something more important than
I don't really feel that strongly about it
either in the sense that, look, the whole
Iraq is dying.
People are fighting each other, killing each other,
and all all the people in the west
care about it. It's like some old statues
as if to say that it's more
valuable than the,
than it's more valuable than than the people
themselves. So I think it's, yeah, it's bad
if someone were to ask me should they
do it or not, I would say no.
But I I think in some ways, it's
kind of a sideshow, and it's almost insulting
that they made it such a big deal
that they cry more about statues being broken
than they do about people dying.
But that's that's my opinion here. Because,
just to follow-up, the same
sort of scenario was
when Taliban Oh, yeah. Afghanistan. Yeah. When they
destroyed the Buddha statue. Statues. Yeah.
You know, Allah
knows best, but,
they you know, one of the things that
that that one of the the stories that
was related about that was,
was that the their Taliban's government actually asked
the UN, who was repairing the statues and
keeping them, that there's, like, a famine and
people are dying from it. Can you send
funding for that?
And they said no. And they kept sending
funding for the statues. And so part of
their destruction of that, I think, was
just out of their
human ups being upset about that, you know,
and whether or not it was a good
good idea to destroy the statues or not.
I personally don't think it was a great
idea, but
not everything is a matter of Sharia. Some
things are also, like, you know, just your
own human dignity, and Alano is best. Yeah.
Did they did they destroy them because they
say they're idols?
Because that would make more sense.
I don't know because I haven't talked to,
like, ISIS about why they destroyed it. I'm
just wondering if I I I bet it's
not that. I bet it's not that. And
you know the reason why I bet it's
not that? It's because they also sell a
lot of those, artifacts as well. That's what
they say. They say that all the small
things like jewelry and, like, small artifacts,
those they sell because they're easy to smuggle
and they're hard to trace. Because if someone
bought something from ISIS and it showed up
in, like, Rockford Museum,
right, then we would be in trouble for,
like, dealing with a a a banned entity
or whatever. Whereas if you can hide it
in your pocket and you're some rich dude,
hey. You'll Check out this, like, whatever Assyrian,
like, artifact I have. You know? It's not
easy to get caught with and it's easy
to smuggle out. So when you read more
into it, I'll list a little bit off
of the topic. When you read a little
bit more into what they're doing with the
antiquities of the Iraqi antiquities,
everything that's small and easily transported, they're selling.
And then the big things they're destroying on
videos and saying we're just breaking idols more
for PR and propaganda.
ISIS,
for being scumbags, they're really savvy
PR wise, and they know that Muslims will
be like, yeah, you just broke an idol.
Awesome. You guys are the real defenders of
Tawhid, right? Cause you're like, yeah. It's stupid.
It's
weird that Syrian and like Babylonian gods, like,
you know, every Muslim by nature
detests
idols.
It could be recruiting. Yeah. And it's a
very good recruitment
material
because Muslims, by their nature, they detest idols.
But, the reality is, yeah, It's it's all
the stuff they flu born. Yeah. All the
stuff they couldn't make money on. They they
they made a video about it.
Yeah.
Okay.
So, yeah, we continue.
The is at 9:30. Right? Yes, sir. Okay.
I'm gonna try to, like, finish a little
early because we always we never have time
for questions.
And, also,
we don't have
to
go to the bitter end.
And it's part of our our our,
that whoever dies is a whoever is a
shahid,
those people, we don't even say that they're
dead. Rather, we say that they're alive
and,
and that they receive sustenance from their lord.
Meaning what? That they're not people who are
stuck or trapped in the grave in the
Barzakh, rather Allah takes their spirits
directly to Jannah and they're they're over there
given
a type of spiritual sustenance,
commensurate with their rank with Allah
And the word shahid is the word that
we use for martyr
and I'm told that martyros also the the
Greek word, it means something similar that someone
bears witness. Right? Shahid shahada is to bear
witness.
And so the base meaning of is what?
The person who bore witness for the thing
that they believed in, they gave their life
in order to bear witness for the thing
they believed in in this world.
And that's what the the generally, I think
the the the meaning of the word, the
martyr in English is. But I think it's
very interesting because our our
is is one that our dean is one
is the dean of najat and the akhira.
