Hamzah Wald Maqbul – Maliki Fiqh Keeping and Breaking Connections Addison 04172020
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AI: Transcript ©
So we will continue,
where we left off.
And, hopefully, we'll get this chapter,
done
before the beginning of Ramadan.
And once Ramadan starts, we will probably start
another series.
Although if there are people who,
wish to,
I guess, continue and finish the the Kitab
Jameh, there there's Kitab Jameh has a couple
of,
and so this is just one of them.
We're gonna finish this chapter inshallah. If there
are people who would like to continue with
it,
you go ahead and like, let me know
through the comments or through social media or
whatever.
And, if you're bored, if you had your
fill of this, then,
you know, we'll, we'll do something else
as well.
If you're bored and have your fill of
meat, that's fine too, insha'Allah. May Allah Subhanahu
Wa Ta'ala find you
such a
teacher and such
a preceptor and such a guide
in the matters of your deen that you
don't have to turn to YouTube,
Facebook,
Twitter, Instagram,
Snapchat. To be honest with you, if you're
getting your deen from
Snapchat, there may be other issues going on.
Not not not trying to judge, but,
you know, this is the the perennial
the perennial story of our civilization.
That, Seidna al Falasi
accepted the deen of Seidna alaihis salam and
was imprisoned for it, and then traveled from
priest to priest and bishop to bishop and
monk to monk
looking for the Haqq.
And,
he was steadfast in that that that journey
of seeking.
And because of it, Allah gave him the
seidul konim,
as a master
and he gave him a family better than
the family he left behind.
And he's by far not the only one
who, has
been steadfast in seeking.
Our civilization is 1,
the perennial story of which is somebody leaves
their home, and then they go to Bukhara,
and they go to Samarkand, and they go
to,
Andalus, and they go to Malheb al Aqsa,
and they go to
Cairo and Damascus
and Yemen and,
everywhere in between and outside,
looking looking looking where are they going to
find,
where are they going to find the secret.
And,
when they go back home dejected,
you know, that's when that's when they they,
you know, Allah Ta'ala will open the door
for them.
And, that's a that's a process. So inshallah,
allah ta'ala abobsafed for all of us. Allah
ta'ala abobsafed for all of us. My du'a
for those who are looking is may Allah
ta'ala give it to you one day inshallah
and give it to me as well.
And, for those who are not looking, my
du'a for you is, Insha'Allah, one day you
start. And my du'a to me also is,
Insha'Allah, one day I start as well.
Otherwise, I believe it's
a story of Sedna
Sahlah to study or perhaps Ibrahim
bin Adham, one of the great oliya.
The story is mentioned in the,
in the Kashel Majjub of, Sayed Ali Hajwari,
Rahim
That, he kept
vigil in the night and prayed the entire
night and denied himself sleep for for so
many years.
And, one day he, he was overwhelmed by
by sleep,
and he missed his, he missed his
vigil in the night.
And he saw a vision of the lord,
And he knew he was asleep and he
was bewaning.
And,
he asked him, he said,
my lord,
why is it so many years? I I
would kill myself,
in order to exert myself in in in
your worship,
and you never unveiled yourself to me.
And now,
I experience this communion with you
when I'm asleep.
And so, he received the reply that if
you, if it wasn't that you,
you struggled
like that for so long,
then, this night wouldn't have been, what it
is. So Allah Subhanahu Wa Ta'ala, give everybody
what they're looking for, Insha'Allah, keep looking.
Until then, there is some text that we
want to go to, go through, I should
say.
So that it is not permissible for a
a brother to,
to abandon his brother or to leave,
his brother more than 3 nights,
with their the days that accompany them. And
this is almost directly a quote of a
hadith of the messenger
It's not permissible for a Muslim to abandon
or leave his brother, for more than 3
days.
And there's
there's a an increase,
in wording in one of the narrations.
And so, this here, Hajaram,
means what? It means,
it means what? It means to, like, cut
each other off.
I'm not talking to so and so. I'm
not talking to so and so.
You're if someone is just, like, hurts you
badly, you have the right for 3 days
to cut them off.
And just like I don't wanna talk to
them. I don't wanna see them. I don't
wanna ever. Then after that, you're not allowed
to go radio silence. That doesn't necessarily mean
that your disputes have been resolved or,
you know, everything is fair and square again
and whatever. But you have to maintain a
certain modicum of cordiality
with one another,
so you're not allowed to cut each other
off completely.
And there are exceptions to this, and he'll
talk about it a little bit. But, in
general, especially when it comes to personal fights.
And this is important to understand. You have
to learn what the sharia is,
and you have to keep company with the
ulama
in order to know what the difference between
a personal
beef with somebody is and what a, actual,
like, religious issue that you have with somebody.
And,
you ask some of the, you know, or
you ask somebody who is dispassionate
in order to understand,
on top of your own learning of the
dean to understand if your dispute with somebody
is rooted in the dean or not. So
for example,
you know, I really like the Lakers
and, you know,
you know, Farhan who lives down the street,
In
Chicago's Madinatul Falahin.
So this could be like any of like
30 people within like 5 square miles.
So Farhan who lives down the street, he
really likes the Bulls. And so, you know,
he said that the Bulls are the best,
and I get upset.
And, you know, I see the Lakers are
the best. And, we, you know, cuss each
other out and, like, tell each other, you
know, to, you know, blink off and, you
know, go through various, forms of cardiac cessation,
and,
perhaps some colorful suggestions of what should happen
to various relatives,
of a particular gender, and all that type
of customary
nonsense and that people do when they get
angry at each other.
And,
yeah. Now we hate each other, and we
don't wanna talk.
So
what do you do then? What you do
is you,
you know, if you're mature enough, you can
be like, look,
you know,
I was having a bad day. You know,
it was cold outside. It was hot outside.
