Hamzah Wald Maqbul – Riya al-Salihn – How to Sit in Khutbah and Oaths
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AI: Transcript ©
Well,
This is
I don't know if the numbering in your
book is the same as mine, but in
mine, it's,
1705.
It's a chapter regarding the detest ability of
Ithiba on the day of Jamah
while the imam is preaching the sermon
because it pulls a person toward sleep,
and because of it pulling a person towards
sleepiness,
the listening to the
misses a person or is missed by a
person, and
it also possibly pulls a person toward losing
their.
Is what?
Ihtiba is a certain way of sitting.
It's when a person,
sits in such a way that they draw
their knees toward their body.
And,
one of the ways that the,
that the Arabs used to make achdiba
is by tying
one's shawl
around their body or a piece of cloth.
So what ends up happening is you gotta
kinda lean back because the force of your
knees pushing forward,
also pushes your back forward so you lean
back against it. It makes it a little
bit more comfortable.
Although it's still if the person does it
with their with their knees. So you guys
can if you want to try it out,
you put your knees up. You put your
hands around your knees. What does it do?
It takes pressure off of your back.
Obviously, you actually have to hold your hands
together.
And so some people are lighter and more
delicate than others, so that pressure is not
that big of a deal for large gentlemen
like
myself and others.
That may be a little bit harder to
hold or sustain, but I suspect if someone's
if someone's, body dimensions and,
configuration as such, I think it's some people
could sit actually quite
comfortably like that to the point where they
could go to sleep. Like, if I tried
doing that, my
hands will let go of each other far
before I got relaxed enough to go to
sleep, and it would probably, like, pull on
my joints so hard that
that, it would be significantly uncomfortable to sit
like that for a very long period of
time.
But
it's still possible one way or the other.
Prohibited
sitting
in this position, this Ihtiba position, or habo
is the same word. It's a word you
it's not the same word. It's a different
word used to describe the same way of
sitting,
on the day of Jumu'ah while the Imam
is preaching the the the sermon, the ritual
sermon.
And so, Nawi Rahimullah Ta'ala, he mentions
in the title of the chapter.
What is to him the primary reason that
this is?
Something that's detestable.
So prohibition,
karaha, something meaning
and something being haram, both of them are
types of prohibition, whereas,
the prohibition
for,
the prohibition for someone doing something
that is,
like, categorical.
That's what haram is. Whereas a lighter prohibition
is is something that's. The both of them
are detestable,
and the similarity between both of them is
that a person receives reward for not doing
them.
Whereas the difference is that you receive a
sin for doing haram. You don't receive a
sin for doing something that's under normal circumstances.
At any rate,
out of the prime reason that he considers
to be permitted by the prophet in particular
during is
it
causes a person to relax so much that
they may drift off and stop paying attention.
Whereas if you have to kind of sit
out attention and you're focused and zoned in
on the khatib,
then, that's less likely,
because the major, like, core muscles, they can
relax at that time. The the you know,
to keep your spinal erectors and your,
glutes and your whatever, all these other,
muscles you use to keep your back upright.
Since you can relax them, it causes a
person to be able to relax significantly
more than when they're, you know,
when they're when they're sitting up. In general,
this is something to remember.
From the adab, the most adab, the most
adab friendly and adab intensive way to sit
is with your knees together.
I mentioned this why because
most of us in the room were born
and or raised or and or spent most
of our life in
the Darul Kufir and weren't exposed to these
adab, including me.
And,
we don't know then. So we do things
like
when the Sheikh Zaver is coming day after
tomorrow.
So those are people who learn these things,
like, when they're kids. With us, sometimes we
don't know, so we do something just to
make ourselves look stupid in front of other
people. They may not even have to do
with halal and haram, but they're just adab.
So Ghazali
writes that that like a student like a
young student in front of his teacher should
never sit with his knees apart.
So already sitting what we refer to as,
in English, as Indian style,
this is already, like, off the off the
table. It's fine. I'm not yelling at you
guys. In fact, I remember
when learning this in,
in the class of the Mishpah, it wasn't
learning it. Actually, it was just, the the
shape was, you know,
reminding us of something that people already knew.
He said that, and he says that applies
to everyone in the room but him because
I was, like, 7 years older than, like,
the next student and, like,
weighed probably twice as much. It was like,
these guys don't didn't know these things in
time to be able to accustom themselves, make
make themselves accustomed to these things. So just,
like, leave them alone. The rest of you,
when you sit make an effort to sit
with your
legs together with your knees together. So how
might that look?
That would look like, basically, like a person
is sitting in in salat.