It's a
it's more akhirah based and akhirah focused.
And so I think it's Fafar al Din
Razi, one of the one of the ulema,
they write that the real reason that
the person who dies for the sake of
allata is called the shahid
is because that person's
soul will
see Jannah before
the body enters it.
Remember we talked about this
the resurrection will be physical
and that when you enter Jannah, you'll physically
enter it. And so the is the person
that their spirit will visit that place and
see it first
before before anyone else gets to see it.
And so the the
the shahid, the the martyrdom of the martyr
is what? It's it it it details them
witnessing the the niyamah that Allah prepared for
them before before anyone gets to enter it.
You had a question? No, no. Just repeat
what
happened. So the of the is what? Is
that they get to see they get to
bear witness to Jannah before their body enters
it.
So come in the hadith of the Prophet
that
the
their spirits will be carried in green birds
that fly around Jannah and when they rest,
they rest. They they'll they'll find places to,
you know, to, hang from the the the
throne of Allah
Right? And so, you know, I envision it
as something like, you know, you have ornaments
on a Christmas tree.
Obviously, it's not an endorsement of Christmas,
but you don't have your ornaments that are
tied to whatever.
So the obviously, which is not a chair,
but it's the name of
this kind of cosmic entity that
that that surrounds the the creation
that Allah ta'ala created, that the angels when
they look at it, they know they they
remember Allah because they can't see him just
like we can't see him and they can't
sense him because he's beyond the senses. But
they know whoever created this thing, this thing
is is the creator of everything.
And so that that that cosmic boundary of
light that we refer to as the arsh,
that their their souls, they fly in Jannah
and and the bellies of green birds, which
Allah knows best what does that mean?
It doesn't mean there's whatever it means. Allah
knows best if it's a it's a
it's truly gonna be a green bird or
if it's a metaphor for something else.
But their souls will have this kind of
way of physically manifesting themselves in that realm
even though they're not in the body, but
they'll see Jannah, they'll know everything about Jannah
from even before,
the day of judgment and then they have
to come back and be present for the
day of judgment again once the day of
judgment happens. But their Shahid, why? Because they
get a witness and see all of those
things before before entering it. Whereas all the
regular people will have to
wait until that day.
Now, this is a slight segue into another
very important masala,
another important matter which is the
when they're in their graves, what state are
they in? And this is the
the the the of the which
is substantiated by a number
of narrations,
of the prophet
and it's also substantiated by
logic and rationality,
that the
are alive in their graves.
So hadith of the prophet that the
are alive in their graves and they they
they they they they're in a state of
prayer.
Right? It's a hadith of the prophet
that whenever someone says my salaam to me,
or when someone will send salaam to me,
Allah will return my my soul to my
body
and, I will I will respond personally to
that salaam.
And there's hadith of the prophet regarding
whoever sends salaam to the prophet. Whenever he
says
he says
There are angels that go through the earth.
Their only job is to hear those who
or listen for those people who sent sound
to the prophet
and then zip back to Madinah and
give those salams personally to the Messenger of
Allah
and he personally responds to them and whoever
comes personally to the
the
to the noble grave of the prophet
and it's interesting, we mentioned about the grave
being part of the masjid.
Interestingly enough, the grave of the Prophet was
never made part of the Masjid.
So there we go. This rahmah of Allah
Ta'ala, the grave of the prophet
is not a place of contention.
It's something everyone can accept,
And so there's a pentagonal room. They made
it a pentagonal
so that it doesn't it's not square and
doesn't resemble the Kaaba so people don't make
the law around it. So the pentagonal room,
the masjid surrounds it from all sides. It's
masjid on all sides of it, but that
part was never the nia of masjid was
never made over it.
And so what happens is that the
Messenger of Allah sallallahu alaihi wasallam when you
pass him, that's why you have your back
to the Qibla because the prophet
and every Muslim is buried facing the Qibla.
So your back is to the Qibla and
you face the prophet sallallahu alayhi wasallam and
you say, salatu alayhi
rasulullah.
