Hamzah Wald Maqbul – Maliki Fiqh Beauty and Ugliness Addison 04042020
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AI: Transcript ©
Before we continue, Insha'Allah, with our,
readings
from the Kitab of Jame'ah of the Risat
B'idibizaid,
I wanted to remind people yet again, inshallah,
tomorrow's dars will be
not
on this YouTube page, but on Darul Qasim's,
YouTube page. Darulqasim.comforward/
darulqasim.
We'll try to put the link in the
comment section. It's already there in yesterday's Darz
comment section.
So, inshallah, please do,
please do join us for
a reading from the
about the,
noble description of the messenger of Allah sallallahu
alaihi wa sallam. Inshallah, it will be Mubarak
Majlis and,
one in which,
we get closer to the prophet
by knowing something a little bit, something more
about,
who he was and how he was.
So, Ibn Abizaid continues.
Allah Subhanahu Wa Ta'ala, he,
made haram.
He made,
forbidden and illicit.
Those excessivenesses
and extremities,
everything which is an excessiveness and an ex
extremism and,
just being over the top,
outwardly and inwardly.
A
lot of Alastair say,
indeed, my lord has made
illicit, unlawful,
Fawahish, the Jannah al Fahesha,
Everything that's just, like, way over the top,
just way too much,
outwardly and inwardly.
And,
one of the tough seers,
and and and he's made unlawful sin.
And,
one of the tafseers of the word sin
here,
from this eye of Suratul Araf is,
is hamar, is
alcohol.
And, Allah most high says,
indeed,
Surin Nabi says
that indeed Allah hates,
the Fahesh, the one who's just excessive. He's
just like just too goes too far in
everything.
Wal Badi, the one who is filthy in
the in their language.
So,
here there is a little bit of tafsir,
a little bit of ex a little bit
of explanation what,
these words mean.
So he says that, the Badi
is the one who says explicitly,
those things that,
that that should be said indirectly.
Right? So for example, there's a difference between
between,
you
know, asking somebody like,
how was your how was your,
wedding night? And then, you know or someone
then asks, like, well, how is it to,
like, whatever, have sexual *?
The the 2 of them are saying the
same thing. 1 is saying something indirectly in
a way that,
it covers over the meaning with a type
of lutz
and softness and, gentleness.
Whereas the other one is, like, kind of
a gross intrusion
into somebody's,
you know,
into somebody's,
personal,
personal matters.
But both
both
understand that the thing is important. 1 is
a tactful way of doing it, and one's
a untactful way of doing it. A tactless
way of doing it, so I should say.
Or for example, if, you know, like, somebody
has to go to the bathroom, you know,
you ask them, did you answer the call
of nature? Did you go use the bathroom?
It's different than saying, did you are you
come have you completed the process of urinating
or defecating or whatever?
That's Nadi is the person who says directly
that thing which should be said,
by, illusion or by indirect means.
And then
he mentions the
farsh or the farsh
is everything
that the Sharia considers to be ugly,
in terms of words or deeds.
And the the the meaning of outward means
that thing that the eye can see,
and
inward is that thing which the eye cannot
see. So in that sense, you know, a
person may,
be fashion their thoughts toward another person. So
for example, you know, people annoy each other
all the time.
I remember in Madrasah,
some peep some of the brothers just annoyed
the living smack out of me. I did
annoyed the snot out of me. 1 one
of the brothers,
he used to listen to
NASAMS and,
Nasheed and Pashto.
And he couldn't sleep without those machines going
on. There's, like, 3 you know, there's 6
6 or 7 of us sleeping in the
same room. And so he'd put the tape
of
poetry being sung,
into his tape player, and he'd press play
and he'd fall asleep right away. It it
it put him to sleep like a baby.
You know?
And, obviously, the problem is, like, in really,
it doesn't matter what language it's in, in
any language.
You know, I I get very disturbed. Like,
I get woken from sleep. It's very difficult
for me to fall asleep, and I get
I get disturbed very easily, woken very easily.
And, it's hard for me to get back
to sleep again. And, you know, a person
is not
you know, Madrasa is not not not the
super most comfortable place to be anyway in
the winter.
It's not burning hot, but there's a lot
of mosquitoes, and it actually gets really cold.
In the summer, it literally is burning hot,
and it's it's it's just not a comfortable
place to to rest in the first place.
And then there's these, like, nasums that are
going going on Pashto. Really any language, and
they would have, not allowed me to sleep.
But, the fun part about it being Parshto
is that there was, like, large swaths of
it that I didn't understand.
And it's funny because I'll find myself singing
those songs to myself, like, in the shower
or whatever, and I have no idea what
the heck they mean.
And, you know, maybe I'll, like, remember, like,
some words of a sentence, and I'll have
to, like, make in some sort of filler,
brush those sounding, words that probably don't mean
anything in order to finish the, the meter
of the of the line. But, man, it
robbed me of sleep every,
every night. Now
this is an annoyance.
Okay? I obviously don't have beef for the
brother. I mean, I I I hope well
for him. He seemed like a nice guy.
I wish well well to him and for
him. And obviously, you know, people don't show
up in the madrasah if they're interested in,
like, robbing a bank or something like that.
They're usually good people who who who who,
allata, Allah, calls their heart toward
the ulama and towards study and toward,
the service of the deen.
But, like, fahesh internally is what is people
become excessive with regards to these things. Right?
So imagine, you know, Parshal Nazzom guy, and
I'm like, I wanna kill this guy. You
know? Okay. It's annoying. And I I still
probably to this day, I feel like it
wouldn't be a 100% unjustified if I if
I didn't, you know, if I if I
if I thought that was, you know,
wrong, and he shouldn't have done that. You
know?
