Hamzah Wald Maqbul – Maliki Fiqh Doing Right By Others Addison 04162020
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AI: Transcript ©
So we continue from our,
reading yesterday,
when we described the different segments of the
hadith of the Messenger of Allah sallallahu alaihi
wa sallam, that the deen is nasihah.
The deen is giving good advice.
And,
then,
even Abizaid drops something very heavy.
And it's really not his words, words of
the hadith of the prophet
which he'll bring them later on and describe
them as a great assault from the usool
of Deen, a great foundation from the foundations
of Deen.
He says,
so he says that, he says what? He
says that a person cannot
will be obstructed from they cannot reach the
reality of faith inside of their
heart. They cannot reach the reality of iman.
And what is iman? Iman is that,
mad that that merchandise,
in exchange for which
jannah and everlasting life is, purchased.
That a person cannot reach the reality of
Iman,
until he loves for his brother,
who believes,
that which he loves for himself.
And such is narrated,
in the
in the,
the narrations from the Messenger of Allah, salallahu
alayhi wa sallam.
And he'll mention it,
word for word later on.
The hadith of the prophet sallallahu alaihi wa
sallam.
Which is,
the wording of Sahih Muslim
that one of you will not believe. And
this genre of
hadith,
means what? That it doesn't necessarily mean the
difference between Iman and Kufr, but it means
the Takmila.
The perfection of Iman is not reached in
a person
until they love for their brother,
that which they love for themselves.
So if you're okay with, one thing for
yourself and you,
are are okay with something else for your
brothers and sisters. And tell and unless that
thing that you love for your brother or
your sister is greater than the thing that
you love for yourself,
this is a defect in your iman.
This is a nux in your iman. It
needs to be worked out before the,
before the time of Mot.
And,
it's it's it's a very serious affair.
Ibn Abi Zaid mentions that, you know, that
this is not this whole model of, like,
Allah have
And unfortunately,
you know, we,
you know, we don't understand that there's a
difference between
between material,
between the way material things work and between
the way the risk of Allah works. Allah
is
He doesn't need,
to worry about what's currently there in order
to give risk to everybody else.
So the important thing then is not necessarily
that we have practiced some form
of radical,
communism or radical socialism where the wealth is
redistributed,
you know, equally to everybody.
That's not the way things work in the
world.
Not because Hamza said so, but because Allah,
that's his choice. So when you have a
blessing,
and you want it for your brother or
your sister,
or when, there's a blessing that that that's
there and you want it for them, that
doesn't necessarily mean that you have to lose
out on anything. When you do offer people,
it's free. That's one of the most beautiful
things. The du'a
is the core the the core of,
of of worship.
And,
the fun part about Dua is that the
more you ask for, the more you'll get,
and also the more pious you'll be. So
it seems like a win win situation. On
top of everything, it's completely free.
And so it's a type of pettiness that
doesn't befit faith.
And it it's a type of petty pettiness
that doesn't even befit
a sound mind
that a person should not want what's good
for everybody, knowing full well that Allah is
the one who chooses who to give good
to and and not to. So this idea
somehow you want bad for somebody else,
because of a very animalistic instinct that has
to do with, like, hoarding, you know, food
for the winter or whatever.
That's like that's that's really just not not
super smart.
Really, Allah
can give if Allah ta'ala were to guide,
every Abujaal and every pharaoh in the world
until they, became pious like the companions.
That doesn't decrease the the the benefit that
the pious ones have
at all.
If anything, wanting them to be guided whether
they're guided or not, they will just increase
them in their priority.
And on the flip side,
you know,
them not being guided is not gonna increase
the people who have guidance in anything. So
there's no point in being petty and miser
to be like that. You should wish for
your brothers, that thing which you wish for
yourself.
For An Samim Al Qalb, from from the
Ikhlas of your heart. And while they get
it or not, it's Allah Ta'ala's decision thereafter.
And, obviously, a person shouldn't be hard hearted
toward them, but, you know, this idea that,
you know, you you don't want success and
you don't want want what's good for them
and you're gonna obstruct or at any rate,
not facilitate what's good for,
for your brothers and sisters. This is really
harmful.
This is the idea that, like, you know,
people, if someone gets ahead, they pull their
leg, pull them back,
that people are constantly trying to sabotage one
another. This is really harmful.
It's harm it's harm the ummah, and it
is harming the ummah.
It is harming the We all can make
it. You know? We all can collaborate.
We can all work synergistically
with one another.
It doesn't have to be that, your loss
is my gain. It doesn't have to be
a zero sum,
game. That's the thought process of Kufr. That's
not the thought process of imam. And generally
speaking, that's the thought process of lazy people
who inherited their wealth and their power and
their legacy from somebody else. They didn't have
to work for it themselves.
People who work hard and people are self
reliant,
they know that, it's okay for another person
to be successful.
And they've the reason is because they
put their success and they peg it more
with their own efforts
than they do with what happens around them.
Because people who feel like victims of what's
happening around them,
those people are
those people always will feel powerless, and they're
going to be incompetent because they're not accustomed
to doing things for themselves.
They're they're accustomed to feeling like a victim
and blaming everybody else for their problems.
I'm not even saying that you should do
things for yourself in order to be successful.
That's like a middle tier of being. The
worst tier is to blame everybody else for
your problem and say, if it wasn't for
this person, if it wasn't for that person,
this person did this to me, this person
that did that to me. And they just
feel sorry for themselves their whole life, and,
they don't really do anything to help themselves
or anybody else.
The middle tier is what somebody who feels
the the locus of control for their,
for their destiny is
is with them.
And so that person will,
cope with the circumstances that they give, and
they'll make the best of what they have.
And that's all any of us can do.
And then the higher level than that is
what is to understand that all of it
comes from Allah
This is the secret of ma'rifah. This is
the secret of of of knowing Allah.
And this is the secret of the ishq
and the love of Allah Subhanahu Wa Ta'ala.
That the person, the more powerless they become
in front of thee.
The most high, the most lofty,
and holy of,
of of existences.
The more they humble themselves in front of
the more Allah subhanahu wa ta'ala does things
for
them. And the sunnah of some people is
what?