That's the optimum way of that's the optimal
way of sitting and and showing adab.
And what happens when you sit in particular,
when I say sitting in salat, in particular,
iftarash,
that you're sitting on top of your
your, left ankle. Why? Because it will
elevating the backside off the ground just a
little bit, it makes it easier for a
person to sit up straight.
Whereas if you're, like, sitting what they call
Indian style, if you,
you know, as Pakistani, that becomes a little
touchy then sometimes. You know? And then we
have a Bengali brother, then that gets touchy
for Pakistani thing. So
make us one again soon. But,
until then, if you're sitting Indian style, you
have a tendency. It's easier to round your
back forward.
It's easier to sit that way. If you
try to, like,
put the natural curve in your spine, 2
things will happen.
1 is it requires a little bit more
effort from your back, which is not really
that big of a deal. The problem is
also your hip flexors will will,
tighten,
and they're already in a shortened position,
which will actually end up causing you more
long term problems,
with your posture later on in life. If
you sit with your back side a little
bit elevated off of the ground, meaning sitting
Iftiras on your foot, on your left,
ankle, it makes it easier to sit
straight. And so you sit with your legs
together. That's that's
makes it easier,
to sit sit up straight and to have
a proper curve in your back. Then what
happens is that people have trouble doing that
as well. So people will sit with their
one foot over the other.
So the istirash is what? That you sit
on your left ankle and your right foot
is planted up with the toes facing facing
forward. And so the kind of the
discount from that the next
the next, like, more comfortable position from that
is to plant your your your ankles one
over the other and then sit on both
of them at the same time.
Who oftentimes would sit like that in salah,
And he said it's just because I'm old
and tired and, like, it's difficult for me
to sit properly. Otherwise, the sunnah is to
sit what if they're actually do you sit
on your
left ankle
or you sit on your if you're not
able to do that, then you sit on
your,
the left side of your your backside.
That you keep your right ankle posted up,
if you're if possible. And then if those
things are not comfortable to, you know, to
the point their discomfort there there's discomfort in
them to the point that they distract you
in the salat, then you can negotiate your
way down from there. I had a severe
bout of sciatica in 2020
2, 21, something late 2021, I think. And
so I literally have lost, I would say,
70% of sensation in my right foot.
And so one of the reasons I don't
sit like that, I'm afraid, literally, I'll push
and, like, break my toes and, like, not
feel it.
That's a valid reason not to not to
sit like that. So if you see me
in this slot, not doing it. I tried
my best as long as I could, but
now, like, I don't wanna break my foot.
And you're not a hero of Islam if
you break your foot, like, for something that
there's already
some relaxation in. You know? So one thing,
okay, use, like, saved saved the or whatever
and, like, saved the whales and, like, did
something really big. You know? All across use
your foot, and then you'll say,
that's fine. Right? But if it's for something
that was already there's some relaxation in the
Sharia, you're not the hero of Islam. You're
just you're just dumb. Don't understand how fake
words. Allah, cure us of dumbness and, give
us the full you saw our akel in
our journey to Allah.
So that's that's what that's what Imam Nawi,
he he
he sees as the the prime reason,
for not sitting, for not sitting,
in
the,
in the.
There's another reason as well, which is that
the
the companions in particular and the Arabs in
general,
their customary dress, their customary lower gar garment
was an iazar.
It's a waist strap. It wasn't a. It
wasn't, like, any tailored pants. And so when
you sit like that,
there's more chance that your aura will show.
So that's problematic as well. So if a
person is wearing a Iza and they have
nothing else under underneath to show their aura,
this goes, like, double.
This this
this
and it can turn into as well. And
so someone says, well, when's the last time
you saw Palestinian, like, non Taliban Palestinian wearing
a Izaar? It's probably been a while,
but all all of all people have to
go and Hajj one day. Right?
So you're gonna wear Izar over there. So
this will definitely come in handy at that
time. And sadly, because people don't know how
to handle themselves in the Izaar, so a
lot of
like, it's hard to, like, show people your
your aura anyway, and it's bad to do
it whether it's on purpose or not. Maybe
there's no sin if you did it by
accident, but it's bad one way or the
other. So it becomes even worse when you're
in the sacred places and sacred times and
you're in front of pilgrims and pilgrimage. It's
just not anyways, just be be careful about
that.
Be careful about that. And it's okay to
where Azar also when you're not on Hajj
or
Umrah, but still be careful because you should
be careful.