But,
you know, I should kill him. Like, this
I hope this guy dies to, like, make
duas if the person dies or get sick
or to, like, you know, break their leg
or something. There's excessive there's an excessiveness in
it. And it's very interesting because the the
word faksha is generally used with some sort
of with the connotation of, like,
sexual perversion.
But the meaning of faksha, the asshole, like,
the original meaning of it is just to
go way too far, you know, to do
something that's ugly,
and just excessive and just way too much
in the in the shara'a, of Allah subhanahu
wa ta'ala.
And
I feel like Nafrawi mentions the that it's
mustaqba, that it's considered ugly in the sharia
because of his
Asharite,
tendencies.
Whereas in the, Maturidi,
column, the Maturidi model,
the idea is that what is beautiful and
what is ugly is something that is a
part of the innate knowledge of every rational
and fitri human being.
Whereas the Ashadi Ashadi,
school,
takes a very hard position that these things
are only defined by, defined by a person's,
by a person by a person's access to
wahi, to,
revelation that a person
wouldn't know what's good and,
bad except for for revelation.
I think that, in the age we live
in, Ashar Adi is bringing a really strong
argument because there seems to be, like, millions
of people rolling around that's that that that
think that, if not billions now at this
point, that think that there's nothing ugly about
*,
which I think, you know,
That there's nothing,
right in a person's mind when you tell
them it's day, and they say, well, what's
your proof? You know, just look outside. It's
day. It should be clear.
It's something that that should be, self evident,
you know. So we have, like, you know,
large swaths of people who who think that,
you know, * is like an expression of
love. Or we'll have large swaths of people,
like for example, India has like, you know,
a 1000000000 people,
vast majority of whom are idolaters,
that do weird stuff like, you know, think
drinking urine is alright or, like, think that
there's spiritual blessing rubbing, like,
urine or feces or things like that on
yourself, which is
It's a very ugly thing to do.
You know, that doesn't mean that they're not
human beings or that we, like, you know,
wish ill for them or don't wish them
Hidayah or whatever. But, like,
the Ashadis have a point when you look
at it from that perspective, but I think
that the
also have a point
that, every human being innately, if you raise
a person,
normally,
you give them everything that they want and
desire, and you let them choose what makes
them happy and what makes them comfortable. There
are a certain set of things even
relatively twisted people understand. Like, you know, a
person may be a criminal, but if, and
they may be selfish. They may even be
narcissistic or whatever. But even a narcissist knows
you don't wanna rub feces on yourself.
These things are are talked to people. And
this is probably part of the, you know,
the a lot of the discussion, these things
revolves around issues like,
you know,
Every child,
is who's born is born on the fitra,
on the organic and
aboriginal original nature of a human being, the
pure nature of a human being. And then
Nabi, it's very interesting. He doesn't say that
they're born on Islam, but they're born on
the fitra. They're born on this this organic
nature of a human being.
And, their parents are the ones who convinced
them that, like, worshiping idols is good. Otherwise,
that thought wouldn't cross the mind of a
person who wasn't, like, fed this thought that
making sajdads of wood or a stone is
gonna help you somehow.
Or their parents are the ones who teach
them that god had a son that came
in the form of a human being. Otherwise,
that's not intuitive to people.
You know, like a Muslim, if you tell
that to a Muslim, they'll understand, like, you
know, human being cannot be God.
You know,
the creator cannot be part of their creation.
That just doesn't make sense, you know?
Or like, you you know, the the
the the nabi solas, their parents are the
ones that turned them into a Jew or
turned them into a Christian or turned them
into a,
Zoroastrian,
like into a fire worshipper or whatever.
And so,
you know, so the fitra what does that
fitra mean? You know, maybe the matriq is
a little more important if they if they,
if they said that that this is the
innate,
nature that Allah
created,
people with, that they have some common sense
about what's what's
what's beautiful and what is
ugly. You know? And so there's a lot
of things that are ugly, and the falahish
are those set of sins in particular that
have to do with ugliness.
And,
the the context of the bringing of these
ayaat in,
the Suratul Araaf
has to do with, like, a number of
ugly things that used to happen in Jahiliyyah.
Like, for example,
the, Quresh, they considered themselves to be the
holy and sacred chosen, people of God,
which is kind of like a really bogus
complex for people to have.
Generally, people who have this complex,
they they will let this complex allow them
to do all sorts of
really bogus things, in the way that they
behave with each other and the way that
they behave with other people,
and really even in the way that they
they behave with Allah
So there's a number of of of bogus
things that they would do because of this.
And one of one of those things one
of those many things is what as he
would tell the people when you come to
make the law for around the the Kaaba,
you cannot wear your clothes that you committed
sins and it's a blasphemy in front of
in front of the sacred Haram.
And so either you either you make duaaf
naked or you make duaaf in the clothes
that we as God's sacred people give to
you.
And so they would give clothes to certain
people and other people would just, make the
waf around the Kaaba buck naked, which
a person can understand how this is, like,
very problematic.
And a person should be able to understand
how this is a very ugly thing to
do, a very ugly practice to to keep.
And
a person should also be able to understand
why it's, like, in particular, very problematic for
women.
You know, we're in the Me Too era,
and despite having, like, robust police force and
state protections against violence and crime,
in a way that didn't exist in Jahili
Arab society.
You still have, like, these kind of Weinstein
type people, and there's a million Weinstein's you
know, 100 of millions of Weinsteins out there.