Is that, Allah will do it for them
without them having to lift a finger.
That happens for some people. You'll see, you
know, sometimes there'll be there'll be a person
who's physically or even mentally disabled and they're
living a a a completely set up life.
Allah takes care of them.
That's a sunnah for certain people.
For certain people,
the sunnah is what is that the the
position that Haram Allah Subhanahu Wa Ta'ala has
given them in life is such that they
should work. But the the blessing is what
is that their work will yield for them
results.
Whatever your,
whatever your, you know, like, your horizontal integration
is in life, whether you're somebody who the
path of Allah's laid out for you requires
struggle and effort or whether it doesn't require
that much struggle or effort based on the
circumstances Allah chose for you. The one whose
heart is connected with Allah.
Allah makes things happen for them, and he
makes them happen in the most appropriate way
possible.
But, this is only this understanding only happens
on the heels of Marifa and the gnosis
of Allah subhanahu wa ta'ala. And part of
knowing Allah is that he can do everything
for everyone and doesn't decrease anybody at all.
If he makes everything happen for everybody, he
won't decrease you,
and your share one bit. So why not
wish the best? Why not wish the best?
And it's not just why not wish the
best. In fact, you have to wish the
best because if you don't, until you can
learn that lesson to wish the best for
the creation of Allah
Ta'ala, there is a severe defect in your
iman. And this is not the iman of
the prophet sallallahu alaihi wa sallam, nor the
iman that he left behind for us. And
so we say,
and
high,
Jihad Abdul Rahim and,
We spent all of us in different times
and places, spent good time together.
So he says that,
that you're you know, that a person will
not reach the reality of Iman
until he
loves for his believing brother, that which he
loves for himself.
And there's there's a lot to be said
here, inshallah.
We will move on, however.
And just like that, it is
narrated from the messenger of Allah
that a person,
that a person must what?
That a person must,
connect their kinship bonds or keep their kinship
bonds.
Now Allah
mentions this in his book,
in a number of places.
And, one of the most powerful places,
he mentions,
it in
is in Surat Muhammad.
And so he chastises,
he chastises
people and says,
are you on the brink?
Or is it do you is it is
are you on the brink of, or are
you about to, or are you going to,
turn away if you turn away from this
message,
and,
cause mischief in the earth,
and cut your kinship bonds with one another.
So this is this is in the of
the of the of the ayat, the 2
ayats that are mentioned.
It is, a superlative example of facade
of of mischief,
of breaking those things that,
shouldn't be broken and spoiling those things that
shouldn't be spoiled, and those things that there's
no sense in breaking or no sense in
spoiling
that will only cause damage and not cause
any benefit. So
are you or is it is it that
indeed you are going to in,
in the
in the language of the creation is
means it's possible that this will happen or
it'll or that will happen. Asah when Allah
uses it means it's definitely going to happen
because he's the one that
His affair is not except for if he
wishes for a thing to be, he says
to be and it is. So if he
suggests a thing, that means that that thing
is going to happen.
And so, he says that, you know, are
you are you going down this path That
if you should turn away,
if you should turn away,
if you should turn away from this deen,
that you will
that you will cause mischief in the earth,
that you'll sow mischief in the earth.
And, here it's not taqta'o, it's taqta'o. There's
a form of emphasis in it. It's a
form of, of emphatic statement
that you will you will you will just
destroy,
your your relationship with your kinsmen.
And remember that
Allah in his book, even the people who
are mushrike and idolaters, as long as they're
not openly
antagonistic to the deen,
still, they're, you know, they, you know, the
their kinship bonds have a
a value for a Muslim. They have a
value in the deen.
And the
connection and keeping of kinship bonds is
part of what makes civilization civilization
and what differentiates us from being kind of
fancy pants chimpanzees.
Is what is that we we keep our
kinship bonds. We value our kinship bonds.
We protect family. We have altruism for our
families.
Civilization, the basic unit of civilization is is
the family.
It always has been. And I'm not talking
about the nuclear family. I'm talking about the
extended family. And this is from the hlak
of Nabuwa that the prophet
told
told
the companions that you'll conquer Egypt one day
and when you conquer them,
treat them treat them, you know, give them
my salaam and get
to give them my regards and, treat them
in,
with,
with honor because because of the kin kinship
that we share with them.
And what's the kinship that the Arabs, Husus
and Bil Husus in specific that the that,
Banu Ismail,
the mostari bashar with, the Egyptians is that
they're great great great great grandmother.
Sayidah Hajar alaihi salam
was a noble woman of Egypt, and she
was given as a gift to Sayidah Ibrahim
alaihi salam much out of the fear of
of of the pharaoh at the time.
And so, it said that, it said that
the Egyptians were actually impressed
And, this talk talk, you know, spread amongst
them that this man must be a nabi
if he has so much concern and thought
for keeping kinship bonds.
That, that, you know, that kinship bonds, the
keeping of kinship bonds, and the honoring of
kinship bonds
is something that is
that that is what society is civilization is
built on. Good society, healthy and wholesome society,
civilization.
The problem is nowadays the state is replacing
people's parents. The state is replacing people's spouses.
The state is
people's children. The state is replacing the the
functions that a per per person has. How
does the state replace your parents?
The state tells you what to do. It
used to be that children used to follow
the professions of their parents.
But now, the children don't follow the professions
of their parents. The state is the one
who takes care of all of that. The
state is the one who gives the children
their time to be up through compulsory schooling,
which I'm not saying is a haram or
evil or whatever. There are some bad parts
of it, and there's some haram parts of
it too, to be very frank.
But, fine, there's some in it. There's some
benefit in it. We don't have to throw
out the baby with the bathwater. But the
point is, do you really want the state
to be, the one that gives your children
their their and
they don't receive it from you?
You know, how does the state, you know,
replace a person's spouse?
You know, that that traditionally, like, you know,
for example, security, children, women,
their,
you know, their protection was the,
the task of what
their fathers,
their brothers,
their husbands, their sons.
And now what is it? Now
women and vulnerable children, vulnerable parties will actually
seek refuge with the state against their their
own families.
And undoubtedly, there are certain, exceptional cases where
that may be warranted or necessary.
