Hamzah Wald Maqbul – 20150603 Fiqh Class.mp4
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AI: Transcript ©
So we talked about last week part of
the aqidah of the Muslims, the beliefs of
the Muslims is that the best part of
this Ummah were the companions of the messenger
of Allah
Allah Those who saw the messenger of Allah
and believed in them
I'm sorry, believed in him
and then died in that state.
Now there were some people who saw the
Messenger of Allah and
believed in him, but they they left Islam,
and then they became Muslims again after the
prophet sallallahu alaihi wasallam passed away.
This happened as well. Or
there those who saw the prophet sallallahu alaihi
wa sallam and then became Muslims,
and, they apostated
after
the prophet died but then they accepted Islam
again. Or there are those who saw the
messenger of Allah sallallahu alaihi wa sallam and
he died while they're still in the state
of disbelief, but then they accepted Islam later.
Okay. None of those 3 groups are considered
to be sahaba or companions of the prophet
The third one for obvious reasons because they
didn't have any companionship with the prophet sallallahu
alaihi wa sallam
while in a state of belief. The first
two groups,
are not, considered to be Muslims. Why? Because
a person, if he commits disbelief,
because of numerous statements of the book of
Allah
A person, if he commits disbelief,
the punishment for that is all of their
deeds are wasted.
And a person who commits to this belief
then can become a Muslim again. They can
enter in Islam again, and Allah will forgive
them their sins that came before.
But the,
the benefit of the
the the reward for the good deeds that
they did, that's gone. They can start anew,
they can start a fresh, which is good
in and of itself is a blessing. But
they the the rewards
for the the the deeds that they did
from before are nullified.
Now there's a there's a discussion amongst the
fuqaha amongst the
the the scholars of Islam. For example, what
if a person went to Hajj? Does that
mean that they have to make Hajj
again? Is their Hajj invalid?
What does it mean for for things like
Hajj or for for other
types of obligations? For example, if somebody
prayed and then they said something there, you
know, whatever got upset and they lost their,
you know,
lost their their
ability to think critically. The nafs got the
better of them, and they said some word
of kufr, some word of of of disbelief.
Right? And then they made Tova. They repented
from that and and and came back into
iman, into faith again, you know, before the
next prayer comes. They have to say that
prayer over again, or is it sufficient for
them that they already prayed?
And so the the the strongest most correct
opinion about this issue is what?
Is that the prayer still is valid and
the Hajj is still valid, but there's no
reward for it. You understand what I'm saying?
With the difference between the validity of an
act and the reward for an act. One
thing can be legally valid, but there can
be no reward for it,
You know? For example,
if a person
if a person, for for example, you know,
buys a car.
Right?
And then they,
you know, whatever. Take a sledgehammer and slam
the, you know, the engine. The car is
not gonna go anywhere, but it's still a
car.
It's just worthless to him. No.
So that's basically what it is. That your
Hajj still legally it will legally count in
the sense that you're not legally obliged to
make Hajj again, But all the reward from
it, you destroyed it with your own hands.
If a person should if a whoever, you
know, should commit disbelief.
So obviously, a person should be very careful
about these things. Now the fact of the
matter is for the majority of the history
of the Muslims,
apostasy or leaving Islam was something unthinkable to
people.
It was something that happened very rarely. You
know, very few people
very small minority of people will have ever
met somebody who left Islam,
and, very few people will have done it.
And it's something that more like, you know,
parents would tell their children, you know, about
somebody so and so. You know, he left
us he was a Muslim, he left Islam,
and then he died on on Kufr. And,
you know, peep you know, children would be
scared because of those things. People would be
very scared because of those things. And the
fact of the matter is that that part
of the Ummah was better than this part
of the Ummah was. We should also be
scared about these things,
and we're not. We think of it as,
something very light, something very flippant, you know,
that that that a person should be on
the deen and then lose it. Whereas the
prophet sallallahu alaihi wa sallam, despite him being
the messenger of Allah sallallahu alaihi wa sallam,
He used to, he used to himself make
du'a,
asking Allah
to protect him from kufr, and he should
teach these duas to the
to his companions.
So dua of the prophet
Oh, Allah, I ask you
protection. I seek refuge in you from ever
being confused after having had had it together.
Right? What does confusion mean? Confusion is is
description of kufra, of disbelief.
And, you know, having it together is the
description. It's a metaphor for Islam.
And the prophet sallallahu alaihi wasallam and the
Sahaba radiallahu anhu used to constantly ask Allah
subhanahu wa ta'ala for protection from
from from from apostasy or from the thought
of leaving Islam. Because it's what? It's it's
the worst type of loss a person can
can can go through.
That a person should lose their
their everlasting life afterward. Someone recently forwarded me
a chain letter. You know, they have all
these kind of stupid chain letters that people
forward by email and whatnot. Trust me, like,
the deepest
and most profound truths that you'll come across
in your life, you're not gonna get it
from the Internet. Okay? I'm just, like, not
from Twitter and Facebook and stuff like that.
And so, oh my god. This thing was
retweeted a 1000 it doesn't matter. It's you
know, there may be something deep in it,
but the deepest things you're not gonna get
from a chain letter. But one of the
things someone said, you know, it was a
letter written by
letter written by somebody who belongs to the
Jewish faith
or at least to the Jewish Cultural Tradition
because with them, they don't, you know, oftentimes,
some of them don't distinguish between the 2
of them. But what what was he saying?
He's saying, oh, you know, what's wrong with
Muslims? There's so many of you, there's a
1,000,000,000 of you. Right?
But, like,
the Nobel Peace Prize, you know, we won't
are only like 1 percent of the world's
population, but we
get all the Nobel Peace Prizes and this
percentage of us are professors, and this percentage
of us are
wealthy, and this percentage of us are lawyers,
and this percentage of us are doctors, and
this percentage of us are this and that,
and that's despite, you know, being a minority
and being oppressed and depressed and repressed and
god knows what else. And, you know, Muslims
are so so like a fifth of the
earth, but they didn't win a Nobel Prize
for the God knows how many years, and
they didn't do this, and they didn't do
that. You know, forget the fact that the
Nobel Prize is like a completely subjective.
It's stupid because this is a weird
some guy invented dynamite, and so he gives
a prize to you know, he himself is
a terrorist. He
You know, in Islam, we have the the
idea
that if you do something evil good and
other people do the good after you because
they learned it from you, you'll receive the
reward for it. And if you do something
evil and the people learn how to do
evil after you, they'll you'll receive the sin
for it. So the guy invented dynamite for
god's sake. So every crazy, even Muslim who
blows something up, that is gonna receive his
sin for it, for having, like, invented these
things. Right? So some sick, like, you know,
bizarre, like, prototerrorist,
He has, like, a a prize. Why should
we carry, you know, who he gives it
to or who he doesn't? But just imagine
if the Nobel Prize is the absolute standard
for achievement in this world, which it's not.
Right? Someone send me the song to say,
Sheikh, what do we say to this? I
said, look, they're professors Nobel Prize, you know,
business, this, that, and the other thing. Right?
What does it matter if they all go
to Jahanam?
Islam doesn't teach us not to be successful
in this world.
Islam doesn't teach us not to be wealthy,
or not to be hardworking, or to make
successful businesses, or to learn things, or to
invent things, or to benefit mankind, and all
of these other things. Rather, Hassan teaches us
to do those things, and we do do
do those things. Right? Just because just because,
like, Western Europe doesn't recognize us. Western Europe
doesn't recognize a lot of things. Right?
Recognition we're looking for is not from European
Nations.
The recognition we're looking for is from who?
Who?
Allah Ta'ala.
He he knows the secret of what's between
a man and his heart. He's the one
who knows who actually did something for people
and who is actually, you know,
wolf in sheep's clothing. Allah knows best. Right?
If you did something if you did something
that will
get you ahead in the world, and then
afterward, you have to live your life forever.
