Hamzah Wald Maqbul – Maliki Fiqh Poison for the Ears Addison 04202020
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So we continue with our
there's trying to drive to finish this,
Babun.
Inshallah, before the beginning of Ramadan. Inshallah, once
Ramadan starts, we're probably gonna suspend this particular
thirst,
and we will continue it, afterward if Allah
gives us a
an opportunity. But at least we should finish
this chapter. There are a couple more, Aqwab,
and the Kitab Jamia of, of their salah
of,
which if we get a chance in Salah,
we'd be happy to,
get a chance to read it together and
benefit from it. But, at least we can
finish this bow.
So we left off last week where
described the adab of Islam as being encapsulated
in 4
in 4 particular ahadith of the prophet sallallahu
alaihi wa sallam.
And those 4 ahadith were what?
They were,
the prophet sallallahu alaihi wa sallam saying that
whoever believes in Allah in the last day,
let him say good or let him stay
silent.
And the hadith of the prophet Sallallahu Alaihi
Wasallam,
It's from the beauty of Islam of a
man that he should leave those things that
don't concern him.
And the hadith of the prophet sallallahu alaihi
wa sallam,
to the man who asked him for advice,
that he gave him the advice of of
of not getting angry.
And, the hadith of the prophet
that one of you will not believe until
he loves for his brother that which he,
loves for himself.
So
then
Abizit
continues.
So it is not permissible for you to
intentionally
listen to the
to falsehood.
Is falsehood or that thing that has no,
benefit or no meaning.
And, in general, this should be taken, you
know, the
the the the thing that is the
the antonym for hap is reality and truth,
ba'til
is is falsehood. And Nafarawi writes in his
commentary,
like,
the,
listening to somebody who is giving bearing false
witness.
Basically, a liar.
Or a person who is backbiting or tail
bearing.
Or a person who is
making the false accusation
of fornication against somebody.
And for the
legal purposes of Islam,
for the sacred law of Islam, that includes,
that includes the
the accusation which is not
corroborated
by 4 witnesses.
So a person may very well have seen
what they saw,
but the Sharia will legally consider it to
be false witness
until and unless it can be corroborated by
4 other witnesses.
And, if you can't, you know, if you
can't bring those, sorry, 3 other witnesses, if
you can't bring 3 other upright witnesses who
witnessed the act of penetration,
like the thread goes through the eye of
the needle, you'd best just shut up. You'd
best just keep your mouth closed. And even
to listen to that is is haram.
And it's interesting,
you know, we live in the YouTube age.
YouTube. And the Me Too age,
and
women have very legitimate grievances
against men,
in terms of the society that we live
in and in general.
And,
those grievances
are based in,
in in some,
you know, some real bonus,
situations in many times. It's not all just
made up or it's not all just,
you know, some sort of like conspiracy
to,
you
know, depose men from their position in society.
And even if it's being used as that
by some people,
not that I'm saying it is, but even
if one were to Adolf Sabila Farf hypothetically
say that it's being used as that,
it it would be used very effectively. Why?
Because it's based on some something legitimate. Because
a lie is,
you know, it takes power and it takes
legitimacy from being mixed with the truth.
But the lies like Najasa, a little bit
of lie mixed in a lot of truth
makes the entire thing, filthy.
And so we have to be very careful
that when somebody accuses another person of zina,
of
of fornication,
that's not something that we entertain lightly. And
our sharia has a standard for that
accusation, and zina is different than *.
But even there, there are standards. And the
sad thing is that nobody really bothered to
study these things or learn these things,
And the society that results where
these types of accusations are thrown about,
haphazardly or nonchalantly
or,
considered just to be a a a footnote
of freedom of speech.
These things, they ruin lives. They ruin men's
lives, they ruin women's lives,
and, the Sharia comes with great mercy.
Which is what? You know, either you come
with the proof overwhelming or you shut the
heck up, you keep your mouth shut, and
we don't ruin the lives of of of
women, and we don't ruin the lives of
men,
by speculating about their personal lives. And we
don't open the we don't open the door
for rumors and for
for gossip in order to ruin the lives
of people
who may or may not be good. That's
between them and Allah, but at any rate
they're functional.
And so let every person protect themselves and,
thereafter,
not indulge in even listening even listening to
that that that type of scandal mongering.
And this is obviously, all of these are
general rules. There are exceptions, you know, if
you're going to
hire somebody for a position of Amana or
for trust,
then perhaps it's in your interest to find
out what's going on.
And, if somebody makes a improper accusation,
that may you know, that's still improper,
but, you know, you may not want to
you may not want to,
you know, hire them to be in that
position of trust.
But those are exceptions, those are not the
rules, and most people don't have to deal
with those things. They don't have to deal
with those things, and they should just leave
these things alone.
But that's definitely not the only type of
bottle out there. There are many other forms
of bottle,
many, opinions on the news,
forwarding random WhatsApp
messages, forwarding random face you know, resharing random
Facebook posts, random tweets,
random, you know, things that people are saying.
You know, these things all fall under underneath
this, category, and it's poison for the heart.
It's not only a sin that you have
to pay for on the day of judgement,
but it kills the heart as well.
And so, listening to Ba'al includes
includes keeping company with the people of Kufr
and listening unnecessarily to their ideas about those
things. Yes, if you're an academic, you're a
researcher, you're a scholar, you have some reason
to do so, that's fine.
If you want to listen to Neil deGrasse
Tyson talk about, you know, whether Pluto has
a planet or not, go right ahead and
knock yourself out. But, you know, listening too
much about, you know, these people's weird materialistic
ideas about,
you know, about what they believe the the
nature of the universe is, which is not
something that their science teaches them about anyway.
They're completely unqualified to talk about those things
one way or the other.
