Hamzah Wald Maqbul – Maliki Fiqh Din is Sincerity Addison 04142020
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AI: Transcript ©
I apologize for the, for the delay in,
beginning the
there's there's some technical
I I don't wanna say technical issues. It's
probably just my own incompetence, but, you know,
in my defense,
I'm I'm somewhat new to this as well.
So we continue.
Yesterday where we left off from the Darz,
was,
that, it is incumbent on the,
on the believer
to take as a guardian, friend,
protector,
and have a relationship,
mutually of love and of humility
with the,
with the rest of the believers.
And so we continue.
And here,
like we mentioned yesterday, oftentimes it's translated as
as as meaning,
good advice. But
one of the meanings of is.
And so he mentions he says that a
person should give good advice to their
their,
believing fraternity brother and sisters,
fraternity and sorority,
in guiding them and giving giving them guidance
toward that which is good for them both
in their,
deen and in their dunya.
And the proof for that and the proof
for the obligation of that is,
the,
hadith of the messenger of Allah sallallahu alaihi
wa sallam, which is one of
the one of those a hadith in which
you can see a
an encapsulation
of the spirit of the deen.
The the entire spirit of the deen in
a very short hadith.
I was given the words that are
that that I'm asking them great meaning.
So the said that Dean is not seeing
high giving this good advice.
And, we asked
him,
for for whom should this good advice be?
And he said, oh, messenger of Allah. And
he said,
this good advice and this sincerity.
So he said the sincerity should be for
Allah
That's the most important sincerity.
That's the sincerity for which all other sincerities
are
a practice, if you will,
that you should be sincere for the sake
of Allah
and your deen and everything that you do.
For Allah
and for his,
messenger
and for his book
and for the imams of the Muslims. And
here the word imams,
means
in temporal affairs, the those who are, in
charge of the, the temporal
authority and in, matters of interpretation of the
deen,
then that's no longer the government. That's then
the
ulama.
So for the book of Allah and for
the imams of the Muslims and for the
generality of the Muslims that you should do
good and have sincerity by every single one
of them.
So he explains he says that,
sincerity toward Allah is
that you should describe him,
and you should,
believe in him,
and you should praise him,
as he was described and praised
and
explained, you know, what what the his reality
is was explained by himself,
in his own book and through, the
teachings of his prophet, sallallahu alaihi wa sallam,
for all of his different attributes.
And then thereafter that he should be you
should accord him the transcendent position,
that he,
that he
commands above all of those things that
are not befitting. So we should treat him
as Allah. We should treat him as more
important, than anything else and than anyone else
in this world,
and that we should not compare him to
the duniya, nor should we,
nor should we consider him to be something
normal like other things.
And so he continues.
He says,
And being sincere to the prophet
means what?
Sincerity to the prophet, sallallahu alaihi wa sallam,
means that,
we should believe in him and that he's
the messenger of Allah, and we should believe
in all those things that he brought.
We should believe in him and we should
believe in all those things that he brought.
And it's okay, like, from time to time.
There may be things where someone tells you
a certain thing as a and they seem,
like, really learned. And another person tells you
another thing is and they seem really learned.
And you don't understand how both of them
could be true at the same time, or
you have a doubt about, the transmission of
something or another,
as a scholar,
or as a layperson for that matter. But
as an Aqida, you have to believe what
that if he said it
it's true.
And, this is
the When the mushrikeen of Quraysh were mocking
the companions for,
for the
claim
that he, traveled by night,
to,
Al Qudsas Sharif, the Beit al Mahlis,
to Jerusalem, and then he came back.
And they they mocked, they mocked the the
they mocked the companions for that.
Said
who said what? He said if he said
it, then it's true. And then he brought
he brought some, he brought something else on
top of it. He says that we believe
that he receives
revelation from above the 7 heavens.
And so for us to believe that he
went to Jerusalem in one night and come
back is a relatively easy thing for us
to believe there. So here's an example of
what
the Aqidah, even though particulars may or may
not be understood, but the Aqidah is Mahood.
And he didn't know, did the prophet
really say this or not? This is a
hadith being brought to him by unreliable narrators.
But he said if he said it sallallahu
alaihi wa sallam, it's true.
Another person should
then,
obey
and,
enact
his commandments and his prohibitions.
Now this is also a really important,
sunnah.
And,
you know, we have to
we have to give it its accord, give
it its due.
In the old days and in the hearts
of simple people,
clean hearted people,
if you say something as a sunnah of
the Messenger of Allah, sallallahu alaihi wa sallam,
that is sufficient for them. They will not
question it thereafter. They will not cause problems
thereafter.
Nowadays, we have some people who are a
little bit too smart for their own good.
They're a little bit too sophisticated for their
own good.
They're,
politically a little bit too savvy for their
own good. But you mentioned something as a
sunnah, the messenger of Allah sallallahu alaihi wa
sallam,
and then they cop they cop an attitude,
and they'll, like, literally reflexively look for excuses
not to enact it. And the first,
you know, question is, is it a fardler
or not? And, this is not nasiha to
the prophet sallallahu alaihi wa sallam.
So, yes, not every sunnah of the messenger
of Allah sallallahu alaihi wa sallam in the
fiqh he sends is
a farb. However, in general in general,
the commitment to,
to obeying
his commandments
and, to obey his prohibitions.
And,
and the commandment
to bring the sunnah to life by teaching
it to the people,
on top of that. You know, like, that
that you in
enacted in your life, and you teach it
to the people,
and,
and that you make
on the sharia, that you actually, protect and
guard the the practice of the sharia and
and and and, its teaching.
That's that's being sincere to the prophet, sallallahu
alaihi wa sallam. Not looking for the first
avenue to cop out or to duck out
of,
you know, to duck out of, of of
of enacting something, which is the sunnah,
which is a sign of decay.
The sign of growth is that we teach
it. We not only,
not only do we practice it, but we
teach it as well.
The sign of stability is what at least
we practice it ourselves.