And, Jahannam, what's the point of that? You
know? What's in in the fire forever? What's
the point? That's
that's the real loss, and that's one of
the things that really, you know, breaks the
heart of anyone who has faith in Allah
and his messenger
that
people have started to take those things that
are perishing and those things that are limited,
very seriously,
and they take those things that are forever
and those things that are unlimited
as a secondary concern. Yeah. Hey, son. Yeah.
Yeah.
Oh, wait. Yeah. Yeah. Yeah. Son, shut the
door if you don't mind. Okay. You can
come to class too if you want when
you're done. Okay? Yeah. He said no.
So, that's that's anyway, that's my note on
apostasy, but it happened to the the it
happened to the 1st generation also,
and it was something that they saw. Why?
Because the trials and the tribulations those people
had to go through are much harder than
what we have to go through. People in
the people, like, in America who are you
know, they leave Islam. They leave Islam for,
like, silly things because they have a girlfriend
who doesn't like it or because they, you
know, they they're, like, embarrassed to have a
beard or wear hijab in front of other
other people or because, you know, they never
bothered to learn anything about Islam, and then
they go and take a class from an
atheist or from a non Muslim at school,
school, and they have a crisis of faith
because they never, you know, bothered to ever,
learn anything about the religion. I mean, we
have that. We have people like, you know,
we have Islamic schools.
You're only gonna if you're only gonna teach
2 hours of Islamic studies, and and that's
in the Islamic school, you know, after paying
and, you know, making go through all this
difficulty to, quote unquote, preserve your children by
doing that. If you're only gonna read Islamic
studies for 2 hours in the week, that's
less than even Sunday school,
You know, then don't be surprised when your
kid grows up and then goes to school
and then has this crisis of God knows
what.
But, you know, when when those things happen,
those are like very light things, you know,
because a person didn't bother to learn how
to pray properly, didn't bother to learn what
the the the etiquettes of deen are, what
the what the beliefs of Islam are.
Haven't
bothered to keep time in the environment of
Islam.
People say, well, I'm done with Islam. I'm
never I I I I don't I don't
I don't wanna do Islam anymore. Well, you
you know, when's the last time you prayed
Fajr in the Masjid or prayed 5 times
a day in the masjid, you know?
People haven't even tried it in the 1st
place much less, you know, are in the
position to reject it. But at any rate,
people do those things in America for very
light reasons. So we shouldn't judge, you know.
We shouldn't make a a a comparison between
us and between those people.
Why? Because the companions of the messenger of
Allah some of them are postdated. Why?
Because they were being tortured,
because their family was killed,
because they were offered obscene amounts of money,
And it's like one thing is, like, obscene
amounts of money on one side.
And if you pick the wrong thing and
if you pick the right thing, you're going
to probably lose your life or you're gonna
live in a a life of of of
hopelessness.
And even then, the great majority of the
Sahaba
they chose that if the prophet
commanded them to ride into the abyss, they
would have done it for him
That's true character and that's true loyalty,
and that's true bravery and that's that's what
a what a true human being is made
out of. Right? When they see the Haqq
that they give themselves over to the truth
completely.
But there were from them the people who
faltered.
And those people you'll see that once the
Sahaba
Allah gave them tawfiq that they went and
took the field in the path of Allah
and Allah gave them victory over their enemies,
and they established,
they established like a
sound and and
and relatively secure state in which people could
practice Islam without having to be threatened like
they were before, you'll see almost all of
those people will enter Islam again. When Sayid
Nabu Bakr after
the messenger of Allah sallallahu alaihi wa sallam
dies,
what happens is during his reign, there are
there are people, we won't call them or
hypocrites, but we'll say that they had some
hypocrisy in their heart. And so what did
they do? They said, we're not gonna pray
anymore because the prophet died,
or we're not gonna pay zakat anymore because
the prophet
died. And so what happened is this the
prophet the say, Abu Bakr the
successor of the messenger of Allah
He gathers all the senior companions in the
room and he makes with them. And he
he he he consults with them. What should
we do? You know, these people are now
starting to rebel and starting to leave the
practice of Islam.
And so what happens is that they give
their their input and say, Nama
who says, you know, you know, I don't
know what we can do with them. How
are we gonna fight against
them? You know, there are people who say,
how are we gonna fight against them?
And so, Sayedna,
Abu Bakr
who was reported to have said a number
of things. First, he chastised Ammar
who was a tough guy.
He chastised him. He says, yeah,
Umar, Oh, Umar, were you a were you
a tyrant
in Jahiliyah? You know, were you tyrant as
an idol worshiper and now you've become a
coward in Islam?
Which is a that's harsh words, you know?
And Sayidna Umar to his credit, he didn't
he accepted that. He didn't, he didn't argue
or fight back
against him because he knew Sayidna Abu Bakr
was a person of
of of more deep thought and understanding and
more penetrating insight
than he was. And the the second thing
that it was reported that said
Abu Bakr said what? He says,
So
will the the deen of Allah ta'ala be
decreased in any way while I'm alive?
Never. He says, never. He says, when I'm
dead, you guys can do whatever you want
to. While I'm still here, you're not going
to get rid of even the smallest amount
of deen. They say that he said that
he said that if if,
not only will I not accept them not
paying zakat, if there's even a strap from
the sandal that they used to pay in
zakat money during the life of
prophet and they refused to give even just
that small piece, so I'll fight them even
then. And the the rest of the companions
they,
they
they they agreed and they rallied around what
Sayna Abu Bakr had said, and they had
then gone and fought. They fought several groups
of people. 1 group of people were the
people who left Islam openly. There was one
group even worse than them. And that group
of people were the ones that they're they
had false prophets. So you have all these
kind of shy story type people.
And, and,
these people.
And essentially what they are, they're from there's,
like, tribal groupings
of of,
of of the Arabs. And so they're from
different tribal groupings than the the tribe of
the prophet sallallahu alaihi wa sallam. And so
what they're playing on is they're playing on
the idea that the Arabs are new to
Islam, and so they're more tribalistic and less
people who, you know, recognize the truth for
its own merits. So they'll say, oh, that
tribe has a prophet. Our tribe should have
a prophet too. We're gonna support the pro
prophet of our tribe. It's like if if
whatever, you know, like the creeps and the
bloods or the crypts, you know, some guy
claims that he's a prophet. Then the they,
you know, they're not gonna be able to
go over to the the bloods are not
gonna come to him. So the bloods will
say, oh, we have our own prophet. Well,
the crypts and bloods don't have prophets.
Unfortunately, they're all liars if they claim it.
But that's basically the mindset from these people.
And so what happens is that a lot
of people who didn't really understand Islam Islam
in the 1st place and who didn't accept
it,
properly or with a good intention in the
1st place, they'll go and join these false
prophets, these fake prophets. So
Said Abu Bakr will fight against the false
prophets and their followers. He'll fight against those
people who didn't accept these false prophets, but
at any rate were people who
left Islam, and then he'll fight with people
who leave the prayer and leave the paying
of zakat.
Right?
He'll he'll he'll he'll leave all of them.
It's not a good day to wear shorts.
You're gonna get bit up.
Yeah. Close the window. Spiders on you all
yet? Yeah.
Oh, I mean, you gotta get up.
Please. You guys don't have to ask permission.
You can go come and go as you
please. So
it's good. You know, we're telling the stories
of, like, the bravery of our forefathers.
You know? So, like, you can have a
little courage against the spider also.
So so so he fought all of those
people. And so what what did they do?
There was a small number of you know,
Medina was in a very precarious situation.
There was, like, only a small number of
people who who were
who were staying with Islam, and the number
of people who didn't openly rebel against Islam,
but they were just kinda waiting to see
what's gonna happen. So they were not necessarily
rebelling against Islam, but they were also not
necessarily,
you know, standing for the truth either. Right?