This is, this is harmful,
and, you will, you will be harmed by
it. And it is a sin and there's
harm in it. And we're not saying that,
it's
you know, don't listen to them because we
are scared that they may have a point.
They actually it's very clear that they don't.
And if you think they may have a
point, go ahead and investigate.
But once it's clear that they don't have
a point,
don't beat yourself up and don't like, you
know, constantly,
subject yourself
to the Chinese water torture of of nonsense,
that that that the news, that the media,
that, you know,
friends, family,
that,
you know, different, you know, different,
sources will bombard you with. If it's about,
it'll just leave it, And if again, like
I said, if you have some sort of
genuine doubt about it, go ahead and investigate
your doubts. But once you come to a
conclusion, then thereafter,
leave it.
And, when it comes to people speaking about,
each other, gossiping about each other,
these things,
backbiting, tail bearing,
or false accusation of sexual impropriety,
or fornication in particular.
Then if a person is able to, in
that gathering, to stop the speech about that
topic,
they're, obliged to do so.
And if they're not able to, they should
get up and leave. And if for whatever
reason they're unable to leave, then the commandment
of the Quran itself is what?
Is that a person should distract their attention
and not pay attention to what the those
people are talking about until they change the
topic.
And
that's a combination between the legal hook them
up not listening
and, between the understanding and protecting your heart
from the poison of listening to that that
botan. And on the flip side, you know,
there are, you know, there's there's hard botan
and there's soft botan. You know, there's hard
falsehood and there's soft falsehood. What's hard falsehood
if, you know, you're in a group of
people and they're talking about the virtues of
idol worship. Right? And one can say, yes,
don't listen to them.
But the soft bottle is what, you know,
Chetan has a number of different masalaq at
that number of different ways that he gets
into the person's
heart. You know, I believe it's, Sultan al
Ulamah,
he mentions that, like,
if a a com is mubtala,
they're they're they're, they're they're people who transact
in usury,
then the alim who gets up and gives
hook about how horrible fornication is,
that person has betrayed them. Meaning what? It
doesn't mean that fornication is good or it's
okay.
But the point is is that that person
has taken the opportunity to set things straight,
and that person has deviated it
and has completely wasted it. So that so
as to block,
the the truth that's needed in that in
that moment from coming.
And there are many scholars,
and there are many,
there are many,
diaries, dua, people who
you know, I guess are the face of
Islam and the preachers of Islam,
and the ambassadors of Islam
that will do that.
We no longer have a state,
and we no longer have indones that fund
our
our,
imams or our
seeds of knowledge and learning.
So it's become a business. America, it's a
non, you know, nonprofit corporations are just another
type of corporation. So it's a a race
for,
for funding from the general public.
And,
you know, like everything else which is democratized,
we don't democratize medicine.
Those are objective facts,
and the whole institutional scholarship is based
on the idea that there's a Quran and
a sunnah, and they should be learned. And
there are certain facts about them that are
objective, and there are certain things about them
that are,
debatable. But even then, there's a scope within
which they're they're debated. It's not a complete
free for all.
And the ulema are the ones who set
the boundaries of, of our civilization in our
daily lives, and that's what the prophet
meant when he said the ulema are the
wealth to Ambia.
They are the inheritors, the heirs of the
prophets, alayhi, musa to waslam. That's what Allah
ta'am when he said
Ask the people who have remembrance if you
don't know. And that's what Allah meant when
he said
And that, you know, let not every,
every single person go out in the path
of Allah. Rather let a band of people
stay behind and exert themselves with an extraordinary
exertion in order
to understand the deen deen with great depth.
And and then when those people who went
out in the path of Allah come back,
this former group of people can
can warn the latter group when they leave
the boundaries of the deen,
so that they can fear Allah to Allah
properly.
That's very different than what we have nowadays.
We have a lot of people who are,
they're just they're they're bearded and he jabbed
out lullabies.
They are telling people exactly what they want
to hear,
and they're not telling people what they need
to hear.
And this is a type of soft soft
bottle as well. There are many people who
recite the Quran,
with, melodious tones,
and it's just a lullaby. It's to trying
to get the the heart to go to
sleep, it's trying to get the to go
to sleep,
so people can enjoy it and they can
enjoy nasheeds.
Those nasheeds that I also enjoy. They can
enjoy the recitation of the Quran. That recitation
I also enjoy. They can enjoy going to
those masajid.
Those masajid, I also enjoy going to. They
can enjoy
all sorts of things,
but those people are blocked from ever being
told the things that they need for their
islah,
for their own rectification.
This is also a type of bottle that,
you know, that's become,
unfortunately
rife in our age.
And then it is a stepping stone for
even, worse,
things when people just start making up things
about the Deen, but it's sufficient. A person
doesn't necessarily have to be saying anything wrong
in order to be,
speaking bothered.
Oftentimes,
it's like a chess,
like a chess move that a person will
move a piece
in order to block
another move,
from the opposing side.
And, if that other move from the opposing
side is a move in the right direction,
then this is, this is something very,
very
pretty disconcerting.
And unfortunately,
regular people are not in a position to
be able to evaluate this. But if you
have a little bit of ill, you have
a little bit of knowledge, and you notice
that people are giving very motivational, very uplifting,
very well produced, very you
know,
attractive
messages,
very and
very
ornate
and
aesthetically
pleasing
messages
that that have very little content that is
based in wahi,
and based in the the the revelation that
came down in the prophet sallallahu alaihi wa
sallam, or based on just common types of
things that there's nothing actionable from. That there's
nothing that will actually change,
and will will will not, you know, force
the the ego to exert itself in order
to submit to Allah to Allah.
Obviously,
submission to Allah to Allah for the ego
and for the mind and for the body,
for the spirit is what Islam is. That's
what Islam means. It means to submit, you
know, they have the uncles, they come in
the interfaith.