But what ends up happening is you you
have, like, a really out of sync,
and a really out of equilibrium,
society where people actually start to look to
the state. They start to behave in certain
ways
that shows that they put more trust in
the state than they put with their families,
and the state is not gonna take care
of you.
You're just a prop in their, you know,
in their,
in in the scheme of things. They don't
care.
And this is it's really it's really you
know, it's important for us to understand. It's
like a very Dajalic, like,
type of mindset
that the role that Dean used to play
is
in especially in a society that's quote, unquote
secular. Right? The state has it. Right? You
cannot, like, you know, you can say whatever
you want about Allah. You can say whatever
you want about the Rasool Salas, and you
can say whatever you want about your family
members. You can say whatever you want about
your elders. You can say whatever you want
even about this race and that race in
many cases.
But what you can't do is you cannot
you cannot threaten the rid of the state.
And we're not interested in threatening the rid
of the state, but the point is is
what? Is that if that's the only thing
you can't do, that means that in that
din, that's what's sacred. In that, that's what's
sacred.
And we say, like, what's sacred about the
Republican party and the Democratic party? What's sacred
about the governor of Illinois or, like, the
the the, you know, chief executive of DuPage
County or whatever? Right? There's nothing sacred about
any of these people.
The best of them are good public servants,
and unfortunately, they're very few and far between.
And the worst of them, you know, you
just turn on your TV and see what
they are.
So,
you know, so we don't, you know,
we don't we see that as a very
dysfunctional model for
society, and it's not going to make civilization
rather
it will end up resulting in in essentially
the system of the the job.
Whereas a stable society, if everybody is stable
within their family units, you can literally have
anarchy. Not anarchy in, like, the way we,
like, we describe anarchy as, like,
like between people and common speech as as
like being chaos. There's a difference between chaos
and anarchy.
Anarchy is what? Is that there's no ruler
above people. There's no government or police to
enforce,
enforce, laws. That type of anarchy exists in
a lot of places in the Muslim world.
And in fact, those are some of the
most stable and orderly of places. Those are
the places you knock on someone's door and
ask for something to eat, they'll give it
to you.
Those are the places if you ask for
assistance, they'll render it to you. Where's anarchy?
The Badia. Right? The open desert, there's there's
anarchy.
It doesn't mean that people are, like, you
know, walking around naked, like, firing guns in
the air. You know? That's not that's not
what what that means. It means that there's
no real rate of the state. Like, you
know, you can drive your car as fast
as you want. Nobody is going to give
you a ticket because there's really no,
rate of state being enforced over there.
This is probably, you know, not like a
very coupe example, but, like, you know, if
you're gonna use the bathroom in the bath
yeah. Where's the bath there's no bathroom. It's
like the open desert. So what do you
do? If you wanna know freedom, I'm not
the the first and second amendment are nothing
compared to the the Badia to the open
desert.
If you wanna know freedom, there's no constitution
in the world that can give you the
freedom of just being able to go into
an open field and, like, you know, answer
the call of nature
just out in the open. Right? There's really
no system over there. There's no system over
there of any governance whatsoever. But because, you
know, if you, pass through the lands of
Badu that are people of Iman,
then if you ask them for food, they'll
give you hospitality.
If you ask them for aid, they'll give
you from what they have. It may not
be fancy, but they'll give you what they
have.
You know? If you ask if you, you
know, wanna pray with them, they'll pray with
you.
If you have a society that's based on
families even when there is because Islam doesn't,
by the way, Islam doesn't believe in anarchy.
He doesn't believe in not having government.
Islam believes that the state, you know, the
establishment of the virtuous state is a sacred
duty of the Muslims when when at all
possible.
But, still, the point of mentioning this is
what is that if the family unit is
intact, even anarchy is,
is palatable.
If it's not intact, then then the the
the system of the state and the power
of the state, it it becomes very satanic.
It becomes very satanic.
It's just absolute control over people, with no
benefit
and
no, virtue neither for their deen nor their
dunya nor in this world nor in the
hereafter. And it will reach,
at some point,
a a a a completely
satanic level with with the the antichrist,
the the false messiah.
And,
it's just nightmarish.
And generally speaking, all all,
right minded and morally upright people always,
resisted tyranny for this reason because they know
that it's going to be the subject of
abuse.
And this is really interesting. I was mentioning
to one of the brothers today that,
the book
one of the books I'm I'm reading,
I'm kinda slowly making my way through is
a book on the classical period in the
of the Ottoman Empire by Khalil,
who's a Turkish scholar. I'm told that he's
passed.
And he doesn't seem like I don't know
what his personal thing was with regards to
Islam or whatever. But by reading his work,
he doesn't seem like a super excited, like,
to be a believer type of person. Well,
I don't know anything about him personally, but
I don't get that impression from his from
his work, which
has a
relatively representative,
coolness toward deen that is there in academic
writing. If not a mild mild sort of
almost like sarcastic antagonism to certain concepts of
Islam.
But, one of the things he mentioned, he
mentioned that, like, you know, he mentioned the
high high position that, you know, the the,
the,
you know, the the the Janissary armies from
the system used to have, and that soldiers
and
the nobility and governors and different, you know,
members of state had. And they had a
very wide leeway to enforce the writ,
of the rule of the Sultan
and to enforce order in the countryside in
different places.
And, you know, you think it's chaos right
now in America
with, like, different approaches to corona between Alabama
and California
New York and Rhode Island and Michigan and
Ohio.
Imagine, like, that state in which you have
your provinces are like
Algeria and Sudan and Yemen and,
you know, Bosnia and,
Hungary and,
you know, Bulgaria, and and and,
places like, like, you know, like the Black
Sea region, the Northern Black Sea region, parts
of Watsana, Ukraine. You have different people. They
speak different languages. They have different religions. They
follow different metaheps.
They have different ruling traditions. And the Ottoman
system, the Ottoman code, you know, was remarkably
complex,
in spelling out which parts of this universal
system will be applicable
where,
and which parts of the traditional system in
in a particular
land will be applicable in the law, etcetera,
etcetera, etcetera. But on top of all of
that, you know, this is a pre modern
era. There's no idea of, like, universal human
rights, which is,
f Rasque. That's that's the book. There's no
idea of, like, universal human rights and, like,
you know, the freedom of this and the
freedom of that. In general,
rule was
absolute.