So the real people of iman, the real
people of faith were the ones who are
gonna do what's right no matter what happens,
what it no matter what goes down. Those
people were very few. Most of them were
in Medina.
And so what ends up happening Sayyidina Abu
Bakr
he sends out the armies to fight with
these people,
and they're they say there were so few
people left in Madinah Munawara
that the old men the old men who
are too weak to fight.
Right? And they had a very low standard
for that. People, if they could walk, they
would go out in
They wouldn't leave them at home. So these
are people who cannot march, cannot carry anything.
Those old men, what they would do is
they would dress them up in in armor
and have them stand watch at the at
the at the different gates and at the
different entrances of the city. Sayyid Abu Bakr
himself was an old man and he had
to run the affairs of state from the
capital. He couldn't go out and fight. He
himself would take duties doing this.
And he was so old, he actually died
less than 2 years after the he was
not in Khalifa for a very long time.
So they would take turns doing this. This
is what a precarious situation they're in. But
what is it? What happened?
What happened was that the the the and,
you know, on top of all of this,
by the way, on top of all of
these other perils, the other peril was what?
Was that the Romans were sending an army
to go and fight against the Muslims as
well into the Arabian Peninsula.
And so look at the look at the
reasoning.
Look at the reasoning.
The Sahaba from amongst them, they said, listen.
There's these guys, they're not paying their zakat
anymore, and they're not praying anymore, but they're
still not saying that we're not Muslims. They
just say we're not gonna practice like we
used to practice.
So why don't you make or there there's
these false prophets or whatever. Why don't you
make a confederation with all of them?
And then we'll go fight the Romans first
because they're an external enemy to us.
And,
once we fight the Romans, which are very,
like, very,
difficult enemy to defeat, a very powerful and
a very,
feared enemy to defeat, once we fight them,
even the people who are mushrikeen, idol worshipers,
they'll probably join us because they're foreigners. They're
the enemy is foreign. Right?
Then after we're done with that, what will
we do? Then we can, like, hash out
whatever difficulties we have between us. Right? So
look at Sayna Abu Bakr his
basira. Alright?
First is he doesn't care about what happens
in the dunya. He's gonna stand for the
for the hakno
matter what happens. Right? This is a type
of iman. Right? Because, really, the reasoning is
solid. Join with the Arabs altogether and fight
the Romans first. The reasoning is very solid
from a tactical point of view and from
a political point of view. But from a
Deen point of view, he's thinking, look. If
right now, if we make a compromise in
Islam
and we get along with people,
despite their having twisted and and and turned
and destroyed the deen, then what will happen
is once we beat the Romans, we're not
gonna be able to go back to the
go back to the purity of of of
of the deen of the prophet
Shake the, all the mosquitoes come in and,
yeah, they start biting. They're biting me. This
this guy's brother, he
he got I think the If you tell
me everything,
you're
easy. Yeah. Yeah. So so, you mean, like,
think about that. Right? So he he picked
what's best for the dean over what's best
for the dunya. Well, guess what? What's best
for the dean is best for the dunya.
So what do they do? They first they
they go out and they fight all of
these they fight all these different groups of
the Arabs, and
brings them under heel. This is an interesting
2 things I want you to take a
lesson from. One
is the
the the the the old man standing guard
around Medina.
Right?
If an an enemy came like Bedouin raiders,
they used to have these Bedouins, they would
just go around in the desert and they're
opportunistic.
Whatever whoever they can jack something from, they
take it. Right?
So the Bedouin raiders, when they see their
soldiers with a, like, a spear and with
a with a with armor, they're like, yo,
I'm not gonna mess with these guys because
it's gonna sting, you know. It's not an
easy fight, so just move along.
But was there really anyone to sting them?
No. They would have trampled them in their
horses. Why? But it looked like they were
being defended.
On the flip side, I want you to
look also from the point of view of
the Sahaba radiAllahu anhu. Small group of them,
they have to retreat back to a small
group. All these people who, you know, the
100000 people became Muslim during the lifetime of
the prophet sallallahu alaihi wasallam, when it came
to the hour of need and the hour
of necessity,
they're all gone. They're all done. There's maybe
only, like, 10,000 fighting people that they have
to subdue the entire Arabian Peninsula on their
own. Right?
But what? There's power in them. They're quality.
This is something important to understand. This is
something people completely forget nowadays. They don't think
about it. Why? Because what's the better guy
than the person who has a a a
1,000 Twitter followers? The guy who has 2,000
Twitter followers. Nobody cares the fact that it's
all fluff. More than half of them are,
like, bots, like, advertising bots from Ukraine or
whatever. They think, oh, look. This guy, 2,000
people nobody's listening to. It's about quality, not
quantity. Right? So you have a small number
of people, but they're quality. And all these
crazy cats who are like, oh, we're not
gonna pray anymore. We're not gonna give zakat
anymore. Those are the kind you'll excuse the
French. Right? Those are the kind of half
assed people
that that that are there to they've if
they were given a chance, they would have
destroyed Islam.
And those are the kinds of people when
you have, like, 10 of those guys,
kinda halfway, like, you know, kind of,
you know,
flippant and
insincere and,
not serious people. 10 of them fight against
1 of the sahaba and whom the sahaba
and whom were not a joke. I mean,
these are people who have, you know, these
are people who have, like, taken blows with
swords before. These are people who, like, were
tortured and nobody could shake their faith. These
are people who, you know,
would march, you know, complete
days, march only on one date
and on water. They used to eat plants
when they didn't have food, and they still
won battles. Right? Those people you think, you
know, these kind of, like, * type, like,
oh, I don't wanna pray anymore because that's
what we did last year type of people
are gonna be able to stand up to
them. Man, they mop the floor with them.
They there are there are places in the
Arabian Peninsula to this day. If I went
to I went to a a a place
in the Arabian Peninsula, I don't wanna mention
because then someone will feel like, oh, I'm
trashing their country or whatever. There's an like,
maybe a half a dozen countries in the
Arabian Peninsula. There's one place I actually saw.
There's a Masjid. They call it Masjid Al
Ridah,
the Masjid of Apostasy.
I was like, what the * kind of
name is that for a Masjid? Masjid, you
go there for Islam, you don't go there
to leave Islam. Why you call it the
Masjid of, like, leaving Islam?
Masjid Al Ridha. He says, why?
Because this was a place where there was
a tribe of the Arabs. They left Islam,
and they're like, well, we're gonna go back
to worshiping idols. A small detachment of Sahaba
came to that place, and they gave him
an option. Listen. You either knock off this
nonsense or we'll fight you. And they said,
well, what are you gonna do? There's just
a couple of you. Right? Well, guess what?
They masha'a mopped the floor with them, and
then they built a masjid, and then they
went home. Okay? Because that's how they was,
that's how they rolled. You know? If a
person, by the way, hears a story like
that, and and like something doesn't swell up
in their heart, then, you know, there's something
missing. You know what I mean? They did
it. They did they were people of complete
faith, and they were competent people. When it's
time to do something, they didn't worry about
what other people did or said. And Allah
helped them because of this this this the
strength of faith that they had inside of
them. And so what they'll do, they'll go
and mock the the the floor with the
entire Arabian Peninsula. Anyone who's doing something silly,
they learn very quickly. Was
put to the sword in battle. Musayla Matul
Kadhab was put to the put was was
put to death in battle as well. Right?
Who killed,
Musayla?
Warshid. Warshid.
Right?
The same the same he claims that with
the same spear that he killed, Sayidna Hamza
he saved it so that he could, after
he made Tawba and after he, repented for
killing the uncle of the prophet
when he was an idol worshiper. He saved
that same spear, and he said, I'm gonna
do something this day to redeem myself for
the
horrible act I did in killing the uncle
of the Messenger of Allah
He saved it for him. He got in
there, and he took him out. I mean,
he speared him. He's an Abyssinian,
Ethiopian, African. He took he took the, Musayla
Matlul Kadhab out, the false prophet in battle,
and that was a very pitched battle. That
was a very difficult battle. It wasn't an
easy win for the
They say that that that that,
dozens
of people who were Quran
who people who had memorized the Quran, they
were shaheed on that day. They were martyred
on that day.