I hadn't eaten. You know, my boss yelled
at me, my wife, you know, whatever, gave
me a black eye the night before. I
whatever it is. Right? And understand that you
probably got set off on something that wasn't
really important.
And because of that, you got testing, took
it out on your brother.
And it just escalated, and it was a
bad day for both of you, and it
was just a perfect storm.
If you're immature, what will you do? You'll
say, well, you know, how dare he stop
for a lie. You know? The Lakers had
Kareem Abdul Jabbar, and he's a Muslim. And
how dare you? And Michael Jordan is like
a Kafir. And how dare you support the
kafir of the Muslimi? And it doesn't say
in such and such Surah, you know,
you know, about blah blah blah about the
of the the Muslim over the kaffir and
blah. You know? And there are people who
have a knack for doing that. They go
fishing and they'll bring some sort of religious
dimension into everything. Dude, maybe you just, like,
got into a fight with each other. Maybe
you don't even like each other. Maybe it's
just personal,
and you have to make it about the
deen. This is really problematic. This is, like,
really problematic. We're at, like, negative, like, 1.
We're not at 0. We have we're, like,
actually in the hole at this point.
And so, the point is is that, yeah,
sometimes it's about the dean. You know? Sometimes
it's like somebody's like, well, I don't need
to let go whatever.
I don't I don't care about what it
says in the Quran or whatever. Right? Even
then, oftentimes, when people say things that are
wrong in the deen, oftentimes, if you have
some sort of common sense about you, you'll
know that most of the people do and
say stuff like that because of, like, other
psychological stuff. Their mother didn't love them when
they were a kid. You know? Their bodies
obviously beat them because he couldn't say properly
or, like, whatever it is. You know? And
there's ways
of understanding, like, being intelligent and understanding
what the human being behind the words, you
know, what their state is and getting through
it. And that's also part of the hikma
and wisdom of of Nabuwa is being able
to know and understand those things and be
able to, like, deal with them.
But, you know, sometimes it's really not about
Dean at all, and people will completely make
it about Dean for no reason whatsoever.
I've you know, this is a tweet that,
or that I retweeted from,
I believe,
doctor Mazina Tasi is a natural doctor of
natural medicine, indeed.
And, you know, it's like he's like not
the only one. Sheikh Hamin mentions this all
the time that, like, you know, about how
egregious it is when when, like, husband and
wife get into a fight, and they start
to, like,
you know, put a theological slant on everything
that, you know, this hadith and that Aya,
and this is wrong with your dean and
that's wrong. Maybe you just don't like each
other. Maybe you just don't get along. You
know?
Maybe maybe, like, you know, you know, she
wanted to eat at mister Bros, then you
wanted to eat at, like, Porto's Peri Peri,
and that's why you hate each other because,
like, you know, you just can't stand Bros,
and she can't stand Portal or whatever. Like,
whatever. Both of which, Marshall, have the certified
establishments.
And, as all of Hafsa certified establishments are,
they're wonderful. And and I suggest you get
takeout and delivery from them. And then once
the, zombie apocalypse is lifted, go and patronize
those restaurants.
And trust me how I don't get any
money from saying that. I just don't like
people eating haram. But back to the point.
The point is is this is that, you
know, to add theological dimension
to fights that are personal. You should be
smart enough and wise enough to understand when
you just don't like a person. You know?
And it's not good to just not like
a person, but it does happen.
Sometimes 2 people with, like, the best of
intentions just come are coming up at it
from, like, very different angles.
And when I say it, I mean life.
And they just have very different sets of
experiences and different styles work for them that
are not compatible. You cannot harmonize them. They
will they will clash.
And, you should just be able to, like,
you know, understand that, like, this is not
this is not like, you know,
a striking death blow on Abu Jahl. This
is just we just don't get along. We
still, you know, we don't like each other.
Not because of any sort of sharia sanctioned
reason, but just because that's how it is.
And, you know, we tried and, like, we
used to annoy the * out of each
other and just whatever.
By owning up to that, you'll do a
couple of things.
One is you will,
not give justification to the behavior. You recognize
that there's not justification for
antagonistic behavior.
The second thing is that,
you will allow yourself to
have personal fun of the other person, a
good opinion of the other person. That look,
circumstance has made us like,
you know, 2 betas in the same fishbowl.
But, you know, this person seems to get
along with a whole bunch of other people,
which means that they are a good and
useful person. It's just that we don't bring
that out in each other. So, you know,
out of love
and recognizing that this is a good person
who has a function in the good of,
of of many people in life and in
the Ummah and whatever,
I feel good, you know, I wish him
good from afar.
I wish him well from afar. You know,
like, you know, imagine if I tell you
that the water Lincoln Park Zoo has a
lion in it. You know, you can, you
know, you can be like, yeah, I hope
the lion is doing good. We're not actually
jumping into the cage and, like, you know,
trying to play tag with it or whatever,
which is obviously gonna result in, in in
some,
very catastrophic and tragic,
tragic end.
If it's me, then the tragedy will be
for the lion. And if it's, you know,
anyone,
that was a joke. The tragedy would be
for me as well. I'm not the.
If you wanna know the the the joke
behind that, you can go call brother Jabber
from, Masjid Masjid
Al Huda.
So the point is is this is that,
that, like, yeah. You know, you can if
you chalk it up to just a personal
matter, then you realize that it's, like, moral
value is very low. You recognize that it
exists, but the moral value is very low.
And it will allow you to
find a way of at least inside of
your heart and your mind, conceive of that
person
in a way that's not
bad. You can save yourself from the harm
of interacting with them without actually feeling ill
toward them in your heart and in your
in your mind.
And then what the the the problem is
with the other side where the other way
around where people cannot admit that ever, and
they have to somehow sanctify their hate for
other people, or they have to sanctify their
annoyance for other people, or they have to,
like, don everything in a a religious garb.