May the peace and blessings of Allah be
upon you, oh messenger of Allah. And there's
a long, you know, long
way of saying salam to the prophet sallallahu
alayhi wasallam. We can mention that in the
fiqh
of of Hajjun, of Ziyarah later on. But
the point is that when you say salam
to the Messenger of Allah sallallahu alaihi wa
sallam,
a) it doesn't make any sense to say
salaam to him if he's quote unquote dead
in his grave or if
he's if he's, you know, if he doesn't
respond.
In fact, it becomes kind of weird and
it doesn't make any sense. Right? So of
the Muslims Muslims has always
been
are alive in their graves. And aqidah specifically
with the messenger of Allah sallallahu alaihi wasallam
is that when we say salam, he responds
to the salam And the aqidah of the
Muslims is that he he responds to the
salam. Comes with the hadith of the prophet
sallallahu alaihi wasallam that the deeds of this
ummah are shown to me on Thursdays.
And if I see something that's good, I
praise Allah and
if something is is
shown that's bad, I
seek forgiveness from
Allah Now tell me something, why is he
praising Allah when he sees good things? Why?
Because
when
you say, when you're thankful for something good,
Allah will reward that thanks with even more
good.
So the prophet benefits
the Umma from the grave.
And why does he make us tifar when
he sees something wrong?
With the hopes that Allah will forgive us
because of his doing that. So the Prophet
sallallahu alaihi wa sallam again benefits his ummah
from the grave.
This is something that I think a lot
of people become very, like, sensitive about this
about anything having to do with the unseen.
Right? And so, anything having to do with
the unseen makes people very uncomfortable. So I
don't know if you believe that, brother, which
it's fine. A lot of people have a
lot of kooky and weird superstition superstitious beliefs,
but this is not one of them. It's
clearly and decisively,
mentioned in the text of the Quran that
the martyrs are alive, the shuhada are alive
in their graves. It's haram to say that
they're dead. Actually, they refer to them as
dead with the of meaning calling them dead
like like the other people who died are
dead.
So by by and so we mentioned a
number of hadith
that substantiate
the life of the prophet
in his grave.
And then I said, there's also rational proof
for it as well. And what's the rational
proof?
Whose is higher with Allah Subhanahu Wa Ta'ala,
the MBR or the shahoda?
The prophets.
So if it's something that's given to every
amshahid, there's millions of shuhids, shuhada of this
ummah, maybe more tens of millions of shurhadah,
maybe 100 of millions of shurhadah from this
ummah. Right? Why is it that they would
be given the maqam of life in the
barzakh and the prophet sallallahu alaihi wa sallam
is the the the gathering of all perfections
in the creation of Allah that he wouldn't
be given it. And
why is it that people should have no
trouble understanding or accepting that the, that the
are
alive in their graves, but even doubt or
question or have some issue in their heart
about the messenger of Allah sallallahu alaihi wasallam
being alive in his grave.
It doesn't make a whole lot of sense.
And the fact of the matter is is
that, you know, there's so many things.
About the
prophet whoever sees me in a dream for
that person has indeed seen me because Shaitan
can't take my form. Right? This is another
daleel that the prophet
is alive that he
visit people in their dreams or in their
visions. You know, some people even from this
Ummah have seen the prophet
in a waking state,
Right? We had, like, a lost Islamic history.
Were you there for that on Friday?
You
you missed out, but it may have been
good that you missed out, but you did
miss out as good. Right? So one of
the reasons, right, one of the things, subhanallah,
the ottoman statement Allah
obviously they had they've made mistakes and they
had their bad things. Allah subhanahu wa ta'ala
forgive them for it. But
what they the service they render to this
ummah is just, like, amazing.
The
the general the Turkish general,
who
is the guardian of the garrison of Madinah
Munawarra.
When the Sharif Hussein with, British backed army,
much of it from India.
When they sieged Medina,
they couldn't breach it because the Ottoman forces,
they they they knew the valley in which
Madina was very well, and they they they
had a superior force
guarding it and defending it so no one
could get in. And so as a siege,
it lasted years. People don't know that. And
it was such a bad siege because they
wouldn't allow
food or supplies in, and so the people
of Madinah, they starve them. So hadith of
the prophet
that the Nabi invokes the curse of anyone
who,
causes harm to the people of Madina.