The sign of decay is what? We need
to teach it to other people, and we
actively, like, duck or resist,
following it. So what happens is speed of
a progress of a person or the speed
of the progress of a community,
it slows down. And there's so many issues.
There's so many issues in which the have
leeway for this or that depending on what
the is.
But,
you know, the believer will never go wrong
by holding fast
to the sunnah, by asking the question, how
did the messenger of Allah
do this?
And then, attempting to enact that as best
as they can,
whether whether or not it it is more
or more,
or
equivalent to the bare minimum
level of practice that the Sharia requires for
them from them. And so there's so many
there's so many bizarre things, you know, like,
so many bizarre things.
You know, there's so many mas masajids, for
example.
The,
they won't, you know, they they'll pray it
inside the masjid. They won't even try to
pray it outside of the masjid, even though
that's a sunnah to pray it outside the
masjid. The prophet, sallallahu alaihi, so despite his
masjid being, you know, according to Malik, the
most sacred of masajid, and even according to
those who don't
agree with this position, at least the 2nd
most sacred of masajid in the entire world.
But he would still go out and pray
his, he would still go out and pray
his,
and the jana is outside of the outside
of the Masjid.
But if you mention this to so many
people, they'll be like, woah. There's this problem.
There's that problem.
Right? Your whole mandate as human beings and
as a community is to what?
Solve those problems. Think of solutions. Why? Because
practicing the sunnah of the messenger, oh, Allah,
salallahu alayhi wa sallam, should be the most
important thing for you in your life. It
should be it's the reason Allah gave you
a community. It's the reason Allah gave you
a masjid. It's the reason
Allah gave you wealth. It's the reason Allah
gave you
health. It's the reason Allah
gave you, wherewithal.
So you can come together and find find
solutions to these problems, even if those solutions
at times have to be novel solutions.
And so what happens is and sometimes it's
not possible.
There's leeway in the Sharia. I'm not saying
every single one of these things. If you
don't do it, you're a kafir.
But in general, if your gut reaction is
to resist, even though,
there's an ability for us to get together
and think creatively of how to implement the
sunnah,
then that's that's, like, that's really problematic. And
that's, like, a real, like, high level issue.
That's, like, a broad overview
systematic problem with the practice of people's deen.
And for whatever reason, a lot of people
suffer from this.
They suffer from they suffer from a very
reductionist type thinking. Their holistic approach to the
deen of Allah ta'ala is
is crippled by by, a lack of this.
And, I think the solution is,
is is,
you know, oftentimes,
not in fit.
I think the solution is, the the sickness
the locus of the sickness is not necessarily
in the mind
because you can teach people a masala. You
can teach them to look into sunnah. The
prophet said,
that he said that the month is like
this.
Go
see the moon. Go come back and, you
know, whatever. You know? Okay. Fine. Even Suresh
said that that, you know, you can calculate
the moon the the new month and, like,
Subiki maybe, you know, later on,
gave a lukewarm endorsement of the validity of
the position from the school.
Hamas, does that mean that all of a
sudden we will abandon the practice of the
messenger of Allah sallallahu alaihi wa sallam and
the Ambiya alaihi Musaam?
For some people for some people, it does.
They're gonna, like, take the the flag and
just
run with it and make a touchdown in
the
fantastic,
new world of
of convenience and of, like, some sort of
modernist sensibility, which,
you know, according to that way of thinking,
like, why waste your time with Dean in
the first place anyway? But, you know, I
guess, oftentimes people whose
thought and practice is not
is not harmonized,
with any sort of,
with any sort of, like, philosophical unity or
or,
philosophical
harmony. Those people don't really think about these
types of things,
any sort of consistency.
Those people don't really think about these things.
Rather, they go from one emotional thing to
the other. So I've seen people who, you
know, if you bring up halal, they'll plant
the flag and, like, it'll be the animal
that they die at. But then, you know,
you'll see them do other things and, like,
make you know, like, treat other things very,
nonchalantly. And then there's the next person for
homun sighting is, like, the
the the last stand, you know, the last
they they go last to the Mohicans mode.
And but, like, you know you know, when
it comes to
how they dress, they don't conform to the
deen. They don't conform to the sunnah. Better
than all of these people put together is
the person who's a sinner and doesn't practice
anything, but at least they accept it. This
is the sunnah. The sunnah is superior to
the thing that's not the sunnah. Even the
person says, I don't even know what the
sunnah is. But whatever the prophet
did, that's the best thing. That's the best.
Just like every, like, stupid little kid. You
know? Like, I try to avoid,
these things even with my own children.
I don't like them to know, like, what
the brand of this is and what, you
know, car is expensive and what type of
phone is the expensive phone and all. But
they find out you know, I don't know.
Somehow these things, they just kinda leak through
being a human being. I don't like them
to mix with the other kids who are,
like, super, like,
obsessed with these things and, like, real bright
eyed about about all of these things, but
they figure it out.
And the thing is that that's a very
normal human. That's a very normal human
reaction. It should be for what? It should
be for Jannah. It should be for the
sunnah of the messenger of Allah
It should be for what? It should be
for those things that are best for a
person. A person should always want what's best
for themselves.
Mu'a Sheikh, Mufti Musa, for Allah,
give him long life and,
you know,
open doors for him in this world and
in the hereafter. He translated Solemi's,
Wasaya. Solemi is very early Sufi, by the
way. It's a interesting book. So let me
is even before
even before,
Imam Khazali
And, you know, I was reading through, reading
through the book. And he what was it
that he mentioned yesterday? People should want to
keep the company of the elite,
the elite when it comes to deen. Why?
Because you always want the best. But what
is it, Jana? What is it? You know,
even the students of knowledge, Allah subhanahu wa
ta'ala, you know, give people Hidayah.
Even Allah give people the Hidayah. He give
people Hidayah. The Dunyaoi people, what do they
want? They wanna get into Harvard. They wanna
get into Yale. You know, they wanna get
into the best school and do the best
residency, get the best programs,
etcetera.
They wanna do the best with everything.