Right? That that that person, know, they have
this kind of, like, nebbie complex or messiah
complex where, you know,
everything they do is somehow based on Din,
and nothing of it has to do with
their own nafs.
You know? That's that's that's really harmful. That's
really harmful, and it,
betrays an underlying arrogance,
which maybe maybe perhaps are, people who are
professionals in the in the, you know, psychological,
services would refer to as narcissism
or megalomania or something like that. Because there's
actually I mean, it's it's actually a mental
illness.
And, you know, if you have that illness,
and it's like at a clinical, like, stage,
then, please go and get help. But there
are many people who like their personalities tend
to go toward one of these directions,
but it's manageable. So if you see those
tendencies inside of you, one way of, like,
helping to manage it is what? Just remind
yourself, I'm a person. I have enoughs. I
get annoyed.
You know, there are certain people who just
I don't get along with. But that's just
a me thing. It's not because that person
is, like, you know, the
or whatever. You know, that that person is,
like, or whatever, antichrist or shaitan or pharaoh
or whatever.
Just it's possible that people can can, just
not get along.
So at any rate,
if you if you get if you have
beef with someone,
you know, if they upset you, you have
3 days and would say, I don't even
wanna talk to that person. I'm like, I
have nothing to do with them, and they
have nothing to do with me.
Even those 3 days, you don't have to
take them every time you get into a
fight.
But if it's just
overwhelming, like, everything they do, like, when you
think about it, it just bothers you, makes
you upset and angry.
Then you have 3 days to, like, you
know, whatever, be pissed off about that,
to
use
the vocabulary of the French language a little
bit.
And, then thereafter,
you have to, like, you have to
reopen relations with such a person.
And,
Ibn Abi Zaid mentions, he says,
He said that the minimum that will
make you
no longer in the status of having cut
that person off is at least either you
say salaam to them or
let them or or let if they say
salaam to you that you say
thereafter. So at that point, you've done your
father, and you can just leave.
However, thereafter,
you know, it's not it's not proper. It's
not in the spirit of the Sharia that
you should just say salaam, I'm done and
then just, you know, peace. You just bounce.
Rather a little bit of small talk inshallah
is is is something that's appropriate at that
time.
Now why why do I say small talk?
If you know that, like, actually talking about
something serious or something important to you is
going to just drag you back into the
fight again, then you obviously don't wanna hang
out for that.
Just say, how's the weather? It's really cold.
It actually is really cold outside. I went
for the walk. My hands and my feet
are still numb. It's like like 39
or 37 outside
while I was, while I was out I
was out walking. You know, you can just
you're gonna say something innocuous like that. Something
that you know is
factual,
is somehow relevant
to both of you, and is non controversial,
will not set somebody off, you know. Just
use tactfully think about like at 1 sentence,
2 sentences
and move. What does it do? It reduces
the hate in the heart.
It allows a person to humanize you and
it allows you to humanize that person. And
thereafter, obviously, the mind is like, yo, flag.
This dude is gonna, like, set you off,
you know, set you off balance. This this
person is gonna send you off in the
stratosphere if you talk to him too much.
Okay. Don't talk to him too much then.
You don't have to be everybody's best friend.
Just because they're a Muslim, just because they're
a good person, you don't have to be
their best friend. You don't have to hang
out with them. You don't have to subject
yourself to their harm and subject them to
your harm.
You know, there are certain occasions in which
people in the Ummah have to get together.
They have to get together for Jamat. It's
like, what, an hour in the week? And
really, theoretically, it shouldn't even be that long.
Right? You have to get together at Eid.
You kinda have your own Eid. After that,
If the Maliki's wanna pray in the Maliki
Masjid and the Hanafis wanna pray in the
Hanafi Masjid, you know, the wanna pray in
the Masjid, And the Hanabula wanna play with
the Hanabula, and the Wahabis wanna play with
Wahabis, and the Kababis wanna play with the
Kababis, and the, you know, like, in the,
like, purple people that wanna go to the,
like, Jamia Purpleia.
That's all good. That's fine.
There's there's you know, go hang out with
the people who you get along with, who
you will be productive with, who bring the
best out of out of you and whatever.
You know, that's that's that's all great. As
long as when it's the Sharia sanctioned,
times that we have to get together, we
can put aside our differences and get together.
And it's not only for Ibadat. The Ibadat
are the most important times, and they're also
a stepping stone for other, matters of communal
interest. That when, you know, if if the
government is going to, you know,
push some legislation through that's harmful for all
the Muslims, One would hope that, like, the
people who say Amin out loud and the
people who say Amin quietly could, like, put
aside their difference on this issue and, like,
just get, you know, get that done. But
the point is is this is that, you
know, keeping the the channels of communication open
even with people that you have active disputes
with.
This is part of the way this works.
And,
you know, you you kinda you kinda have
to do that. And the messenger of Allah
mentioned something. He's you know, in this, he
says that when they meet,
that there is not allowed for them when
they meet that they turn away. This one
turns away from the the other one, and
the other one turns away from this one.
That's not allowed.
And he says what? He says something really
deep. He says that the best of them
the best of them is the first one
to say salaam to the other one.
The best of them is the first one
to say salaam to the other.
And the Nabi, salaam,
it's related that he
And this same something the same meaning is,
related with regards to the days of Eid.
That
the gates of paradise are open
on the day of Thursday
and the day of Monday.
The the day of the mooladh of the
prophet
was born on a Monday, and he passed
from this world on a Monday. And his,
arrived in Madinah Munawah,
Allah guarded and increased in its beauty and
and its honor, until yomu piyama,
on a Monday
on a Monday.
So this is the the gates of Jannah
are opened on on on Thursdays and on
Mondays.
And, obviously, the gates of Jannah are open.
This is a barakah in the in the
in the upper higher realm, which filters down,
to those hearts that are, in tune with
it.
And so Fayil Farooq and every
every believe every Muslim submitting slave
will be forgiven.