The chapter regarding the prohibition,
for
the one who
enters into the first 10 days of Dhul
Hijjah and wishes to offer a sacrifice,
from
taking, meaning cutting any part of their
hair or their nails until they're done with
the sacrifice itself.
And so here, the word nahi, here, the
word prohibition is not it doesn't mean haram
or Makurihin.
Rather, it's recommended. It's recommended to,
for a person to,
not cut their
nails and not cut their hair. It's not
a hard prohibition
like the person who's in Iran, the Muharim.
For that person to cut their hair, cut
their nails is a sin.
If they need to sometimes you need to
a person has, like, a lice infestation in
their hair.
Go ahead and shave your head then.
And there are many benefits to that. One
is not having lice infestation in your hair.
The other is that you don't transmit it
to other people, which, you know so the
taqwa in that is not necessarily, like, toughing
it out.
It actually might be to go and shave
your head because you'll end up causing other
people a lot more harm by what you
transmit to others. At any rate, because these
things are in the same time, we usually
go in a haram in the beginning of
and
you make
the,
in the beginning
of. People confuse these 2.
The person who is intending to give the,
offer a sacrifice,
for that person, it's
recommended for them not to cut their hair
and cut their nails. The other prohibitions of
eharam are not even recommended.
What are the other prohibitions of ihram? Anyone
remember?
Go ahead. Can't see what you're saying.
You can't what? Can't wear a scent. Yeah.
You can't wear a scent. That's that's not
that's not
prohibited for the person giving okay. What else?
Sisters?
Oh, never mind.
Right. What the things that happened between a
husband and a wife.
From the all the way to
the all of those things are haram. Whereas
a husband and wife can
be husband and wife
if they're not in Ihram. They just there
there's no prohibition for doing that,
just because they're offering the offering a sacrifice
on
the,
on the day of Eid or on the
2 days afterward. What else what else is
a prohibition of iham that's not hair and
nails?
You can't bear any harm. Yeah. You can't
hunt. Yeah.
So you can kill animals. You can slaughter
a domesticated animal.
And you can also kill, animals that are
harmful. So, like, killing a snake, killing a
scorpion,
that's, like, off the bat permissible.
But you can't hunt anything. Something that's not
harming you or the harm is light enough
that you can tolerate it. You're not allowed
to to kill, such animals.
And this is one reason, actually, even the
even lice and ticks and things like that,
that a person has an infestation in their
hair, you're not allowed to kill them. You're
not allowed to put the,
you're you're not allowed to, like, whatever the
the medical treatment that you have that kills
them. You're not allowed to do that. You
shave your head. Why? Because shaving your head
will break the
the prohibition of cutting your hair, but you
won't kill the animal. Otherwise, you'll make it.
You'll make
a compound,
prohibition 1 on top of the other.
So, you know, they mentioned this in the
books of 5th that, like, for example, if
a person has, like, insects in their hair,
then it becomes haram for them to to
to dip their head into water. Why? Because
they'll end up killing those insects.
If they're not kick you know? And this
is the other thing. I get the idea
from reading the books of Fik
and then going on Hajj that the people
used to be a lot more hardcore in
their Hajj back in the day than they
are nowadays.
If I were to mention some of the
things that that that are written regarding the
lengths people would go to have
keep the person in
oneself in a disheveled and uncomfortable state
during the Haram. I I don't think, I
don't think many people would
would understand. It would just become a fitna
for them. But the point is is that
the wisdom of all this expanded set of
prohibitions
that are there in Iran that are hard
prohibitions
versus this kind of smaller set of prohibitions
that are soft prohibitions,
like
like, you know, the recommendation of not cutting
one's nails
or not
cutting one's hair. The common thread between them
is what?
They're, in general,
vehicles to remember Allah Ta'ala,
and in particular, the type of remembrance is
what?
The type of remembrance is one that is
there to get you to,
ignore your customary,
way of living,
And in and in particular, how you look
in front of other people
in order to free up bandwidth for yourself
to think about how you look in front
of?
And so in that sense, when people come
back from Hajj
or when they've made their,
on the
first, on the day of Eid and the
2 days afterward,
This oh, you know, like, the other day
after like, a week afterward, I was, like,
I don't know, taking a shower, and I
was afraid to put my hand in my
hair because I was afraid I'd pull a
hair out. It still lingers afterward. Why?
Because a person the remembrance of Allah stays
with you. In that sense, whether you get
a haircut or not, it's not really the
biggest deal in the world.
But the remembrance of Allah staying with you,
that's that's a big deal.
So,
we read
Muslim.
