Hamzah Wald Maqbul – Maliki Fiqh The Life of the Messiah Jesus Son of Mary, Upon Him Peace & Sincerity to the Ummah Addison 04142020
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Before
jumping into our
for the day from,
the of,
the result of.
There are a couple of things I wanted
to, mention from beforehand.
First of all, I wanted to,
say thank you to, chef Musa Ferber. Unfortunately,
it seems that the the stream is,
monarchis. It's like a mirror image, but he
sent me this, book as a gift.
It is Sheikh Salami's,
Wasiya,
practical advice for Muslim,
spiritual self care,
translation and notes by Sheikh Musa Ferber.
And it's a really nice book. It's a
beautiful book. It's a short work. It's a
concise work.
And, you know, things like this, I think
they are,
they are
meeting as a family. You sit sit your
kids down, Sit your,
your your missus, husband down. Sit down. Read
something that is simple, and it's,
simple but hard hitting in its content.
And think about it and ponder it and
discuss it with one another.
And things like this bear repetition. They should
be, stated and talked about again and again.
So it's a sunnah of the prophet when
you receive a gift, you just receive this,
as a gift from Sheikh Musa, that you
should use it immediately in front of the
person.
So we read, just one of the the
number 7.
Accompany the elite.
Here, we're talking about the the spiritual elite.
The people are elite and their deen. Accompany
the elite and avoid the wicked.
Habituate yourself to keeping company, of the elite
and keeping far from the wicked. It is
related that the messenger of Allah said,
the prophet
said, whoever resembles a people is one of
them.
So this hadith,
you know, oftentimes people use it in a
negative sense.
It's narrated,
the footnote says in.
It's usually, like, you know, don't dress like
such and such because otherwise you'll be one
of them. And,
undoubtedly, there is, that meaning in it as
well. But if you
if you imitate or resemble,
good people, let's hope that you'd be one
of them as well.
At least that's what we're that's, like, the
way we're trying to ride,
because the prophet, sallallahu alaihi wasallam, his call
is haq.
And he, may Allah bless and give him
peace, sallallahu alaihi wasallam said, whoever loves a
people is one of them.
He also said, sallallahu
people are with the ones that they love.
And he said,
do not accompany anyone except for a believer,
and do not feed anyone your food except
for one who fears Allah.
Abu Ta'ab al Naqshi,
said keeping company with evil people
leads to a human evil and those who
are good as well.
And so
will
benefit from this work with our family, and,
I encourage others to,
purchase this,
work and purchase and support the works, original
works of,
the Allama,
who write, in English, patronize them,
because,
we,
you know, we either,
learn to appreciate
appreciate blessings in one of 2 ways, either
by showing sugar for them or, through their
regret in having, lost them. And, these are
these are good. These are these are good
things.
I know not too long ago
myself,
my own experiences,
my own memory is that there's a and
there's a
and Hanafi
and hadith and this and that kira'at. All
of these, you know, branches of knowledge, they
weren't, they weren't available to us,
in in in an age not really all
that long ago. So
If you show your sugar through your appreciation,
there will be a culture of learning and
of teaching and of writing and translating
and of reading and of books
that we'll benefit from.
So that's that. The second thing I wanted
to, say before,
getting to,
back to our reading
is that,
I was,
forwarded a
a clip,
an audio clip from
one of my teachers from Madrasal, Moana Khaled
Mahmoud, who is different than the Allah Mahaled
Mahmoud who is a sheikh of,
of sheikh Amin,
although he was named after him. So this
Maulana Khaled that I learned from, I read
a Jilda the Hidayah from him. I read
the back half of the Mishqats from him.
I read, Muslim from him. I read the
Shakhran and Afar from him,
which is a book that very few people
have the capability to read much less teach.
I I read a number of works from
him and, really found him to be probably
the most intelligent person I've ever met in
my life.
His brother sent me an audio clip of
one of his talks on this occasion, and
he mentioned a a number of things,
in which there's a great amount of Hikma.
But one thing I thought I wanted to
share, with the audience
was that,
he said that it's interesting how people who
are haters, you know, people who are haters
of Dean,
they always say they say, like, look at
this. Like, you guys call yourself Big Ollama,
and you're talking about Ubu and Istinja
and,
washing your hands and, like, you know, just
basic simple things. And the Kofar have made
it to the moon and back. He says,
look at this wallaba, this plague.
Now people are, you know, tuning in
to,
learn about and listen about how to make
astinja and how to wash your hands literally.
Literally, there's like Harvard scientists telling you about
how to wash your hands properly.
And these are the things that have been
taught from the sunnah of the prophet
for such a long time.
And the other interesting thing he said also,
he says that, you know, if you wanna
have some value and benefit in your deen,
then make taluk with your local olema. Find
someone who's a learned person and keep your
connection with them. He said don't go after
the YouTube movie.
And,
how ironic and how awkward for me to
mention that right now and right here and
right now. But it's true. Make make dialogue
and keep dialogue with your local
and, learn from them. And,
be
be a person of content rather than a
consumer of content.