How many numbers?
Yeah.
But the issue the issue with the Caesar
is 2 battles. Right? The the final battle
in which
Musailema was killed. I don't know the numbers,
but I do know the Sahaba were outnumbered.
And there's 2 issues. 1 is that they
went to the of of of, of Banu
Hanifa for the in
the
in a place called Yamama
in in in the Arabian Peninsula. 1st day
of the battle on the field,
then after the the the Banu Hanifa and
their their allies, their tribal allies got beaten.
They retreated to, their fortress. They had a
fortification,
and the Sahaba radiya wa ta'ala Anhum had
siege that had to siege that fortification as
well. So it was like 2 battles. It
was very strenuous. It was very difficult. The
battle itself was pitched, and a number of
people died in it. And then afterward, to
siege the fortification,
Once they breached the fortification, that's when Washi
will kill,
Musaylama, the false prophet.
And that's also right. Abu Dujana,
Samak Ibn Kharsha Al Ansari,
he will also what he will do is
the way they break the siege is he'll
actually jump the jump and climb up the
wall, scale the wall of Yamama,
go inside and and himself single handedly kill
a number of guards, and he'll throw the
gates open. And he still he survives also.
He's martyred on that day. Why? Because when
he threw the gates open, when he was
running on the way back to the Muslim
position, he tripped and fell.
So it was like his own error, it's
not that anybody anybody defeated him in battle.
He tripped and fell and then they they
they they gave him,
shahada. They he be became a shahid. Allah
gave him the Maqam al shahid. May Allah
be pleased with him. But,
you know, they did all of that, and
the thing I wanted to say is what?
Because we're talking about the Sahaba who's not
a Sahaba who's a Sahaba. One might say,
well, these are rotten people. Look. They're alive
during the time of the Messenger of Allah
and then, like, how could they leave the
deen? You know, if they can leave the
deen, we can leave the deen. The whole
point is that the
the the circumstances
by which they left the deen were very
different than the circumstances by which people leave
the the deen right now. What happens is
after the sahaba
will subdue all of these different tribes in
the Arabian Peninsula,
and all of the false prophets are put
to the sword or will repent. Right? Sajah
bin Al Harith,
Tamimiya,
she will she will just withdraw her claims
of prophethood, and she'll just live a life
of seclusion after that. She they won't kill
her, but she'll
she'll live a life of seclusion after that.
What happens after they do all of that?
What does Sayna Abu Bakr
do?
He tells them he tells them now make
Tawba,
repent for your sin of having left the
deen. Make Tawba repent from your sin of
having tried to change the deen or having
tried to lie against Allah and saying that
the one he didn't reveal anything to, that
he revealed something to him. Repent from all
of these things, and and show Allah to
Allah the the virtue of your of your
repentance.
And this is one interesting thing is a
lot of those people who participated in the
foolery,
a lot of them were people who,
you know, didn't know any better because they
didn't, you know, the deen the message of
the deen of Islam didn't reach them in
a good way. And so when Saidna Abu
Bakr sends to all of these armies, these
are people like chained up and, you know,
they're prisoners
after having been defeated on the battlefield or
they're having been, you know, defeated. They're on
the run or whatever. Once they hear this,
message of Sayid Nabu Bakr about Tawba, he'll
then call the tribes 1 by 1, and
you and this is literally what happens. Right?
The tribes will come 1 by 1,
to Madinah Munawara. They'll camp outside of Madinah
until they reach
until they receive marching orders. And all of
the the the commanders from the sahaba
the the messenger of Allah sallallahu alaihi wa
sallam's khalifa sayin Abu Bakr
will send one with every one of them.
Say, you, you know, Abu Ubaydah, take this
tribe and go fight in this place. You,
Khalil bin Walid, take these tribes and go
and fight in this place. You, Sa'id ibn
Abi Waqqas,
take these tribes and go and fight in
this place, and they'll go and they'll do
it. Right? So if a person wants to
look at what was their apostasy and what
was our
apostasy, right, our apostasy, the people of this
time and age is just from pure laziness
and ignorance.
People didn't even give Islam a chance. Those
people, their apostasy was also from ignorance, but
look when Allah gave them a chance to
make good on their Tawba, what did they
do? They literally conquered the entire world,
I mean, they they they conquered the entire
world, the Futuhat. And the thing is, the
Sahaba
it's as if the the the fights that
they fought when they're few and when they're
weak against the Arabs were much harder than
the ones that they fought against the Persians
and against the Romans. Even though those were
very pitched and difficult battles as
well, but
they knew the drill. They knew how to
do this. They knew how this thing works,
right? And like Sayedna Abu Bakr, they knew
that this was only gonna work if we're
people of Ikhlas and people of sincerity, people
of purity in our deen. That's why the
Sahaba
they would they would, like, wait if the
before battle, if people were not reading Quran
or people weren't reading tahajjud on the night
before battle, they would throw them out. Said,
Omar
would say that he would tell the commanders,
look for the people who are committing sins.
They're the ones who are gonna screw it
up for all of you. They're the ones
who are gonna lose the battle for you.
If you see somebody who's not, like, has
doesn't have any taqwa,
get throw them out. Nowadays, we think, wow,
the more the merrier. Right? We say, oh,
we have to make alliance with those people
because they defended us after 911, so we
have to accept and, like, help them, like,
help a man marry a man or something.
This is like completely
like, defant,
mode of reasoning. Okay. Just because we brought
it up, we don't say that, you know.
We say that if another person, you know,
if their
Allah gave them the test of a certain
sin, it doesn't mean that we also don't
treat them like garbage or whatever. You know,
we treat them as a as human beings,
and we give them whatever rights they have
under the law. But it doesn't mean that
we have to go out and protest for
what they're doing being right.
Because who's who says what's right and wrong?
Allah ta'ala.
Right? And so if we're going to,
you know, we're going to, pick up an
ally in once group of people lose an
ally in Allah ta'ala, then what's the point?
And what's the There's no point whatsoever. It's
better everybody just like stop believing in religion,
and just to go about your business. Why?
Because if you're going to use Islam and
then abuse Islam, you're gonna lose Allah Ta'ala
and you're gonna lose your dunya at the
same time. You're gonna lose both of them.
And
so the point is is that there are
people who saw the prophet
and believed in him,
and then they left Islam during his life
or later on. And then they accepted Islam
afterward, after he had passed away, sallallahu alaihi
wa sallam. And they don't have the rank
of being a Sahabi, but we consider their
rank to be the rank of being a
Tabiri, being a person who at least saw
the Sahaba
and believed in them, right, which is still
a very high rank in Islam. Right? We
say that the
are the best of this ummah, and then
after them, the tabireen, the people who saw
the
and believed in Islam.
And then after them, the Taba Tabireen, the
people who saw the,
saw the Tabireen
and believed in them and believed in Islam.
Those are the that's the best of the
ummah. And then afterward,
it's like up in the air. Someone from
the end can be better than someone earlier
on. But in general, as a general trend,
the the ummah is going to decline in
its spiritual
status.
As a general trend, one individual may come
at the end of it that's better than
better than people who, you know, many people
from several generations before, but no one will
come at the end that's that's better than
those first three generations.
So much so to the point, one thing
I think is lost on a lot of
people, right, is that even the Imam Mahdi
is not going to have a higher status
than the sahaba
and the tabi'in and the taba tabi'in. Even
the Imam Mahdi will not have a status
higher than the salaf, and even the Imam
Mahdi will respect them.