The chat so the
hadith is narrated by the
who said that the messenger of Allah
said, whoever has a sacrifice,
that they wish to sacrifice,
when the new moon
of the Hijjah
rises upon them,
let them not take, meaning cut, any of
their hair,
nor from their nails,
anything,
until they are have completed their sacrifice.
Till they've completed their sacrifice.
So the next
several,
the next several several
chapters,
in succession have to do with the adab
of of,
a man,
of taking oaths
and,
how a person should do them, how they
shouldn't do them.
There's probably a little bit of fit that's
involved in talking about this that we'll talk
about in the middle just in order to
understand what it is in particular that the
is,
trying to explain
or is explaining, I should say, in in
the hadith.
And so
we'll add some of that as is necessary.
So these are the this is the chapter
regarding the prohibition, and here the prohibition is
is I mean, it's haram.
It's a legal prohibition,
and, it could even become
could become even more severe than that.
The prohibition regarding,
swearing an oath
by anything created,
like the prophet
or like the Kaaba
by the Kaaba. So swearing oath by the
Kaaba or by the angels
or by the heavens
or by the by by by by by
by the heavens
or by, one's forefathers
or by one's life or by one's spirit
or,
by one's head or by the life of
the Sultan or by the blessing of the
Sultan
or by the grave of so and so
or by,
by the Amana.
And he'll talk we'll talk about what that
is.
And it is one of the most severe,
types of,
one of the most severe types of prohibition.
And
what it is is a person
anyway, we'll read the first hadith and it
will, I guess, be a better time to
flush in some details.
And then
So
it's narrated from
that the
prophet
said, indeed Allah, most high, forbids you from
swearing an oath by your forefathers,
which was the custom of the Arabs of
Jahiliyyah. They practice a form of ancestor worship.
Sadly,
there are some people in Islam that do
creepy things that are very reminiscent of ancestor
worship as well. And then there are people
who see ancestor worship where it's not there.
So what's a form of ancestor worship?
I don't know. When you talk to anyone
in Pakistan whose parents to the father grandfather
worked for the government, they said, yeah. Everyone
in the department was corrupt except for my
grandfather. So
we solved the corruption problems. Professionally, no one's
corrupt at all.
What's a form of seeing ancestor worship where
it's not there
is, oh, you know, I follow mom Abu
Hanifa. And so, oh, look, you know, you
guys are worshiping your forefathers like the people
in Jahiliya did. But the problem in Jahiliya
was that their forefathers were telling people to
worship wood and stone, and they didn't know
anything about guidance.
So, obviously, if something is right,
just because it happens to be one of
your ancestors saying it doesn't make it wrong.
At any rate, but Jahili, at any rate,
had this thing that people
basically worship their forefathers and venerated their their
worship their forefathers to a
a degree that exceeded rationality.
And so one of the things that they
would do is because they were so proud
of who their forefathers were and what their
lineage was,
you knew a person who they swore an
oath by their
forefathers that they meant business.
And so the Arabs already,
put a premium on injahiliyah,
on telling the truth
and on being honest and upright in keeping
your word.
This was something noted in Jahilia,
that they kept their word. And a person
who didn't keep their word or who was
a liar amongst them
was extremely abased and humiliated in their,
in their system.
So
when a man
on top of that, that's already the case.
And that a man, the most valuable thing,
the most honored thing to them him was
what?
Was his forefathers, his father, his grandfather,
and that's what they used to boast about,
and that's what they used to write poetry
about, and that's what they used to tell
themselves by
virtue of which they would, you know, kind
of derive some self esteem and things like
that. That when a man
swore an oath by their forefathers, you know,
they they weren't joking.
So what happens is the prophet
comes along and they him.
So after this,
you know,
idea that they had that already their system
in Jahiliya is a good system. It doesn't
require replacement.
And their claim that their system of looking
at the world and looking at life, etcetera,
is superior to what the prophet
is bringing.
You see a number of interesting things that
happen that the Rasool
does to outclass the,
the
and that Allah gives him to outclass
the, which is what? Obviously, Allah
when he
swears an oath.
He can't swear by himself,
but in general, he doesn't.
So the
will swear by their forefathers, Fulan and Fulan,
and Allah to Allah
swears.
Etcetera that Allah,
swears by all of these great and magnificent
things in the creation. So you wanna swear
something by the creation? Here's things that, like,
make your, you know,
your great grandfather not look so hot.
Like, look what Shamsu the the Shams, like,
gives enough photosynthesis for, like, the entire world
and its ecosystems to function.
Your grandpa, like, I don't know,
shot a really
arrow really far one time. I don't know.
Like, it's not there's no comparison between them.