And, if anything,
absolute rule was tempered in the Muslim world
by the idea that you have,
the the mandate of,
of the sacred law above every ruler,
through whom
through which I should say the ruler derives
legitimacy. But then on the, you know, in
exchange for that, the the rulers also have
to be,
subject, to it. So one of the things
that was really interesting in that book is
that they mentioned,
that, before enforcing orders, before enforcing punishments,
and in particular death,
death sentences,
Always always there had to be, the seal
of a qadi, of a judge that,
that had to accompany those orders. Otherwise, nobody
can execute anybody.
And many punishments cannot be, enacted,
without the seal of the Qadi,
on a order saying that this is conformant
to the sacred law.
And the government could definitely appoint their, Qadi,
their judges, and dismiss them. But if the
party doesn't put the seal on it, they
couldn't do it. And this is remarkable. This
is completely remarkable. It's a completely different model
of,
of state,
versus what we have nowadays where,
you know, where,
in states of emergency, which will become longer
and longer and more and more unchecked,
the the the functionaries that represent the state
have no oversight whatsoever. America has been in
that same state of emergency since 911,
and that's the you know, through the Patriot
Act, there's so many things. Particularly, the ire
comes down on the Muslims. There's, like, no
oversight for who's on the no fly list.
There's no oversight around who they let into
the country, who they kick out, who they
deport. There's so many things that the oversight
is being eroded,
in.
And, you know, even even without the oversight,
what is it? This is democracy is just
checks and balance against that. Well, democracy is
what brought you this guy who's literally defunding
the World Health Organization, which I have no
particular love for or any, you know, investment
in. But, like, he's literally defunding the World
Health Organization in the middle of
a pandemic, blaming them for doing stuff that
he himself,
did, and that's by far not his only
sin. Okay. Forget about the current moju, the
halat. Okay? You know, Donald Trump, if you're
listening to my my Maliki Fik podcast, let's
bury the hatchet and be friends.
No problem. I have no
irrational,
hatred for you, and I have no, like,
love for, like, the your whatever,
ever expanding horizon of, like, 17 and 37
gender,
your, you know, antagonists
in in in the in the in the,
house of representatives.
No problem. Let's go back far back far
back. Where do they attribute their democracy to?
They attribute it to the to the Greeks.
And amongst
the myriad defects in democracy that someone can
say, well, women couldn't vote and slaves couldn't
vote and this couldn't vote and that. Okay.
Fine. Put all those issues to the side.
You know, one of the most important figures
in,
in in in ancient Greece.
And a figure about whom Greek people to
this day are very proud.
Even though I don't think modern Greek people
have much claim or much Nisbet to him,
but they're very proud of him.
Is an individual named Socrates. Socrates was the
sheikh of Socrates was the sheikh of Plato.
Plato is the sheikh of Aristotle. Aristotle,
you know, was just, like, you know, a
really amazing person who,
systematized,
you know, logic.
And logic and rationality are such an important
part of all human,
you know, just all human function.
And imagine this, that, Aristotelian logic, they call
literally to this day, they call it logic.
It was like 23100, 24100 years ago. And
there's been very little development in the field.
Not because people haven't been thinking about logic,
and not because they're, you know,
the the you know, there's not like a
need you know, like, there isn't majal. Like,
there isn't, like, a a
a possibility if there's a way of improving
on it that
people, a, wouldn't improve and wouldn't take benefit
from that improvement. But just because he did
such a good job at at,
expounding, you know, how logic works. Very little
very little changes happened in those, whatever, over
2000 years,
since then.
And so imagine who must have his sheikh
then, who must have his sheikh then. And,
you know, who was Socrates?
Socrates was a man who said, let's go
ahead and reexamine all the ideas in our
society
and
apply a a an objective criteria
against them.
And think about them, scrutinize them, and see
are they actually true or not.
And
as a jazah,
as a
recompense for this idea of his,
They took a vote.
It was democracy. They took a vote and
decided we have to kill this guy. It
was democracy that killed him.
So, you know, if you want to talk
about if you want to talk about,
you wanna talk about which system is scary,
Democracy can be a very scary system as
well. Even in this country, the idea that
that, you know, you have to have a
a a
a public which is well informed in order
for democracy to be,
in order for democracy to be a good
thing. Because if everybody is an ignoramus and
everybody's a yahoo, then your democracy is just
gonna be a force
for implementing yahooism,
which unfortunately
has been suggested in some shady circles that,
you know, we may be going through a
little bit of this,
right now at the current time.
So the point is is this is that
the family is a bulwark,
against that.
It's not I mean, even that I think
is, is to undersell it. First of all,
it is the main
it is the main unit of civilization.
And when it ceases to be the main
unit of civilization,
when civilization and all of its tasks are,
assumed by the state instead of the instead
of the family, you will lose out on
the humanity. You will lose out on the
state is not going to be able to
teach you how to be a human being
like your mother and father can, like your
brothers and sisters can. It's not gonna love
you. It's not gonna take care of you.
And it's not going to teach you those
lessons that you have to learn both through
jalal and through jamal, through
difficulty and through ease,
that you will learn from your,
from from your family.
Rather, it will push things toward the matrix.
You're just like a body heat,
producer for the energy of the system.
You know, it'll push toward that end of
the continuum.
And it will take on nightmarish dimensions, which
you don't have to be the Coen brothers
to
to to accept or understand. You don't have
to be watching the matrix to accept or
understand. As far as I'm concerned, the way
that the prophet, sallallahu alaihi wa sallam, described
the Dajjal and his, reign at the end
of time, It's far scarier than anything in
the matrix, and Allah will be our protection.
So the that's one of the things is
that a person should, you know, a person,
it it's
a
Nabi said that a person has to,
has to make sure to keep their kinship
bonds. And this
is most emphatic for your parents, but it
also implies to it also applies to your
brothers and sisters, to your children, to all
people you have a relationship with,
near and far, and the emphasis increases the
nearer
the the relationship is, with said
people. So Allah
says that, are you on the brink of
what? Of of of, if you turn away
from deen, and then you cause mischief in
the earth, and you break all of your
kinship bonds. He said, Allah Ta'ala says, do
those are the ones
Those are the people who Allah has cursed.