Be a person of substance rather than a
consumer of substance. Don't be,
a consumer of entertainment rather, you should be
the one that when you enter the room,
people say,
like Allah Naidar Kaherana. Like, Allah Naidbar describes
the the believer
that whenever he speaks, it it it makes
the heart grow.
And,
whenever people see him,
they they are left astonished and amazed. So
please, you know, and that happens by, you
know, your
chipping away at your own nafs and working
on yourself and gathering
those at a time,
in sequential order that give you a knowledge
rather than hearing
the the whack job rantings of, of of,
you know,
YouTube Islamotainers,
which is a nice segue into the, into
the next and the last thing I wanted
to talk about before
jumping into,
jumping into the text again,
which is that, there was a little bit
of discussion on, social media in the last
24 hours. So, you know, a well known
individual
And,
so then, you know, people will scramble and
they'll come to me and say, is it
true? Is it true?
And the first thing I see as a
practical matter is what
we said, don't don't take your dean from
your, you know,
don't take your dean from your, local or
sorry, from your YouTube stars.
Rather take that from the people of knowledge,
the people you have to alok with, the
people that you take your duros 1 by
1, and the people who, no matter how
good or slick or lack,
you know, of slickness they show,
they are, people who you trust their trust
their knowledge.
So,
we're left to, you know, deconstruct.
We're left to deconstruct what's there.
So before we, go to Malik,
we
go to a source
that is
even more,
I guess, impressive than
than than than the attribution of Malik about
this call.
With regards to the
when Allah
said, oh, Aesah, indeed, I'm
I I will make your tawafi, and I
will raise you up to to me, and
I will purify you from those who disbelieve,
And I will make those who follow you,
over,
those who disbelieve
until the day of judgment,
then all of you will return to me,
and I will judge between you,
with regards to those things that you differed.
And so this word tawafi,
in the Arabic language, there's a possibility of
it meaning a number of things.
It could mean it could mean just to
take somebody.
It could mean
to take theirs and death as a metaphorical
meaning. The literal meaning is take something or
to fulfill something.
But metaphorically, it could mean death. And it
also could mean,
you know, to fulfill, like, reward or to
fulfill fulfill a payment or or or take,
something like that.
So
in Sahib Bukhari,
it is mentioned that Ablobbin Abbas,
his opinion is that the word tawafi here
means death.
And then,
thereafter,
it is mentioned in the utbiyah.
The utbiyah is a collection of the fata'aw
of Imam Malik, and it's a 2nd tier
collection of Malik's fataw. The first, tier of
Malik's
fataw are taken from,
those few comments about fiqh and the Muwata
that are there,
as well as the which
was compiled by Sahinun after his painstaking,
painstaking collection of his opinions and fatawa from
his,
students. The main students being Abdulav and,
Wahab and Abdur Khan and Louqasim,
the 2 main students of Malik. And then
thereafter, there are some other students, but they're
they're not the they're not the canonical transmitters
of Malik's opinion. So what happens is
when the the Madhub is being put together,
the Mudawana is where the the the backbone
of the Madhub is taken from. And then
those issues in which Malek's opinion isn't transmitted
in the Mudawana,
then the Moazia,
the,
to be, these other works, second tier works.
If something is reported from,
then the chains of narration are scrutinized.
And,
you know,
sometimes some of the masala are taken from
there or directions taken from them.
Although in general, if there is a Tanakhov,
if there is some sort of disagreement between
the rewire of the, Mudawana and these other
books,
Generally, is is is is preferred,
and there's good reason for it. There is
a lot of stuff that's narrated in the
that, you know, many of the,
feel has no basis. The utbiyah has a
commentary,
al Bayan Utasil by ibn Rushd al Jad.
The ibn Rushd grandfather, not the one who
wrote the Bidayatul Munshtahid, but his grandfather
who, wrote the Muqaddimat.
And he's he's a great Muhaqqic of the
Maliki school in Andalus,
and Bayan with Tasil. And the point of
the Bayan with Tasil or at least part
of it is in order to kind of
sift through the the content of the
and, you know,
rate its, you know, various contents and comment
on the suitability or, usability for them for
only purposes for for for only purposes. So
in that, Artabi,
it's mentioned
that,
it's mentioned that what that,
I'm not a baser, the Allah, and what
have been wanna be.
They say
like in the
So,
the,
you know, the the second rate,
book of,
of Malik E Fatwa.
The,
call is is attributed to Malik Rahim.
So,
first of all, for the purposes of,
for the purposes of
and second of all, this idea that
means
that I I I make your meaning I
give you death.
This also there's
a number
of of what they could mean.
That doesn't necessarily mean that Sunnis alaihi
passed away.
And the, if it's a second rate book
for Maliki Fatwa, then it means that it's
not really, like, your prime
place that you're gonna go out looking for,
opinions on Aqidah.
So we turn, to sort through some of
these opinions to
the,
Jamef I Akhan and Quran of, Portovie,
also known as the Tarsi of Portovie,
to the public.