As long as they don't worship anyone other
than Allah,
all of them will be forgiven on these
days.
Except for
who? Except for
a man who between him and between another
man is Shahna. Right?
Shahna is what? Right? Like the word for
Shahan means like cargo.
Right? The
is what the word that they use in
the modern Arabic for, like, a truck. Like,
not a pickup truck, but, like, a semi
truck. Right?
And so the person that,
that person is like they carry they carry
some beef or they carry some some ill
will toward another person.
And so,
it said,
you know, everyone receives their forgiveness on those
days. And it said what? It said, you
know what? This person,
let him wait.
And once the 2 of them, they make
up with one another, then they can be
forgiven
as well. So that's like that's like a
big deal.
That's that's a big deal,
with regards to forgiving each other. At that
point, when you think about that,
then that should eclipse it should eclipse the,
the beef that you have with someone else.
Right? Like, someone maybe, like, said that they
pay $5
and,
you know, like, you know, they pay you
know, you borrow but let borrow $5 and
they said they pay they'll pay it back.
And,
lo and behold, they didn't. Or they made
it so difficult, and they wasted so much
of your time in that in that process
that, like, and without any reason, without any
justification, just upsets you. Right? And they're in
the wrong. You're right.
At that point, when you think about this
reality in the higher realm, that this,
this angst and hatred that you have inside
of your heart literally is,
is real literally a a sad. It is
has a prophylactic effect
against,
against what? Against the the forgiveness of
Allah, which is really bad.
Then you're like, you know what? $5 is
just $5 is not worth it. This person
punked me. Allah will take care of them
on the day of judgment one way or
the other.
And, I don't want to I don't wanna
let the in
my heart
be,
what prevents me from receiving
that thing. Just forgive them for not necessarily
their sake, but for your own,
for your own so that you can, so
that you can receive that, that that that,
benefit and that Barakan blessing from the higher
realm.
And, this is what the point of this
is.
And, if that person really was a jerk
to you and they were really,
profligate and really, like, malevolent in doing it,
they'll get what they have coming. Allah is
Justin. He sees everything and hears everything. And
he's a,
the one who takes vengeance for every wrong.
And it's not your problem anymore. Just be
done with it. Just be done with it.
And it will help you psychologically because it's
like you just washed your heart, cleaned it
up,
and, you just let it
go. And, it will help you also mentally,
psychologically.
It will it will help you in so
many ways. And the thing is someone's like,
well, shit. What about the the fact that
he screwed you over on, you know, these
$5?
Okay. Lesson learned. Don't do business with them
again.
Or, like, if you do, like, do it
in a way that's, you know, that
protects you from that that that,
particular,
maltransaction.
You know, just get over it. The point
is just just get over it. And, you
know,
don't don't hold yourself up from the forgiveness
of Allah over small stuff. There's 2 rules
to remember. Don't hold yourself up over the
small stuff. And b, the second rule, it's
almost all small stuff. Almost all of it
is small stuff. And what did the messenger
of Allah sallallahu alaihi wa sallam mention in
the in the hadith before? He said that
the better of the 2 of them in
the eyes of Allah
is the first one to say salaam.
And and it's the of the sunnah of
the prophet sallallahu alaihi wa sallam that when
2 people get into beef with one another,
the better of the 2 of them are
the first one to apologize.
And this is something Mulla Thar Jamil, I
I heard a a bayan of his,
once in Marduk town, Lahore.
And he,
you know, Allah reward him for
the the efforts he expended, you know, in
his lifetime in order to call people toward
the deed.
For whatever other,
you know, there's some people who always find
something they object to or hate on,
and, you know, that's fine. But the man
spent his life calling people toward dean, and,
that deserves some respect. And deserves deserves a
lot of respect.
And so,
the point is is what?
Is that,
in his band, he mentioned a story about
Sedna Al Hasan, or the
grandson of the prophet, sallallahu alaihi wa sallam,
had somewhat of a disagreement with his brother.
Not Al Hussein,
but Mohammed bin Hanafiya.
So Mohammed bin Hanafiya is a very important
person, an important figure from the salaf, from
the Tabirim.
And he's the son of Sayed Ali, so
he is a half brother of Sayed Al
Hasan
But they used to call him Mohammed bin
Hanafiya, not Mohammed bin Ali. Why?
To differentiate him. So, you know, that he
wasn't the the the the the son of
Fatima radiAllahu anhu alaihi a sallam, but he
was Saeed Ali's, son from a different wife.
Seda Ali didn't marry anyone else other than
Seda Fatima during, her lifetime.
But then after she passed, he had, he
had a number of, he had a number
of
And so, say,
there's this brother of Al Hassan. His name
is Mohammed bin Hamafiya,
and him and his half brother, Al Hassan
The 2 of them have a disagreement with
one another. I mean, they're brothers. It happens.
And so what happens is that, like, after
some time,
Mohammed bin Hanafiya comes, and he's a very
pious man, and very learned person, very important
person from the Asaf. He wasn't a companion,
and he wasn't at the level of his,
of his two half brothers of Hassan and
Hussein, but
a great man of this.
And,
and so he
he,
he came to Al Hassan
and said, like, I felt I felt bad
that we should have this, you know,
strife between us.
And I I wanted I I had come
with the intention of apologizing to you.
But then when I remember the hadith of
the prophet sallallahu alaihi wasallam that the best
is the one who apologizes first,
I thought that the that that this is
a Maqam unworthy of the son of Hanafia
in front of the son of Salathema alaihis
salaam.
And so that's how they used to consider
this. So if you think about your beef,
you know, then you'll be like, oh, man.
Dang this person to heck. And, if you,
if you think about the of the the
promise of reward from the messenger of Allah
in the description of where the virtue lies,
then it's, like, enough to, like, make saying
sorry look cool. Right?
You, like, you wanna say sorry. You wanna
be the first one to apologize. You know?