At gatherings, this is Islam is beast. It's
not beast. What is it? Submission.
Submission.
And so if there's something which is empowering
enough and it's not
pushing it towards submission, then I consider this
type, type of batil as well, soft batil,
where you don't pinpoint a particular thing someone
is
saying. But,
you know,
you,
you are
obstructing,
the hap from being spoken. And a person
should be careful before they go and like
just like cast this,
cast this accusation at somebody. Because the nafs
also,
you know, cannot take a beating every single
day of the week.
So there may be sometimes where a sheikh
or a Morabbi or a Moshe
will administer
things like this to his flock
and to his, herd.
Why?
Because
the two wings on which the din of
a person flies
are the tahrib and the tahrib
encouragement
and,
encouragement and and and and
the deterrent of fear.
And so you can't be all fear all
the time either. That also becomes a nightmare.
But, in a holistic picture, if you see
that a person is basically just squawking a
whole lot a whole a whole bunch of
nothing, and it's fancy nothing and it sounds
good nothing, but at the end of the
day it's just all nothing,
then, this is this is a sign Allah,
protect us. This is a sign Allah, protect
us,
from this. And I I remember one of
the olamah, he mentioned this that he said
my father was a great mokri.
He was a great mokri of the people
of Central Asia,
and he said that, I once listened to
a particular
body, recite the Quran, in the salah of
Tawawih.
And I said, man, this guy is so
great. He's so wonderful.
And,
my father's, you know, said to me, he
says, this person that you're praising and extolling,
all he's doing is he's he's hired by,
he's hired by the people of Batek
in order to put the Umetta to sleep
to distract them from the things that they
need to do.
And he said, I thought like inside of
my heart, I said, why is my father
saying this? Why is he being a hater?
And then he said that Allah gave me
enough time. I saw I understood now what
he's saying. But that person is complete sellout,
and that person,
justified,
and justifies in pedals,
those things,
you know, from Batu,
that, nobody else does, and he does it
with smile. And unfortunately we have a number
of scholars who are doing that in this
time, in this age. And I can't say
that they don't have Sanad, and I can't
say that they're,
you know, they're deviance, and I can't even
say that they don't have knowledge.
But their smiles are completely for sale,
and their knowledge is completely,
you know, it's for sale.
And Allah protect us from such people. Allah
protect us from such people
because,
you know, that that wolf when it gets
into the flock like that,
there's very little we have in in in
terms of protection for ourselves from them.
Allah protect us. And this is not the
rule. The rule is that a lot of
people of knowledge are upright and pious people.
But every now and again, Allah
will try a qum and try a person
through his knowledge. And that person,
Allah
protect us from such people.
And Allah Ta'ala also makes a haram for
a person to
take pleasure in hearing the
speech of a woman.
And,
obviously,
you know, this is written in pre political
correctness,
but the Mafoom that understood the meaning of
this is also for a woman to
to take pleasure in hearing the speech of
a man.
That that for for you to take
pleasure in this this listening to the speech
of a woman that's not from your and
it's not halal for you. And, if you're
a woman then the converse also, you know,
it it, applies to a man.
And I remember,
a couple of years ago, in a major
conference, I wrote like a blog post about
it or something like that that,
you know, people made a real big deal
about, like, oh, look, this is the first
time that
a, you know, a session of,
you know, some
a session of some
conference was opened with a female Quran reciter.
And like, I mean, I think these things,
they get ridiculous after a while.
I'm completely in favor of,
justice and completely in favor of
fairness with our sisters,
with our brothers, with our elders, with our
youngers, with our children,
with people of every race, every socioeconomic,
background. And this is one of the proudest
traditions of our mashaikh as well.
He mentions this. He said that if I
became
if I became the Hakim, if Allah gave
me,
gave me, rulership and I have the power
of enforcement in my hands, the first thing
I would do is I would start to
rectify the,
rectify the wrongs against women that are happening
in society.
And, you know, anyone who knows anything about
Moana Ashwatalli Tanvi knows that he's not like
a third way feminist.
And he's not doing it to pander for,
like,
clicks or followers on Facebook. He passed from
this world like,
you know, none of his direct holofar are
alive,
and very few of the
are alive,
not so many of them.
And,
you know,
so he he passed like in like in
the early part of the 1900.
And so he, you know, he passed before
India and Pakistan were
relieved with the yoke of
following the occupation.
And why why did he say this though?
Because, I mean, these were people of Basira
vision. They saw over the horizon
that something is happening because the volume of,
of our sisters is,
you know, people have been getting away with
so long. The spring is tightening up and
pow, when it hits, it's gonna completely destroy
it. It's gonna completely destroy the fabric of
family and the fabric of family, which is
the basic unit of civilization
in the prophetic model.
And,
that's what happens. That's the jaza. That's the
jaza.
That's the the recompense of of of of
transgression is that it it will it
will pop back and it will hit you,
and it will pay you in full. And
what Maseeb, it will, you know, hit you
even more than than than what was put
into it. And that's the that's the tax
that people,
are forced to pay when they ignore,
Voom from going on for so long.
And so, Azotami was not was not a,
you know, 3rd wave feminist.
If you want to accuse me of that,
you can. I guess, comically, there are a
few people who, accused me of pandering to
feminists.
It's it's ridiculous. It's laughable. You know? Go
ask any feminist, is this hamza like your
spokesperson? And they'll be like,
you know,
that's you know, we don't say things because
of because of these modernist movements or against
these modernist movements. This is one of the
reasons, by the way, I'm completely freaked out
by all of these, Masha'allah,
young defenders of Islam and defenders of traditionalism,
who don't bother to learn Arabic and don't
bother to learn Saraf, and don't bother to
learn Nahu, and don't bother to read any
books.