And Portobee
was a fakih of the first rate, and
he was a
of the first rate, and he was a
Muhandith of transcends just one.
Because of the other schools is relatively,
accurate,
not only in in in saying what their
positions are, but in understanding why they held
the positions that they did.
And he his, his his skill in,
in in
bringing a hadith,
and bringing chains of narration. His skill in,
bringing the lugha, not just the nahru, not
just the syntactical grammar,
but also
as a an adib, as a person who
is
a master of Arabic literature,
which is important. Why? Because
when you make a claim that a word
means a certain thing, you have to have
a dalil. You have to have some sort
of proof that it does. And so you're
not gonna look at, like, you know, what
did Webster write in,
you know,
in in the year, like, 100 before hijra.
But you have to be able to bring
the the kalam of the Arabs,
the the fasi and balir,
eloquent words of the Arabs, which is enshrined
more in the poetry than it is in
the in the prose. Although he'll bring both
of them as as, for in this way
of Istishad in order to
prove what he's saying. So he, first of
all, doesn't even mention the the the,
opinion, or sorry, the the the narration of
Malik and their,
with regards to,
Malik saying that Sidonai died.
So that's that's important to understand. Second of
all, he does mention, he does mention,
the,
the opinion that there were,
from the ulama,
including Ibn Abbas that that said that means
mumituka, that that it means that I give
you death.
And he'll deal with it.
And just to be clear, when it's when
we say it's in Bukhari because the thing
is that this whoever famous individual
said this opinion,
and then in the whatever,
cascade of comments underneath,
his surprise that, your famous Quran said this.
Why? Because even Bukhari says this.
And,
where it says that Bukhari
we're we're in Sahih Bukhari. It says that
Mutawafika means mumituka
from Abdu'l Abin Abbas
It's not even a hadith of Bukhari. It's
what we call
a talib. What is a talib?
It is
a a a mutton, a text of a
report in which only the first, narrator is
mentioned, and then the chain of narration is
not mentioned.
And so the talikat of Bukhary are not
a hadith of Bukhary,
strictly speaking. And in fact, not all of
them are Sahih. Some of them don't even
have any at all anyway.
Some of them don't even have a,
a a a a chain of narration,
weak or otherwise. Hadith that are brought with
a chain of narration. As for the Talikat,
as for the the the chapter headings, he
mentions this and that here and there, that
this person said this, this person said that,
or even that the prophet
said this, but he doesn't bring a chain
of narration.
Those hadiths,
anyone who's read Bukhari before knows that those
hadiths are not included in the same category
as the ones that are brought with the
chains of narration. And some of them,
are very,
debatable or very controversial.
To the point where some of the say
that they don't, that that some of those
statements have no whatsoever anyway. They have no,
they have no,
basis,
in the first place. And so, the first
thing is that this
quote from Abdullah bin Abbas is from the
Taliqa. It's not from the hadith of Bukhari.
Secondly, Urtubi Rahimuwa Ta'ala and his synthesis of
all of these disparate skill sets that we
brought, which is why his his tafsir is
so often quoted and why it's so good
is because he's able to synthesize all of
these things and go through, like, the rush,
start the the the the the rush and
the,
do that,
because not all opinions are equal. Just because
someone said something or someone reported that someone
said something doesn't mean that they're all they're
all equal and they're all the same. And
definitely, the overwhelming and pre preponderant majority of
the
held us in the on,
didn't die.
And so he he discusses some of that
in his stuff here, so I wanted to
read, read from that as well.
So the aamil says he says that when
Allah says there's some grammar here, that when
Allah says, O Isa,
when Allah said,
O'Isa,
indeed I will make your towafi.
The
if,
the when,
the the when that is being referred to
is makaru,
makaru.
That when the, which is from the, previous
ayah,
with regards to,
some of the awal of sayna is a
a a some previous ayahs
that they plotted, and Allah plotted, and Allah
is the best of plotters.
So when Allah
said, I'm gonna make your tawafi, that when
that's being referred to is, when that plot,
was was being made or or being hatched.
Or perhaps there is a,
an assumed,
verb,
in the sentence that's that's not that's not
apparent. It's not being,
it's not being, it wasn't written explicitly, but
it's assumed to be happening.
And so,
a group of those people who are,
the Rheticians of the Arabic language, the experts
in rhetoric. From amongst them in syntactical grammar
of the Arabic language as well as,
as well as,
the understanding of what expressions mean what. It
can what and what don't mean what. They
say that this expression here is,
meaning they're the order in which they mention
they're mentioned are not the order in which
they happen.
Lienalwawalatu
jibbur, rotba.
Because waw as a as an amel,
as a one, as a, what they call,
is it doesn't when you make a list
of things and you put wow in the
middle of them,
wow doesn't necessitate,
grammatical order.
And the meaning here is that that, you
know, the the the wordiest
that I will take you in death if
a person were to here
as death. The meaning is what? I will
take you in death. And here is what?