But,
Rasul
was telling us that if you were to
swear an oath
and you mean business, then you just swear
it by Allah. The only thing that you
venerate
like that is Allah. Stop venerating the creation.
Stop venerating your forefathers.
So who
narrates that the prophet
said that, indeed, Allah most high forbid you
from
swearing oaths by your forefathers and whoever amongst
you so whoever amongst you,
swears an oath,
let them swear by Allah or stay silent.
So legally, when you learn fit from Sheikh
Dar,
legally,
the only oath that's binding, that's even considered
an oath in the Sharia is the oath
that's sworn by Allah
Some someone swears an oath by something else,
it's not it doesn't even it doesn't even
mean anything
legally.
Secondly, it's a sin.
And tell her unless it's like, someone slipped
up by the tongue or, like, uttered something
without thinking about it, and they didn't really
mean it.
But, otherwise, if they did it out of,
out of some sort of, veneration of whatever,
it's a sin. It's haram. You disobeyed the
prophet
by doing that.
And the second narration, he says, whoever,
swears an oath by Allah ta'ala, let them
not swear except for by Allah ta'ala or
let them stay silent.
This is a categorical
prohibition.
And then the third thing where it says
it could be haram, it could be even
worse. What's worse than that is that if
a person does it with the tifaad, with
the belief of ta'alim of greatness that only
should be reserved for Allah ta'ala,
then in that case, it becomes kufr.
So this is something to remember also that
legally, it's not it's not even considered an
oath in our sacred Sharia.
And,
secondly,
it's a sin. It could be. Kufr. It's
not it's not right.
Now this brings up another interesting
question, which is why would a person swear
oath?
There are a couple of times that you
have to swear an oath, like when giving
testimony in front of a judge.
If you can avoid
swearing an oath at all,
Piety is to avoid swearing oaths at all.
This is the rule. There may be exceptions
to it.
If the swearing of an oath somehow or
another is there in such a way that
we'll convince someone or we'll stop something that
should be stopped or start something that needs
to be started or whatever,
It is possible that swearing an oath is
better. However, in general, it's so frequently not
better
that for most people in most times, it's
better for them not to ever swear an
oath.
Actually had, like you know how we have,
like, a swear jar? You know, people
cuss a lot. They, they drop, like, a
20 into the jars to stop themselves from
cussing. He had a swear jar, but for
oaths.
For a Hanafi 2 Hanafi's in the back.
Right? He had a swear a swear jar
but for oaths. He would put a dinar,
which is a lot of money.
Five grams of gold is like $250. Right?
How many grams of crypto is that?
Just joking.
Now I'm gonna get tech feared by all
the crypto bros all over again. They thought
I'd converted. It was just like Tate he
thought he became. And then now he's, like,
talking smack and
so, well, look, he didn't mean that. He
still believes in I don't know. Right?
It's a lot of money. $250 of, like,
why? Because he just doesn't want to make
an oath. The whole idea is
and this will lead to a little bit
of a segue. I'm gonna invoke mobile privilege
in order to
do you know, make this segue because it's
relevant and beneficial to other things in life
just than
your adab and taking oaths,
which is that
the reason he
didn't wanna swear an oath is that he
was afraid that he would take the name
of Allah ta'ala and say something that's detestable,
which is bad enough as it is, but
then you tie the name of Allah ta'ala
into it, which is, like, completely horrible.
This is very relevant to what? Marriage.
And then it's also relevant
through understanding why it's relevant to marriage. It's
also then relevant back to your saluk.
How is it relevant to marriage?
It's irrelevant to your job. It's relevant to
the seat that you got in the elite
school that you wanted to go to. It's
relevant to your new, like, nice car that
you saved up money for. It's relevant to
anything that's important to you. If something is
important to you,
then you don't take it for granted. You're
very cautious around it.
If you,
you know, have, like, small kids and you
just bought, like, a $100,000 car, brand new
off the lot.
And the kids are like, can we ride
on it with chalk? You say, * no,
man. You gotta scratch up my car.
They're like, oh, no. It's just chalk. It's
just powder. It'll, like, just wipe right off.
You know what? It might, but no. More
importantly, no. Why? Because it also might scratch
the car. Because you like the car a
lot.
Your spouse is more important than your car.
If you value your spouse, don't take them
for granted.
Otherwise, you may end up doing a redo
of, like, Elvis, maybe I didn't tell you
or treat you just as good I should
and blah blah blah. And you'll sing this
song, for the rest of your life, and
all of whatever else you get in the
world is not gonna help.