This is this is an interesting this is
an interesting point. That's why we should be
very careful. Right? The salaf who are the
salaf? The the people who saw and believed
in the messenger of Allah sallallahu alaihi wa
sallam? Those who saw and believed in those
people, and then those who saw and believed
in those people. This is when we quote
like, in in the Masjid, we say, this
is the opinion of Abu Hanifa. This is
the opinion of Malik. This is the opinion
of of Qasem bin Mohammed bin Abi Bakr.
This is the opinion of,
Imam,
Imam,
Zuhri, and Imam al Ozai, and Imam al
Athouri, and all of these different Imams from
the old days. Many people say, oh, what
are what is this? Are you guys following
the deen of of of of of Malik,
and Abu Hanifa, and Azuri, and Athuri, and
Laith bin Saad? Or are you gonna follow
the deen of the prophet Muhammad sallallahu alaihi
wa sallam? And say, listen, we're following the
deen of the prophet Muhammad sallallahu alaihi wa
sallam. He's the one who said, follow the
deen of those people.
You you understand what I'm saying? If the
Imams in that generation have a difference of
opinion,
then you don't have to you know, you
can choose the one that you think is
better.
Right? But in general, you have to respect
those people. You can't be like, oh, you
know, Malik just made this up and he's
wrong, or Abu Hanifa made this up and
he's wrong, Laith bin Saad made this up
and he's wrong. You can't say that. You
can say that there's a difference of opinion
amongst these people. But those people who the
Sahaba
taught them personally
and the Tabireen taught them personally, and the
entire ilm of Islam is built on like,
you know and it's very interesting,
very few people know anything about those people.
Very few people know anything about any of
those names. Who knows who knows, you know,
everyone knows Abdullah bin Mas'rud. Who knows the
names of his students?
Everybody knows Abdullah bin Umar
Who knows the name of his students? Everyone
knows Abdullah bin Abbas
Who knows the names of his students?
Those students, right, like Sayed ibn Musayib, Sayed
ibn Jubair, and, you know,
Tawus, and Mujahid, Muqateel, all of these,
all of these people,
you know, these are the ones who transmit
the din. And what happens is nobody knows
who they are. And then after, you know,
a kid from, like, you know, graduates from
from from school or from Muslim school or
from non Muslim school or from whatever, and
then goes to university and has never sat
in fit class on Wednesday, but now thinks,
oh, I'm gonna get an easy a in
this on this introduction to Islam class. And
the teacher will be like, oh,
Sahib Bukhari? How can we believe what's in
Sahib Bukhari?
It's written 300 years after the prophet
dies.
Imagine if somebody writes a book right now
about George Washington, how much will we believe
about it?
Good point. The problem is that Buhari is
narrated by narrators. We know the names of
every single one of them, and they narrate
the same Hadith in other books, and it's
the same as the hadith in Bukhary, and
other people narrate from the same chain, you
know, from the same from different chains the
same hadith, and they come out exactly the
same. How are you supposed to know that
if you don't know who the narrators of
Bukhadi are or who the narrators of the
Qutb Asita? That's why you'll notice that every
now and then I'll say something like, this
is a statement of
of of,
Abdullah bin Mubarak
He's not a Sahabi, but his hadiths come
in all 6 books of of hadith.
Right? This is a statement of.
This is a statement of of of of,
you know, This
is a statement of, you know, whatever, all
of these different.
These are, like, really important people. Ibn Shehab
al Zuhri. These are really important people. We
should know who they are. Why? Because the
messenger of Allah sallallahu alaihi wa sallam testified
to them being from the best of the
ummah, and it's a part of our aqeedah
that those people are the best of this
ummah,
and, entire the entire deen is transmitted through
them. So if you wanna talk about the
prophet
you don't even know who the prophet
is unless you know who they are. And
whatever you know about it, you know through
them. You don't know about it through a
professor from Harvard or
Bukhari. Is there a in fact, what they
said,
if, if, someone don't believe in Sahib Bukhari,
his
or Well, I I don't I I wouldn't
say that. No. We would say that they're
very misguided. Is there a if someone says
that or someone doesn't believe Sahih Bukhari is
Sahih? Is he a kafir or not?
You know,
what we'll say is this, is that, is
that a person who says that I don't
I only believe in Quran. I don't believe
in the hadith at all. That person is
not a Muslim. But if a person has
a problem with a specific hadith, that doesn't
throw them outside of Islam unless the hadith
is.
And there's very few hadiths that are like
that. But, but, you know,
Sahib Bukhari
Sahib Bukhari, if someone says I don't believe
what Sahib Bukhari says is true,
we won't say that they're a kafir,
but we'll say that the person is extremely
misguided. Because if you look at, like, how
how it's transmitted like a Shia Shia, they
don't believe it. Yeah. They say the So
we'll say this is a misguidance. We'll say
the person is the person is a person
of la la la. Right? But we won't
we won't make takfir on them just because
of that. Yeah. So I was just about
to mention the 2 that are ladies in
Pakistan. Yeah. Yeah. There was a group of
people in the Indian subcontinent who say we
don't believe in hadith at all. The ulama,
they they they they said that these people
are outside of the pale of Islam,
and they brought very good proofs for it.
Even the Quran itself doesn't make sense if
you don't believe in hadith. Right? The Quran
is
Allah tells you to follow the prophet how
are you gonna follow him
him if you don't know anything he said
or anything he did or whatever? The thing
about that, like, when I come across those
people, I asked them. I said, okay. You
say you only believe in the Quran, but,
like, why do you believe in the Quran?
Why do you believe this?
It's been related. Mhmm. It's been related by
everything from how it's arranged and everything. It's
come via hadith. Like, Allah didn't just drop
the Quran down and
say here's No. The Quran the Quran as
far as we're concerned, the Quran is a
hadith as well. No. And it's transmitted through
the same it's transmitted through the same chains.
No. Right?
And the fact that we say that it's
unalterable is also transmitted through the same chains.
And if you look at the chains of
who transmits the Quran,
we can put them up on the board
for you. I mean, this is one of
the things in salah that Sheikh Haqif is
going to start a class on Ulubul Quran.
People need to appreciate this. Right? The Quran
is still to this day transmitted through a
chain of narration.
Thus, prophet salallahu alayhi wa sallam is not
the only one in the chain. The sahabar
are not the only ones in the chain.
The qira'at, the fact that we have 7
qira'at,
you know, someone once said, oh, shit. Is
it true that there's all these different ways
of reciting the Quran? I thought the Quran
was one, it's never changed. So yeah, the
Quran is the same. The wording of it,
the rasam of it is exactly the same.
The message is exactly the same. The different
qira'at are like amazing.
The fact that we not only
Allah didn't only preserve for us
the the the text of the Quran, but
how it's recited.
Right? Ancient Greek, there's, like, discussions,
between
between,
scholars as to, you know, this letter, is
it pronounced e or u? And this letter,
how is it pronounced? And
things like that, and it's, you know, certain
words, you know, hardly spelled and blah blah
blah. There's, you know, this like, a high
degree of uncertainty regarding all of these things.
Whereas, our our
book is,
like, transmitted through,
like, with, like, you know, 7 channels at
the bare minimum.
It's amazing.
And there's not like one one qira'ah is
saying that, oh, you know, we believe in
1 God and the other qira'ah is saying
we believe in 2. The qira'ah, the meanings
of the qira'ah are completely harmonious one with
the other. It's it's a miracle. It's a
miracle the transmission of the Quran is something
that every Muslim should ponder over and and
understand. And those are transmitted through, like, through,
like, legit channels, like the the 7 qira'at.
Right? There's 1, the qira'a of Madinah of
Nafir.
Right?
He he narrates from the qira of Madinah,
And then there's
a
Right? Then there's a Right?
Right. He narrates from the the the the
Quran Basra. Basra is a place that is
inhabited by a great number of Sahaba, you
know, dozens of great Sahaba
several of which are the dozens of veterans
of the battle of Badr are are, you
know, settled in Basra. And then 4qira'at
that are sorry. 1qira'at of Sham. Right?