Because in their zeal to refute
whatever modernist ideologies, they actually ignored learning what
the dean is. And if the dean says
something that's in line with modernism or in
line with feminism or whatever,
no skin off our back. The dean is
the dean is the hop up. You know,
even a broken clock is right twice a
day.
So,
at any rate,
the reason for mentioning,
mentioning Huddl Tanri is what is that, you
know, we're not we're not against we're not
like their we're not proponents of the,
suppression or oppression of women or like, you
know, back go to the back of the
bus or whatever. Rather, the dean gives a
different theoretical framework for,
for for for how the honor,
and the the
the proper respect of a woman is, and
how the proper honor and respect of a
man is. And so to put a woman
in the position of a man,
it cheapens her.
And it, you know, for a woman, you
know, her access is restricted. She doesn't give
access to herself,
to her picture, to her voice. She doesn't
give access to herself to everybody.
The great women rulers of,
of the Muslim tradition understood this. And so
we mentioned from before
the the great princesses that ruled Bhopal,
in in central India. I think it was
some of the most wealthy and powerful people
in the world.
When they ruled, they would rule from behind
the lattice. They would not allow anyone to
see them. They would see all of the
the litigants and disputants and petitioners to the
court, but no one would see them, no
one would hear them.
And, this is frustrating beyond beyond imagine to
the colonizer. And one of the first one
of the first agendas of the colonizer in
order to destroy the the the the civilization
of the Muslims, the basic unit of which
is the family,
was what?
Was to, was to,
take this power away from the
the sisters and take this dignity away from
the sisters.
And so he mentions this right now. So
I wrote this article
back in the day about why this is
not some sort of triumph. This is like
a complete
like, applying a, a standard which is,
a standard which is foreign and alien to
our tradition,
and actually antithetical to our tradition,
to our tradition and then trying to take
pride in it. I'm not against women reciting
Quran,
but I don't think it's a matter of
pride that, like, a woman should be out
there in public and, like, expose yourself to
everybody.
That's against against,
what the, what the dean teaches about the
dignity of a woman,
and the dignity of our sisters,
and, for a number of reasons. And so
I wrote this I wrote this article, and
I said this I mentioned this by the
way, that it is,
it's haram for a man to listen to,
the voice of a woman if he's going
to take pleasure from it. And, in general,
that's what happens.
And,
one of the objections I I I received
to this article, which was, by the way,
brought up by people very politely and not,
you know, some people kind of came with
the hater, with the haterade,
and, we expect that and
curiously are not as phased about it. But
one of the very polite, one of the
very polite objections that was made was that,
well, what if a man recites Quran with
a melodious voice and a woman
enjoys it, you know? Why is it that
the men are not told don't recite because
it may be a fitna for the women?
And the answer to that was what? Is
that it is it is a necessity for
the men to congregate.
It is a necessity for the men to
keep the,
keep the and
the the collective communal life of the
community going like that. Whereas women are not
obliged to do those things. Women are not
obliged to go and pray in the congregation.
Women are not obliged to, you know,
fight in wars. Women are not obliged to
enforce stuff outside of the house. A woman
is not obliged to pay for or support
anybody,
not her children,
not her parents, doesn't matter how poor they
are and how rich she is, not her
brothers and sisters.
The entire the entire,
you know, the entire Shari'a's approach
to that, is different. And it doesn't mean
that necessarily women can't do those things. In
some cases, it does. In some cases, it
definitely discourages it. But, there's some door open.
In some cases, there are ways that those
things can happen. But those are not the
The hard and fast rules for the women
that they have to do those those things,
those responsibilities
fall on the shoulder of the men. And
so the men have to be there, for
for those, you know, for those communal matters.
That's why the men will will recite, and
that's why the men will speak in public.
And
that's why they receive priority because it's a
fitna that they have to do those things
in the first place. Now what is it
we have like a completely * backwards system
where, people are fighting each other in order
to speak in public,
and that hubriassa,
love of leadership, that in of itself is
is a sin. The prophet warned us it
will push a person toward halakh, toward destruction.
And but, you know, people are people are
very
apt and very, ready to get out there
and give the chukba and to speak in
public and to be seen and to be
whatever. And this whole,
desire for self evaluation through the adulation of
others.
This whole idea that there is somebody else
who can go forward, step forward, and speak,
so why should I speak? Why should I
put myself in spiritual danger as well as
in physical danger?
Son who said
He said that that seek help in fulfilling
your,
your needs
by by keeping keeping a low profile,
by not showing your cards to everybody all
the time.
This is why the companions were the aloha
manum when there were like several of them
sitting around. If someone asked for a fatwa,
they said, go ask that person.
Whereas, you know, a person who is simple
minded will say, well, I wanna get that
reward of answering the question.
Okay. That's simple mindedness. Even that, there's very
few people. Because if someone genuinely wants the
reward, you can tell them, look, there's somebody
more
qualified than you to answer the question.
By sending the questionnaire to that person, you'll
get even more reward. If the person genuinely
wants a reward,
they'll, you know, that will suffice for them.
But if a person wants to be out
there and wants to be seen,
then they won't do that. And I don't
even I don't know. Like, I have enough
I'm not, you know, immune to any of
these things. People are, you know, probably saying,
oh, why are you why do you have
a YouTube video channel and you're saying these
things and you retweet your own self and
you whatever, You know, you advertise your your
programs and blah blah blah.
Look.
Well, if there's somebody to, like, read this
guitar, Jamia, tell me who's reading it right
now. If there's somebody who's reading it, then
I'll stop my darce.
And one of the ways around this because
somebody has to get up and say something.
Somebody has to get up and do something.
And,
the system that we have in our deen
is what is that people used to take
discipleships.