And, you know, religious people,
you know,
they say, oh, you know, like, I'm being
a. I'm being like a a a an
ascetic. I'm being a.
But you're supposed to be in your.
If
your, him is low, if you're, you know,
what you want is low,
out of life,
if
it's like,
you know, you're tired when it comes to
deen. You're tired when it comes to ill.
You're tired when it comes to stuff that
you do for the sake of Allah. And
then you say, oh, look. I'm being a.
I'm turn my back on the dunya. That
doesn't work. That that's not how it's supposed
to be. The Nabi
said that al Firdaus is the center of
Jannah and is the the highest part of
Jannah. So if you ask Allah,
ask for Firdaus.
Go for if you're gonna ask Allah for
Jannah anyway, ask him to give you give
you up the penthouse suite.
That's what you're supposed to do. But what
happens? Everyone wants to go to Harvard and
Yale
and wants to be real proud of that.
Nobody wants to go and and say, I
wanna study from the best of my shayef.
No one wants to say, I wanna spend
my Ramadan in the Hanukkah instead of, you
know, going through the rat race. Nobody says
I want
to learn in the best of the Madaris.
Nobody says I want to give the best
of my wealth for the sake of Allah
except
for very few people. In fact, most people
with their, you know, their,
ideal,
setup with regards to what they wanna do
with their religion is. You know? I wanna
be like, you know, Dean and Dunya. I
wanna be like a doctor, and I wanna
be a great
scholar at the same time or whatever. And
so look so and so did that. He
made a jump between these two things.
The person who thinks that that you're going
to
you know, that you're you somehow have, like,
con you know, made, like, some big achievement
in the by
by,
combining between the perishing abode
and the, the eternal abode by combining the
thing,
which is
Mubarak and the thing that's maloon,
the thing that's blessed and the thing that's
cursed. This is like a lack of understanding.
Allah subhanahu wa ta'ala, you know, this is
not only is it a lack of understanding,
but, like, the idea that it's superior.
It's like a direction in the step of
protestant,
which is what?
If you're prosperous
materially, it's a sign Allah loves you. And
if you're suffering materially, it's a sign of
your laziness and, therefore, by extension, your wickedness.
Allah
does he say in his book? He says,
Look at the insan. If his lord
honors him by expanding his provision, by giving
him a lot of dunya, he says, oh,
my lord has expanded me or has honored
me.
Tell me something. You know? Like, Trump may
not have as much money as, you know,
he claims that he does, but he has
a he has a lot of money.
Okay?
Mike Bloomberg
and Howard Schultz and, you know,
what's the name of that bond villain guy?
The Amazon guy,
Jeff Bezos and these people. You know? Allah
gave them Allah gave them so much. When
you look at their lives, you don't see
the barakah there, though.
You see what you see, you don't see
the barakah there. And, you know, there are
also pious people who are very wealthy.
The Malian king Mansa Musa who gave so
much sadaqa on his way to Hajj that
he destabilized
the market price of gold in Cairo for,
like, 10 years. You know, he's a wealthy
person, Sultan Soleiman Al Tanuni,
before him, Yagu Salim.
These these people were unimaginably wealthy people.
The Nizam al Khad Abad and these, you
know, these people were very wealthy. Some of
them were very
pious people who did great great works, and,
you know, they allowed allowed them to,
do good with their money. So, you know,
you see, like, the princess Solat
who ruled Bhopal
while in full Nepal and from behind the
lattice screen.
So the petitioners who,
would, speak to her, she could see them,
but they couldn't see her. And they would
have to they would have to talk with
her ministers, and she would just observe and,
like, signal to them what she wanted them
to do or to say.
She endowed a, a Madrasa in Makamukarama.
Madrasa Solatiya in which many of our Aqabir
when they would be in exile
from fighting the, the Farangi colonizer and usurper.
They would teach in that madrasa, and then
eventually, it actually becomes subsumed. It has become
part of the the the waqf of the
Haram Sherif
astafil from Allah
If you're gonna have money, do that with
your money. You know? That the person says
when they have money, oh, look, Allah loves
me. And then when they their their,
risk is constricted, when their provision is constricted,
they said, oh, my lord has cursed me.
Allah says, no. That's not what it is.
Some good people are poor. Some good people
are rich. Some bad people are poor. Some
bad people are rich. Why are you *
the dunya to your to your dean?
That's not that's not how it works. That's
not how it works. And if, you know,
if you have a way of being rich
and you like to be rich, go right
ahead. If you don't like, you know, to
have a lot, then,
you know, and you're content with what you
have, then go right ahead. But, you know,
the the the low,
the low concern for the deen,
It's it's it's very problematic even amongst religious
people, and this is one of the things
that the prophet
said. He said,
people are like alloys,
like metal
alloys, like those metals that are alloyed with
gold and silver.
And the best of people,
are the best of them are,
the best of them in Jahiliya will be
the best of them in Islam as long
as they bother to learn,
the the the deen and to understand the
deen.
And so there's a lot of. I like
it when I see somebody who's aggressive and
reaches the top in in in their dunya,
in their craft or in their sport or
in their
art, or in their,
you know, in in in their speech, in
anything. Why?
Because that person, the day that they're the
the the have the heart, the orientation of
the heart turns to the higher realm,
that person will fly.
Whereas, you know, if you wanna, you know,
pardon the French, if you wanna be half
assed,
you know,
in one, you're gonna be half,
half donkey'd in the other as well. And,
that's not that's not like the way this
is supposed to be. So you're gonna see
how that the messenger of Allah sallallahu alaihi
wa sallam is what?
Is that you have to believe in him
that he's a prophet,
and you have to believe all of those
things that he brought even if you don't
know a 100% what they are. And you
have to obey his commandments, and you have
to
you have to abstain from his prohibitions. It's
not enough just to put the put the
the the sandal, emblem on your hat or
on your little on your little pin or
wear turban on a particular day of the
week or a particular day of the year
or to, you know, like, whatever, get real
upset and, like, you know, when someone draws
a cartoon, burn down the neighborhood. And then
the rest of the week, you don't pray
so often. You don't wake up for Frederick
or whatever.