And Allah gave us all of these things.
Why? So that we could know how is
it that we can honor and venerate Allah
because we can't understand Allah, like, for who
he is.
We could just understand our own lives.
And like a dog shows honor to the
master by, you know, standing at attention, wagging
the tail, and fetching the sticks, the dog
doesn't show honor to the master by saying,
hey. Let me help you with your calculus
homework because that's not what a dog does.
So Allah ta'ala out of his generosity accepts
from us that, obviously, we can't actually do
anything for him.
We can't actually do anything for him.
But, like, there's stuff for us that's important,
and then we show importance in the way
that we show it.
And so we can do that for Allah
ta'ala, and he accepts that and he appreciates
it.
So
this is one of the things Imam Hanifa
and the in
the past did. Is that in general, they
would not take the
love of Allah Ta'ala for granted. They would
not take the relationship of Allah Ta'ala for
granted. Rather, they would walk on eggshells
around anything that might jeopardize their
relationship with Allah subhanahu wa ta'ala.
It just wasn't worth it to gamble on
stupid things because this is the most important
thing. But fun fact, no one will know
what that is unless they actually know how
to love somebody.
And this is one of the things that
I actually have a a a very hard
objection to the kind of way people, like,
raise their children, especially desis,
which is what? Like, everything's haram. Just be
a good Muslim.
Well,
actually, haram things are actually haram, for sure.
But there's a lot things that say, oh,
don't do this. Don't do that. Just you're
not exposed to life. You're not gonna live
life as a normal human being. What happens
is the theory is what? If you can
shelter a person enough until they get to
through medical school, then they'll should have enough
money to be able to not worry about
normal things in life. You don't need to
change your oil. Someone else, you can pay
them to do it for you. You don't
need to change a light bulb. You can
pay someone else to do it for you.
You just need to get there, and then
all of a sudden, your duty has taken
care of. Right? Which is the counterargument to,
like, well, you have to expose people to
enough of the world in order for them
to be able to cope with it. So,
okay, if you have enough money, you don't
really need to cope with all that much
in the world,
which is not a 100 percent true. But
there I see some people making it work,
so that's fine. I will
I will concede that that for some people,
it doesn't work.
But it makes a defect in your dean
as well.
Why? Because
how can you tread the path of saluk?
How can you tread the path of saluk
and cultivate the love of Allah
A person never really loved anyone in their
life.
Never loved anything in their life.
How can they make any sort of,
or analogy
upon which they can say, well, allah to
Allah, I need to love him as much
as this thing that I love a lot
or even more.
Because even worse, still it's a type of
analogy.
So that's like a barometer you can check.
Right?
So do you really love, you respect the
house of Allah ta'ala?
Yes. I do. Well, how come you have
really nice carpet at your house and crappy
carpet in the masjid?
How come you tolerate certain things in the
masjid? You don't tolerate them in your own
home.
These are ways that you know, obviously, what
the Haqq of the house of Allah Ta'ala
is, Allah Ta'ala knows what the Haqq of
his house is.
When we went on Umrah together with Sheikh
Mohammed,
you remember,
one of our colleagues asked, can I ride
with the Sheikh to he did, like, a
quick turnaround Umrah from Medina Manawala?
And he said that all I can describe
is the way that he walked on the
on the floor of the house of Allah
Ta'ala
was so soft as if someone doesn't want
to hurt, like like a living thing.
And that's still not enough. That's still not
enough. With me, I'm like,
like the old Jurassic Park. Maybe it's like,
you know, I was seeing those that the
younger guys have plus movies are haram, but
that was before I made Toba. Right?
But, like,
like, you know, people, like, 3 blocks away
are, like,
drinking water, and they can see the the
little,
the little waves, the little tremors and waves
in the cup.
But,
they have their own way. They're they're real
smooth people.
And so
if you don't know, you know, if you
don't know how to love somebody,
if you've never taken care of a child,
if you've never,
you know, fallen in love, if you never
like something a lot, even from the dunya.
Okay. It's hard to like haram things haram,
so don't do that. Don't be like, oh,
look. I'm, like, practicing my saluk or whatever.
Right?
This is why I have, like, a girlfriend
in middle school. Like, that's no. That's not
what we're saying.
But,
what we're saying is that there are certain
things. There's a certain amount of exposure everybody
has when they live a normal life,
and a lot of these things are understood
through those things.
And so
this is, again, not a license to just
go full hido,
on life.