Is that I will raise you and I'll
purify you those who disbelieve, and then I
will take you in death after,
after,
bringing you up into the heavens.
Now someone might say, well, you just made
this up and you you're coming up with
this
bogus,
interpretation,
in order to
in order to what? In order to extricate
the the belief of the.
And so
in his, in his excellent style, he brings
he brings a proof of where this happens
in other places in the Quran as well.
If it wasn't for a
word that preceded,
all of this from your Lord,
it would have been a lizam. It would
have been,
you know, you would have been you you
would have been
gotten
by this,
And,
you would have, you know, found yourself at
a a preordained date.
And this is from Surat Baha,
that the
that here, what is mentioned
is
the preordained
ruling of the lord,
and then the agile comes, then the the
the the,
the
the the the date or the appointment comes,
and then the lizan. Right? So the IIM
mentions what?
That there's the preordination of the the hookah,
and then then you're taken to account,
and then,
the,
then the the the preordained date. They're mentioned
in these order this order in the ayah.
However, rationally, you know that first the preordained
order comes from Allah,
then the ajal musama, then your appointment comes.
Meaning what? Your death in the yomu piyama.
And then afterward, the the lizam happens, the,
being taken to task. Alright? So the ayah
is, lola, kalimatun
sabakatmirrabika, lakanilizamanuajalilmusama.
But the the the chronological
order is what? It's the kalimatun sabakatmirrabika,
then the ajalmusama,
and then the lizam.
And,
for the purposes of
emphasizing
emphasizing the,
the the the end,
the end result of all of this. The
thing that happens later is brought forward, and
then the thing that's that happens earlier is
mentioned later.
He says that,
that here,
In the order of saying, you say, but
the poet will bring
the, the rahmatullah
forward and then put the salam back because
this is,
this is, also permissible
according to the rhetorical device of Taqleiman Taqir.
And then, of course, we mentioned that,
So now he mentions the the standard of
any
without any death, involved.
And the the use of this expression, Tawafi
here, is like when a person says that
I made Tawafi of my my my my
money. Meaning, I took possession of it. I
took fulfillment of it.
He said, says that,
Allah, Subhanahu Wa Ta'ala,
let him die for 3 hours,
and then raised him into the heavens. And
mentions that this is,
I find this far fetched.
Farfetched,
not just because, you know, that's what he
wants or that's what his style is or
whatever. So the reason he finds it Farfetch'd
is that,
that,
it's very clear from the Akbar of the
prophet sallallahu alaihi wa sallam from the Sahih
Hadith of the prophet sallallahu alaihi wa sallam
that he will come down again and he
will kill the Dajjal.
All of which we he says that we
explained clearly in our book,
Tal Kira. It's a book that he wrote
about the akhirah.
It's a very
powerful book and well known book.
And so he says that and also in
this book also, what I have mentioned and
what I I'll mention subsequently. For those reasons,
I find it
far fetched.
Now interestingly, when he talks about the Sahih
Afar,
you know, the from the ulama, from the,
there are those who actually claim that the
return of, say, Naihis salaam is from
is from those things that are,
that
so many different hadith mentioned them,
that,
it's impossible
that the,
that
the return of Said Nai Salaam
could have been made up or forged from
conspiracy
or subject to some sort of misunderstanding.
And,
from amongst the that wrote,
and compiled and gathered the hadith
in this meaning,
our and
the.
And from amongst the,
We mentioned,
yesterday
or day before,
I believe yesterday that the the dars of
the Shama'il.
And we mentioned from before as well, who
is a sheikh of Alama Yusuf Benuri, the
Bani of,
Benuri the Benuri town Madrasa. And he's also
the sheikh of,
Mufti Shafir, the father of Mufti Taqi.
And Mufti Shafir is the one who compiled
this dars of his, which he
brings,
75 different
and 25 afar from the by.
But, also,
over 100 of
return are mentioned
between those Hadith.
And to give you an you know, to
give you some sort of idea, whenever you
have 7 hadith mentioning anything, that's a really
big deal. Many of the important masopic, even
though some of them will be weak,
as long as they're not matruk or or
Munkar or,
As long as they're for
anything, you know, there there's some there's some
it's like a big deal. It's not like
a small matter. And so he
he holds the opinion,
that the
that
and his return
are from Tawatr,
and this is an opinion ratified by the
chief Mohammed Zahid al Kothari,
adjunct to the last sheikh of Islam of
the Ottoman Empire.
And his students,
the lineage of his students,
said Sheikh, Abdu Fattah Abu Gouda, Sheikh Alama,
who is with us protect
him and give him long life, as well
as the.