Allah ta'ala has removed them from his mercy.
And he made them deaf and he made
their vision blind.
That such people who are like that, you
know, there there's not like there's not like
a lot of good left in them. In
fact, the blind and deaf,
example in the Quran is the the example
for the person in which there's no more
left. A person has no share in the
mercy of Allah and they themselves, there's no
more good that can be expected from them.
And the messenger of Allah sallallahu alaihi wa
sallam, you know, in the in the number
of hadith, the plethora of hadith
in which he mentions the importance of keeping
kinship bonds.
He says something really important. Well, a couple
of the really important things.
One is that the the way you keep
your kinship bonds is what?
He says that the person who keeps their
kinship bonds is not the one who,
acts on
the one who acts on reciprocity.
Rather, the one who keeps their kinship bonds
is the one that when they sought a
relationship with someone, they were cut off. But
when,
when
the the reverse opportunity is there, when someone's
from their relation
relations
seeks a a, a relationship with them, that
they they will reach out and and keep
relationship with them. That the one who didn't
invite you to their wedding, that when it's
your wedding, you invite them. The one who
didn't, give you money when you ask when
they when when you ask them for it,
When they ask you for money, you give
them. The one who, you know, didn't extend
their handout to say, Salam, you'll be the
first one to extend your handout. The one
that didn't,
you know, there's so many things. You know?
The person who didn't,
you know, do something for you, you the
you're the one who did it you're the
one who did it for them when you
had the chance to turn around, you know,
turn a deaf ear and a blind eye
to them and just screw them over, that
you didn't take that chance.
And it's hard.
One of the reasons is because relatives, like,
totally deserve it sometimes. They, like, they really
deserve it. Oh my goodness. They deserve it.
But you don't do it for their sake.
You do it for the sake of Allah
Ta'ala. And this is illustrated, which is the
second point I wanna make. It's illustrated in
the hadith of the prophet
that the, Rahim, the kinship bonds of a
person will take on a personification
on the day of judgment. Allah
will make it into a person, basically. It
will it will take on anthropomorphic form, and
it will plead on the day of judgment
when people's judgments are going on. And its
plea will be what? Will be, oh, Allah,
keep relations,
with those people who kept relations through me,
and cut off those people who cut cut
people off through me,
which is really, like it's really scary. Then
you're like, okay. Or I can invite my,
you know, screwball cousin to, like, you know,
whatever my daughter's wedding.
You know, I can I can give someone
$15? I can take their phone call or
I can say first to them even though
they never said it back to said it
first to me or even though they didn't,
like, respond last year or whatever.
It's worth doing those things because it's not
about those screwball nut job people.
It's about well, it's about keeping your relationship
with Allah Subhanahu Wa Ta'ala.
The creation is the dependence of Allah Ta'ala.
Unfortunately unfortunately, if we were to think of
Allah as our father,
and I know there's some allergy to this,
these expressions.
Much of it is due to the abuse
of them,
by,
you know, by by by by Christians and
by other
groups. But if we were to think of
Allah as our father,
not in the biological sense, but, like, you
know, that this is the nurturing relationship. He's
a he's a just like the
is like the man of the house that
if we were to think of Allah that
we're his dependents
and he's like our our father,
then the kinship bond which is the most
abused is the one that we have with
him.
Because he gives us always, and we don't
give him always.
And he gave us without,
any sort of stinginess in his hearts. And
we're the ones that go if I pray
for, you know, like, you know, and, like,
I'm gonna get hungry and I have to
go, so I'm gonna skip my duas, I'm
gonna skip my liquor, I'm gonna skip this
and that. And, unfortunately, I'm not talking about
anybody else. We have to be honest with
ourselves. We all know our own how.
And we're the ones who who who cut
him off again and again from his right,
and he's the one who gives
through his love again and again.
And,
we're the ones who, like, don't do what
we're supposed to do. You know, it's like,
you know,
even your even your parents when you're a
kid, like, you know, if you don't clean
your room, you don't get your allowance. If
you don't mow the lawn, you're not gonna
get your allowance. If you don't get good
grades, you know, your whatever. Your mother is
not gonna let you play Nintendo or whatever.
Like, you know, this is what things good
parents do.
At least they used to at some point.
But Allah, the other is the one.
He lays down all of these rules. Don't
do this. Don't do that. Even Kufr is
the thing that he doesn't forgive. Even that
if the if if you come back to
him crying like a small child who comes
to his mother crying, and he said, I'm
sorry. He said, it's okay.
So, the person who wishes to honor that
bond that they have with the Lord,
let them let them, let them cut some
slack to their relatives as stupid as they
may be.
Let them cut some slack to their relatives,
whenever they're able to. And look, you know,
there's like all sorts of people have these
questions, like, so and so is so toxic.
I mean, what do you mean? Well, like,
no, literally, like, they tried to poison me
last time I went to their house. Okay,
Chas, don't go to their house then.
You know, there are levels. Like if it's
your cousin's great grand
nephew's dogs, barbers,
sister in law's, cousins, daughters, whatever.
Okay. You know, you don't have to go
visit their house, like, once a week. Go
send them an email or a WhatsApp message
on even that's your keeping relationship with them.
If somebody is really super toxic and harmful
to you, give them a phone call. Don't
go visit their house. If you know especially
if you know it's gonna end up in
a fight or an argument.
But the point is is this is that
that, you know, you don't have the right,
first of all, in your heart to cut
off from somebody. And then second of all,
if
super high amounts of interaction with someone are
toxic, you still don't have the right to
completely cut yourself off from
them. You know? You go go go and
say salaam to them. Go and say say
salaam
to them. Send them that that text message
on Eid. Send them that text message on
whatever. Go visit their house. If you can't
deal with it but once a year, then
visit their house once a year. That's it.
You know? Hear the stupid things that they
have to say to you. You know? Some
people have a real knack. Like, whenever you
meet them, they'll always say something annoying. They'll
always say something stupid. I realized at this
point that I might be that person to
some people. If I am to you, then
please forgive me. I'm sorry. I actually think
about it and try not to. And, you
know, hopefully, as time goes on, I get
more and more successful about it.