And that's not everybody, but there are there
are there are some people there are many
people who are like that. Inshallah, some of
them there's some faith in them as long
as they realize that that that's wrong
and why it's wrong. And there are some
people who are like, well, I I'm a
Ashik of the Risulullah
alaihi wa sallam, and so he'll save me
on the day of judgment,
despite the fact that I never prayed or
whatever.
Those people are are like jackals and hyenas.
They're,
they're destroying Islam from the inside,
and they may not even be aware that
Allah
protect us. Those people should not expect to
drink from the howl of the prophet sallallahu
alaihi salam judgment. Allah spare us.
So,
and to bring his sunnah to life
by teaching it to people,
and spreading its
its promotion.
And, that a person should,
protect the sharia
and guard, in its practice,
in their own lives and in in
their communities.
Guard the sharia,
by practicing
And the sincerity to the book of Allah
Ta'ala is to interpret it,
according to the interpretation of the people of
Sunnah.
To interpret it in a right way, not
to read its ayahs and say, well, this
means this to me and this means that
to me and
you know, there are some people who I
suspect are probably have are suffering from some
degree of mental illness or impairment
who actually will then, you know, say we
need to reinterpret this and we need to
reinterpret that.
Who's saying this?
That they should
interpret
to the interpretation of the. There are people
who lived in a time when there was
no political or cultural pressure on them.
And so they're neither the ones who
made the the, you know, the the ones
who laid the foundations of the system of
Al Asuna,
but nor are they,
the ones who
have any particular interest in it except for
their belief in Allah and His Rasool, sallallahu
alaihi wa sallam, I should say.
And so,
you know, if you want to be, one
of those people whose faith is subject to,
the pressures of the people who
don't care about your faith or are malevolent
to it,
then you violated the,
you know, the rule of sincerity to Allah
Subhanahu Wa Ta'ala.
And if you want to be sincere to
him, then then
accept and interpret the interpretations
of the Quran
according to the not necessarily because we're, like,
you know, pom pom rah rah rah for
our own sectarian group, and the other one
is for theirs. It's because the
thing that makes it different than the other,
sectarian groups as well is their methodology is
different. And so the methodology just like the
methodology of the is to
to interpret the the text through, you know,
their version of rational philosophy. Although there were
in amongst them, but even the hadith, they
would interpret through that lens. And not all
of not all
were equal or and not all of them
were the same.
But,
but, you know, in general, this is a
trend amongst them. Or for example,
the Shia. And by Shia, I don't mean
necessarily only the Ifnashari Shia, the Twelver Shias,
but in general, as a taxonomic nomenclature, there
are disparate groups that are,
politically considered,
Shia, in the history of Islam. And the
one common
the one common,
denominator through all of them is
is what,
is when the when the the the political
spills into,
into creedal matters,
it is that you have to interpret all
of the text of the the the Quran
and all the texts of
of the,
the sunnah of the prophet, sallallahu alaihi wa
sallam,
in order to preserve the
the doctrine of the, sovereign
rulership of the Ahlulbayt of the prophet sallallahu
alaihi wa sallam.
And, as a political as a political sentiment,
there's nothing wrong with it. There's nothing wrong
with it whatsoever.
If you wanna say it to be the
the ruler and you wanna vote for him
in your next election
or you want them to, you know, take
the throne or the kingship,
be my guest. Go right ahead. But that
cannot be your aqidah. That cannot be how
you, you know, the prism through which you
interpret the Quran or the prism through which
you interpret the sunnah of the prophet.
The
out of all the different sectarian groups, and
it's a huge it's a big tent. It's
a big umbrella,
big tent group that includes a number of
disparate,
parties. But all of them are united by
this one
understanding, which is what?
Which is that we want to understand the
book of Allah and the sunnah of the
prophet
as it is, as it was transmitted, and
as it was understood by the prophet
who interpreted it on behalf of Allah Ta'ala
for us, and then from the companions
who interpreted it,
interpreted
the interpretations of the prophet
and the words of the prophet
on his behalf that they were his canonical
and authority authoritative
representatives. And so the problem is, like, when
you go into,
when you go into, like,
Rafiki and,
Shi'i theology. You know, they end up having
to basically say that all the Sahaba are
kafirs except for
3 or 5 or 7,
of them. Why? Because
the political the political positions espoused by many
of them are not,
are not
compatible with their,
not compatible with their,
you know, with with what the companions actually
said and taught from the messenger of Allah,
sallallahu alaihi wa sallam. And, it's really funny.
It's really interesting because nowadays, like,
you know and this is by the way,
this is not a Jummah Khutba. I wouldn't
say, you know, talk about the sectarian issue
so freely in in public. This is a
dark side of knowledge. And so not every
Shia Shia, someone who says that she is
Shia is the same. First of all, not
all of the are,
Rawafed or.
And then even even then, some people who
belong to Rafiqi or Hali,
groups amongst the shia, they may not be
educated enough about the shay or even to
know these things or have considered or or
or thought about them. So if you ask
them what do you say about so and
so companion,
their gut reaction is not like, oh, I
have to say, is it kafir or is
this hadith doesn't make sense and that hadith
doesn't make sense. They have no idea. They're
illiterate about their deen just like everybody else
is. And the person who,
says,
who says, I don't know, this is a.
It's a shield that that protects them from
error and from mistake.
And, it's a kriyana. When a does it,
who knows better? But when a omniscient person
does it, it actually saves them, spares them
from a lot of trouble.
So please don't, like, listen to this lecture
and go around and start harassing people, in
your masjid or in your community or start
making, you know, Facebook posts or whatever. It's
just something to understand. It's something to understand.
But the point is that, yeah, you know,
if you have to, like, then throw away,
throw away,
those people who are the transmitters of the
sunnah from the prophet, sallallahu alaihi wa sallam,
then you have to fill that void with
something else.