Because you want to you want to be
the first to please the Lord and to
receive this,
months of this this,
honor from Allah
So keep your focus on Allah. Don't keep
it on the creation. Keep it on the
creation. They'll tire you out. They'll make you
go crazy. You keep your your focus and
your,
your
raba, your desire
and your hope for good on Allah, and
you'll never be let down. And so he
says that it's not permissible for a person
to abandon or cut off his brother for
more than 3 nights, meaning 3 days 3
nights.
And once they say song to each other,
then they're no longer in the ruling of
people who cut each other
off. And,
after that, it's not befitting of them to
say, like, slam. I don't want to say
nothing else and just storm off.
This spirit of that you should at least
at least be able to exchange a little
bit of small talk if, if it's it
needs to be and if it's appropriate.
And that's the rule. But there are exceptions.
Well,
And so he says that he said he
mentioned some some exceptions.
So one of them is a person who
is a person of,
a person of reprehensible
innovation in their creed,
or in their,
in their creed or in their,
you know, it's the and their
is also in their creed because
are only known through
are only known through revelation. So if someone
believes something like, you know, praying 2 rakas,
you know, with, like, you know, Surat
feel and, you know, whatever
Surat and Nasr, you know, every 3rd Tuesday
of the month will, like, cure blindness or
whatever.
If they don't have a source from the
book of Allah and the son of the
prophet,
then this is also a bida.
Why? Because it has to do with a
belief about those 2 rakas
that,
can only be known through Wahi, through revelation,
but there's no revelation to know it through.
So it's it really,
even though it's a practical matter, it returns
to an issue of a fida.
It returns to to an issue of a
fida, which is that you can't know anything
about the ibadat except for through knowledge of
the,
through knowledge of the unseen, which only comes
through through revelation.
So,
and that's what beta is. Unfortunately, the age
we live in, there are a group of
noise makers,
that have basically
turned everything into
and, you know, those things are just legitimate
differences opinion between the.
They changed those into as well, and that's
not what we're talking about here. What are
we talking here about here?
People have reprehensible innovation in their app. I
you know, somebody who says, for example,
that all the companions are except for 3
or 5 or 7 or 9 or something
like that,
or somebody who says that, you know,
you know, for example, that whoever commits a
sin becomes a,
or something like that. Those people, you're allowed
if once they deviate from from the correct
and agreed upon by the and beliefs of
the Muslims,
then,
you're allowed to, and in fact, you're supposed
to cut that person off.
In in most cases,
you know, unless it's like your father or
mother or something like that.
But there's there's scope for cutting people off
for that.
Or somebody who openly and repeatedly
commits a major sin
shamelessly. It doesn't hide and doesn't attempt to
hide.
And and for that person
that, you know, if if there's no
method to get to their punishment. You know,
you there's no party, there's no judge, and
there's no court, and there's no one to
enforce
that punishment.
Or, you're not able to get to a
point where you can,
you can
advise that person and exhort that person to
change their behavior.
Or you can, but but they,
they've demonstrated that they're not going to accept
it. They're not gonna listen.
So for for those,
for those conditions, those two conditions,
the the
reprehensible
innovator,
and the,
the open center,
then, not only are you allowed to cut
them off, but,
you're,
there's no reba. You know, you you you
you it's not considered backbiting anymore when you
say something about them.
And this is,
this is
important to
qualify,
which is that that there's no backbiting in
them with regards to those things.
So if somebody believes, you know, someone made
tech fear of the Sahaba and says that,
you know, that, you know, none of the
hadith is sahid and whatever.
That doesn't mean that you can sit around
and, like, make fun of his hair
or that you can, like,
make fun of the way that they look,
or that no. There's no backbiting meaning. There's
no it's not considered backbiting informing people about
that thing.
And,
that's what that means. Or in the in
the in the case of a drunkard, you
know, you can tell people that this person
is a drunkard, and it's not considered reba
of the Muharram type of the type that
is is haram.
But it doesn't mean that, like, you know,
if there's some other defect in the person
that you should go around publicizing it or
something like that.
Nor should you spread gossip about those people
in other ways.
But rather, you should you know, that you're
allowed to cut that person off,
and,
you are not held to account by
telling people about that that that that that
particular defect that they have in their DEAM.
Not in in terms of that particular defect
in din, nor, if somebody asks like I'm
thinking about marrying this person or I'm thinking
about marrying my daughter or my son to
this person.
Is is it haram? In fact, you're obliged
you're obliged, under, mister Shahl Mustapman with Dinah
Nasih how you're
you're obliged to actually disclose that if you
know it. Why? Because if you don't say
anything and then the 2 of them get
married
and,
you know,
it causes them problems and loss.
You know, they asked you and you're not
allowed you're not allowed to like leave your
brother,
leave your brother to,
your sister to
suffer loss that you could have prevented.
And so even in that case, you're allowed
to disclose as much as is relevant to
the person who's
asking.
And then that person
is not allowed to, a, say that you
told them, and b, they're not allowed to
then just go and tell everybody else.
Rather, that's an Amana that that has been
passed,
from, them to you, And you just act
on it, and and that's it. So but
it's not considered Viva to disclose those things
for, the person who is,
making mashrah for nikka. And here, it doesn't
have to be a open
or open,
a defect. It can be it can be
something that's closed as well, but that's relevant
to the to to the party that's in,
that's looking for
and thinking about Nickahab getting married
or, some other, you know, cooperation in some
venture or business venture or whatever.