And, still, I I feel like there's probably
a lot of abuse that happens that that
that's,
you know, the vast overwhelming majority of which
is either unreported or,
unfortunately, many women take it as just a
part and parcel of being alive.
And it's it's really problematic. It's really problematic.
And we have problems, as Muslims, and we
have problems in the Muslim world. But like
amongst Kufar, there's some really, really bad behavior.
I mean, Muslims are bad behavior. I just
don't see it as being, as frequent. Obviously,
that may sound like somewhat of a callous
comment
because if it's less frequent but it happens
to somebody, you know, it's like little consolation
to that person
that it's, that it doesn't happen a whole
lot. So I I don't mean to, like,
in any way, if you're Muslim,
woman who has or a Muslim man for
that matter who has suffered some sort of
abuse. I don't mean that to belittle belittle
your experience in any way. But,
you know,
there is there I mean, the point is
there's a lot of bad behavior out there
right now despite robust,
state protections against violence and against abuse.
So imagine how bad it would be in
a crowded,
courtyard of the Mataf,
with, making tawaf with a bunch of idol
worshipers, and you have to make tawaf naked.
And,
so,
the women literally used to fear abuse and
being touched. And because of, because of that
very real fear, which was probably realized relatively
frequently.
They would make the law, like, in the
middle of the night, and they would, they
would beg the people of Quresh to give
them even a small strip of cloth in
order to just cover their their their private
parts.
And this is something Allah,
you know, he he said that, like, you
know, when they he would describe those
as when they do something ugly and indecent.
They said that we found our forefathers doing
this ugly and indecent thing, and Allah commanded
us to it. And then Allah says
in the Quran, say, my my lord doesn't
command to to ugliness.
My lord doesn't command toward ugliness.
And this is the the part of the
part of the context of Allah Ta'as and
hulu zina zina zina zakkuma and the kuli
masjid that that take your beauty, beautify yourselves,
meaning wear your beautiful arraignment, wear your beautiful
clothing,
in every place of worship. Don't make tawaf
around the house of Allah
unclothed and, ugly. And it's really interesting how,
you know, Istidaar Azaman, you know, time has
come full circle,
where, the teachings of Islam taught a person
that that from the the the beauty of
a human being, from the angelic beauty of
a human being is that we're clothed.
You know? Because there's a animalistic beauty and
there's an angelic beauty.
The thing that puts us on a rank
above the the creation and that gave us
the tools and the opportunity to subjugate the
creation underneath our control is our angelic ability
to,
you know, deal with deal with nature
without,
being being manipulated
by it through
acting on,
acting on instinct alone, to be able to
abstract and deal with nature from an abstract
position, to be able to suspend your own
instincts and your own desires enough to be
able to abstract and figure things out.
And,
so the angelic quality has its
own logic and reasoning,
and the animalistic quality has its own logic
and reasoning and way of gathering knowledge. A
human being brings both of these together.
Wearing clothes is from the angelic beauty of
a human being.
Wearing clothes is from the angelic beauty of
a human being, and the raw chiseled,
form of the body
in its peak physique
uncovered is from the animalistic beauty of a
human being.
People human beings appreciate it. They can. Like,
a husband and wife can appreciate it with
one another. But in general, that's not how
we wanna present ourselves,
in public.
And even though there are certain contexts in
which it's enjoyable,
you can hear yesterday's Darcef, that's, you know,
what you wanna hear again. That's a context
in which it's actually enjoyable and beneficial and
praiseworthy.
But it's a very specific and limited context.
And it's not the context that the mustud
should be, and it's not the context that
the mustud haram should be, because worship by
its very nature is something more suited to
the angelic,
to the angelic,
profile of a human being than it is
to the animalistic profile of a human being.
And so,
what ends up happening is that,
you know, the mushrikeen completely messed that up.
And Allah says,
Allah describes the fact that you're clothed as
from your beauty,
but but but now, after a long sukha
and long
hours years of life and generations now spent
under the,
hegemony and suzerainty
of the people of Kufr, the people who
know neither Allah nor His Rasool, sallallahu
alaihi wa sallam,
the people who fought very hard in order
to un clothe the Muslim, and in particular,
the the Muslim female,
and,
convinced her, sold her, snake oil of, you
know, saying that somehow, you know, if you're
beautiful, then you'll uncover yourself. Even though the
the Quran itself
describes,
both for men and for women, the zina
of a human being, the beauty of a
human being is in being clothed. Right? Because
what's the context? The context is that making
Dua buck naked
is
is ugly
and Allah ta'ala forbade ugliness.
And beauty you know, Allah commands to what?
To take your beauty in every place of
worship. And beauty here means, first, before anything
else, it means what? Being clothed.
It means being clothed.
It's really it's really,
vexing and very sad, really. It's heartbreaking
that,
the Muslims in general,
and in particular our sister, although it affects
the men as well,
will consider nakedness to be from beauty and
will
insist on the right to be naked and
to be unclothed.
And in the public sphere, they themselves will
say, if I don't uncover my face or
if I don't uncover my head,
you know, somehow, like, I won't be beautiful
or I will be treated beautiful. And the
Muslim men, also, the boys will, run from
a,
the idea of marrying a girl who covers
her face or a girl who covers her
face, her husband will force her to uncover
her face or even worse,
be a complete beret, complete,
person of no honor, and force his wife
to unveil herself in front of, in front
of a non Nahram man, not just her
face, but her hair and her other beauty,
and, put it on display for other people.