Ibno Amir. Right? Who who who who narrates
the Quran
directly from from 2 students of Sayna Uthman
Right? Yeah. From straight
Sayna Uthman is one of the father of
the Quran from the from the early days
of the prophet
From 2 students
of, Sayna Uthman
And then the there's 4 that are transmitted
to the of
Kufa.
Alright? That are also trans transmitted through the
and the
with unbroken chains.
So if you're gonna be like, oh, I
don't believe in hadith. Why the same literally
literally the same people who transmit the hadith
are the same people who transmit the Quran.
You can't, you know, you can't have one
without the other.
Can I ask another question? If someone ask
me what's the what's the difference between Hadith
al Qasi Mhmm. And,
Ayatul Qur'an,
what
was the So the the the messenger of
Allah
the that came down to him
was of different types.
The Quran is not the only that came
to the prophet
So the which is preserved both in meaning
and in wording,
that Wahi is called the Quran.
Okay?
They say
Right? The Wahi that's recited. And the Wahi
that's that's that's.
Okay?
The that's means something that is
preserved word for word, letter for letter. Mhmm.
The the that's preserved
or they say
is what we call the, sunnah of the
prophet
a part of which is his actions, a
part of which is his sayings,
and that are transmitted as hadith. So there
are certain things that told
the
that are not part of the Quran.
Oh, okay. Yeah.
So, you know, the the
for example, saw a vision of the how
is it going to happen, or he saw
how Allah dealt with a certain person. It's
not part of the Quran,
but it is from the from the revelation
of Allah to the prophet
and from amongst those things, the hadith puts
it, things that the prophet
heard Allah say or Allah said to him
but there was a difference. He understood what
the difference was between
one type of and the other, and this
is one of the reasons that the messenger
of Allah sallallahu alaihi wa sallam, said in
Jabeel would come to him at the end
of every during the Ramadan of every year,
and he would have him recite what he
knows from the Quran.
Right? So that there's there's no confusion between
one and the other.
So
both of them are wahi. The the sunnah
of the prophet
and the Quran, both of them are wahi.
Right? It's a hadith,
narrated by Al Mikhdam ibn Mubadikarab.
Right?
And, nay, indeed, I was given the Quran,
and I was given something like the Quran
with the Quran as well. And so what
what is that? It's the sunnah of the
prophet
And so but that's the difference is is
what? Is that it's preserved in meaning. So
you may see one,
transmission of the hadith. Generally, the were very
specific in their wording also. Their their transmissions
of the wording or hadith is,
exactly the same through disparate channels. But sometimes
you'll see slight differences in the wording. We
say that the hadith, it's not an article
of faith that the hadith are transmitted
exactly by wording, but the meaning is the
same. So so so, you know,
and
then
they all mean the same thing. It's just
like one uses the infinitive,
form of the verb. One of them uses
the past tense form of the verb. One
of them use the present tense verb form
of the verb. But the meaning, there's no
difference in the meaning of any of them.
Right? And that much is fine. Even then,
you'll see there, you know, generally, the
the the transmissions
different transmissions of the same hadith will come
with the same wording. But if there's a
little bit of wording up and down, we
never considered it an article of faith that
that that that that wahi is transmitted by
word, but it's transmitted by meaning. The meaning
is the same. And that's why the ulama
gave
a permission for a person to narrate a
hadith with the chain of narration,
with a with a wording with it put
narrated in their own words.
As long as they give the disclaimer
that that that I I I transmit this
hadith as a paraphrase.
The meaning of the hadith, not not necessarily
the wording of the hadith. Whereas in the
Quran, you can't do that.
The Quran, you have to read it word
for word. If you paraphrase it in the
khalas, no salats for you and it's a
great sin as well.
And the Quran even, you know, there's there's
no difference of opinion about how you read
it or how you recite it, that can
you recite it differently. There's even a difference
of opinion about
how you write it. You know, many of
the say that transliterating the Quran is transliterating
the Quran. Right? Writing kitab as k I
t a b instead of instead of kafta
alifba.
You know, that that's that's haram. There's
It's a Muftab'i opinion of the Maliki. You
must have also this in the Hashed, they
mentioned it
explicitly, Sheikh Rami, who was supposed to come
on Friday, but unfortunately won't be able to
make it.
His his wife had became very ill and
had some infections. So he's just gonna come
to Chicago on the day he has to
speak over there. But, hey. They'll come in
the future
inshallah. But I remember he pointed that out
to me, and I actually looked in the
Surki and fair enough, you know, the the
fatwa is there. By the way, the Surqin
is the Sharhul Kabir.
That's actually law in Egypt.
The
Sharhul Sabir, Sharhul Kabir, they make the judges
read the read that. Right? It's not the
tafsir of the Quran. It's it's a book
of fiqh. Yeah. It's a book of furor,
right, for, like, family law and things like
that.
Yeah. So,
it's not only not only is it, like,
you know, it's it's a lot, man. It's
a muscle, so you gotta
tune it up a little bit. Send mercy
to this?
How come they they just send Moxie to
that? Because not everybody not everybody who reads
the book
accepts it, unfortunately.
And and about the tafsir of Quran Kareem,
is there a sahaba,
they ask,
about any ayah that what's meaning? They
know they know about that. No. They ask
about it. They ask about it. In fact,
the majority of the tafsir of the Quran
is the riwaat regarding those questions. Mhmm. Someone
asked and the prophet explained. Ask exactly. Yeah.
That's like a that's like the backbone of
the tafsir of the Quran.
Okay. That's approved too that just because of
Tabari you know, Tabari is the original, right,
tafsir?
Tabari is like Costco. You've been to Costco
or Sam's Club? Oh, yeah. I don't wanna
compare the Tabari to Walmart, but it says
in Costco. Okay? Tabari is like Costco. Like,
Tabari is like anything anybody ever said about
the the ayah, he brings it in form.
He doesn't say this means this, this means
that as much as he says. You know,
he narrates
and he'll bring it and
some things in it are are are are
correct and some things in it are very
flimsy. But what he does is he's a
scholar, and he wrote the book for other
scholars. So the way he wrote the book
is that here, I'll bring the chain of
narration. You'll know when you see the chain
who the liars are and who is telling
the truth. Right? But just so you know
who's saying what. Because it's important also, some
people lie about a certain thing. It's good
to know that's their agenda. You know?
But we when we read the names of
the narrators, we have no idea who anyone
is. All of them, we think that,
oh,
Not all of them are like that. You
know? And so, we we say, oh, look.
It's in Tabari. You know? And then the
people get very, like, this is the school
kids who go and think they're gonna take
a Islam class and get an easy a.
They read certain things at Tabari. Oh my
god. I had no idea this happened. Well,
it didn't actually happen. Alright? So Tabari is
like Costco. And then what happens? The other
mufasidin who come later,
and,
Jalaluddin,
and Mahali,
and and, you know,
Fakhruddin Razi, they look they look through the
Costco, and they take the things that are
useful and relevant topic wise and relevant,
isnad wise. And then they'll write their tafsirs
from it. And so we say that unless
you're like a island, there's no not a
lot of benefit in reading Tabari directly. No.
You know? But Tabari is like the like
the the Costco, all the other all the
other tafsir shops, they get their supply from
him. Okay. You know?
This year, they they love, like, quoting Tabari,
about, you know, so Not just every every
every, like, heterodox group, they'll pull all kinds
of stuff. And sometimes, Tabari only mentions a
mentions an opinion
just to show, like, look, these weird people,
this is what they're saying. It's not because
he believes it or he's just narrating what
people said. You know?
This is one of the reasons Tabari, despite
being a master of Muhadith,
the Muhadith didn't narrate anything from him because
he concluded everything in his book. And so
they're like, yeah. We know he knows what's
up, but still, just out of consciousness, we're
not gonna
narrate from him. But, but it's it's amazing.