And, you know, you're gonna say, okay. We
follow the 12 imams of the Alulbayt,
And, which is fine. I mean, as far
as I'm concerned,
there's some some some question as to
who or,
whether the 12th imam ever existed or not.
And if he did,
he
he, passed from, he passed from this world
without,
without, you know, reaching an age in which
he could
forward any teachings. But, as far as we're
concerned, the other imams were also in these
anyway. They followed the methodology in the sense
that they followed the methodology that,
their hadiths are are, transmitted.
Their descendants, many of them are alive, and,
majority of them the overwhelming majority of them
are Sunnis. And those who are Shia. They
become Shia like centuries later.
Otherwise,
that's, you know, that's why we say that
is not necessarily because we wanna stick it
to this group or stick it to that
group or the other, the other thing. What
makes the unique is their
objective approach,
toward,
following the din,
as it was transmitted through through the companions,
which takes priority over over the transmission. And
the purity of the transmission
takes priority over any sort of, like, tinted
sectarian goggles,
because
accepting
reports has nothing. It has to do with
what the
the the purity of.
You know? The question of
how authoritative is the information you're getting
versus
the,
versus any sort of bias in the Dalala
that is just saying what
I wanted to say. Is it giving a
confirmation bias,
with regards to some preconceived notion that I
already have, which,
you know, which may or may not,
in quality or quantity come from the,
come from the dean, in the first place.
So,
he he he mentions that that the Haqq
of the book of Allah, that a person
should interpret it according to interpretation of, which
is the interpretation which is sent down in
a broken unbroken chain of narration from the,
from the companions,
who were the best of Allah's creation after
the prophets, and most certainly with
not people who,
who left the deen. It's funny too because,
like, there's a sectarian polemic between Iran and
Saudi Arabia,
which oftentimes masquerades as a Shia Sunni, problem,
but
it has, like, more to do with, like,
geopolitics
and other, types of stuff. And, you know,
I you know, spoiler
spoiler alert. If you're
hoping to find out which side I support,
I support me either side.
I support, like, you know, Ali and Fatima
and, like, Abdul Rahman and Zaid and Amir
and Bakr who are just, like, you know,
normal Muslims trying to live their life.
I don't like them being pawns in other
people's
other people's geopolitical struggles,
or their ethnic
warfare with one another.
And I don't like I don't like it
when the alam of the Muslims get into,
into sectarian
bickering.
Because when 2 ulama have a debate with
one another on sectarian matter,
bahakkah becomes manifest,
on someone's tongue by the virtue of their
knowledge.
Whereas when 2
army people
who are uneducated get into sectarian bickering, it's
it's just it's a it's just argument for
argumentation's sake. And so, like, if there are
2 illiterate people and one of them is
Shia and the other Sunni,
you know, they and they say, like, we're
brothers. We're not gonna fight with one another.
I feel like this is, like, a beautiful
thing. Whereas if, you know, 2 scholars who
are learned in the book of Allah and
the sunnah of the prophet
should say that,
you know,
2
that are not compatible with one another and
have very different,
values when you look at them, in light
of the
when they both say that, like, yeah, this
is they we're both okay. I think that's
somewhat
it's somewhat of a
a treachery with the amount of the, of
the.
So,
at any rate that a person should interpret
the book of Allah
according to the the the
properly handed down objectively handed down
interpretation
of the people of the sunnah, and that
a person should, again, like with the prophet
implement its commands
and,
stay away from those things that it prohibits,
and that a person should recite it with
its,
with as it should be recited, as is
it's right that it should be recited,
with sakinah,
with the calmness of the the the awareness
of the sacred presence of the Lord,
and with gravity.
And so this means what? That you don't.
You know? You know, type
recitation,
which, completely
destroys all the rules of Tajweed in the
middle and completely,
destroys the way that you say the letters,
the pronunciation, the letter the letters of the
Quran and the haroof the Arabic language, which
are sacred.
They are preserved and also handed down,
in in chains of narration that are unbroken,
and the person is obliged to learn them
to the best of their ability.
And so, like, in the old days before
people had access to media or to widespread
traveling,
you know, you would see that, like, there's
a village in which somebody, you know, doesn't
know how to say properly or doesn't know
how to say
properly and doesn't, you know, differentiate between and
etcetera.
And those things can be tricky. They can
be hard. That's not you, and that's not
me.
I remember when I traveled to Egypt,
to learn Arabic,
someone was like,
you know, so and so has Sheikh has
Tajweed classes. I'm like, cool. Tajweed. What's that?
And they're like, it's like the proper way
of reciting Quran. I'm like, you mean, like,
you know, so that you can, like, recite
it real musically and, like, you know no.
No. Like, there's, like, a whole sign to
I'm like, that's really neat. I wanna learn
that.
Whereas now, Alhamdulillah,
America,
many masajid can be described as the cult
of Tajweed
in the sense of there's no fat, there's
no sunnah, there's none of this stuff. But
you can you know, there are people who
sit and and teach Tajweed even in those
masajid
So nobody has an excuse.
Learn how the the letters are said,
and learn then how how
how, the recitation is done, the rules for
the noon second,
and the rules for the mood, for the
stretches and things. I learned all of that
stuff. It's not like,
you know, in order to perfect it, it
may take a lot of patience and time.
But in order to at least learn what
they are,
it doesn't really take a whole lot of
time. And so this is one of the
rites of the the Quran is that you
should recite it like that, and then you
should recite
it with enough,
with enough,
sakina and wakar with enough gravity that
at least you're saying the letters and you're
pronouncing, you know, the the the the words
and stringing them together
according to the rules of Tajweed. And as
long as you can do that, if you
recite a little bit
slower,
there's there's it's you know, there's there's some
leeway for that. But don't recite recite so
fast that, you know, it's just like water
flowing under a bridge, and, you know, that's
not cool.
You cannot and this is the problem nowadays.
This is one of the things
Sheikh Abu Bakr,
on the west side,
he's an African American,
brother. He's a he's like a a great
wali of Allah
you know, if we were to if we
were to trust any instinct that we had,
we would we would, we would think if
this man is not a wali of Allah,
then we don't know what wilayah means.