They used to become students of Shmashay,
in ill, in knowledge. And then they would
take discipleships in the spiritual path as well.
They would take Bey'a with a Sheikh.
And now people are too cool to have
a Ustad and knowledge that actually, like,
they engage with for a significant amount of
time. They'll take, like, online course once a
week for, you know, with somebody for, like,
2 years and say, oh, I studied with
Shakespeare Slow and Slow for 2 years. That's
not
how that's not how you build a relationship
with the with the teacher. You know? Don't
don't take this YouTube class and go, I
read this and that from Shat Hamza. I
haven't seen your face before, I'm not gonna
vouch for
you. And people ask me for Ijazah. Like,
what do you want Ijazah for? I go,
come. You wanna study? Come and study.
I go, why would you why why the
heck would you wanna come study with me?
My so most of my teachers are still
alive. You can still go study with them.
You can become equal to me or higher
because you're probably gonna put in more time
and effort in learning. You'll come to me
and point out my mistakes. How many times
does that happen? Most of the he's sitting
in,
in,
in in in in in, like, Scarborough, Ontario
or something like that. He came as a
his student and he taught, him and Muhammed
Hazar Patel who is, imam in
in Peoria.
The 2 of them they came to me
and they,
read,
sorry, they they led the when I was
imam in Chico, California.
And so,
I said if you guys wanna learn some
books, I'll teach their mother as a student
at that time. So we read the.
In fact, I'll I'll go and show you.
Very very interesting fun fun stuff,
you know.
Just so you guys know that illness is
like a living process. It's not like
it's not dead. It's not fronting but lost.
This is the copy I got of the
man whom I bet punya when I was
reading in in Al Ain
from my Ustad.
Allah Subhanahu Wa Ta'ala,
give him long life
and increase him in every hir.
It's the, hashiya of
on,
Zorkani's Sharjah of the Baykonija. And
here
here are my handwritten notes.
My handwritten notes. That title on the top,
by the way, was written by me by
hand with a caligraphy
pen, although the method is printed. But these
are the handwritten notes.
And,
obviously, you know, the the the the
the have a different approach to hadith than
the Malekis on the Hanafis
do. So, you know, I took copious notes
and I taught them. Well, guess what? This
Abra Akoya went on to go and do,
Moshalla, Mufti Abraar went on to, go do,
to Hasus and Hadith with Sheikh Yunus,
John Puri and and Saharanpur who was saddened
in the Masna by Sheikh Hafiz Mohan Zakaria
or Hemmohad. I taught Buhari
over 40 times,
from beginning to end, and was recognized as
one of the top Muhaddi of the subcontinent
and of the world. Copious notes, exacting researcher,
and he beat his students into the floor
in order to make them into,
very well read people. Even in Chicago, we
have our Moana,
Abdulrahman,
*, who teaches at at at Dar Al
Qasim.
These
guys, I'm not gonna mess with them when
it comes to when it comes to ilm
in general, much less when it comes to
the ilm of hadith.
So yeah, go go go learn, come back.
And, you know, you don't have to learn
from me. The point is is what is
that? I, you know, I put them forward
now. Someone comes to me with a question
about hadith. Right?
I'm not gonna say, oh, look, I taught
him the I know more than him. No.
I'm gonna say what? These guys, they ended
up studying way more than I did afterward.
Now they they're the experts of hadith,
you know. If you have a question, go
ask Wufthi Abar in in Toronto. Go ask
this, Milana Abdulrahman *. Right? The fact that
they're younger than me or any of those,
they mean nothing because what? They actually went
and bothered and went to learn.
But now what is it? It's the flip
side. It's everybody,
I have something to say. I'm gonna benefit
the oma. I'm gonna benefit the oma. You
benefit the oma.
Forget about me, the great the great the
great the madrasa. We've seen them, cleaning the
bathroom in the madrasa.
It's not just a figure of speech, it's
a reality.
And so what happens is you clean the
bathrooms and you keep going to Darce. If
the sheikhs tell you to go to Darce,
and then one day if they give you
a job and say, go and teach this
now in such and such place, then you're
not doing it out of your own volition.
You're doing it because they said so.
Now what is it? Well, how come the
brothers get to recite at the beginning of
the thing we can't?
They forget about this has nothing to do
with you being a sister. This has you
do something to do with you being a
nuss. Okay? Even if a brother is like,
how come that brother gets to recite? I
wanna recite. We'll say, this is a crookedness
inside of you.
This is a crookedness inside of you. Allah
gives you the reward based on your intention.
If you're like, why not me? Why not
me? I have to put myself forward.
Allah have mercy on our entire home, you
know?
Go go ahead. Go.
You know, one day someone will give you
fatwa. You can even give the if you
want to. Sisters, you can go ahead and
give the if you want to.
If you don't
have concern and it's not just the sisters
or brothers, everybody. Right? If you don't have
concern for the basic,
of the
of the deen, the foundational things in the
deen. And you want to be the one
who,
you know, gives the hook. But if you're
a brother or you're a sister, sister may
have, you know, some slight impediment of the
Sharia. The brothers also have other impediments in
the Sharia as well. This particular one, they
may not have. But all of them, they'll
dispense with them and push themselves forward,
anyway.
And,
that's, like, problematic.
That's highly and I'm not saying the sister
or particular sister recited that, Ismael, this is
like her problem or whatever. But afterward, I
go to many MSAs and sisters, like, well,
how come the brothers get to,
speak? How do the brothers get to recite?
How come they're the ones who get to
do this? How come that we wanna do
it as well? I go, well, this is
a problem with them. I always give them
a tongue lashing.
Why are you guys, you know, obsessed? Nobody
wants to go to Darshan. No one wants
to learn anything. No one wants to make
sacrifice. No one wants to make Mujjadan. Nobody
wants to visit the allah, mama, just take
from them. Everybody wants to hear the hoteba.