It's a it's a testimony
to the siddiq and amana of the of
the ulema of this ummah
that that they even even, like, they preserve
the things that that, that their opinion
agrees with, and the thing that their opinion
doesn't agree with, they, preserved it. Whereas if
there are people who are just trying to
kind of their own trying to make up
their own din, they would have only transmitted
the things that they like, and they wouldn't
have transmitted the things that they didn't like.
And this is one thing people should realize.
You know? So many people, what they say,
they say, oh, maybe Imam Falan didn't have
this hadith or didn't have that hadith, and
that's why his opinion is like this. No.
Trust me, they knew a lot more than
you and I did. They knew a lot.
I I will trust the the beginning part
of the Ummah
and every day of the week before I'll
trust the people of the last part of
the Ummah. And that's not only is it
our but it's also tajriba. Sometimes there's certain
masala, there's certain issues. You're like, man, why
is this this way?
And then you'll you'll read, like, the the
the the opinion of the old mashaikh,
and you'll be like, wow. That doesn't make
any sense. Then what will happen, you'll read,
like, you know, that one masala, it's like
written as one line, you know, from one
of the mashaikh of the salaf. Then you'll
read, like, someone like Hafiz bin Hajj will
write like a 30 page paper on it
detailing this person said this, this person said
that, this problematic because this, that, and the
other. And then at the end of it,
you'll be like, oh wow, the imams are
right in the first place, you know. So
save yourself the trouble, inshallah.
It's a part of our afida that they
they were, you know, that we believe that
they the best in this ummah. And, you
know, the ulama of the ummah are not
stupid people. They didn't transmit these aqai through
the centuries except for they've had mushahada. They've
spent their entire lives learning their that
have memorized over a 100000 hadith,
and all of those they bear witness that
the imams at the beginning part this Umba
knew exactly what they were talking about. You
know, it's not like you let go everyone
was dumb for the last 1200 years and
now somebody is like, now we're in Illinois
so we're so smart now. You know, It's
not like that. These people really knew what
they're talking about.
We have to have, you know, confidence in
the. That's part of the
that's part of our also is that there
is a set of people in the ummah
known as alulama.
The promised salamu alayhi wa sama talks about
this is one thing in America, you know,
a lot of people, they don't they said,
no. I'm Muslim. You're a Muslim. I'll give
Khutba 1 week. You give Khutba. It doesn't
work that way. Right? Then Nabi
says, what?
That the Ulema are the heirs of the
prophets. And indeed the the prophets didn't leave
behind gold or silver, but they left behind
knowledge and whoever they left behind nothing but
knowledge, and whoever takes from that has truly
taken a great portion. So the prophet says
that there is something called ulama. Okay? Who
is it? Okay? Is it me? Is it
you? Is it someone who's not in this
room? We
debate about that all we want.
That's fine. You you know? Don't wanna accept
me. You don't wanna accept my teachers. You
wanna accept some that's fine. You can have
this debate. I don't mind this debate. This
is a much more healthy debate. But what's
the problem? The one who says, no. There's
no one Alem. Just I have my opinion.
You have your opinion. This is what makes,
you know, this is what makes weird things
possible. This is what makes gay masjid possible.
This is what makes
this is what makes ISIS possible. The same
thing, right? The gay masjid that hits ISIS
and ISIS hates the gay masjid. Right? The
gay masjid, if they had the chance, they'd
kill ISIS.
And the ISIS, if they had the chance,
they'd kill the people in the gay masjid.
Everyone will kill everybody if they have the
chance. Why? Because there's no elm. It's all
jahul.
The same thing that allows you to do
1, the same Jahal and ignorance of the
deen that allows you to do 1 is
exact same Jahal from a usuli level that
allows you to do the other.
Right? The same twisting and bending the deen,
it's exactly the same thing. The same thing
with ISIS, you know, Khalas,
The Ottoman Empire left all of these people
alone
for 7 centuries
in the northern part of Syria and Iraq.
Now all of their Muftis are idiots, all
of their their their Puddats are idiots and
we're gonna overturn it and start killing
them? This is wrong. This is wrong. The
the the those people lived under the the
the aman of of dhima, of Allah and
His Rasul sallallahu alaihi wa sallam. You don't
have a right to overturn it. It was
it was established by centuries of precedent. You
can maybe disagree with their opinion, that's fine,
but the precedent is established there for centuries.
You cannot just say that, oh, this is
dumb, and they didn't know what they're talking
about at class. Now we're now we're here,
and we're gonna overturn everything. It doesn't work
that way. You know? There's the masajid and
things like that. You know, like, there's the
Masjid of,
Nabi Yunus
and Nainoa. Yeah. Right? And so it's a
Masjid that next to it, there's a grave
that they've built over on over over top
of the the grave. They built a tuba,
like a dome on top of it. And
I agree. My opinion also is that it's
haram to build anything over a grave.
That's my personal opinion. But there are other
opinions of other ulama that say it's not.
Do I do I go and say, oh,
Khalas, you're not a Muslim. You're you're fasik
and you're munafiq and blah blah blah, and
then shoot them and kill them and then
go and destroy. And imagine, you know, it's
the grave of what of a nabi. Right?
So to make to make a a bad
adab or jafa to a nabi is is
kufr. By the consensus of the ulama, it's
kufr.
And so fine, you don't agree with them
building the kubba over the grave, but you're
gonna destroy it. It's like lazim is your
it's going to be like a desecration of
the grave as well.
Right? Okay. Fine. Say, okay. Well, we have
to do it. Right? Why did you break
the masjid also then? The masjid is next
to it. You could've opened the grave up.
Why did you break the masjid next to
it? These things, they a person wants their
aqal, you know, flies into the air, then
everything's possible, you know. In America, we say,
like, every anything's possible like it's a good
thing. It's not a good thing.
Anything possible is not a good thing. Anything
possible mean, like, Hitler and Stalin is possible.
I don't want any of that stuff to
be possible. I'm happy. You know? And this
is this is part of common sense. Okay.
You know? You don't like Hillary, and you
don't like Barack, and you don't like UW,
and you don't like whatever, but trust me,
it can always get worse. When you say
anything's possible,
the good dikhair is like you know, dikhair
is very little.
The shadr is like unlimited almost. Right? The
hap is 1.
Is like, you know, as much as you
want. It's like all you can eat dinner.
Right? So imagine someone has a car that's
broken. Right?
If you the mechanic take a hammer and
hit it in one place, you'll fix the
car.
Any any other type of hit, a 1000000
types of hit will hits will make it
even worse. Only one type will fix it.
You understand what I'm saying? So when someone's
makes these types of crazy things where everything
anything is possible, that should scare you more
than it gives you hope,
to be honest with you. If you're on
the hop, you should say, no. We don't
anything,
halas. We don't need that. We just need
the right thing. We don't need everything
or anything. We just need the right thing.
Anyhow, that's
whatever.
Okay. So the point is is that those
people,
they're they're the best part of the ummah
and they're the ones through whom the Quran
the same people transmit the Quran, same people
transmit the qira'at of the Quran, The same
people transmit the tasir of the Quran. The
same people transmit the hadith of the prophet
and
the same people are the ones who transmit
the hadith of the sorry, the fiqt of
the ummah.
And the same people transmit the the the
of the ummah.
It's all a package. It comes together. You
understand what I'm saying? So there are some
people, yeah, I accept the Quran, I accept
the hadith, but I don't follow any of
the This is also wrong.
All of the entire package comes together. Yes.
There's room for differences of opinion, but the
difference of opinion is what? Amongst the salaf,
there's a circle, someone, his opinion is here,
someone opinion here, someone
opinion here. You stay inside that circle. You
don't go, like, way outside. You understand what
I'm saying? So
someone will say, well, what if we have
new issues that we have in America that
weren't there before?