And, they make a very convincing case. There's
a program that we had in the Christmas
break
in,
the Islamic Center of Cleveland,
in which we read the the the book
in which that was compiled,
of those 75 hadiths and the 25
Afar thereafter,
as well as the explanation
of the the the book and explanation of
of the book, why it was compiled, what
the meaning of it is, who it compiled
also by Mufti Shafi'i, the father, Mufti Taqi
Uthmani,
and,
interestingly enough, that book,
is
published
under the Takhtik and Talib, under the the
edition,
edited edition,
of Sheikh Abdul Fattah Abu Huda, who also
puts Ta'alik on it as well, who also
puts his own footnotes in it,
as well, and praises,
the sheikh,
Moana Anwar Shah, Khatamatul Hafal. He was a
a genuine Hafilah of Hadith. He had a
photographic memory,
that he praises him for compiling this book,
in which
an issue which was, I guess, assumed by
a lot of people in the past,
but was
not written about to the point where
its knowledge was
still alive amongst portion who wishes to argue
against that position
is put in a very difficult place, in
a very tenuous position. So now, you
know, there's a difference between believing in the
return of and believing
that that he died.
So someone may say, well, I believe he
will return for sure, but that he died.
Consideration of how is it that someone dies
in Jannah, and how or some someone, sorry,
dies twice.
And, what does what is the meaning of
of death in Jannah,
anyway? And so,
we continue we continue reading
from here. And, you know, also to be
very clear that the standard,
that,
you know, I make your tawafi means I
take you to myself, and,
I make your tawafi and raise you up.
Both of them mean the same thing, and
he didn't he never died,
And, then, ibn Talha narrates from,
ibn Abbas radiAllahu anhu that mutuwafika here means
that I give you death.
And if the meaning of it is that
I give you death, then it's,
you know, it still fits with the standard
model of 3 things happen, but they don't
happen in that in that order.
A, Rabi ibn Anas here says that the
word tawafi means the tawafi of sleep. Allah
says that he's the one who gives you
tawafi in the nighttime.
Meaning what? That he gives you sleep, because,
sleep is the brother brother of death.
Just like the prophet
said when he was asked,
but the prophet will was asked, will you
sleep in in Jannah? He says, no. Because
sleep is the brother of death, and there's
no death in Jannah.
And the correct opinion is that Allah most
high raised him to the heavens,
not having given him death and nor in
the state of sleep as was mentioned by
Hassan and
Ibni
Zayed. Tabariyan,
Tabariyan, Tabariyihafwan, and it is the the the
the from all the opinions of the different
Mufassiryan, the preferred opinion of Tabari.
And it and,
it is the most correct opinion that's narrated
from
and Bahaq said that this is,
this is this is also the the opinion
that is narrated from
a.
So that's,
by far not the only thing that's mentioned
in this,
entry,
but, it is the part of what's relevant
that I wanted to mention right now because
this is an important issue, and I don't
really like the fact that people mess around
with it,
and the standard position is is what
of is what,
is that he didn't he didn't die. Now
why is it that we why is it
that we make a a big deal about
it? I guess there was another thing that
I wanted to mention
without
without making this
too long
of a, too long of a of a
of a discussion.
But then again, it is something that that
requires some
it does it does require and it does
warrant and merit,
it does warrant and merit
some
some discussion.
And that is because of another statement of
Allah
in his book.
That they didn't kill
and they didn't crucify him.
And, certainly, they didn't kill him.
And, certainly, they didn't kill him. Or the
meaning could also mean that that they did
they they they they aren't able to say
with certainty that they they they killed him.
The point is this is that the, quote,
unquote, death of Saidna Isa alaihi salam is
the foundation and basis of
the of
of of
what becomes Pauline Christianity.
And it is not, it is not, obviously
from the teachings of Sayidina, alaihis salam. His
teachings have to do with his life. They
don't have to do with stuff that happens
after he passes. And just like in this,
you'll see, like, a fake a fake beard,
a fake sufisheyeh will,
you know,
will,
claim that I saw so and so sheikh
in a dream, and he invested me with
his
successorship.
And he said that everything you say is,
like, on my behalf. And then afterward, you're,
like, gullible people, like, oh my god. Like,
that Sheikh was really pious and righteous, so
you must also be, like, big time,
spiritual person. And then people with common sense
are like, well, how do I know that
this actually happened? Right?
So the same thing that happened with the
entire deen of Sayna,
this is actually one of the
one of the meanings of Allah in the
same eye that we read that Allah says
that I will make those people who
believe in you over those people who
disbelieve in you until the day of judgment.
Explains. He says like, he mentions 3 different
groups of the Nasara. One group that said
that Alaihi Salam didn't die
and the other 2 groups,
that did. And those 2 groups gathered together
and conspired to kill that that third group.
And the victory Allah gave to the group
that believed in him over the group that
the groups that disbelieved because those 2 other
groups will then use the, quote, unquote, death
of Sinai, alayhis salam, as the foundation for
their
either shirk of of polytheism,
because the whole narrative is that this is
the son of god, and god gave his
son as a sacrifice in order to atone
for the sins of mankind.
You know, blah blah blah. Ad nauseam, you
know, like, we all fall short of the
glory of God, which I don't even understand
what that sentence means, but it's like a
standard script to the pitch that you get
from,
those people who are evangelizing the, the good
news of
of of Christianity,
the good news,
which I'm sure was good news for for
some people, but not for,
you know, those people who were brought here
in shackles and for those people who were,
you know, forced converted in the or whatever.