But sometimes when you have those experiences, you
should be in control and put them in
check and things like that, but you can
actually glean a lot. You can learn a
lot from
them. So those who are like this, who
took this method, typified by
were those that were just very
wary of doing anything that will end up
that the the sound that a person's tongue
should say something that will screw up their
their relationship with the Lord.
Because there's no one really you can turn
to after Allah ta'ala. You know, if Costco
kicks you out, you can always
buy it on at Sam's Club or on
Amazon or whatever. But if you get blacklisted
from this, there's no there's no well no
nowhere else you can turn after
it.
Abdul Ahmed Anhu
Anhu,
said that the messenger
said,
do not
swear an oath
by the Tawari nor by your,
by your forefathers.
So Hadith al Muslim.
Is the plural of Tahia.
And in this context, Tahia means an
idol. And so
the tahria is the feminine form of the
isamfayl,
of the active participant
It means to, like,
be crooked or to transgress.
So something's like deviance, something deviates.
And so the prophet
used words that were not
that were not nice words for idols that
people worshiped.
And so when
the names of the idols were mentioned, oftentimes,
a a a a an attribute
an impolite
or a,
deprecating attribute would be used to mention them,
like the 3 idols that the Mushriqin of
Quresh,
said are the daughters of Allah,
They would call them, you know, Manat.
They would use these deprecating words, when mentioning
them,
so as to cast far, far away the
shubha, the the even the misunderstanding
that a person might have of any sort
of reverence for them at all. So the
prophet
says, don't don't swear oath by these talawi
by these idols.
Don't swear oath by, your forefathers.
Continues. He says that in one of the,
narrations,
of this, hadith,
that's not in Muslim.
It's not from
Sahihaid.
It's,
instead
of instead of,
instead of the word,
it's,
and
is the
the plural of the,
of the word.
And is also a word in the Quran
that's
used
to,
mean either Shaitan or an idol. And it
is also it's actually an emphatic form of
the the same from the same root.
Something really messed up, something really deviant,
something really, like,
intense in its transgression.
And so,
is,
is used, in the place of here, and
says that they could can either mean shaitan
or it can mean,
an idol.
And so don't swear by the idols of
the qum, whether it's that one or this
one.
Hadith and Sahih.
Nara narrates that the messenger of Allah
said, whoever
swears an oath by, by,
by the Amana,
that person is not from from amongst us.
So Amana means trust.
And,
here in this,
particular
case,
the,
the meaning of
amana is those things that are
that
are,
that every person is.
Those things that every morally responsible person is
responsible for in front of Allah Ta'ala, which
is I guess a good thing. But you
don't swear an oath by you don't you
don't swear the oath except for by Allah.
Siyuti
relates from Khattab Khattab I Rahaimullah Ta'ala
It's also from from also from Afghanistan.
Not just any part of our he's like,
he's from Hillman.
So,
he narrates.
So, basically, that's what mentioned that this is
not the general meaning of Amana here, but
it's the
the Amana of Taklif, the the the things
that Allah
imposed on the slave,
including the 5 of, of Islam,
the like Hajj and and fasting and things
like
that. Meaning what? They're good things, but you
don't swear oaths by them. You don't swear
an oath except for
he also narrates say the Bureidah
that the messenger of Allah sallallahu alaihi wa
sallam said,
whoever swears an oath,
and in
doing so,
says, like, if such and such and such,
then I have nothing to do with Islam.
Meaning, what they're trying to emphasize, how important
the oath is because a person wouldn't say
something like that about their Islam,
unless it was important. But it's obviously something
detestable to say.
So the Rasool
said, if that oath that he swore just
then happens to be a lie, then that
person is
is as he describes himself, meaning has nothing
to do with Islam.
And if he what he told
what he swore to before saying that is
true,
then that person will not come back to
Islam,
you know, free of free of some sort
of defect or some sort of problem.
Meaning that that having said that, is going
to cause him some some problem. It's gonna
it's gonna damage his Islam somehow or another.
So don't do it. And, again,
like the model we proposed, which is the
reason a person shouldn't swear oaths in the
first place, they should walk egg on eggshells
around their oath,
around even swearing oaths in the 1st place.
You don't wanna say something dumb that's gonna
end
up making up a lot of upset with
you. We could this we read this hadith,
like, it's like in the first first jil
the Q1 of Rial Sahin,
in a number of different forms
that
the
said a person might say
something,
that Allah is pleased with, and he doesn't
even think it's a big deal because of
which, you know, he'll, you know, have such
a high maqam in Jannah,
and Allah will write for them that Allah
is pleased with them after that one thing
until the day that he meets them, meaning
forever.