This is
a very
to put it mildly, it's a very un
Quranic,
world view, to put it mildly. And the
thing is, my point is not to be
like, oh, look, you know, shame this woman
has her hijab off. This woman has her
shame, shame, shame this man.
Shame on you as well.
You know, in general, you'll see men will
in the Muslim world, traditionally, will have their
will not appear without their heads covered, without
their sleeves covered. The only thing you'll see
from them is their face in their hands.
It's not a 100% a fit to issue.
If you look at pre modern,
Muslim society I shouldn't say pre modern, I
should say pre colonial Muslim societies.
It was a custom
almost universally throughout the Muslim world, and I
understand there are some exceptions. Maybe the Southeast
Asian archipelago was a partial exception to this.
But in general, from the rest of the
contiguous,
landmass of Dara'ul Islam,
women used to have their, you know, women
used to not go outside without their faces
covered,
except for, those women who are of a
lower socioeconomic
class.
And, you know, it was considered from the
beauty of a woman that she also from
her angelic beauty that she would be covered.
So you'll see the the queens and the
princesses that ruled over, like the princely state
of Bilbao, one of the most, wealthy thrones,
in the world, for for centuries, probably, of
Muslim history. The the the
princesses and queens who rule the sovereigns
under the nominal,
suzerainty of the the Mughal throne,
But,
they ruled as sovereigns for all practical purposes,
that they would not only have their faces
covered, but the petitioners who would come petition
them would petition them from behind a lattice
screen where they could see the petitioner, but
the petitioner couldn't see them. How is that
in any sort of degradation? Allah knows best.
You know, that's the the west west of
the cheythan that's got into people's heads. As
far as I can tell, that's actually really
boss. Most men won't tolerate,
an unequal playing field like that. They'll force
you to show yourself. Otherwise, they won't deal
with you. But those women, they have the
power in order to force people to
be seen but not be able to see
them, and they got away with it. You
know, you'll see pictures from,
Bosnia,
and nobody thinks about Bosnia as, like, the
hot spot of nihada. I think if a
sister in Bosnia put on niqab now, everyone
would think she's become Wahhabi, Kababi, Rahabi, Salafi,
Malafi, Talafi. They'll probably call names to her.
But look, there's like literally, there are photos
of
of,
of Bosnia,
after the sukut of Ottoman rule, after the
fall of Ottoman Ottoman rule,
while it's part of the Austro Hungarian empire
before communism. Can you see women are walking
around in burqa? Literally, not even nikab. Nikab
shows this much of the eyes. Burqa is
a mesh. You cannot see anything from the,
from the from the body of a woman.
And again, I'm not trying to tell women
how to dress. You dress however you want
to. I understand that it's trouble at job.
You put on the club. You might get
fired. There's social pressures. There's this, that, and
the other thing. Look, your personal
your personal circumstance
and difficulties, insecurities, insecurities
practice, lack of practice,
that's something to talk about on a more,
like, Oprah Winfrey type format or or platform.
This is fit. We're trying to understand things
on a more
to forgive us. But coming to the the
the discussion,
the Faisha is ugly,
and,
Zena is beauty,
and
this is defined in in in the parlance
of the book of Allah Ta'ala. One of
the things that is connected with it is
what? Being clothed.
That being unclothed is, from an angelic perspective,
something that is ugly
in most cases, except for, like, a husband
with his wife or something like that. Right?
But that's the exception, not the rule. The
rule is that Zina isn't being,
covered, and
is being uncovered, and
it's something that the ummah seems to have,
have forgot forgotten.
Ibn Abi Zaid mentions right now that Allah
ta'ala,
exalted is he above blemish.
He has made haram alfawahish
inward and
outward,
that a person that a person should do
anything and be anything. That's that's ugly.
And, that is not subjective.
It is,
it is definitely something that can be explicitly
known from the sharia
and,
the the most purified,
sharia,
that is based on Wahi and Revelation.
And in theory, many of the ulama have
mentioned that if a person were to be
uncorrupted by the uncorrupted by the happenings of
undue and improper influence,
by a society that that has left that
original human form, that these things might even
be intuitive or have some sort of intuition
in that in that sense.
So let's see. There's some
let's see. Assalamualaikum.
Usually our brothers and sisters who are more
impressed with secular harm based ethics as an
ideal,
oftentimes
detached from practicality will bring up a particular
objection. The objection usually is in regards to
slavery and con okay. That's inshallah, we talk
about that later inshallah.
When it's comes up as a topic inshallah,
we can talk about that.
It
should
be and her
menses and her nifas.
Now, a bit of explanation about the details,
here.
And that is that, a man and a
woman can,
have some sort of,
I guess, contact of a a a a
sexual nature
during during the menses or in the postnatal
bleeding.
But,
So,
a man should not have
contact,
with the body of his wife.
For that part which is between the navel
and between the knees.
So that obviously
precludes the possibility of sexual *.
And the different
the different have different,
with regards to this.
The Hanafis,
they're they have an opinion that's less stringent,
than this,
which is that,
that as long
as a man and woman don't actually have
sexual *,
itself,
then, to touch,
to
touch
anything other than the private parts,
is permissible. And I've read this in the
the the Hanafi books as well. The reason
I mentioned this is not necessarily as a
recommendation,
but,
so, Hanan, we live in the age of
the proliferation
of.
So anybody who,
you know, can find
what satisfies them between them and their wife
according to one,
valid ruling from the rulings of the Sharia.
Let them, take satisfaction from that,
rather than turning to the haram.
Because we, you know, we talked about, you
know,
that the people who seek,
seek the
interaction of their private parts from other than
their their spouses,
which includes this whole really messed up and
screwed up,
* industry and *
industry,
which has rendered,
generations of young men,
impotent,
both socially and unfortunately.