And all of us should scrutinize. Are we
that person? All we do is we just
say, like, stupid stuff to people. You know,
let's try something for a change. Let's try
saying something nice.
You know, like,
you know, hey, you at home on YouTube.
Masha Allah. You're listening to Dar es Allah.
I'll keep you happy. You know? Make an
make a make a habit of saying nice
things to people. And that's not like
anyone who's been to high school in the
United States knows that, like, that's not really
something that that you
learn, as a of our people.
But there's there's there's good in it. There's
good in it. You know? You know, think
of something nice to say to someone who's
really annoying, like, you know, or somebody who's
really horrible. You know? Be like, oh,
you know,
I like, you know, your,
you know, the way you do your comb
over, and you speak with such confidence. And,
like, sure, sometimes you don't, you know, like,
I don't we don't see eye to eye
on some of the stuff that you say
when you're on Fox News, but, like, you
know, you say with such confidence
and, you know,
you you and we appreciate that you're trying
your best or at least you wish you
were trying your best. There's always something nice
you can say to somebody. Right?
But there are gonna be some people who
somehow or another like, it's reflective of some
people. It's not even on purpose. It's just,
like, years of bad habits and, like, their
own, like, parents beating them when they were
kids or, like, I don't know. Someone did
something to them. They hit their head against
something really hard when I don't know what
it was. But there's something in them that
they and you cannot explain to them, like,
how to become a better person. They're just
like that.
Allah,
he says, we made some of you to
be a fitna, to be a trial and
a test for other people. Will you not
be patient?
And so once you know this person, the
only reason, you know, they have for living
is what is for them to be a
human,
slot multiplier for you, a human reward multiplier
for you, then don't worry about the dumb
things that they're gonna say. You know? Like,
literally, I there are people there are there
are people there are, people,
they meet me. The first thing, they'll be
like, oh, your your turban is on sloppy.
And I'm like,
oh,
I don't recall asking you for fashion advice.
But, you know, after a while, who cares
what these people have to say? It doesn't
really matter. If you have some you know,
if you're a person of some worth inside,
you know, then it it helps you to
let these things roll off.
If you're not, if your entire,
self value and self worth is based on
what other people say to you or how
many,
people like your Instagram posts,
about what you had for dinner last week
or, like, how many Twitter followers you have
or whatever,
that's gonna be hard. So this is like
a little segue, a little side plug for
you. Go make zikr sometimes. Go give charity.
Do something that
inside of your heart, you can say, okay.
I at least I did something right in
my life. I may not be a great
person, but there's something I did right that
you can return to for that moment when
people make these mother-in-law type comments, even if
they are your mother-in-law not my mother. My
mother-in-law is wonderful, especially if she's watching. Oh
my goodness. She's the best mother-in-law in the
world. But I've heard as a purely theoretical,
matter that's that some people have not had
as wonderful and lovely of a relationship with
their mother-in-law as I do.
If someone, like, all they have is, like,
those types of comments to say, just be
like, yeah, Chorro, let it, you know,
let it go. Allah made this person just
as a human,
salawab, multiplier.
They're a footnote in in in my progress.
And it's really interesting because, like,
the the dean and the dunya are, like,
completely opposite. So people wanna rise up in
the dunya. They become Machiavellian.
They use people. You know? And that's wrong.
We don't do that. You don't use people.
You don't use the you don't destroy their
lives and their hopes and dreams and their
money and their property in order to step
on their face and your climb to the
top materially
materially.
But, spiritually, that's exactly what you're supposed to
do. Someone says something dumb to you, what
do you do?
You smile and you move on.
And what happens? That person's face becomes a
stepping stone for your ascension, and and they
push themselves down.
How many of
a human?
Right? This is my by the way, my
one of my gauges for how,
how much
connection you have with Muslim civilization.
How many Muslim languages can you say the
word donkey in?
Right?
It's hemar.
In Persian, it's what? Khar. Right? In Turkish,
like, centrally or Turkic, I should say, is
Ishaq. Right? It Urdu's Gadha,
Punjabi,
it's
Kota.
Right?
It means something different in Punjabi. Right?
Even if a person is a complete,
complete what
is it? And people say these comments, and
they'll say something on Facebook, or they'll say
something on Twitter, and literally, like, 10,000 people
will see it. And I'm like, subhanallah, Allah
taught brought this person. I have so many
sins.
And he,
brought this person,
you know, in order to relieve me of
my burden.
You know, I I have so many so
Allah taught brought this person to relieve me
of my burden. What is it? It's a
load off of your thing. You stepped on
their face on your way up. They go
down. InshaAllah, Allah forgives them. Say say I
forgive them. InshaAllah Allah forgives them. You go
up even higher.
Right? If you were to do it in
the dunya, I'd make you a bad person,
but in the deen, that's all it is.
They're footnote in
in the in the in in the glory
of the story of your saluk and your
your,
your
your progress upward.
That's all it is. Just like
you just let it go. You know? If
you think about them, it'll piss you off
even more,
more and more. And, if you think about
Allah, then you'll be able to let it
go.
And I you know, I say that I
say that from personal experience. There's a lot
of people who really upset me and anger
me,
a lot.
And the more I think about them, the
more I I increase the monster grows inside.
And then the more I think about the
I'm like, let it go.
Let it go. So this is a a
secret. If you don't make vicker of Allah,
you're not gonna be able to do this.
You're not gonna be able to keep your
kinship bonds because family is so just so
crazy sometimes. They just so sometimes they're so
crazy.
So,
you know, so this is in the higher
realm, the point of keeping your kinship bonds.
This is, like, kinda like we mentioned that
your parents are the first form of authority.
They're the benchmark against whom you think about
authority. If you think well of them or
if you treat them well, there's a possibility
you can also then treat, you know, your
relationship with Allah,
in in a in a proper way. And
if you don't, you can't. And it's something
very similar applies to your kinship bonds, to
your,
to your bonds with your relatives,
that you keep them for the sake of
Allah. Allah made them as a vehicle for
your forgiveness and as a vehicle for your
for your,
for your progress.
