Hamzah Wald Maqbul – Riyad Al Salihin Anger For The Sake Of Allah[1]
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AI: Transcript ©
Narrates
that a man said, oh, messenger of Allah,
indeed I have relatives
and I keep good relations with them, but
they keep cutting me off. And I keep,
having good character with them and they keep
showing me bad character. And I keep showing
forbearance to them, and they keep treating me
in a very ignorant way.
And the Messenger of Allah sallallahu alaihi wa
sallam said in regards to,
this man's complaint,
if you are like you say you are,
if you're doing all the things that you
say that you're doing, This is one of
the things about the messenger of Allah sallallahu
alaihi wa sallam that he wouldn't give a
judgment without hearing the other side of the
story. It was a hadith of the messenger
of Allah sallallahu alaihi wa sallam in which,
he said that whenever you judge between people,
always listen to the other side of the
story. Why? Because if a man comes to
you with one eye in his hand and
said so and so knocked the eye out
of my head, see, it is material evidence
as well. The courts here, all they run
on is material evidence.
Witness is a secondary source of information here.
He has the material evidence to prove it
in his hands. So and so knocked,
my eye out of his socket. He said
go and talk to so and so. Maybe
he has both eyes in his hand.
You don't know you don't know what the
the reality is until you talk to the
other person. So the messenger of Allah never
gave judgments until he heard both sides of
the story.
But he said, if if this is the
way you say it is,
not not knowing that, but if it is
the way you say it is, then your
action, all it's doing is,
drowning them in a sea of embers from
the fire. Right? What is an ember?
An ember
is like when a piece of wood is
is burns red hot
with with it's not like fire itself, but
it's the the the wood when it's when
it's activated,
and it's it's red hot. That's much hotter
than just a flame from a piece of
paper or whatnot. So it's as if you
are
drowning them in embers
and they will
stay with you, they will never cease to
be with you, a proof from Allah
against them as long as you're doing what
you're doing. Meaning what?
Do your job
and don't expect the return from other people,
rather expect it from Allah
It's very easy to say, it's very difficult
to do, especially with relatives. But this is
what the sunnah of the Messenger of Allah
sallallahu alaihi wasalam is. They didn't invite you
to such and such thing, you invite them
to, you know, whatever. They didn't invite you
to their daughter's wedding, you invite them to
your daughter's wedding. You know, they didn't, you
know, give your children gifts on Eid. You
give
gifts to their children on Eid. They didn't
do something for you. Do it for them
anyway. Why? Because not about them.
It's for the sake of Allah subhanahu wa
ta'ala.
Some people you might say, oh, inshallah, 20
years down the line,
this may make some difference.
Much of the time, it doesn't make any
difference at all, I promise you.
I had this is my own experience. There
are like nieces and nephews. Every time I
would see them, I'd give them money, you
know, from the time they're born until the
time they're like 18, 20, and things like
that. Sometimes it doesn't. Maybe it'll make a
difference later on, Allahu'ala,
But I don't expect anything.
You understand what I'm saying?
But the worst case scenario is you'll find
it with you, with Allah
You know, you'll find it with you, with
Allah Allah Subhanahu wa
Ta'ala. And, you know, things will be shown
on the day of judgment. I mean, things
this is one of the things people watch
too many movies
and too especially Disney movies. They expect everything's
gonna be okay in the end. You know,
you expect everything is gonna be like Aladdin
and the Lion King or what's what's a
new Disney movie nowadays? Those are like all
old. You guys probably it's like
probably Snow White to you guys. What's a
new Disney movie? I don't know whatever. People
watch too many movies and expect these ridiculous,
like, happy endings. It doesn't work like that.
There are a lot of things that in
the dunya, the ending is sad, and ultimately
every ending in the dunya will be sad.
Why? Because the earth is gonna end one
day.
No matter how much you did, how much
the Mbiya did, how much the Salihim did,
alimusaatasas,
the salihim did, how much the oliya did,
how much the the ulama did, how much
the pious people did, how much Paris did
for their children. All of it's gonna end
one day. All of it's gonna end one
day. There's no happy ending for anyone in
this dunya.
It's not a it's this is not like
a permanent place of existence for anything. If
you're alive, this place is not for you.
It's gonna end one day. So we know
that every everything in the dunya is gonna
be a sad ending. All of our happy
endings are on the other side, and these
things will pay off on that side even
if they don't pay off on this side,
and they often don't pay off on this
side. So don't hold your breath or worry
about it. Have a different mindset.
So he he says that he says that
as long as you do this, there will
remain with you,
a a a clear proof against them,
with Allah
so long as you stay on this, on
this path of good character.
Is a chapter regarding
anger
when
the
when the sacred
limits of the Sharia are violated,
and and and coming to the aid of
the Deen of Allah
And it's an interesting choice of words for
the chapter.