Now it seems increasingly,
like, physiologically
as well.
It's problematic. So I mentioned this,
this
other ruling, for that
for that reason. So he mentions that it's
okay to see it, see for the husband
to see what's between their the navel and
the knees of his wife, but he cannot
he cannot touch it,
and take sexual enjoyment
from that.
And,
the
the hadith of the prophet is
mentioned.
That a man can that a woman
can wear a,
a lower garment that covers that's that which
is between the navel and the knees. And
then thereafter,
a a a man can enjoy physical contact
with
his wife,
from above that. And this is one of
the things,
this is one of the things,
this is one of the things that,
also people who don't have a lot of
self control, especially men who force their, wives
to,
have sexual * in this time. It's really
it's not like it's
in many cases, it's not
a happy,
experience for the wives. That they're taking their
pleasure without,
you know, concern for
for their wives. Such a person will never
be a good lover, and they're never going
to be able to, like, make love well
or properly. Why?
Because it takes a special type of jerk
to be able to enjoy
with while being heedless of whether his wife
is enjoying
or, you know, not concerned whether she enjoys
or not. Allah,
protect us. So, you know, give your give
your wives a break. Don't
don't do this when they're already down. Imagine
somebody is, in their head and they're bleeding
and they're it's just, like, not a fun
time anyway. I imagine, I'm not a woman,
so I can't say, but I imagine it's
not a fun time anyway. Physiologically,
it's probably rough and difficult.
So,
be supportive, you know. Give them give them
a break. And on the flip side, you
know, a woman,
if she
she if she, you know,
comes to her husband with the attitude of,
helping a brother out,
may Allah
reward, reward her, because she is,
protecting the sanctity of her nikah by by
taking care of him and not letting him,
or not,
giving him an open avenue,
for,
satisfying his,
desires,
in a haram way. And like standard
modern liberal western disclaimers,
if a woman doesn't
do that, it's not an excuse and it
doesn't validate or say it's okay for the
man to look for their desires, from the
other side. And,
let a man not, you know, blame his
moral,
shortcomings
on another person and vice versa for that
matter. If a man is not able to
please his wife and doesn't put in the
effort to please his wife,
then, if she were to
show infidelity,
it's not that that's excused or that it's
justified.
But if a man were to please his
wife in such a way that she wouldn't
need to look at anyone but him, may
Allah give him a high rank
and, be pleased with, the both of them
together.
So continuing,
so he mentions,
he mentions that,
those groups of women
that we mentioned from before are haram for
a man to marry.
So that's who.
That's,
a man's
mother's, meaning her his mother and his grandmother's
going up in the chain,
and,
his sisters,
be they half sisters or full sisters or
sisters by Raba'a, by
wet nursing,
His,
daughters and daughters daughters daughters daughters daughters,
or grand granddaughters,
whether they're the daughters of daughters or the
daughters of sons,
his,
aunts.
So both maternal aunts and paternal aunts and
his nieces, maternal nieces and paternal nieces.
Interesting fact,
they say about
the emperor Heraclius
who lost,
Syria to the Muslims from the Roman, from
the Roman state,
a loss that they they never recovered thereafter.
They say that Heraclius, one of the reasons
the Christians kind of cursed, and they say
that the reason that the the providential help
was removed from him,
was that he married Martina, which was his
niece.
He married his his his first and direct
niece,
which was considered in their sacred law as
well as in our sacred law to be
an *. So he received some sort of
special dispensation for it, but the people were
never,
were never comfortable with that.
And,
for that matter, the, you know, * was
something that was practiced in the ancient world.
It was practiced by the ancient Egyptians,
especially in the royal line. It was practiced
by,
it was practiced by the the Zoroastrians.
In fact, the Nabi,
he he mentioned that, like, you know, like,
when you conquer
all of these foreign peoples or whatever, you
know, let them rule by their own family
law. Like, if they don't accept Islam, let
them rule by their own family law. Don't
impose impose the sharia on them by force.
He said and he made an exception. He
said, except for when you go to the
Persians and you see that they marry their
sisters,
then you have to separate them by force.
We're not going to accept that that that
that that practice be sanctioned. Even if it's
their religion, it's
exempted from that. That we're not going to
allow them to, keep that practice.
And so the rule,
the
the rule for
which woman is, not permissible to marry
is,
also, it comes in handy in another piece
of fit that, you know,
probably
none of you are going to ever be
in a position to apply, but the knowledge
of which is still an act of PID,
which is,
to combine between 2 wives.
The ham combination between 2 wives. So it's
ham to marry 2 sisters, for example,
at the same time. If one marries a
sister and then they get divorced, then a
person could theoretically marry the other sister, but
he cannot be married to 2 sisters at
the same time.
And this rule then,
it it it extrapolates out, which is that
a man cannot be married to 2 women
at the same time,
such that if one of those two women
were to become a man, they couldn't marry
each other.
So we'll explain it and then we'll state
the rule again. So for example, a man
can't marry 2 sisters. Why? Because if one
sister were to be a man, then they'd
be brother and sister. They couldn't marry each
other. A man cannot marry,
a mother and a daughter at the same
time. Why? Because if the one of them
if the mother became a father, he couldn't
marry his daughter. If the the daughter became
a son, she couldn't marry her mother. So
you can't be married to both of them
at the same time.
A man cannot marry a a niece and
her aunt at the same time because if
one of them was a man, then that
would also be considered an incestuous relationship.