But coming back to the issue is that
what
all of that requires
requires what? It requires believing that he died.
And what is the text of the Quran
saying? That they didn't kill him, and they
didn't crucify him, and they certainly didn't kill
him. This is a very emphatic statement.
Now someone
could, for the sake of argument,
could say, well, like, they didn't kill him.
Allah killed him afterward,
you know, after having saved saved him.
That's really problematic for a number of reasons
why, because it opens the door for, a,
for his death to have happened,
and, b, there's all these emphatic statements about
him not dying, and, c, he's gonna come
back anyway, and everyone only dies once. So
from a rational perspective,
it's very problematic to to claim that he
died.
Now obviously, Aphi, they're not built by Fiaz.
You know? They're not built by rational analogies
of this with that.
However, what I would say is that just
like it doesn't really you know, the the
the script doesn't make sense this way.
If a person wants to insist that he
did die with Riyad Abila
alaihis salaam, then let them come with some
sort of overwhelming proof. Right now, what do
we have? We have a second rate narration
a narration from a second rate book of
Malik e Fatwa, and we have a ta
ta'alik al Bukhari, which is not even a
a hadith al Bukhari. And even the ta'alik
al Bukhari,
the meaning of it can be sound without
without meaning that he's died already because of
the whole,
Takdim and Takhir,
rhetorical
device which
mentions.
And so,
and then, you know, obviously,
this is, not only a key,
point, the necessity of believing
not not only is it a key point
around which the
of of of of of of of of
shirk,
that that came into the Nasara,
around which it revolves and upon which it
hinges. It also on top of that is,
a a necessary component of the aqaidu, the
the Qadianis.
Allah
guide them to something better and give them
the toba to
return to Islam and to the deen. So
that's it. That took up
3 quarters of our darshan, but I feel
like, it was something worth talking about. It's
something that should, be talked about.
People say, well, why don't you name names?
And, you know, I don't wanna give this
issue,
you know,
I don't wanna make this into a bigger
thing and draw more attention to to the
people. It's not about personalities. I have no
beef with any personality.
Why would I have a beef with personality?
If Donald Trump tomorrow, Donald Donald Trump and,
Benjamin Netanyahu
and the chairman of the Chinese Communist Party
and, like,
you know, like, all of these people, if
they made tovah and,
wanted to walk the path of righteousness, I
don't have any problem with them as human
beings.
And, you know, if I feel like, you
know, someone's misguidance
is,
is actually causing people to leave Islam or
whatever, and there's some benefit in saying the
names
after having attempted to, contact the individual and
talk to them privately,
you know,
then it is a duty to announce things
publicly if there's a benefit in it. I
don't think there's public I don't think there's
a benefit in it. This individual in particular,
I've tried to give him a see high
in in the past,
in private, and he's, like, blown up at
at me.
And,
I've had to hear, some really insulting things
from him. And,
I didn't
reciprocate,
with him.
And,
you know, it was very interesting. One of
those times was in the aisle of a
conference,
and I just like I said, well, I
just disagree with you. And I think it's
unfortunate that you, you know, you feel like
the right to talk like that with me,
but, like, you know, I'm sorry.
And, a woman came to me, and she
was an old woman
who didn't seem like super
intellectual or, someone who was following the debater
discussion at all. But she just said to
me, like, you know,
oh, you know,
I don't know what y'all were talking about,
but this this this man, he was just
being, like, he was just blasting you and
you were just, like, silent and, like, you
took it with a lot of patience. So
I wanted to say, you know you know,
good for you that you, like, you know,
you you didn't, like, get angry at him
back.
And, you know, a lot of Adam, like,
I don't wanna toot my own horn because
I know I know my own faults and
they're they're they're they're big and they're much
greater than,
than any good I have inside of me.
And, you know,
Allah Allah Allah knows, you know, who's who,
you know.
But I feel like maybe Allah sent this
old woman to say this to me,
just to reassure me so that a person
doesn't doubt themselves so much that they, you
know,
that even when they do, like, do something
right, you know, from time to
time, that they,
that they that that they can't, like, accept
that.
So I I I tried,
and, Allah has witnessed that I don't wanna
cause beef with people or problems. If there's
a need to say, we'll say it. But,
sometimes more important than refuting people and hacking
them down,
not sometimes, always. More important than refuting people
and hacking them down
is
just rectifying the problem and just keeping personalities
out of it.
And if I'm wrong, let somebody like, I
pray I pray that I'm wrong. It's so
much easier to be wrong. If someone says,
you know, boom boom boom, here are your
where you made mistakes, this is where you're
wrong, I'll be the first one to come
and say, look,
you know, someone so and so Allah reward
them. They pointed out my,
my errors, and I can accept them as
well. And, like, what am I gonna do?