Everybody wants to be, you know, out in
front. And if you do it in your
dunya, it's one thing, you know, it's still
problematic. You do it in your din.
Allah help us all.
So he says
he
says,
well,
So the answer to the question is, well,
what if a sister finds a man's voice
attractive? It's also haram. Don't don't go to
those meetings. If the voice of a man
is a fitna for you, don't go that's
not halal for you. Don't go to those
meetings.
If you like him, get married, you know,
and if it's a fit not for you
afterward,
don't subject yourself to the poison of that
that gathering.
And men also don't do that. Don't be
like, oh, look, you know, with all due
respect to our sisters, you know. And in
the past, many of, many of our brothers
have been very tact uous in dealing with
this issue. But, like, you know, I'm not
a big fan of, the sisters addressing, like,
mixed gatherings in the and when I say
mixed, I don't mean like health. I shouldn't
say mixed gathering, but gatherings in both genders
are permitted. If the gathering is mixed, it's
haram anyway. Right? But if but even if
they're separated, gatherings in which both genders are
there,
in the masjid. You know, if you wanna
do it do it in a hall or
somewhere people people don't have to come if
they don't if they don't want to, it
becomes fitna for them.
But, in the masjid, it's not it's not
appropriate. Why? Because
Allah, if somebody is going to and if
somebody is gonna go there and, it's they're
going to, you know, experience something that would
poison them spiritually,
that's not a good thing. And people say,
well, how come the women have to bear
the burden of men's doing this and that?
I I don't I don't see it that
way at all. I don't see it that
way at all because the whole underlying
assumption of that question is what? Is that
somehow, you know,
the speaking in front of people is some
sort of, like,
sanctioned benefit that, like, everyone will get good
from. Whereas most of the people who get
up in front of the mic, they're gonna
say something that's going to be an embarrassment
for the for them to yell at PM
and it will drag them into jahnam. There's
someone else who can see what they're saying.
And if there isn't, then that's an exception.
Let them go ahead and say that thing.
But the rule is what is that the
the rule from our slaf is that that's
not considered it wasn't considered a good thing
that people used to fight over to to
put themselves forward and be the face that's
seen by everybody.
And so, you know, and, unfortunately, there are
those,
there are those who will then call names
great with great immaturity.
They will call names,
you know, to the people who
wish to have separation in the Masjid. They'll
say, oh, such and such people are prepubescent,
and,
you know, they don't have control over themselves
and stuff for a lot of people who
have control over themselves in the masjid in
the mall, but when they get to the
masjid, they become *. And but then it
gets stupid, like, types of things that people
say. It's not about that. It's about not
changing the purity of, of the Masjid. Because
a man is attracted to a woman and
a woman is attracted to a man. That's
the basic rule Allah has made. And some
people have
higher sensitivity and some people have lower sensitivity,
but in general that's the rule.
And,
to ignore it,
to ignore it, people do it at their
own peril. And if you don't believe me,
go ask the Catholic church.
And, nor is it, permissible
for a person to listen to
anything from the,
musical instruments
from musical instruments. And this is the fatwa
position of the,
this is
the fatwa position of the,
the
4 mad habs to my knowledge
is the, prohibition of listening, the general prohibition
of listening to musical instruments. And there may
be exceptions, particular exceptions to the rule, but
that's in general what it is.
And,
that's something people who want to be academically
honest have to be,
you know, have to be, honest about that.
And so he mentions, Shemina Malaikal Miznar
or Tambur.
He
mentions
the the,
the different,
musical instruments,
and, he mentioned some exceptions
like the duff,
that's beaten in order to, tell people
or inform people that that a marriage happened
or to, you know, make some sort of
announcement that it's and even then it's not
music, but it's
dumb, dumb, dumb, someone got married, dumb, dumb,
someone got married. You know, the crier will
use it as a way of getting people's
attention.
And, Malik is
very clear about this.
His fatwa was very clear about this. And
Malik also, you know, Malik also did not
appreciate
singing,
Singing songs, to the point where it,
moves
moves the heart
to
things that it shouldn't be moved to.
And
he considered it to be an aid, he
considered it to be a defect in a
slave girl.
When purchasing a slave, if the slave girl
knows how to sing, he considered it to
be a defect that, that should be that
the purchaser should be informed of. Obviously, the
buying and selling slaves is something, like, culturally
offensive to most people nowadays.
So I'm not talking about that. I'm just
saying that he considered the the fact that
the girl knew how to sing to be
defect.
Why? Because the indicator of of low moral
quality.
And, you know, the
the
the text of the of the Risaleh continues.
And
So he mentions this. He says even even
reciting the Quran. This is Malik Fattwa
even reciting the Quran in
in the,
voice of a singer.
He said he said that also it's not
permissible to, recite or listen to the the
the Quran and the voice of a singer
with Tarjia.
And so what I what I surmise,
Tarjia means here is like the vibrato
or, you know, like crescendos,
you know, where you make it louder or
softer, or you,
you know, do what they call vibrato in
in,
in
in music,
whereas like a slight,
a slight oscillation in the tone
or perhaps even a greater oscillation in tones.
And, this is interesting because this, you know,
if you wanna read more about it, read
in the the first volume of the Tassir
Orto bi.
He he goes to bat for, this opinion
as well, and this opinion is not practiced
by majority of the people in the shirk
in the, in the western Arab lands or
in the rest of the Muslim world.
You know, if you go to Mauritania,
you know, the Adan is given very plainly,
Like that. It's given relatively plainly.
And even when you, go and pray the
masajid, the prayer of the the the imam.
And
that's that. You know, they they recite relatively
plainly,
and, that's how they've been reciting, and that's
how the Adan has been called in the
Maghrib for centuries.