A man cannot be have the nika at
the same time of 2 such women
that if one of them, were to be
a man,
and they were to, want to marry each
other, that marriage would be, incestuous. So that's
a like a little branch piece of fiqh
that a person can,
have on the side as well.
And Allah
commanded to every pure thing.
And that pure thing is what is,
that which is halal.
Right? Allah commanded to, sorry.
Allah commanded that people eat that which is
pure,
which is halal.
When it means what? It means what? It
means halal.
Now
one of the one of the interesting things,
and if, you know, I'm gonna try to
exercise the utmost of self restraint,
to not go on to a whole tirade
right now about the Halal
industry and about the really kind of backwards,
twisted up notions about what what the word
Halal means
in,
in what our contemporary North America conference is
slaam,
and,
what it doesn't mean.
I have plenty of other recordings. You can
go through to the soundcloud.comforward/hmakboul
and, listen to the recording that we, made
with regards to this topic in MSI,
maybe a week before the lockdown started, so,
like, in early March.
If you if you wanna hear that, inshallah.
And if you haven't heard it, you should
hear it. It's a very important part of
the deen.
Ibn Abi Zaid is mentioning right now. And
look, he's not even Desi. He's an Arab.
Right? So there is an Arab that eats
a lot.
That was a, you know, that was a
common
remark. Please don't take it seriously.
Forgiveness if you felt offended by that. I
withdraw it then. But he says,
Allah that commanded people to eat that which
is and
that is what everything that's halal. This goes
back to a discussion that we were having
before, which is what is beautiful and what
is ugly. Is it something that the nafs
considers to be,
beautiful or ugly if that nafs is from
the uncorrupted Aboriginal,
state,
or is it what the Sharia
commands is,
ugly and beautiful?
And so the tafsir that Ibn Abizaid takes,
which
is in line with the,
maturi, the approach, the tafsir that Nafrawi takes,
which is sorry. Not in line with maturi.
In line with the Ash'ari approach. And, Nafra,
the the commentator takes us in line with
approach as well. Is that whatever the the
Sharia says is halal is is beautiful and
whatever Sharia says haram is ugly.
And this scratches the chalkboard chalkboard of my
soul,
to a degree that,
maybe few can understand or appreciate,
off the bat,
which is
in North America, we have, like, this kind
of, like, legion of zombies.
And
I don't say this because I want to
offend them, but, like, if they take offense
to it, what am I supposed to do
about it? Right?
The idea is what is that they'll be
like, you know what? I would eat halal,
but I'd rather eat tayir. And, like, what
does that mean?
They'll say, yeah. It's halal, but is it
tayir? What does that mean?
Here,
you wanna be Maliki, you wanna wear a
bow tie and go to the with the
cool kids at the and all that other
stuff. And here's Maliki Fiq right now. What
does he say?
It's defined as a thing that the Sharia
says is permissible.
So I always get whenever I give the
halal, presentation, this long,
presentation I'll get. And then after all of
it with proofs from the Sharia, from from
akhida, from hadith, from
logic, rationality,
politics, every different point of view why we
have to eat halal, drink halal.
Always I'll get this question,
which is what? He's like, you know, Shaykh,
you know, there's a lot of things that
are halal, but they're not tayid, you know.
So is it better just to eat organic
cage free and this and that, but it's
not halal, but it's Or
or should we eat the things that halal,
but it's raised improperly?
So I get the fact that, you know,
animals being raised improperly, treated improperly is wrong.
And it may itself be haram. Those acts
of cruelty are themselves haram, and they should
be eradicated. And if I was able to
snap a magic wand, I would eradicate them.
And if I had the clone army of
Jango Fett with, like, blasters and, like,
spaceships that I could force this to happen
by force, I wouldn't have done it.
However,
coming back to the question, the question betrays
a kind of very fundamental, like, cluelessness with
regards to the way Islam works.
Which is what?
And I always answer this question in the
same way and always there's some audience members
who are, like, freaked out, like, why are
you answering it in such over the top
way? But unfortunately, sometimes there's no other way
of, like, conveying the point to people in
a way that they'll understand. I'll be like,
you're asking me this question about, like, you
know, should I just eat organic cage free?
Although it may not be halal, but it's
tayeb, which is a premise I disagree with
in the text,
agrees with my disagreement.
Or is it better to eat something that's
that's that's halal, but it's not tayeb? You
know? If it's halal, it's tayeb. If it's
tayeb, it's halal. Is there more you can
do to make it more Yes.
Should we do it? Yes. Are we obliged
to do it? Yes. But don't act like
something that Haram could possibly be tayid. And
don't act like something that's Halal is, is
Khabib or is not is not tayid. That's
just not the way this works. There is
some improvement that needs can be done and
that needs to be done, and we should
do it, and we will do it. If
we had Iman, we would do it.
But don't confuse the 2 that, oh, yeah.
I just need organic, because somehow that's following
the deen of Allah ta'ala in a way
that eating the thing that's actually halal halal
is,
is not following the deen of Allah subhanahu
wa ta'ala. That is completely disingenuous. The point
of view based on ignorance against I use
these harsh words because they're objective reality is
not in order to offend people or to
say speak ill of somebody.
So people are like, well, should we eat
this thing that's tayeb but not halal or
eat this thing that's halal and not tayeb?
After
saying that the premise is wrong,
if we hypothetically were to, like, put that
aside and not question that premise.
The analogy of what a person is asking
about, I tell people is like this.
Imagine there's 2 people. 1 has a a
a a a a a girlfriend.
Okay?
That girlfriend, she wears niqab.