Like, what is the the what are 15
derivations that listen to my
YouTube channel, Masakin? They're all broke. They're broke
as me. They're brokeer than I am. They're
not gonna give me anything in the dunya
anyways. So, like, what what am I trying
to impress anybody? Those people are all there
for the same reason I'm here, that we're
trying to somehow,
you know, learn something and make ourselves better
people.
And, maybe in the process,
the will be pleased with us, and we
can, you know, we can move on,
to bigger and better things. So I don't
mind I don't mind being wrong. And sometimes
it's easier to be wrong. It's just to
admit and and move on.
But, it's not about it's not about the
personalities by rectifying what's broken or what's, you
know, what's been, incorrectly
presented.
And in that in that sense, instead of,
like, clamoring or chomping at the bit to
name names and, like,
crucify people
ironic. We're talking about Sinai, salay Islam.
Instead of chomping at the bit to crucify
people,
you know,
oftentimes a very productive
course of action is just to what?
Is to try to amplify those voices that,
that are saying what's right. And I'm not
saying that's me, whoever it is. Whoever is
saying what's right and saying it in a
good way, in a positive way, in a
way that people benefit from and people will
grow from. Let's amplify those voices,
and not,
you know, have this, like,
very American and very Protestant need to, like,
just rip people apart, celebrities and famous people
apart, and, like, just
glory in their in their their their, you
know, their pain or in their incorrectness or
whatever. I have no hamla. I wish everybody
well.
I wish, well to everybody. I wish well
even to my enemies and to the enemies
of Islam in as much as wishing them
well means that you oh, Allah gives them
guidance
and the to make tovam stop from, doing
the evil that they're doing. So we wish
everybody well like our messenger
did. And we mentioned
that Hadith the other day in the
from Molana Tamim's book about the sacrifices of
the messenger of Allah, sallallahu alaihi salaam, available
by newer publications
sold at cost. And if you want to
follow along with the Darce and actually study
the book and you can't afford the book
at cost, Milana told me to tell the
people that, for them to write to him.
Nur publications.org,
and they will send a book,
free of charge.
But, you know, the hadith of
when he dumped the,
when he dumped the entrails, the camel, on
the prophet back while he's making sajdah. And
say the Fatima literally had to help get
the entrails off of him for him to
get for him to get out from it
because it was such a massive gunk that
was thrown on him while, his Mubarak head
was in sajdah,
in the place of Amin in the Masjid
al Haram, the place of peace and security
and safety,
that was violated by,
this,
just really horrible person, Akbar Subnu Abi Muayit.
The
You know,
This is all Allah.
Alaykha min what? I leave them to you.
I leave them to you to your judgment.
He didn't say, you Allah, destroy them. He
didn't say, you Allah, kill them.
You Allah, rip them piece piece from piece.
Yeah, Allah, humiliate no. He says, I leave
I leave them to you.
I leave them to you.
And,
those were those were some really bad characters
and, you know, very you know, I don't
know if if, you know, people that bad
were were gonna come across in our lifetimes.
So, like, I have no I have no
desire to
rip people apart.
If famous Fulan wants to, like,
I don't know, stop saying this thing.
Allah,
you know, accept accept it from him and
make him even famous, sir, than he, already
is, and, even more
glorious and more YouTube followers and more. And
that none of that stuff bothers me
If he's using it for for Din, it
will be good for him in this world
and in the hereafter as well. I have
no problem with any of that. Even our
friend, the 2 eyed Dajjal from Birmingham,
You know, I I he would give all
sorts of weird, aberrant positions. I never said
anything. It's only when he started spouting the,
in making him dead
and he won't come back, etcetera,
which is which is which is a far
worse statement than what this individual made.
Even though both are bad and they're both
in the same they seem to be progressing
the same, line of badness, but one is
much more far gone.
Even him,
you know, until it was that he crossed
this weird line where he started making
and all of these other,
really necessary things of Deen. I never I
never, like, even spoke a word against him,
even though I disagreed with a lot of
what he said. He claims he's a Malachy,
but most of his opinions were at odds
with the the man of a Malek. You
know, I didn't whatever. Because there's difference of
opinion, and there's
there there, you know,
the differences opinion become much more perilous,
therein.
So,
that's that.
And so this is, I guess, a real
real good segue for us to at least
read a couple of words from our
is that it is incumbent on every believer,
to be a of the believers,
to be a friend and a protector and
a guardian of the believers.
And,
to give them good advice. And the word
one of the meanings is good advice.
And one of the meanings is Ikhlas. And
so Nafrawi
says,
Meaning what? That, he he should show love
for his brothers.
He should show love for his brothers. That
he should show love for the ummah. It's
not just like, yo, I'm cool. You know?
And, I don't really care what other people
are doing and saying. I don't care who's
who's harming who. I don't care who's being
harmed. I don't care who's rich, who's poor.
I got something to eat. You know? I
don't care who's going hungry and who's whatever.
That's their problem. I'm gonna take care of
number 1. Number 1 is Allah
What kind of thing is this to say?