And in fact, they say that the
that the
when going to visit the shop,
in greater numbers in recent times, people would
come back and start to give the adhan,
in the way that the the, you know,
the hit single,
R and B solo artist,
style of the the the Mashidiki people, of
the people in the eastern lands,
of the Arabs.
And
the Fokkar, you know, got together and they're
like, no. And there's actually a band. That's
why if you go to fast the to
this day, the adan is relatively
straightforward.
But these are things that culturally, they may
slip in from one place or the other,
and I don't know what it's like over
there now. But I that's what I remember
when I went to, like, whatever, early early
2000,
2003.
But, you know, the this is this is
based on the fact that Malik,
that, he considered that not to be that
not to be okay.
And even
even, Porto, he mentions this, he has,
dedicates a reasonable amount of his
to,
the hadith of the prophet
salallahu alayhi.
That person is not one of us who
doesn't meet Tarani with the with the Quran.
And so the word
Tarani,
you know, the Imam Shafari and many of
the other scholars, they said they said that
this means to,
recite it in a in a nice nice
singing voice
because, you
know,
is like a song. Can mean to sing.
And the Cordubi,
who is himself a hadith and a lullawi,
an expert in the Arabic language, and, you
know, just a a person, a jam jam
a person who
brings together,
just different types of
virtue and and and mastery and learning. Just
an encyclopedic person. Really, the that's your course
to be such a beautiful book, and it's
all business. Like, you know, every every word
of it is something that's useful.
I really feel like if somebody were not
to study anything else, but they were just
to memorize course to be from back to
forth, they would have enough enough,
enough knowledge of the Arabic language, enough of,
like, a lot of things just to be
like a a very great scholar. So imagine
the person who wrote it.
But, Cordri writes this. I mean, he says
that he says that here, Tarani doesn't mean
to recite in a singing voice,
rather it means,
it means,
to be free of need, of anything else.
The meaning of the hadith is that the
person who doesn't,
isn't sufficed from the Quran,
to the point where he's free of need
of other than it, that person isn't one
of us. And that's a very different meaning
than,
a very different meaning obviously than than others
take.
And,
you know, that he he he will make
it up. He'll he'll refute
the idea that a person should or can,
sit and, you know, recite Quran in the
just like, you know, very,
very artistic,
modes
that the
will do reciting in maqams or in other
scales and things like that. And it's it's
definitely it's a again, look, it's a difference
of opinion between the olamah, but if you
wanna know what Malik's opinion is, this is
what Malik's opinion is.
And then afterward, you know, if you choose
one opinion or the other, you can do
so. But one must respect the fact that
Imam Malik was from the Salaf, and he
was very particular in,
in doing things the way that the Ulema
al salaf did them.
And,
he he, he he really despise this. And
the fact that he despise it to that
point is a sign that that's not how
they used to recite indeed in the Masjid
of the prophet sallallahu alaihi wa sallam.
The
from the salaf, that's not how they used
to recite.
And that should be that should be something
that's respected.
And I think,
you know,
even for a person who takes the other
opinion that that's not so strict that you
have to recite in a relatively monotonous or
or or at least simple
tone.
One should take a a blow,
from this. Take a take a take a,
a warning to heed from this. That overly
operatic,
performances
of the Quran
distract a person from what the meaning is.
And there are some reciters that recite,
really in such an operatic way,
and they stretch the wudud so much that
you barely remember what the first word of
the aya is by the time you get
to the middle of it or by the
time you get to the end of it.
And, you know, this is this is a
point that actually, ibn Abizaid makes makes here.
He says, he says that that it's that
you that it's not permissible to listen to
Quran
being sang and the, the the the with
the with the with the
oscillations,
and the
the the the scales of singers,
like the oscillation of singers in their in
their song.
And,
rather let a person,
let a person
magnify the book of Allah ta'ala.
Let them respect the book of Allah
and
that
a person shouldn't make a performance out of
it, rather it should be
it should be recited in a very, with
with Sakina, with, like, the the serenity of
the holy presence of the Lord and Wakar
with gravity.
It shouldn't be, you know, America's Got Talent
type recitation.
And in such a way, in such a
simple way that's not
that there's no ostentation
or showing off or, pride or, you know,
I'm
inserting my own artisticness into this or whatever,
so it can be like I'm doing it
my way.
Do that with your art, you know, go
go make a painting or something if that's
what you wanna do. Go and write a
novel.
And
so if a person wishes to get closer
to Allah through it, let them do it
by
being present and understanding,
when they do that.
Be present and understanding when they do that.
Allah give us
I think, if I start discussing the next
masala,
let's go ahead and and do it just
in in, you know, in order to be
able to finish before
the beginning of
And, from the
the commandments of Din, the obligations of Din
is to command that which is right and
to forbid
that which is evil.
And it is
upon everybody whose hand stretches in the earth.
And this expression of the, the hand stretches
in the, in the earth.
That anyone who has the the the the
right, sovereign authority of,
of of enforcing orders,
that person, it's a it's an obligation on
them. And
sovereignty is obviously a
a complete package, but a person the point
to which they have authority
is the point to which they're obliged to
command to that which is right and forbid
that which is evil.
And so there are many things in which
like a father in his in his household
or a teacher inside of his classroom,
or
a a a person who is put in
a position of authority or respect,
that they're they're they have to they have
to command to that which is right and
forbid that which is evil. And it's not
just the rulers, you know. There are two
sides of this coin. One side is what
is
the more important side is that of the
ulama. The ulama have to keep saying the
they have to keep saying the truth and
keep teaching it, keep preserving it, keep moving
it, and dispersing it to their students and
to the public.
And,
and and and to the Umara, and to
the rulers.
And then
the rulers are the ones that have to
enforce it.