Why? Because, again, people watch too much
too many
movies. They say, oh, don't be angry with
anybody. Anger is bad when it's for bad
purposes or when it overwhelms a person to
the point that they don't have control anymore.
There are certain things that should make you
angry. Evil things should make you angry and
people violating what's sacred should make you angry.
It shouldn't make you so angry that you
yourself violate the sharia.
Right? So for example, someone draws a bad,
you know, cartoon about the prophet sallallahu alaihi
wa sallam or mocks the prophet sallallahu alaihi
wa sallam or blast you the prophet sallallahu
alaihi wa
sallam. You know, it should make you angry.
It shouldn't make you so angry that you
go and shoot the first person you see
or that you go to commit some violent
crime or something like that. Why? Because you're
not going to honor the prophet sallallahu alaihi
wa sallam by breaking the sharia that he
came with. But at the same time, people
are like, no, it's no big deal sticks
and stuff. This is not the teaching of
the sharia.
If you have a heart inside of your
chest,
it should make you angry.
And this is one of the reasons it's
haram to bear witness to haram. Don't look
at don't sit with people when they're drinking.
Don't sit with people when they're, when they're
saying haram things and doing haram things. Why?
Because the anger that should be there in
a natural heart when haram happens or when
blasphemy happens, that anger then because of desensitization
is dead. Okay?
The reason the reason you shouldn't sit with
them and the reason you should be angry,
being angry when something bad happens is a
sign that your heart is alive. Someone else
doing something bad, it's not your job to
stop them. Allah is the one who created
them, and Allah is the one who gave
them the ability to do what they're doing.
Allah is ultimately the one who allowed them
to do what they're doing so that it
can be a proof against them on the
day of judgment
or a proof for Allah's mercy if Allah
chooses to forgive them because they make tawba.
But that's not your job to, like, make
sure evil doesn't happen in the world. If
Allah didn't want evil to happen in the
world, he would have made a world that
had no evil in it. But the reason
you should be angry once an alarm happens,
it's a sign that your heart is not
dead. Why? Because your heart is the thing
is gonna get you into Jannah on the
day of judgment.
The day of judgment is described as a
day that that money or having a great
number of sons, none of these things will
help a person or benefit a person. The
only thing that will benefit a person on
that day is coming to Allah ta'ala with
a heart that's that's right, the heart that's
whole, the heart that's in a correct condition.
Part of your heart being in a correct
condition is that it shouldn't be able to
see something haram without it getting upset.
And so one of the reasons you want
to stay away from the haram is to
what? Not wear down your heart's capacity to,
be angry at bad things. It doesn't mean
you put blinders on your eyes and then,
like, you know, be in in heedlessness of
what's going on around, but it doesn't mean
that you shouldn't waste, all of the power
of your heart,
voluntarily that rather you should keep that. You
just save that and preserve that because as
long as that's there inside of your heart,
you're a good person. You're at a higher
state. You don't want to destroy the state
of your heart just because of the company
of bad people, because the company of bad
people doesn't benefit you.
Whoever magnifies
the sacred boundaries of Allah,
then know that that's good. That that will
be a good for that person,
when they meet their lord. And what's the
point of it being good for the person
when they meet your lord?
That whoever does any part of any piece
of good, even if it's a mustard seed
worth,
they'll see the benefit of it one day.
They'll see the benefit of it one day.
Don't just do your good deeds or have
your saber or your patience or make your
good intentions
just because, you know, I'm gonna do it
and, you know, that's what Muslims do and
my father did it, but no. Have you
not as part of your faith to know?
This is gonna get I'm gonna get rewarded
for this one day. I'm going to get
something for this one day with yaqeen. You
have to have that yaqeen inside of your
heart.
And, you know, oftentimes,
Allah will, give the person who asks and
the person who doesn't ask, they will not
get.
Allah
If you,
if you if you
give aid and assistance to Allah, meaning what?
He doesn't need your aid or assistance.
Rather, if you give aid and assistance to
the deen of Allah and with the commandments
of the deen of Allah,
Allah,
if you
metaphorically give him assistance,
he'll he'll literally give you assistance. If when
the deen of Allah ta'ala, if you see
something that needs to be served for it,
if you serve it, Allah ta'ala will be
there,
to do for you,
whatever you need.
And you make firm your feet. Meaning what?
That when you stand to do something,
you you won't be shaken, you won't be
pushed down, rather you'll be the one in
the position of power, which is what? The
Sahaba and whom,
what they did what they did and what
they saw.
And the hadith there's a hadith from Imam
Nawi says in this chapter,
narrated by Sayid Aisha that came in the
previous chapter, which was what hadith? The hadith
was that the Messenger of Allah sallallahu alaihi
wa sallam, he never he never took vengeance
for anyone who,
did something against his person sallallahu alaihi wa
sallam. Rather, he would always forgive. This part
of the part of the sunnah, all of
us know.