She is the most shy, high up, bashful
woman. She's a hafida of Quran,
and she has Ijazah of the hadith,
and she prays the Hajjjad every night and,
you know, mix khatam of the Quran every
night into Hajjjad that meets profusely out of
fear of the Lord. But she's the girlfriend.
Or, you know, because I always have these
masculine examples. Maybe there's a sister listening. There's
a man, his boyfriend.
And he has Marshall the beard, he has
the beard, you know, and he's like a
beard model,
and his turban is like real, like, nice
and amazing, and he's Imam al Dinam Mustin,
and he recites Quran like an angel
Right?
And he's like just this handsome and wonderful,
akhlaki and dreamy and wonderful spiritual guy who
weeps softly whenever the messenger of Allah sallallahu
alaihi wa sallam is mentioned in his presence.
But he's a boyfriend.
Right?
And then on the flip side, imagine a
man has a wife, they're married, she doesn't
cover, she doesn't pray 5 times a day,
she doesn't cover,
forget about wearing a glove, she doesn't even
cover her hair.
And, you know, she,
you know, has a number of other bad
habits and smokes and whatever, drinks or whatever.
Right? Which of the 2 is which of
the 2 is,
more proper, for a person to have relations
with? Their wife that's imperfect or their girlfriend
who's, like, perfect? Their husband that's imperfect or
their their boyfriend who's imperfect?
Aqidah issue. If it is permissible
in the sharia, one can say that it
is tayib, that it is pure, it is
clean, it's good. It doesn't mean that it
doesn't have any room for improvement
that
can happen, should happen, must happen.
Those things in their place, they they all
of those things may be true.
But as a definitive statement, it is. What
is it?
Allah commanded
to, eating,
that which is pure. And it's defined as
what?
As that which is halal.
And Allah didn't,
allow that a person should eat anything,
except for that tayiv, except for that pure,
which is defined as what? That thing which
is permissible in the shala of Allah Subhanahu
Wa Ta'ala.
Masha'Allah.
By Jawad Karim says zombies, I appreciate it
already. Masha'Allah. If that's the only thing you
got out of the dark,
Oh my goodness.
I think we're gonna leave this,
the rest of this because there is some
discussion
with regards to it, which will be more
appropriate for tomorrow.
And it's not far for me to take
up an entire hour of your time.
So, if anyone has any questions, inshallah, they
can,
throw them back up. Let's see. Mentions
he says you mentioned that the
that the that the text and explanation
agree with the opinion that Halik will stay
at the master. The opinion is different. Well,
listen. About whether Halalik will stay at or
not in specific, I don't know if there's
a, if there's
a a written credal position with regards to
that. But again, like we said in the
beginning of the darsh,
there's the idea of certain things being beautiful
and certain things being ugly. You know, certain
things being good and certain things being ugly.
And
there's a a discussion in the, amongst the
Muttalemun
that is the definition
of or is the knowledge of those things
that are
good and those things that are ugly.
Is that knowledge only known through revelation,
or is it also known through the innate
nature of the fitra?
Is it defined by the the letter of
the law or is it known by the,
innate
nature,
of a human being which is incorrupted and
then the sacred law
will add on top of that and will
explain explain
and define and propound,
and expound on that more,
and rectify that thing which was corrupted from
the original nature or not. So the idea
that that knowledge is innate in the fitra
is something that's closer to the maturity
view of, human nature and, of, the maturity
approach to the sharia.
Whereas the the the legalistic
approach of the law defines what's beautiful and
what's ugly, and we we just follow that
as closer to the Ash'ari approach, as well
as the approach of the tariff of the
the the the Muhandisun.
And it seems that ibn Abizaid,
in line with the the the the the
the old school Malekis who are all, Aseri.
And then later on, we'll adopt Ashari's,
creed.
That it seems that his text is in
line with that. Why? Because he defines
that which is pure as that which is
licit,
and vice versa.
Let's see the question.
If our message is open, do you suggest
we should go with the risk of spreading
or bringing home the virus?
Under no circumstance
under no circumstance
do I ever advocate spreading
or, bringing home contagion.
So if you know that's gonna happen, then
the answer is no. Don't go to the
Masjid. We've been telling you not
go to the Masjid for a very long
time. And if you don't listen to us,
then, you know,
people will
heed our advice. If not, through, volition, then
through Darwinian means.
So that's that.
My opinion,
if you listen to the Durus from before,
which seems to be what we hear from
our masha'if as well and from the olema
of of the Haqq
is that,
the the there's a sacred,
order
that is established through the masajid and the
prayers,
if,
a person can make it to the masjid
and make it home without hand to hand
combat in the streets
or or some,
danger that's of that immediacy,
that it should be upheld and it should
be kept with a bare minimum number of
people, and this includes, Jumuah.
And everybody else at this point should stay
home.
And,
this disease has proven that it is,
extremely,
extremely,
extremely, contagious,
and there's no benefit or profit in getting
infected in it, or getting your friends and
family,
infected, by it,
if you're at all able to avoid it.
And there's definitely no benefit in killing your
grandparents or your parents,
by it, or the grandparents or parents of
other people, you know, for that matter.
So,
you know, many of the Masha'i have suggested,
for example, that the masajid have, like, groups
of 2 or groups of 3 people who
are low risk individuals,
both in their homes and in,
in their own,
health,
and in their own,
you know, lack of,
preexisting conditions and whatnot. They should take turns
a week or 2 weeks at a time
making a
to make sure that the adhan is called
and that the,
that the that the the bare minimum congregations
happen.