The rulers don't get to say what is
right and what is wrong.
That's the ulama are the ones who decide
that. And if they if they fudge that
up or they screw that up, that's their
fault, and they're gonna take a beating for
it in the in the year
after. Protect, protect,
protect every everyone from that.
And then on the flip side,
the,
you know, the, the
the
the the
people who have sovereign authority, the rulers,
they're obliged to take that knowledge and then
enforce it in the way that, in the
way that they see,
as best according to the different opinions of
the different olamas that they take.
And,
they won't be held responsible if the if
the olamas feed them, information. Just like the
olamas won't be responsible if they say the
hack to the rulers, and then the rulers
don't enforce it.
And and tell or unless the ulama actually
are in a position to take power, which
has happened from time to time in,
in in Muslim history, and it's not always
been good actually, by the way, interestingly enough.
There have been people who have great knowledge
who have taken power, and sometimes they make
really bad rulers. Sometimes because of their incompetence,
and sometimes just because they're evil people.
But the point is that even though one
one, you know, apple may go bad, in
general, the the the the corpus of ulama
are preserved, inshallah, from that.
But, you know, people who idealize history too
much, you know,
there are 2 types of people, those who
idealize history, and then there's those who actually
read it.
So you can
you can listen to the you my snarky
comments, and then if you, would like to,
increase your level of snarkitude, you can call
up
call up our various colleagues.
Hayfar as Khatib Insha'Allah would be very happy
to like shoot down your fantasies of, some
sort of,
you know, unicorn magical caliphate.
The caliphate was wonderful as long as the
Khalafar Rashidun ruled,
in the sense that they're they're morally vindicated.
Although some very messed up stuff happened, but
it wasn't the Rashidun who did it. It
was other people who did it that made
that era messed up in in in different
ways in, you know, at different times.
But then afterward,
Allah help us all.
It's a very it's a very human project.
This whole Islam, this whole movement is a
very human project.
May Allah,
open the doors,
of piety and righteousness and shut the doors
of ignorance and of of evil.
And,
and and protect us from our own nufus.
And may
Allah empower those people whose hearts are aligned
to the higher realm. And may Allah
chain up those shayateen who are,
can't help themselves but, but be evil,
and we'll move on from there.
Whoever,
this is an obligation on whoever's
sovereign authority is, is there in the land
and whoever's hand,
whoever their hand can reach to, meaning whoever
their sovereign authority,
can can reach to. But if they see
something wrong, they're obliged to they're obliged to
rectify
it. That that person is, you know, a
person every person is,
obliged to this commanding that which is right
and forbidding that which is evil. And if
a person's, you know, a person doesn't have
sovereign authority and doesn't have reach
in enforcing their commands, which most of us
are in this situation,
then that person that still doesn't mean that
that person is absolved from from speaking,
and encouraging through their words good things that
are happening and and chastising people for bad
things that are happening with their words.
And if a person is in a situation
that they can't do that anymore, allata protect
us, allata protect us, allata protect us, allata
protect us, allata protect us, allata protect us
and thwart the evil plans and evil designs
and evil,
intentions that our enemies have against us.
Allah, protect us and and
let us live and die, speaking the hap,
and and and and free from the yoke
of oppression of our of of our enemies,
and not from those who hate our deen
and who hate the haqqan, hate the truth,
then that person is at least obliged to
hate it in their heart. They're never allowed
to love it.
And that's something really scary when you see
a Muslim who looks at kufr or looks
at bapal, and they they like it.
You know, you can be a you know,
if someone is listening and they're an alcoholic,
you know, they know
how it is to be addicted to drinking,
but to hate the alcohol.
And maybe that person hates the the alcohol
more than than a person who's never,
you know, taken a sip of alcohol in
their life because they know the reality of
it. And how sad and how much of
a tragedy is it when a person when
a person because the heart is the kingdom
that nobody can nobody can violate.
It's the sanctum
of of of of meaning
that no army, no weapons, no guns, no
money, nothing can screw that up. It's only
the only thing that can change what's inside
of it is you.
And so how much of a tragedy is
it if a person should accept the bottle,
in that heart? Because there's nobody you can
pass the buck to afterward. If you're not
able to say speak out against it, if
you're not able to change it with your
hands, you're not able to speak out against
it, then at least you have to, you
have to detest that evil in your heart
or at least you have to love that
good inside of your heart. You know, corona
is not gonna allow the massage it to
pray
for some time now it seems. And it
may not allow masajid to gather together people
for talawi.
But you at least love those things inside
of your heart.
You at least love those things inside of
your heart. Right? There's no coronavirus. No one's
gonna get infected by you loving the idea
of the congregation of the holy heard Jummah
happening in the heart. Right?
But that's a it's a secret between you
and the lord, and it will be exposed
on the day that the the the hearts
are are are are going to be exposed.
You know, that's a secret between you and
the lord, and it will be exposed one
day.
So this is, I think, a good place
to stop inshallah. We will continue,
with this topic,
tomorrow night. Allah
accept from us. Allah
rectify our comings. Allah subhanahu wa ta'ala forgive
us if I tell anything
that's, shouldn't be said.
But, insha'ala,
open the doors of understanding for all of
us, insha'Allah.
Allah
lift this calamity from our heads
and give us
our ju'ah and give us our entering and
exiting the masadid in peace
and the the the umrah and the hajj
and the halami and sharifain.
And Allah
lift the calamity, corona, and other otherwise from
the heads of the believers.
Allah subhanahu wa ta'ala open our hearts so
that this symbolic knowledge can enter it in
into our hearts and make us amongst those
people who,
are benefited by it in their deen and,
in their akhirah,
and in their dunya and in their,
in all of their states, and protect us
from ever being those people that becomes a
means for our destruction and a means for
our humiliation in this world and the hereafter.