Nor
for, the deposition of a of a of
a of a witness,
for the court. The sorry, the impeachment of
a witness that if there's a witness who
is not upright
and, you know something about them that that
would
lead the court to believe that their,
testimony is not acceptable
nor nor is it trustworthy to the, you
know, to the point that the sharia demands,
which is relatively high. And in sharia, bearing
witness against another person is a very solid
piece of evidence, but the witness has to
meet a certain, standard
that really nobody very few people in normal
American society,
meet. And that's why here,
like, witness testimony is considered to be, like,
second rate or secondary after material,
testimony in many different cases. Where in the
Sharia, if there is a witness who testifies
to something, this is solid, but the witness
has
to meet a a of uprightness that very
few people,
you know, will meet anymore,
that the person has never been
observed publicly doing anything haram or omitting,
the commandments of deen and in general seems
to be a normal person and a pleasant
person. And there's a whole
there's a whole, very strict
and very, well defined set of
criteria and parameters that they have to meet
in order to do that. So in order
to impeach a witness, a person may disclose
something to the court,
which, otherwise, you know, would be considered VIVA.
But for the reason of the the the
functioning of the court, it's it's allowed,
and other than that.
And other than that.
And so this is important as well just
like, you know, just like because the thing
is that a lot of a lot of,
you know, these practices we receive them culturally,
and, they impact our civilization. You know? Muslims
are not people who like to get into
beef with other people. They're people who like
to say, at least in theory,
they should be people who who are the
first to say I'm sorry. Who don't consider
it to be a humiliation, or don't don't
consider it to be
degrading to apologize,
or to accommodate one another. And like, you
know,
one of the one of the fruits of
that tree is what is that that, there
are many things in our culture and many
ways of speaking and many ways of behaving
with one another in our Muslim cultures.
You know, wherever they may be from around
the world or even here in America, the
Muslim culture that we have, or that we're
trying to make at any rate. Which, you
know, lead people to be a bit conflict
averse because they don't want to let things
escalate to the point where people will cut,
cut each other off. Right?
But,
that being said,
that being said,
oftentimes people practice that culture without an understanding
of the law. There are times there are
times where you should cut somebody off.
There are times you should cut somebody off.
There are times that something should be said.
And, oftentimes we have, like, for example, masajid
in,
or community,
you know,
organizations
that that that actually take the riyasa, the
the the the leadership of Islam and of
Muslims.
And,
you know, they take the reins in their
hands, and we will entrust those things to
people who will openly do something. You know,
they'll openly commit haram. Many of them, their
income is from haram, you know, their their
income will be from selling alcohol or from
riba, from usury.
Whether it be from the bank or from,
haram investments or from,
for, you know, like selling insurance and things
like that. Or, you know, people who,
regularly will omit the prayer
or people who will, you know you know,
they'll say stuff like, well, I don't accept
the hadith or, like, you know, all sorts
of stuff.
And some of those
they cut your you know, some of those
sins are open, but they they will not
make any,
with regards to what they eat or drink
or they're drunkards,
or they they'll drink alcohol or they'll do
those types of things or they'll have akayed
problems, you know. Like, we have major conferences
in North America where they'll go and invite
Kadhiani to speak or they'll invite
Hadith
to speak or people who make problematic statements,
you know, to come speak. And we have,
like, Muslim, at least culturally Muslim, and I
don't make a fatwa one way or the
other.
You know, like, what our members of congress
and things like that. They have said really
problematic stuff. And the, you know, the issue
is this is that politically their,
you know,
their their agendas,
align in very important ways with, what benefits
the Muslim community in America and abroad.
But then to say something ridiculous like,
you know, like I refer to Allah as
she, Or, you know, like to refer to
Allah in a way that he, you know,
he didn't describe himself.
Or to,
you know, comment about certain practices of the
Sharia
or attitudes of the Sharia versus, you know,
when it comes to homosexuality
or,
you know,
you know,
you know, sexual morals or morals and ethics.
And to say bad things about them. To
say that they're primitive and this and that.
You know, such people if you wish to
have a political,
you know, some sort of political,
very Machiavellian
Machiavellian,
and a very,
what's the word I'm looking for? A very
utilitarian
relationship with them. There's room for that. But
at the same time, you don't need to
be calling them the headline at your,
you know, your conference or at your masjid
or whatever. We're like the general public of
the Muslims is there, and you don't need
to put them on a pedestal and, like,
you know, extol them as as, as model
people.
And so this,
small piece of effect that we learned today
has massive repercussions. Because what's the problem? If
you always put those people on a pedestal,
what's gonna end up happening is the community
is gonna treat those muhallafaq
and those,
those,
contraventions
of the sacred Sharia as not a big
deal.
And,
you know, you will have you will have,
you know, contributed to the eroding of the
amana and the trust that was given to
us, of the teachings of this Deen from
the Messenger of Allah Sallallahu Alaihi Wasallam. It's
a hadith of the Prophet Sallallahu Alaihi Wasallam
Whoever,
whoever,
venerates
and honors a person of reprehensible
innovation,
That person has,
participated
and aided in the, in the destruction of
Islam,
which is not a good thing. You know?
Like, if you wanna know what the tafsir
and the shahab that hadith is, it's not
good. It's like a something, you know, you
don't wanna be guilty of in front of
Allah Ta'ala at the court of the hereafter.
You don't wanna be guilty of him to
have to, like, take a sentence for something
like that. And then that time, you'll wish
you would just, like, had a beer and
smoked weed, you know, like, or something like
that. You know, things that we conventionally think
of
as offensive and haram.
So you gotta say something about those things.
That being said, if you're not a scholar,
my caution to you is when in doubt,
keep your mouth shut. And,
if you're not a 100% sure if which
if you're if you're not a person who
has, like, received the Ijazah after the masha'ik,
and in some cases, even if you are,
you know, go and and and consult consult
with the other ulama, consult with the masai
of the palm, the people who know their,
stuff inside out. But like, you know, if
they're like, yeah, this is exactly what's meant
by,
these rulings, the sha'a of Allah
Then we have to we have to have
enough moral courage to say, look
look, it's not cool. You can't let this
person give the hukba. You cannot get the
let this person,
you know, put them in a pedestal and
give them a platform to spout their,
to spout their nonsense. If you have
if you wish to
if you wish to,
you know, have some sort of political relationship
with them, you have to keep it purely
political. That platform cannot
extend into any sort of riassa or leadership
of Naveen,
because,
you know, that is what it is. And
it's a really tricky time to be alive.