And,
a person may say something,
that angers Allah and they don't even think
it's a big deal
because of which Allah is angry with them
until the day that they meet, meaning forever.
And,
in a different narration, that'll plunge a person
40 years into the hellfire, like, 40 years
depth, not 40 years of length of sentence.
So a person doesn't want a mouth off.
And so this hadith is kind
of what it's saying that if you're gonna
swear an oath what what did we propose?
Don't swear it in the 1st place. Right?
But if you're going to swear an oath,
then
don't mouth off.
Don't overdo it. It's enough. You swore an
oath by Allah, the Allah, you already maxed
out how serious it is. If other people
don't think it's serious because they don't have
any veneration for the Lord, that's a problem
of theirs. You're not gonna fix it by
mouthing off right now.
Rather, that's it. You've already maxed out. Don't
don't say anything else that's gonna end up,
getting in trouble. That's completely
tangential unnecessary. It doesn't benefit anyone. It doesn't
make your oath anymore
emphatic, and it just ends up,
it ends up just harming harming you and
harming, others
and your Islam.
Messenger of Allah that a man sorry, that
a man he heard a man
say, I swear
nay. I I swear by the Kaaba.
And Ibn Umar said,
don't don't swear by anything other than Allah.
And the Kaaba was something that even the
and Jahiliya venerated. He says, don't swear by
anything other than Allah
because verily I heard the messenger of Allah
say, whoever swears by anything other than Allah,
that person has
disbelieved or has,
associated partners with Allah.
Narrated by Imam Chermidi, and he said it's
a hadith Hasid.
And
Nawi adds a note that he says that
some of the,
they
interpreted
the meaning of this,
this wording to be,
this wording
to be,
just emphasis, not necessarily meaning you're not a
Muslim anymore.
As it was narrated by the prophet
that he said that showing off is a
type of ship. But we you know, everyone
agrees that that doesn't mean that you're if
you're a show off, you're outside
of Islam, but it's something that somehow,
resembles ship.
So,
you know, what I would say is that,
actually, there the literal media of kufar and
shirk also can apply here, which is what
A person is using the name of other
than Allah ta'ala at a time and place
that they should only be using the name
of Allah. If they meant to venerate something,
like, you know, what mode of veneration that
only Allah should be venerated, then it is
kufrin shirk.
If they didn't mean that, though, then it's
a sin, but it's still, like, really haram.
The worst types of sins are the sins
that approach or that resemble kufir and chip.
So people ask these questions. They'll be like,
oh, you know, like, what if someone made
sajdah in front of another person? But they
didn't really mean to worship them. They just
wanted to show them respect.
Why don't do
it. Why would you do it?
In so many ways, what a dumb question.
They'll say they'll say things like this,
and then they'll debate about these things on
fact that should
issue
some opinion.
The Sufis like this is dumb.
Why? Your FICC is informed by your Tassowaf
and your Tassowaf is informed by FIPC, even
though they are separate things.
But, you know, they kind of help you
understand the other thing as well.
The point is is what? Is that as
a fa'afahi, even if you say, okay. Fine.
A person swore no other than Allah to
Allah
in such a way it is possible that
they did it in such a way that's
not shirk or kufr.
But still, it's really bad even if compared
to normal haram stuff.
For example,
right now, somewhere in Texas,
some Muslim is eating
Chick Fil A burger.
Now you're sitting someone says
the great party of,
you know, whatever, Tunis,
Sadegh John Khan,
Alvaro Parkey.
And they'll say, well,
there's a difference between the two. Why? Because
why would a person eat that burger? Even
though it's meta, it's gross. Our of it
is this basically the same class as urine
and feces.
But they were really hungry and it smelled
good and, you know, they're whatever. Olfactory receptors
and their
catecholamine,
you know, receptors were not dopamine receptors were
not trained
to function
only according to Sharia, so they just went
for it. They didn't mean to, like they
didn't be like, okay. I'm gonna eat this
burger and really show a lot to Allahu's
boss. Like, I'll be like, that's not what
they were trying to do. It was just
something that happened because, like, they were heedless
in the moment. Right?
What's worse? The heedlessness or the
the the the you know, doing something that
actually resembles a challenge to the Lord or
a separation of ties to the Lord? Obviously,
the latter is worse, so just don't do
it.
The the soul of here is informing you
with the fact that it's not just the
haram. Like, not everything is haram. Like, everything
we say haram is
not equal haram. Some things are, like, way
harammer than others.
Some things the fuqaha say they're haram because
it seems more haram than Magru or whatever.
But some things are are are are like
this is a sign that it's just more
haram than other things.