A person who a person can seldom be
seen, not weeping,
with the remembrance of Allah subhanahu wa ta'ala
and a person who has been calling others
to,
the dean of Allah ta'ala for decades.
And he I mean, he was he was
a hard gangster,
back in Jahiliyyah.
He said that he told me this himself.
He said if if you were to walk
into the hood and tell people my slave
name, he goes, if they were holding something,
their hands would shake and they would drop
it.
And, now you meet him, he's like,
he's literally he's like more soft than a
bunny rabbit. You know? He said the people
that used to know me in when
they would get out of jail and they
would meet me after I I I I
I,
accepted Islam. They're like like, he said literally
this like, one one one guy, he he
he didn't say a word to me. He's
he released to my address,
and,
and he's he didn't say a word to
me. He was in my house for 3
days.
And, he said that he said something about
me because he said he goes, all you
do is cry, and he used a a
derogatory term that's not very politically correct, like
just for the sake of the, he said
that this man says, all you do is
cry all day like a faggot.
He says, I don't even know you anymore,
and he left. He said, what? He said,
they they they didn't even know him anymore.
So one of the things that that that
he mentioned,
to me
is was a lament
that, you know, it used to be when
people
when people,
you know, became Muslim,
they would,
they would, you know,
put in a lot of time and effort
to learn to read the Quran, and they
would make it a mark of the pride
of their Islam that they can open the
Quran and read.
And he goes, nowadays, people don't do that
anymore. And so,
I was I was,
you know, it was either him or
Sheikh Sham Sadeen who also is,
fits many of the same old soft that
Shikha Abu Bakr does.
And,
but, like, you know and maybe both of
them said it, now that I think about
it. But the point is is that, like,
I didn't wanna respond and say anything because
what am I gonna say to him? He
said, like, you know, you're lamenting about, like,
the,
you're lamenting about those people who convert to
Islam.
And I know I know the kids of
the immigrants or the kids of the people
who, who are Muslims who were born into
Islam, who were born into a household where
both parents were born into Islam,
and they grew up and they don't they
don't know how to read. They don't know
how to string other batatafah together. They don't
know how to recite. If this is you,
if you're a convert or you're born Muslim,
you know, you're sayyid from both sides of
the family and both of your parents are
are very pious and you don't know how
to recite, that's fine.
Nothing wrong with it. We'll learn how to
read.
Don't give.
Don't have a YouTube channel. Don't have any
of those things. Put those things aside. They
can happen later inshallah. They can happen later.
For now,
just go put
Go through it. Go through read the the
the the
you know. It's Nurani. It's
will flood your life with noor. It's
beautiful.
You know, Nurani
was, put together by Farinur Muhammad
Muid of, Shaddur Rahim Raipuri, who is the
chef of our chef.
The chef of the chef of our chef.
That our our sheikh,
Sayid Nafeez
his sheikh,
Abdul Qadr,
and then his Sheikh Abdul Rahim, who was
the the prime Khalifa in terms of in
terms of the the
the
the prime khalifa of Moana Abdul Rashid Ganga
And
that's like a really ajeeb amount of tofid
that he had, had, that this Nur Muhammad
imagined what must have been in his heart
that Allah
accepted this book from him in such a
way that it's literally taught by the Alab,
it's taught by the Ajin, it's taught by
Shia, it's taught by Sunni, it's taught everywhere
you go, it's either the or
a a variation on it that's that's being
taught for.
Otherwise, before that, people used to teach from
the
which was, like, the examples of which were
not from the Quran. They're just, like, nonsense
examples,
just there to drill a person to learn
how to read.
And so, like, you know, go read that.
You know? Read that read that read that,
you know, that that that that
that that means what? Means
the the Kai, the the the primer of
light,
you know. Not the not the not the
not the, you know, the the the the,
you know, flight boundless Kaida. That's different. That's
that's different.
That's that's not that's not what we're talking
about. We're talking about what the the the
primer for for learning how to read.
The Nurani Kaide is is is Nurani. It's
filled with light. Just sit down and read
it.
You know? Sit down and read it. And
someone might be like, well, what is the
point of me? I'm trying to learn Maliki
fiqh. This guy is trying to tell me
about Nurani faida right now.
This is the this is part of the
book of Allah. You have to understand these
things.
If you know how to read, you already
put in your time, you already did your
Tajweed, and,
you know, you did it with the,
the greed instead of smoking weed, and you're
already you know, you're good to go. You
know, you stick your thing your hand in
your ear and you,
you know,
your
recitation,
and everyone loves you. And you could you
know, if it wasn't for zombie apocalypse, you
would come out $15,000
for for a Tawhid or, you know, 50,000
or a 100,000 for your Tawhid or whatever.
Good for you. Good for you. This is
relevant to you still. Why?
Because imagine, if this is so much, reward
and so much importance in learning it, then
then imagine what the Maqam and the Ruthba
are the one who teaches it is.
So if you know all of these things,
you grab that,
nowadays. I mean, because everybody's in isolation and
whatever. So sit in Zoom, teach your cousins,
teach your nephews, you know, put a ad
on your on your Twitter account where, you
know, you no longer have any dinner to
take pictures of and post anymore. You know,
you don't have any any, like, real hip
looking selfies to post anymore.
So grab your grab your,
you know,
put put on your, on your Twitter feed,
and on your Facebook feed, and on your
feed and on
your Insta Insta,
on your
Snapchat.
And if you have Snapchat stuff for a
lot, man.
I'm with someone who believes in a lot
in the last day of Snapchat. I don't
understand that. I'm not saying it's a problem.
I'm just saying I don't I don't get
it. Or whatever other thing, you know, like,
vertical monkey,
newfangled
whatever app or,
you know,
social media platform, put a post on it.
Say, hey. If you wanna learn a little
about Afa,
you know, respond respond to me, and I
will, I'll give you, like, an hour a
day or whatever, or I'll give you, you
know, like, 3 lessons a week or something
like that. Teach it to people.