And so they starved them for 2 years.
No one no food, no nothing. They say
people actually ate the bodies of the dead.
That's how desperate it became. People were eating
insects and leaves, and it get got to
the point where they were even eating the
bodies of the dead just to survive.
And,
a great number of people perished in that
in that, in that, in that, famine. In
fact, Moana Hussein Ahmed Madani was the sheikh
of our.
He he, he was not in Medina at
that time,
because he was in Mecca
when the Sharif made made his revolt. And
so the British
imprisoned him in Malta. But his sisters, several
of his sisters, they actually died of starvation,
in Madinah Munawara.
And I think his wife, his first wife
also, she passed away in that. You know,
Allah give them the rank of Shuhada.
So what happened
Fakhruddin Pasha,
he refused to surrender Madina to the army
of the Sharif.
And he he would see visions of the
prophet
in the waking state.
And,
and so he would say that to people.
He's he would say that I he would
refuse to surrender. He actually held the siege
of Madina so long that the Ottoman state
itself collapsed.
And he refused he still refused to break
the siege. He's getting telegraphs from Turkey saying
that, yo, no more Ottoman Empire, no more
caliphate. Just give it up. You know? He
says, no. This is the honor of the
prophet sallallahu alaihi wasallam. I'll never submit a
city to the Kufar.
And,
you know, he he did that. He would
gather the people together. He said, I see
the prophet sallallahu alaihi wasalam in in in
visions and and I'll never give give him
up. Any of you want to leave the
siege, I don't think any less of you.
You know, if the difficulty of staying in
Madinah and
Sabar and staying in Madinah
gets to you, you leave. And so Hadith
al prophet that nobody will make Sabr on
the difficulties of living Madinah except for Allah
except for a believer and Allah will give
them Jannah for it. And so he would
say that and people believed him. They wouldn't
whatever and what ended up happening actually,
he almost a year after the the the
the the collapse of the Ottoman state, he
he still kept the siege. They couldn't break
the siege. And, finally, his his own lieutenants,
they just kind of put him under arrest,
and they gave up. And they they, they
they,
surrendered the Madinah Munawwara to the army of
the Sharif. But,
you know, that's a reality. It's a reality.
The prophet is
being alive
and and and and and and having a
connection with this is a reality and is
grounded in our and
it's something that I think in America, a
lot of people you tell them, they kind
of flip out like, oh, I never heard
that before. That's shirk. No. Shirk gets to
worship other than Allah to Allah. There's something
that's substantiated by the text of the Quran
as a mainstream
opinion of the Ahlul Sunnahal Jamah.
So with that,
any questions?
Yeah. Just quick question. So my dad wanted
me to meet his friend Mhmm. Or his
coworker at the hospital who's Muslim. Mhmm.
Yeah. We talked for a while, but he
said he doesn't go here.
He goes to another masjid because
he it was round about hard to get
out of him. He said he was a
sect of
Muslims who believe
that the
end time prophet came back in the 18th
century. Yeah. Yeah. They're they're they're they're yeah.
I've never heard of There there are group
of people called Kadianis,
and we don't consider them Muslims. Oh, okay.
We don't consider them Muslims. They believe basically
in a prophet after the prophet Muhammad sallallahu
alaihi wa sallam. The end time prophet according
to us is the prophet Muhammad sallallahu alaihi
wa sallam. There's no prophet who comes after
him. Oh, yeah. Yeah. And so this was
a group. Basically, what happened was their prophet
quote unquote that came,
he he was alive when the British were,
in control of India.
And so he said, and
also it's haram to fight against the British.
And so he had a really relatively chummy,
relationship with them, and they kind of enfranchised
that group of people. And so they became
very politically and economically
powerful in the subcontinent.
So there's basically a lot of them, but
there we we don't consider them as subs.
India. India or Pakistan. He also told me
that Jesus got done off the cross. Yeah.
And he said it. They have they have
a long It is all it is all
centralized in in India. Yeah. Yeah. I never
heard this before. Yeah. But they don't consider
us to be Muslims too.