Every so often every so often, someone will
have a relative
who's like 98% knucklehead and not a 100%
knucklehead.
And what the difference is between the two
of them is what? Is that at some
point or not or another in life, those
people will change, and they'll become good people.
Even if they don't still, what I said
applies. But there are some people that you
will you will do good by them and
while they're busy being a jerk to you.
And one day, they'll come to you. You
know, they'll come to you crying. They'll come
to you with their
hat in their
hands, and say, you know, you were good
and I was bad, and, you know, you
were this and I was that. That day,
don't be a jerk. Accept their apology,
especially someone who's apologizing sincerely. There's some people
who, like,
do kind of, you know, pardon the French,
but they do, like, a half assed apology.
Those,
depending on the case, it may be better
just to let them cook a little bit
more before before accepting.
But,
but the,
you know, there are there when they come
with sincerity,
then that they forgive them. And, you know,
hopefully,
whatever good they get from reforming themselves, you'll
also have a share of that, and there's
no loss in it as well. But if
you cut people off, you cut off the
door of people coming back to the
to
the deep.
So,
you know,
all
of us still feel one of the comments
is there's so much It's
not so much newer. It's just that we
have very
lighting. I have 1, 2, 3, 4, 5,
6,
6 lamps set up. I'm becoming,
somewhat of a junior film producer.
So that's what that is.
And so this is,
this is a
a,
again, the Muftaba of a way.
This is the Muqtaba of a of a
hadith of the prophet
about
those things.
Those things which are the half of a
believer on another believer.
The right of a believer on another believer.
And all of them,
they return
to,
they return to
the asl, the the foundational principle which we
mentioned earlier in today's,
which is that one of you will not
reach
the reality of iman.
Until what?
Until,
they love for their brother,
that which they love for themselves.
So,
these things are all mentioned in the hadith
of a prophet of the prophet
that as the right
of one believer over the other.
So he mentions here
that,
from the rights of a believer on on
his brother believer is that he should say
salaam to him.
I don't know if there's anyone in the
Muslim world,
who is watching, but this is one of
the kind of sadnesses and sicknesses that we
have in the Muslim world is that we
take having other Muslims around for granted. And,
when everybody you see, in the day neither
knows the name of the,
the Lord, it doesn't know the divine name
nor do they know the name of the
prophet nor
do they know who they are.
A person gets worn down from the from
the
poverty, the spiritual poverty of their state.
And, you know, you should appreciate the fact
that when you meet somebody,
the the
the tarnish of their isn't rubbing off on
you.
And,
part of the way of honoring that is
to say.
And this also kinda counts for people and,
you know, people who live in Dar Al
Khufir who,
but, like, they live in places where there's
a lot of Muslims,
you should say to one another.
Nabi saw this hadith is very clear. Says
that you won't enter Jannah until,
you believe, and you won't believe until you
love one another. Should I not inform you
of that thing?
If you if you were to do it,
it would cause you to love one another.
And, they said, indeed, oh messenger of Allah,
he says,
He says that,
proliferate
this,
salaam between you,
this greeting of salaam. And salaam is one
of the names of salaam is one of
the names of Allah
This is from the divine names of Allah.
He is that
that peace and wholeness that is free from
blemish or
from, any any, manner of
efficiency.
And so when you say, you
are reciting this,
attribute from the divine attributes on the person.
It's a dua that you make for them.
And,
all of us benefit from it. When 2
believers
make or say salam to one another,
you know, the the sins fall by the
wayside.
And,
this is, I mean, this is this is
something really good. It's something important.
And the best and the better of the
2 parties is who the one who says
salaam first.
And so a person shouldn't say, look. I'm
too good for this person. This person say
should say salaam to me. Yes. There are
certain,
times when the adab is, for example, for
youngest to say salaam first to the elders,
for the person who is,
riding to say salaam to the person who
is walking, etcetera. But if the person who
should say salaam is, you know,
heedless of their, obligation in this matter
or or, you know, maybe even just possessed
by some arrogance,
That's not a problem. You can show that
you're better than that person by saying salaam
to them first.
And look how beautiful it is, the entire
reading.
And the mercy of Allah and his blessings.
So
even if the person doesn't answer back, the
angels will answer you back. And the reason
that you say,
you say it in the in the expression,
denoting plural
is because you not only greet the person,
you greet the angels that are with them.
And, the person may be a knucklehead and
their
duas for you may not mean much, may
not amount to much, but at least the
angels return the the the,
the greeting. And their duas mean a lot.
Their duas are are pure, and they're,
noor and they're barakah, they're light and they're
blessings,
and they're filled with ruhaniyyah and spirituality.
So let a person not worry about that
and let them say, salam to one another.
And,
it's from piety that the messenger of Allah
Say the salaam to the person they know
and say the salaam to the person that
they don't know. And, saying salaam only to
the people that you know is a sign
of,
that something's wrong. And then worse than that
is not even saying salaam to the people
that you know,
Rather only saying salaam to those people who
you wish for some,
worldly benefit from or that you have some
sort of worldly connection with,
or some sort of
like, some sort of miserly
connection or expectation of
of, some sort of worldly perk from from
saying salaam to them, which is blasphemy of
the divine name. That's not what Islam is
all about.
Then he continues. He says,
And it's the right of the believer to
visit his, brother,
when he becomes sick. And this is really
interesting, and it's really important, especially since we're
living in
the era of plague
and the era of epidemic.
And I think, Insha'Allah, this is the the
the point that we'll stop at. I today
read the,
I believe it's what, the 11th volume of
the
collection of when Sharis is like master collection
of
the Nawazil and Akam and Fatawa of the
the court verdicts and the fatwas,
and the 50,
rulings for emergency situations,
for lack of a better way of describing
it, right on the on the
off the cuff.
From,
and the Luvs and from
from North Africa.
In the back of the,
near the end of the 11th volume, there
are, some,
Fatawa discussing plague.
So I thought,
if not now, then when?
Let's take a look at this. And one
of the,
I guess, one of the aspects of,
of the discussion that I found really interesting
that seems to be absent from a lot
of our discussions nowadays.
Although, you know, that might just be me.