This is also if it's if it's part
of nasiha and sincerity to the book of
Allah to learn these things, then it's part
of sincerity to the book of Allah to
teach them in an even higher level and
an even deeper way.
And,
you know,
means what?
It is a Sifa. It is a
a
an adjective and a descriptor that describes the
believers that they recite the book of Allah
ta'ala as its is as is its
right to be recited,
as is its right to be recited.
And so,
Sidna 'Abduhu ibn Abbas radiAllahu anhu narrates one
of the tafasir of this expression is
what?
That they follow its commandments as their its
commandments have a right to be followed.
And so there's so many commandments in the
book of Allah
If you want to read about them, you
know, go read about them. You know? Go,
you know, sit and learn from the sheikh.
And if you're one of those people, like,
I don't need no stupid moolah telling me
what to do. Okay.
Go go grab,
go grab a a a suitable tafsir, suitable
translation,
and,
you know, read it. Go ahead and read
it. You know, it's always better to read
things from a sheikh. If you don't agree
with me, then read it on your own.
The book of Allah has its own power,
its own magic. I'm not afraid that someone's
gonna read it and then not, you know,
whatever, go off the off the deep end.
Although this is a a a fact, Allah
himself says in his book, he says,
Allah
is not shy
to strike a parable,
using anything big or small even if it's
as small as a gnat.
As and as for those who believe, they
say that this is the it's the truth,
and it comes from our lord. And as
for those who disbelieve, they'll say, like, what's
the point of this parable?
He guides through it, Yani, through the Quran.
He guides through this Quran many people, and
you'll send astray through this Quran many people,
but he won't send anyone astray except for
a profligate.
And so go ahead and read the Quran
if there's any good in you whatsoever. If
there's any good in you whatsoever,
then
good will come from that process.
And if there's not, what is Molly Hamza
gonna do about it? You know, what is
my YouTube channel or my,
SoundCloud good to do about it?
The 100,000 followers and a 100,000 retweets not
gonna help that. You know?
So, go ahead and take, you know, go
ahead and roll the dice, take your shot.
I don't know. Allah knows what's in someone's
heart. If there's any good in your heart,
it will it will come out.
There are so many people who,
you don't see them as practicing Muslims, but
if you ask them, they'll see, you know,
they you know, you guys read the Quran.
I'm like, literally, people have come up to
me and said this to me. You guys
read the Quran?
And I'm like, yeah, man. That's the stuff.
That Quran, Masha'Allah, that's the stuff. He's like,
yeah, man. It's it's amazing. You know, I
read it every morning. You know? It gives
me it gets me hyped up. It gets
me ready to go to work. I'm not
a Muslim or not a Muslim or nothing,
but, like, I read it every day.
You'll keep reading it. If there's any fear
inside of your heart, Allah
will bring it forth in this world and
the hereafter.
And it makes, you know, it makes me
ashamed that, like, there are people who can
see that in the book of Allah, and
sometimes we ourselves are so heedless. Allah forgive
me and forgive,
forgive my state. And if anyone sees some
part of my state in themselves as well,
Allah Ta'ala, forgive them too.
So read it and and follow its follow
its dictates. Remember, it's Ayat Malik or himself
himself was like this.
And it's a Sifa of Sayna Amr
that he would he would emphatically
stop if somebody mentioned to him an eye
of the book of
Allah and he's going in a particular direction.
He would stop. That's it. He would go
no further.
Imam Malik,
it was his
opinion
that,
that it was his opinion,
which is
a very solid opinion.
And he
and and agreement with him is that Imam
al Avam, Imam al Hanifa
that is Makru to make any
salat
whatsoever except for maybe, like, a makeup prayer
if you have makeup prayers to make up.
But in general, any nafulsalat, non fard salat,
it is makru, meaning devoid of reward and
better to be avoided, more reward to avoid
it. It's makru to make any salat whatsoever
after,
having prayed Asr until the sun has set
completely
or after having prayed,
the subah prayer, what we call the fajr
prayer, until the sun has risen
significantly off the horizon.
But Madinah Munawara, people would come there from
all over the world. So people of different
and things like that, so different,
legal
ideologies.
And so, what would happen,
is,
you know, people would ask him about stuff.
Is this someone and I don't know. I
think it was, like, maybe, like, a young
person. It wasn't even, like, a scholar or,
you know, somebody of
much status. Just a random. Like, just some
random person walks up to Imam Malik, Imam
Dharul Hidra, and you're the one that the
hadith,
prophesizes that the people will come from the
east and the west beating the the kidneys
of their camels, but they won't find anyone
more knowledgeable about being than you, and you're
the one who every night when you close
your eyes.
You see the Mubarak
vision of the messenger of Allah sallallahu alaihi
wa sallam,
and, you know, all of those things and
more.
So much more. Right? Some of these people,
people say, hey, geography. You're just pumping up
your own masha'i. These are those people, the
person who venerates them inside of their heart.
They'll
be surprised that that such a person, their
maqam, is actually far greater than we imagined.
And, you know, that's that's a secret. I
guess we'll find out on that day. But
if I were to put down money, that's
what it would be. So some just random
kid, like, is like,
you know, he sees him coming into the
masjid after Asar, and he's and he's about
to sit down. And he goes he goes
pray your 2 rakaz.
So what did he say? He says, I'm
Malek.
I'm this, I'm that, I'm the other thing.
No. He prayed the 2 rakaz.
And then, like, his companions asked him, he
was like, you're the one who taught us
that this is. Why you know, we're just
wondering, like, why why did you pray the
2 rakas when this person said
when this person said this thing?
And he said, I just remembered the verse
of the book of
that, have you seen the one, who
who who,
who prohibits the slave when he when he
says to pray. And he's not he's prohibiting
somebody else. Someone else told him to pray,
and he doesn't want to be the one
who said, no. I'm not gonna pray because
he remembered that Ayat at that time.