And if, bare minimum Jummah is to happen
in the Maliki school,
it's 12 people plus the imam. In Hanafi
school, there's even less,
even less,
stringent conditions
that every city should have at least one
Jummah happening. Every metropolis should have at least
1 Jummah that happens in the bare minimum
way. So that the facility of, of of
keeping the prayers in the mosque open,
is uninterrupted.
And,
all subsequent,
Jummah should be canceled.
Every place that's not a walk from Masjid
should shut their doors,
and they should not have Jummah at all,
and they should consider telling people to pray
even the daily prayers at home. And under
no circumstance are you, to take the contagion
and spread it, which reminds me of something
else, which is a number of, people have
asked me for prayers for their loved ones
who are,
ill with this disease.
One particular case, and I don't know if
you know he gives me permission or not,
to mention his name, so I'm not gonna
mention his name. But he's a particularly dear
brother to me,
and, he is my close companion from the
days that I, studied in Mauritania.
And I consider him to be from the
Alula,
and
a very learned and pious individual and a
brother of mine
in this journey in life.
And, he himself has been ill with the
coronavirus. He just told me today, so I've
been ill for the last two and a
half weeks,
and, it's just not getting better. So, he
said, I'm sorry. I didn't tell you from
before. Please make dua,
Insha'Allah. Give him shifa and give other shifa.
Don't put your near and dear ones in
that in that situation.
Don't do it.
You benefit nothing from from, walking into a
trap.
You benefit nothing, from walking into destruction and
bringing it to your,
to your family members. The Sharia not only
allows you, it encourages you to protect yourselves,
and when it comes to the masajid,
inshallah, that which is far, should be upheld.
And it is a far
that the
are established in the masajid, and tell her
unless, even that will result in death and
destruction. As far as I can tell, 3
people are not gonna
3 healthy people, with no preexisting conditions praying
at some feet apart from each other is
gonna harm anybody.
So it is a communal obligation to support
those people that they should do that.
And then thereafter, everybody else should just stay
home.
And please stay home until they find a
a vaccine, until,
you know, you know, things get better.
Please don't don't subject yourself to these things.
And if you do, then just say, yeah,
I'm I'm an idiot. Don't don't blame Islam
for it afterward.
Because Islam also tells you save your life,
stay home.
Allahu Ta'ala, keep all of you in their
protection. And, you know, I'm not saying those
people who got the disease are idiots or
whatever. I mean, people get it because they
get it. I mean, it's just such a
insidious,
type of infection,
that, you know, there are people who are
who are getting it, who are dying, who
are getting sick. You know, people who work
at hospitals, they tell me every day I
come home wondering, is this the day that
I'm gonna I'm gonna, you know, go down
and not get up again?
So please, you know, don't
don't don't use religion as a way of
of, of putting yourself at risk.
Even what we mentioned is just a few
individuals taking
extraordinary,
extraordinary precaution,
and doing those, you know, establishing,
those sacred rights on behalf of the Ummah
so that everybody else can stay at home
and be protected.
As a follow-up to your explanation, it seems
that according to what you as well as
others have said,
that though there is an innate ability to
recognize Gurud Tayeb,
that it still wouldn't oppose the Sharia. Yeah.
No. It wouldn't. It wouldn't. If you if
your innate nature
tells you something contrary to the
then your
is wrong and, the is
right
because the measuring stick of whose nature is
uncorrupted is that nature,
of the janab urisala sallallahu
alaihi wa sallam, say the Muhammad alaihi sallam.
And, if you claim your nature is more
pure than his is, then the world is
your stage. Go ahead and, you know, let's
see you shine. Let's see you let's see
what you got.
You know? But, until then, your words are
empty and, forgive us for not wanting to
buy your merchandise when there's something better already
on the market, and it's being given out
for free, masha'Allah.
By the favela Allah.
So
again we ask for shefa and protection. We
ask Allah to forgive us our sins.
We ask Allah
to, take mercy on the Ummah Sayed Muhammad
and
on his creation. We ask
Allah to use this means of this epidemic
and pandemic
and this waba and this bala,
to raise,
those people who,
are, the people of obedience and to abase
and humiliate those people who are mischief makers,
and those people who are tyrants and those
people who, harm the creation and harm the
Ummazayd, Muhammad
that if Allah raises, the believers through this,
that even through death that he raised them
through it. And if he abases and humiliates
the mischief makers that even through their survival
that he makes it a means of their
abasement until the day that they repent and
abandon their mischief and abandon their harm, for
the the the prophet, sallallahu, salallahu, salallahu, salallahu,
salallahu, salallahu, ta'ala,
use this as a means
to bring us closer to him.
Make this the key to the door of
and understanding that we should be closer to
through this than we were from before. Allah,
uses ilm that that we're
now finding new time to be preoccupied with
as a way of,
of of
making us more beloved,
to him through it. And because of that,
fulfill our needs and fulfill our,
desires that are good, that he's pleased with
from this world and the hereafter and for
our loved ones and for those around us.
Allah
by the barakah of these majalis and by
the barakah of this dua and by the
Barakah of his divine name.
Spread his hidayah and his guidance,
to,
the people around us as well.
If anyone is listening, inshallah, or anyone will
listen at one time,
or any of us who have relatives that
are, have left Islam or that, you know,
didn't accept Islam in the first place,
our loved ones, or people who did good
by us that don't have the deen.
May Allah give them a reading on their
tongues before they leave and make all of
us, inshallah,
read it before we leave this world, say
it and repeat it on our tongues before
we leave this world and may Allah accept
it from us and give us something ahead
of us, in front of us from that
moment, that's better than what we left behind.