So this is a part of just like
praying. And there's some people, they do their
prayers and they're halal halaliest of halal food
and they're, you know, they do their prayers
with real good woo hoo and real this
and that. And then they don't care what's
going on with their neighbors. They don't care
what's going on in the streets. They don't
care about what's going on with
with with others.
Sheikh Hamid made a very beautiful point in
his which
I, you
know, I advise and recommend everybody listen to,
which is that the prophet
mentioned about
the haqq of every child on his father.
And this is mentioned by Kusheri
in in elucidating the fact that
how important having good adab and being good
with others is in the tariq and good
akhlaq is. Right? The prophet himself said that
every child has three rights from his,
from his father, that the father should give
him a good name, and the father should
choose
a a a a a good, a good,
a
good, wet nurse for him to suckle from,
meaning a woman who eats and drinks from
halal. Right? Again, come back to what you
eat. Your diet is also spiritually,
it's 80% diet and and 20% exercise.
And then the third is that he should
teach him good other.
And, you know, Shahramin made the point that
here it's not mentioned that you have to
teach them the fatiha correctly or, like, teach
them 5th or teach them, you know, like,
how to line their beard up or something.
You know? All all of those things are
important. They're very important. They're actually part of
the deen. Right? But the first
or what that you have to make the
person into a good person.
And so here,
it's far so sometimes we think about, like,
deen as in, like, ritual observances, which it
is ritual observances. I'm not trying to belittle
those things. But Ibn Abi Zayed himself says
and he wrote a book about, like, the
bulk of this book is how to properly
perform your ritual observances.
But he says that it's also farad that
just like those things are important and those
things are farad as well. And their commandments
of Allah
that need to be,
respected and observed.
Just like that, this is also faraydah,
which is what is that you have to
love one another. You have to you have
to be friends with one another. You have
to guard one another. You have to be
avid for one another's benefit and and well-being.
Don't
be, don't don't be haters. You know? Don't
don't don't be jealous of one another all
the time.
And don't, like, hate one another,
and,
you know,
scheming behind one another backs,
or whatever means
here in particular.
And, be
the the the the slaves of Allah. All
of you be the slaves of Allah, those
who worship Allah
as brothers. Meaning not only that all of
you individually serve Allah, but I don't know
you. I'm serving my Allah. You serve your
Allah. That's you do your thing. I do
mine. You know? You have to be as
brothers. We have to be all in it
together.
And the meaning of here is what is
to
to to get together for their sake and
to show
and to show,
Mahaba, to show love to them. It shows
let's let's show each let's show each other
some love. You know? Let's show show each
other some love. Honor honor your brother, you
know? It's okay. It's funny because, you know,
I guess a lot of people, like, sarcastically
make fun of when somebody,
you know, starts, like, you know, grabbing a
sibhand doing their weird that they call everyone
CD, CD, and buy in this and that.
And we don't we don't have to mock
it so much. We don't have to mock
everybody for everything. Sometimes some people do that
because their way of showing respect for for
their for for their brothers. And if that's
what they're doing, then then then that is
a good thing.
Although they shouldn't be fake about it, but
not everyone is fake about it.
And it means, what, is to stay away
from all those things that make
people hate one another.
Like wishing,
harm for others, or not wishing well for
others, or being,
jealous, and envious of one another in a
in a harmful way, meaning wishing other people
to lose their their blessings. May Allah be
our protection.
And the meaning here in Muwala is not
just to get together in physical proximity,
just in your bodies that we all pray
in the same masjid. And so look, we
have muala,
that that you should just get together, but
your togetherness is naked of any, love inside
of the hearts.
And know that, being being soft,
in your in your interactions with people, which
is known as tawadur or humility,
has 3 different types.
There's obligatory type, which is humility for Allah
and for his messenger
and for the the the the legitimate authorities
of the Muslims,
and, for the person of knowledge, for the
scholar, the alim.
Interestingly enough, this one, I guess, many of
us, kind of skip.
And for for the parents.
So he says and then there's a haram
tawad, haram humility, which is a humility for
the people of the fire,
meaning people of Kufr,
and humility,
for the people of Ulm, the transgressors and
oppressors,
and the humility for the people of arrogance.
Because being humble
with those people, there's no honor in it,
and it's it's not gonna it's not gonna
benefit you. It's not gonna raise you at
all.
At any rate, there is,
more,
explanation that he gives, but it seems that
we're we're already over time. So we will
save some of that for tomorrow.
But the point is is what
is that we have to have to follow-up
for one another,
as an ummah.
And,
that
is in in that that and that and
that,
that friendship and guardianship and love and humility
for one another,
is in different darajat. But it is from
the wajibat of deen. It's in different levels,
but it is from the obligations of deen.
Allah
forgive us for whatever we said that we
shouldn't have,
or whatever we didn't say that we should
have. Allah subhanahu wa ta'ala give us this
love for the ummah of the prophet sallallahu
alaihi wa sallam and this friendship for it,
and this guardianship for it, and this love
for it, and this affection for it, and
it's for its people.
And save us from the love and affection,
friendship and guardianship of those things that we're
forbidden from
affording those beautiful things too.