Now that's not 5th. You can't say that
that that's his fatwa,
but that was his relationship with the book
of Allah ta'ala that's part of his saluk,
which also is intertwined with the 5th. But
the point is this is that you're not
gonna make the harir of this mess'ala.
The the math changes because of it. But
those are the people that used to have,
like, the Ayat of the book of Allah,
you know, present in their head and
present inside of their hearts.
And,
you know, that's that's,
that's, that's that's, you know, that's important. We
all we all should
have a little bit of that. In order
to have the Quran present in our minds
and our hearts, we kinda gotta read it
a little bit more than what we do.
And by a little bit, I mean a
lot. And by we, I mean, myself myself.
I can't speak about you. There's some really,
pious pious people out there. Someone asked, Sheikh,
are you doing any Tajweed lessons?
Much to the relief of the actual Quran,
this, Umma, the answer is no. I'm not
a person to learn Tajweeds from.
I learned a very, small amount of tajuweed
at one time, and, I would hope that
it renders the prayers, my own prayers and
the prayers of those who pray behind me,
valid inshallah.
But there are people who are people who
are authorities in Tajweed.
Mustib Al Hajadeen in the,
in the
Dar Salam.
He is a a a Muftani of the.
If not,
and
Detroitism.
These are these are.
There are people who,
keep inside of their hearts and in their
minds the, you know, like, a a phenomenal,
like, a flabbergasting amount of knowledge with regards
to the Quran.
And,
you know, then overseas, you know, like, if
you want to if you wanna know who
who's, like, the Qari that I'm most impressed
with that I met in my life,
At least from the ones that you'll know,
the
Sufi, and Papa.
Disclaimer, it has nothing to do with UAE
and Qatar beef, so, like, you know, don't
don't go there. But he happens to be
in Qatar. He's a Somali,
and,
Allah, subhanahu wa ta'ala,
lengthen his life and give him,
the fear of this duniya and the akhirah.
But there are there are a number of
of Quran. You can go to any of
them and learn.
I don't I'm not a I'm a I'm
not a person really you should be even
learning Malek Ipik from much less,
much as Tajweed. But Tajweed, you know, there
are people who know it really well. So
go to them. You can learn it from
them.
And so,
this is the nasi Hadadi,
book of Allah
And,
the Nasih, the Nasihah,
to the leaders of the Muslims is to
follow their orders
and to,
follow the laws that they have, as long
as they are compatible with the sharia.
So, you know, if they tell you to
do something haram or to accept something as
haram, you're not only under no obligation to,
follow, you are actually obliged to oppose oppose
that,
albeit not through armed rebellion, but through through
your speech,
that you should say that this is wrong.
This is not right, and you're not allowed
to obey it.
And, you know,
So,
you know, there may be things that the
Hakim does that you don't agree with. But
if, some of the correct and
have a difference of opinion that allows for
it, then the the the order of the
of the sovereign,
then
will end,
end any matter of disagreement.
Meaning, that that becomes your practice whether or
not, as a intellectual matter,
you,
you agree with it or not. And finally,
that the,
and sincerity to the generality of the believers
is to to in your transactions, in your
dealings with them, you should do deal with
them in truth,
and,
in in in,
concern for their welfare, not to transact with
them in a way that
that that is nonchalant with regards to their
welfare that you don't mind
benefiting while they get harmed. Rather, you should
want what's best for them.
That you don't lie about them.
So that is,
that is that. Nafarawi mentions
the,
the the the
the
the point he wishes to bring to attention
is that the
the wording of,
of the this tract of,
both this hadith and and of the text
of this book seem to indicate that
sincerity
for the believers is an obligation
whether they whether they ask for for it
from you or not. And here it's in
particular good advice,
the sincerity of good and sincere advice.
And that's what the what what the surface
level meaning of the hadith is. And that's
the opinion that Ghazali accepts,
and Shavili mentions,
on top of, Ghazali's acceptance of that being
the correct interpretation of this hadith,
that, I say that if a person sees
somebody who doesn't make wudu properly or doesn't
pray properly,
or doesn't do something properly from the affairs
of the deen, then it is an obligation
for a person to,
you know, guide them to something better. Again,
this is not like this is not, for
those things that are differences of opinion. So
don't just bust someone's chops for, like,
I don't know, praying with their hands tied
or something like that, or the other way
around for that matter.
But for those things that are just wrong
wrong.
And so,
he mentions that, he mentions that, even if
that person doesn't ask for the for the
correction.
Because
if that person doesn't know the, what you're
telling them, then they'll learn.
And if the person knows,
then it will, you know, it will gently
bring them toward,
toward doing what's right because of the the
deterrent of not wanting to hear it from
somebody else,
the deterrent,
from doing something in the wrong way.
But he says that the the nasiha should
be that that good advice should be delivered
with a soft
and a kind word and a kind speech,
because,
it is,
that's the way that there's a much higher
likelihood of the person who you're giving it
to accepting it.
You know, we're not trying to do keeping
it real goes wrong. We're trying to actually
affect change for the better,
in the person we're giving advice. Just as
Allata'ala mentioned in his book,
and convince people,
with your arguments through that thing which is
the most beautiful.
Allah,
except from all of us, Allah,
show us the the best.
Accept us so that we can,
renew and redeem our our
connections
with him and with his Nabi and with
his book and with our imams and with
the generality of the Muslims. Allah, subhanahu wa
ta'ala,
rectify our state and give us, what's left
in our life, something better than what's behind
us, and give us a death better than
our life,
and, absolve us from our, sins on the
day of judgment, and,
give us a maqam forever and ever in
his Jannah, not because of who we are,
but because of who he is. And he's
he is the one who is the most
generous of the generous and the most merciful
of the merciful who fixed over himself the
commandment of mercy.
Allah give it, give, give us from it.
Someone asked, would you recommend,
a a particular book for learning Arabic? I
think this is a book
left best for or this is a question
answered best by those people who are
engaged in the professional teaching of of Arabic
language. So I'll differ answering in.