You know? Muslims are in a precarious position.
The ulama are,
are not, in any position of leadership,
in almost any place in the world. And
the Muslims,
whether they accept the or not, are not
in a position to dictate terms to other
people. I get all of that. You know?
I get all of that. And I get
that like, you know, politics is real and
sometimes the threats are are big. And, we
need all the help that we can get.
Even if the help is from,
you know, like,
you know, a Heeha from Alabama,
who, you know,
is not very politically correct, or if that
help is from,
you know,
a, you know,
someone with you know who lives in a
the expanding ever expanding universe of more and
more
ever expanding number of genders.
Or, you know, any kind of weird character
of various levels of savoriness or unsavoriness.
I get the fact that politically, we really
need all the help that we can get.
I'm not unaware of that reality. But that
being said, you know,
politically,
alliance with such people is only beneficial.
In as much as it allows you to,
work with them without giving up your dean.
If you have to give up your dean
in order to work with them, then
you're, you know, you're,
sacrificing the higher objective for the lower one.
And, if you're just gonna give up the
dean anyway, then politically, you know, according to
that logic and reasoning, just leave Islam. It's
gonna be politically very good for you.
It's gonna make a lot of things work
work out for you, You know?
The problem is you go to * forever.
But the the, you know, if that's if
you're able to do that, then that's that's
a logical a logical step for you to
do. May Allah save us from, such a
logic.
So we read on.
And this is, also,
taken from a hadith of the Messenger of
Allah sallallahu alaihi wa sallam, and it's so
beautiful.
It's so beautiful and it's so hard.
This is what real tasawaf is. This is
what real fiqh is. While people are like
arguing with each other, and like people in
England are making like YouTube videos against each
other as we speak,
about, like, you know, issues that are really
just differences of opinion.
The real
is not in,
having, like, a huge turban or a particular
type of topi or kurta or particular type
of shawl. I love topis and kurtas and
shawls. I just know that that that's not
what the is, and that's not what is,
and that's not what
is. Is not, you
know, telling everybody whether they asked or not
that I'm your spiritual father or whatever crackpot
type of individuals out there,
that, you know, say these types of things,
and then afterward you catch them, in various
weird acts.
That's not what any of those things are.
What is the actual crushing burden of the
salvo? If you wanna be a Sufi,
well here you go.
He says he says, he says what?
He says from the Makarim, from the noble
from the nobility of of of of characteristics.
From the most noble of characteristics,
basically.
Is that what is
that When somebody transgresses you and does something
bad to you,
you forgive them such a forgiveness that leaves
behind no rancor ill will
That that person can, you know, come by
you and you don't even so much hesitate
or flinch or
show a little bit of karah in in
your eyes toward them. Rather you treat them
like you would have treated, them had they
not done that.
That's hard.
That's really hard.
I have a hard time with it.
That's why I'm not
signing off my darsas as,
sincerely your spiritual father. Whose spiritual father will
I be? I'm like I myself, I'm like
the the the
the runaway slave in chains,
that maybe by, the masters,
Rahma and Mercy,
I've been chained up and dragged back against
my own, disposition.
It's hard. There's some real bogus people out
there and they do some real bogus things.
And the the the pinnacle of bogusness is
what happens usually,
you know, there are there's a type of
human being. You oftentimes learn this, like, the
hard way
that,
they they will save
the worst things that they do for the
people that were the best to them. All
of that. And people come and cry and
say, oh, shit. You know, the worst thing
is that we trusted them, and then they
stabbed us in the back. I will buy
you who who can stab you in the
back except for someone you trusted.
If you don't trust them, you you know,
they don't have the opportunity to stab you
in the back.
So by,
logical extension, the only person who ever gets
stabbed in the back is by someone who
they trusted.
And so, you know, don't worry about that.
Don't worry about any of these things. Right?
Why do you why do you do why
do you forgive people?
You forgive people because you want the forgiveness
of
Allah
Because what point will it be you don't
forgive other people and then all of you
are in Jahannam together? Are you the world
during the lower part of Jahannam and like
the fire is burning my face is like,
you know, it's only like
46 100 degrees Kelvin versus like 58
100 degrees Kelvin.
Small consolation. In fact, no consolation at all
functionally.
Whereas if you want the forgiveness from the
higher realm, you gotta let go of some
of this stuff. You know, all of these
things is a common
a common theme inshallah through today's Darst.
These things are like
dirty shoes, you know.
When you want to enter the mustard, you
gotta take them off before entering in because
you cannot bring that dirt into the higher
realm.
If you want to make and you wanna
make progress in the higher realm, you can't
bring
that level of,
you know, ugliness with you. You gotta set
it aside. The moment you're willing to part
with those things, there's a whole, you know,
not to go Ariel from the little mer
or not Ariel, the little whatever. Jasmine from
Aladdin. Right? You know, a whole new world.
Not to go like that, but the point
is it's a huge it's a huge universe.
That's the better part of the creation.
That's the part that you were meant to
live in forever.
That's the part in which you you will
flourish like a butterfly and fly into the
air and like leave your
caterpillar
existence behind.
But you won't be able to do it
until you shed all of that all of
that old skin, until you shed all of
that nonsense. That's when you're going to be
able that's a necessary part of your metamorphosis
to be
a better you than you were from before.
You have to give up your old self,
and Allah will give you a better you
in exchange.
Very easy to talk about, very hard to
do,
very crushing to do.
Like like like, you will be the the
puppy who's getting stomped on the curb, like,
level of trauma
that you will go through in order to
do these things. But the problem the issue
is is what? The only reason someone would
do that is what? It's because what they're
gonna get in return for it on the
other side of it is so much better
than what they left behind.