What do we do then? Right? Someone asks,
for example,
is a
that's performed over Skype, is it valid or
not? Okay? Then we have a process called
where the people who understand all of these
opinions of the ulama and understand the hadith
and understand the and understand the Arabic language,
Those people then they sit together and they
figure out and they give their opinions regarding
these issues. Not people like you and me
who don't know those things. Right? Istihad doesn't
mean everybody khalas. Otherwise, ISIS says Istihad, then
gay masjid is Istihad also. Right? That's not
what Istihad is. Istihad is the people who
have knowledge of these things, they give their
opinions regarding them But
if someone asks a question about,
someone asks a question about siam, someone asks
a question about salat. These are things that
people have been doing for centuries. There's no
no no more in them, unless there's really
an issue that requires new thinking. Right? But
someone has a question about, you know, Khilas,
you know, is tomorrow Ramadan or not? These
are the opinions the old opinions are all
there. There's no we don't have, like, you
know, that there's now, like, a different asteroid
that is orbiting the earth, and it's become
second moon now. And so there's a there's
a problem. Should we see the 1st moon
or the 2nd moon or both of them
or trade trade change
trade,
turns or okay. Fine. When that happens, then
we can have a
Like like in Denimat too. Yeah. They said
the 20 hours we we we,
see him 20 hours. Why we don't do
it, like like us, 14 hours. You know?
It's interesting. That's even even that, there's a
hadith of the prophet for
that. And There is a there is an,
in,
in, a place. And There is a there
is an an, in a place. It's a
6 month, day and 6 month night, you
know, how how they came Even that though
the the the prophet
talked about it, the salaf actually gave on
those things already. Yeah. You'll find them in
the books of Fatawa. Right? So generally speaking,
there's 3 opinions. 1 is that that those
people, the fasting is not, wajib on them
until they come back to a normal land,
which is the Muftabih opinion of the Hanafis,
which but they don't make amal on it
either, but that's what their old fatwa is.
And then the second two opinions are what
they they one is the opinion of the
Akrabi Bilal, and the other is the opinion
of Akrabi Bayam. Akrabi Bayal is the closest
city that has normal prayer times. You follow
their prayer times. So, for example, if you're,
like, in,
like, Anchorage, Alaska.
Right,
in the middle of summer, the sun doesn't
even set properly, you know. And
so follow the fasting times for Seattle. It's
It's the closest city that has normal fasting
times. Okay?
The Aqrable I Am method is what? Is
that the the every every place wherever you
are in the in the in the globe,
there is some day of the year that
has normal normal prayer times.
So the last day that has the normal
prayer times, you just follow that schedule until
until the summer ends or the winter ends
again.
So I mean but these are things these
are the Salafardis
decided all of these things, and they make
a lot of sense. All of them make
a lot. They're all very reasonable type opinions,
you know. But, like, then people are like,
oh, you know, like, we have to make
and it's like, yo, man. You didn't read
hadith. You don't know Nahu al Saraf. You
don't know any of these things. Yeah. Just
give me if you're if you're intelligent,
then even then I'd be like, okay. Yo.
Okay. Let's talk about this. You know? But,
like, people should they're not even trying anymore.
That's not it just it doesn't look good.
You know? Yeah.
Harsa? Yeah. Since you mentioned it,
when, Muslim couple decides to get married and
you apply for a marriage license
to go to the is it good enough,
or do I have to go for the
proper Muslim tradition?
So in Islam, marriage is something very simple.
Okay?
It's that the wali of the bride
says to the says to the the the
groom,
I marry my, whatever, the girl under my,
guardianship
to you. Do you accept? And he says,
yes. And the the the marriage is done.
Even in the in the in the Hanafi,
it's
his opinion that it's not recommended, but it's
valid if even if the the girl can
marry herself, she can say to a man,
I marry you.
Do you marry me? He says, yes.
So simply, for example, you know, that that,
there's a hadith of the prophet that there
are 3 things.
When they're serious, they're serious. And even if
you're joking about them, they're serious.
Right? 1 is divorce,
1 is, what you call,
freeing a slave, and the other is marriage.
Meaning that once you say them, it's done.
You cannot take it back. You can't say
it or you can't say I was joking.
Right? And so what is that?
That if a even if a if a,
you know, for example, you know, brother Zaid
has a daughter, and brother Amir is sitting
next to him, and he's just joking. Yeah.
Oh, okay. I married my daughter to you.
And he's like, I accept, and we saw
it. You know, being witness is not like
like, you know, you have to sign your
name on it. It doesn't even mean that
you are intending to listen. Just you heard
it, Khalas is done.
So don't joke about it ever. Don't joke
about it, and be very careful how you
speak about these things. There are many people
that get married, they don't even know about
the families because
no. Seriously, the the families have these have
these things like, okay. We you know, like,
a Desi culture, you have, like, 13 events
for the wedding. You know, you're gonna have
a Mendi and a Mayu and a,
Roksat in Guyanam in
and and Valima
and the, Kanam. And what else? And,
well, all these kinda weird, you know, you
know, with all these weird different customs. Right?
And so,
you know,
you know, they'll say, like, the planning. Okay.
Oh, like, I'm marrying my daughter to you,
then you say and he's like, yeah. Except
class is done. It's they're even when they're
planning, sometimes it's done. Obviously, not everyone is,
like,
or anything. Right? You know, they they play
a bridge for, like, 3 years already. Right?
So it's not it's something that a person
should be very careful about because the you
know, everything things in Islam are so simple.
You know? They're not elaborate or complicated.
So, yes, if if they didn't have a
but they apply for the papers, they're going
to acknowledge their marriage in the papers so
many times that they're probably gonna
somehow or another be be married. I would
still recommend people like that go to, like,
the masjid and do it the Masnoon way.
It's a sunnah to get married in the
masjid. Right? If anyone is, you know, listening
to the recording at home or any of
you gentlemen, you know, wish to marry again,
may Allah give you a long and happy
marriages with your current wives.
You know, but, like, you know, it's a
sunnah to get married in the masjid.
Right? So come in the masjid, the shuhud,
they're they're they're upright witnesses. There's barakah in
it. It's cheaper than, like, renting a hall.
You know, there's in it. So you can
have the party in the hall afterward if
you want to, but get to have the
nikah done in the masjid inshallah. But yeah.
Because
when I wanted to get married, the masjid
people wanted me to get the license first.
Mhmm. Yes.
Yeah. But, you know yeah. Like, not that
I'm recommending this,
but for example, if there's a certain situation
in which the imam or the masjid officially
in its official capacity cannot
perform your marriage, Now, you know how marriage
works.
Right? So you can just go you know
the sunnah for the Khutbatul Nika is not
that the imam of the masjid does it.
Who who is the sunnah that the who
is the for the
to be read by?
The The of the bride.
The only reason we even know what the
is because the prophet
used to read it when he would marry
his daughters to to to other people. But
he didn't do Khutbah for our other and
some haba who would get married? He may
have. I don't know. All all I know
I all I know for sure is that
he would do it, and I know the
sunnah that the Sahaba afterward,
they used to they used to used to
do it that way. Every single bears, and
then they go to the and they can
and they can be coming. Well, it might
be.
It might be Allahu Adam. I don't know.
But, like, after the Sahaba because the messenger
of Allah sallallahu alaihi wa sallam is not
here anymore.
After the Sahaba, we say that the Fukaha
say that the the the the sunnah for
the Khutba Khutba to Nikah is
is that the the waleed, the bride should
read it. So, you know, marry your own
daughters off, You know? There's in
it, in it.
But,
but yeah. And it makes sense too because
the what's the
Right?
All 3 of them are are are are
ayat that
that are reminding a person of taqwa, which
is it makes sense because it's like, hey.
Yo. You know?
This is my daughter.
If you're not afraid of me, at least
you should be afraid of Allah ta'ala. You
know? Treat her right. Don't don't treat her
in a bad way, you know, now that
now that she's going to your home instead
of mine.
And so that makes that makes sense also.
So there's some some, sentiment that comes with
it as well.