Maybe I just haven't seen it. Maybe someone's
discussing it or or another, but it seems
to be absent,
at least from my cursory interaction with the
Muslim public,
is when they talk about,
that there is no contagion.
One of the opinions about that is not
necessarily having to do with whether disease can
be transmitted through contagion or not, or what
the,
what the,
mechanism of contagion is.
But there's a fair deal of discussion that
has to do with what that has to
do with what the ramifications
of,
of the belief in contagion mean.
And so there's a there's a a tract
about here where there are some
meant,
that the the the the legal and practical
ramifications
of contagion, the prophet
wanted to get them out of there, the
hearts of the people. Why? Because if the
person is so afraid of contagion, they'll stop
taking care of the sick, they'll stop visiting
the sick, They'll stop,
washing and,
shouting and burying their dead. They'll stop making
janazes for their dead.
And, he mentioned that. He mentioned that when
Sharisi mentions that, that that's, like, completely unacceptable.
He said that the whether the contagion is
there,
and the point of the hadith is just
to point toward
Allah as the primal and only effective cause
in in reality.
Or whether,
there's no such thing as contagion, which was
the understanding of some of our, ulama in
the past, which can be forgiven given their
lack of, understanding of the way,
microbiology
works, as well as, you know, certain people's
tilt toward literalism or toward,
you know, reading surface level meanings into things.
But
so that it's that that there was a
group of that the point of saying is
what?
Is that that you should not allow the
idea of contagion to affect how you treat
one another to change.
And, I thought that was really deep. And,
again, I I don't recall seeing a whole
lot of discussion, in that vein,
you know, in in in the Muslim,
you know, whatever Internet and Muslim discussions that
are going on,
in the in the in the general public.
And he mentions this, that the hadith of
the prophet that whoever is in a in
a a place where plague is, they shouldn't
leave. And whoever is in a place that
plague isn't is, they who isn't in the
place that the plague is, that they shouldn't
come to that place.
And so he's he says this that this
idea that whoever dies of plague is a
shahid. He says that's not just for a
person who dies of plague. Many people die
of plague, and they will not receive the
Maqam
Maqamah Shaheed. The Maqamah Shaheed is what? For
the person who dies of plague,
and,
that person,
did run from it. You know, didn't leave
run away from it. They're in the place
of plague, and they follow the prophetic commandment
of staying there. And then they're patient with
Allah's decree,
and, they never thought or said anything ill
of Allah subhanahu wa ta'ala. For that person
is the Shahada,
and they said that classically, one of the
the the things there are people who knew
that they didn't have plague. Obviously, nowadays, you
know, they say that you can be a
asymptomatic
carrier for x number of days, but not
every disease is like that. Many of them,
you know, you get the disease. You know
you have the disease, and you're contagious with
it. So there are people who thought that
maybe they could run away and save themselves
from the disease. And he says that if
everybody does that,
what happens? Then the sick, there's no one
to take care of them.
Then there's no one to give them water.
They'll starve to death. They'll they'll they'll die
of thirst. You know, there'll be no one
to shroud them. There'll be nobody to wash
them. There'll be nobody to pray their janazahs.
There'll be nobody to comfort them.
And he said that's completely bogus. And so
he said that, this is one of the
meetings of shahada that the the Masai used
to say, the alama used to tell people
order to encourage them to stay in the
places that they are. Now we know with
the hindsight,
of, like, modern medicine or whatever that another
wisdom of telling people to stay in their
places and run from the place of diseases.
What is that? This
will help with containment of the contagion.
But the ole ulema, the way they used
to look at it was a more humanistic
angle.
And I don't I don't like saying humanistic
because humanistic in so many ways. It's like
it's like the opposite of believing in Allah,
but here it is.
The best of being a human being and
the best of being a believer, which is
what?
It's a hadith of the prophet that
he he he he said that the that
my my,
my ummah, like, will be, will be
killed off through,
the, plague and through
Pan, through through being murdered, through bloodshed.
And,
the point is is what? Is that the
the the the final the the
the the point point is is what is
that when someone is, like, dying of plague,
you don't just, like, hang them out to
dry. Or when they're dying of plague, you
don't just, like, leave them to die like
the death of an animal. You know? Like,
just abandoned
in the forest until something else comes and
kills it or they it dies of hunger
or thirst because no one else can help
it. Like, watch nature documentaries. These things happen
in in jungle all the time. In fact,
there are many times when even animals won't
let that happen to their, to other animals.
And so, the point of this is not
necessarily me telling people, okay. Go to and
get coronavirus and die of it as well.
But the point is is what? Is that
this i'adatul marid, it's a haqq, it's considered
one of the foundational civilizational values of Islam.
That is the haqq, it's the right of
a person
that when they're sick, that they should be
visited and batarika'ola,
they should be comforted and taken care of.
That they're, you know, they should be given
water, that they should be given food, that
they should not be abandoned to die. And
when they die, they should not be abandoned
to their, you know, to let their bodies
rot in the street. Rather, they should be
washed if possible without harming people, and they
should be shrouded,
if possible. And they should have a janaza,
and they should be buried with the decency
and dignity. And all of these things are
vehicles for the reward and forgiveness of Allah,
the rida of Allah, whenever we show as
human beings honor for another human being even
when it's not profitable or convenient.
Just because it's an another human being, what
do we do? We're honoring ourselves and that
person, and
it keeps civilization
still going. It keeps it one step further
away from descending into the chaos of,
of the jungle, of just regressing back into
that,
animalistic state, which Allah
honored our species with
being elevated out of.
And so, I thought that was really interesting,
and it's connected to this,
to this,
discussion that we are
having. And again, I ran now several minutes
over. May Allah put barakah in our element
and in our words. And may Allah subhanahu
wa ta'ala give us the tawfiq of enacting
those things that we talked about and forgive
us for,
for for where we fall short.
Allah make the difficulty of these days
a kafala,
for us and a reason for our sins
to be forgiven and whoever is Mubtalah
with this disease or with any other sickness.
And the Ummah say the Muhammad Sallallahu Alaihi
Wasallam. Allah accept it as a kafar from
them and Allah
and make it a means for,
our happiness and our betterment in this world
and the hereafter.