So, you know, as sad as your puppy
eyes are, as sad as it is for
the puppy to get stomped on the curb,
you know, you go through it. Why? Because
Allah gives you something so much better, in
exchange for it. So don't think about the
people who wronged you. If you think about
them, you'll never be able to get any
of this done. Think about the Allah who
and what he has in return for the
person who leaves all of this nonsense behind.
The person whose love for the love of
Allah is more than their love for the
hate of the creation.
As legitimate as it may be, and sometimes
it's like really legitimate. It's really legitimate. People
do some real bogus stuff to one another.
You just gotta let it go. And someone's
like, well, if I keep letting people do
this type of stuff to me, then, like,
they'll kill me. Then don't let them you
know, then be more discreet about who you
deal with in the future.
Be more discreet about what you say in
the future. Be more discreet. Be more, you
know, purposeful and meaningful and like deliberate and
conscious
and conscientious about
how you deal with people and what you
do with people in the future
to allow you to keep this life of
not bearing grudges against people. Because you don't
want any of that nonsense to, like, burden
you,
in this world nor on the day of
judgement, nor on the day, nor
in Jannah,
forever and ever.
So from the Maqara Malakhlaq,
and this is, like I said, the the
most brutal and most difficult things to do.
That show that you're a true man of
God
or a a a a made servant of
God.
That,
that you
forgive completely
the one who transgressed you, the one who
who wronged you,
and that you give to the person who,
who cut you off.
When it was your turn to ask, they
didn't give. But when they ask, you give
to them.
And it's so hard, and you want so
badly to screw people over. And they deserve
it so richly. They so richly deserve it.
But you gotta be like, look, this is
my chance. I remember some movie told me
about this. And this, by the way, is
also a hadith.
Some movie told me about this,
one time in Darce. And, I don't even
remember what the reward is, but it's really
big. It's like Allah thought packaged it to
you and gave it to you. Right? Because
if nobody ever cut you off, then you
can never make action on this. And what
did they cut you off from? Some small
piece of the dunya. All of it is
gonna burn one day anyway. And every every
like piece of living flesh is going to
rot. Every piece of, material is gonna break
down one day. All of it is gonna
go away one day. And so they cut
you off from what? From something that was
already impermanent.
And now you have a chance to give
them something back, and purchase something everlasting with
it, that's a good deal. If you think
about the person and how badly they screwed
you over, you'll never be able to do
this. If you think about Allah, subhanahu wa
ta'ala, and what he promised for the person
who gives to the one who cut you
off, and we think when you think of
Allah on the day of judgment, when he'll
ask you, when I asked you for this
thing you didn't give to me, and what
do you have to say for yourself? You
know, and, like, how nice would it be
like, yeah, Allah, you know, your slave asked
me and I gave. And here's Akram Akramin,
you're the most,
generous the generous. And he'll say I'm more
generous than you, and he'll give you Jannah
even if you don't deserve it on that
day. Then you'll be like, oh, okay. Cool.
Like my cousin asked for $5. I asked
him $5 one time, and now look at
him. He's asking me for Fitty. Here. Take
a 100. Go for it. Go and be
happy. You know? And just like,
bite
your tongue,
so that you don't say something to ruin
it, you know, until they leave the door.
And then once they leave the door, realize
it was never about your cousin in the
first place.
It was about who? It was about the
Lord
Allah give us his love,
that we should love him and more importantly
that he should love us.
We we mentioned that from before that you
should keep relations with the one who cut
you off. And in particular with your with
your relatives, with your family members.
And,
family does all this all the time. People
will not invite you to stop. People will
not give you stuff. People will not, you
know, do this for you or that for
you. And all of it is a blessing
from the Lord that gives you an opportunity
to,
you know,
to climb higher and higher in, in your
progress toward him. Just like when there's a
headwind and you're flying a kite, that's what
will make the kite go up. You pull
a string when that wind is blowing against
it and
it it goes up in the air, higher
and higher. So may Allah
make you the batang of the oliya. May
Allah
make you the kite of of sainthood,
that you fly higher and higher,
and that one day the string breaks. The
string that ties you to the to the
dirt of the ground breaks, and you just
take off into the stratosphere and you,
kiss every, every everyone goodbye.
And Allah gives you something better in return
for the thing that you lost. Allah subhanahu
wa ta'ala. And then that day you don't
worry about it, you know, who would like
didn't loan you $5 when you ask them,
and you don't worry about who said what
about your hair, and you don't worry about,
you know, that one, like, you know, stupid,
like, person who behaved badly with you in
a rishta, in a marriage proposal, and, like,
all of these these Ranjan, all of this,
like, these
and, enmities of this world, you leave all
of that behind.
Because
from so high up in the air,
it just looks like so pointless and so
meaningless.
And when you look in the stars and
the beauty of, of that that higher realm,
it's so enchanting.
And you say, Alhamdulillah, who guided us to
this and we were not to be guided.
Was it not that Allah had guided us?
And so I talk a very fancy game.
Perhaps I'm a honey tongued demagogue,
who is soothing you with his wonderful sounding
words. And I need to myself get to
work on these things.
So, inshallah,
for that reason, I will,
I will let you go. And I will
also get on to my task as well.
And,
I make this for
you. And if you're listening and you feel
so inclined, please make this
dua for me as well.
And that, inshallah, we have, this one meeting
here,
in this world. If you're watching live or
if you're listening and then we have another
meeting
in the next one in even more happiness,
and even more sweetness.
Amin, if one of us say if one
of us makes that Insha'Allah that they take
their brother by the hand. If one of
us makes it, we all make it. And
if you find out that day that I
was, you know,
what you suspected all along that I'm a
fraud or whatever,
then, at least, you know, at least you
take pity and say well at least, you
know,
we had those couple of moments in which,
in which we tried our best.
And so Allah
accept it from all of us.