But if someone did something against the deen
of Allah Subhanahu Wa Ta'ala, then no one
would restrain him from standing up and taking
vengeance.
Again, this doesn't mean you see something in
the news and you go and, like, shoot
up a liquor store or something. Our sharia
has boundaries.
But the Nabi sallallahu alaihi wa sallam within
his boundaries of the sharia, he would not
let people go when they did something against
the deen of Allah ta'ala. You need to
understand this if you want to read the
seerah and have it make sense to you.
Say, oh, how come Islam is a religion
of peace, but the prophet sallallahu alaihi wasallam
went to war and went to battle before?
Right. Or how come Islam is a religion
of peace, but the prophet sallallahu alaihi wasallam
executed such and such people on such and
such occasion? How come the Islam is only
religion of peace you claim, but the prophet
sallallahu
alaihi wa sallam, he, you know, he, for
example, had certain people killed on a certain
occasion.
Why? Because if someone ever did anything against
him, he would always forgive them. If anyone
did anything against Islam and against the amana
and the trust that Allah subhanahu wa ta'ala
sent him with,
right, he would take vengeance from them. And
this is something this is not something that
we just kind of make up in order
to justify Islam.
There are some people who did some really,
really bad things to the prophet sallallahu alaihi
wa sallam. If you look at say say
you do nahhamza,
say nahamza
Anhu, the uncle of the prophet sallallahu alaihi
wa sallam, and Nabi salallahu alaihi wa sallam
loved him dearly. He was the protection of
the prophet sallallahu alaihi wa sallam. If he
wasn't there in Makkamu Karamah,
right, there would be no at least in
this world, obviously, the one who protects the
prophet sallallahu alaihi wa sallam is who? It's
Allah. But in this world, there was no
one to protect him other than him. When
Sayidina Umar
who came to accept Islam,
the Sahaba were scared,
because they said, who's at the door? It's
Umar. All of them said, what what do
we do? What do we do?
They were scared of him. They thought, this
guy is all over. He's gonna do it
now. He he he was originally coming to
kill the Prophet
now he's coming to accept Islam, but they
didn't know that. They thought this is it,
he's probably come to kill
him. What is it? What what happens? Say,
the hamza is sitting there and he says
what?
He says, let him in.
If he wants something good, we'll give him
something good, and if he wants trouble, we'll
give him trouble.
And so he's how close imagine how close
and how much the Muslims must have loved
him.
And the one who, assassinated
the, say, the Hamza
Right?
Right? And the one who had him commissioned
to assassinate the prophet sallallahu alaihi wa sallam,
hindered bintu'utba.
Right? Her father was an enemy of Islam,
her husband was an enemy of Islam, she
was a person who hated the Muslims. She
was a person who hated the Muslims in
a way that even the men didn't hate
Islam, and the men didn't even hate Muslims.
And they say that she ate from literally,
she had the corpse of Sayyidina
Hamza mutilated, dismembered, and she actually ate from
raw a bite of, flesh from his liver.
Alright? The Allama say, maybe that's the only
reason she even became Muslim in the first
place, because she had so much hatred for
Islam.
But what happens? Waqi comes and he accepts
Islam, the prophet forgave him. For what? For
the sake of Allah.
Right? Hind actually came to the prophet
She herself was so afraid,
she was so afraid that he was going
to kill her
that she came cloaked and veiled,
and, she accepted Islam, and the prophet
you know, like she unveiled herself, says, it's
me, thinking that please now, like, you know,
forgive me or whatever, still not knowing what's
going to happen.
And when did he forgive her?
He forgave her.
And so this is this is the thing
that the hadith was what? If it was
something personal,
he would forgive. In fact, if you look
in that,
the the last book about the prophet sallallahu
alaihi wa sallam, one of the things the
messenger of Allah
commanded the people to do is what?
Stop taking interest.
Stop transacting riba and and usury.
The first all the debts of usury are
forgiven. The first debt that I forgive is
the debts that everyone owes to Abbas, my
uncle.
He started with what? With whom?
And he says that what all the blood
feuds of Jahiliyyah are
are dead. No more vengeance from from from
murders of Jahiliya. And the first the first
blood feud of Jahiliya that we forego is
what? Banu Hashim, our blood feuds. And he
names I forget what the specific he names
a specific person from there, from their clan
that was killed, and he says we forget
we're not gonna take vengeance from it anymore.
When it came to him personally, he would
forgive, but there are other times, right, the
treachery of Banu Quraydah
and the,
certain, you know, Ka'ab bin Ashraf and all,
you know, all of these people, the treachery
of certain people against Islam and against the
Muslims. He didn't forgive it, and you won't
understand why until you understand this this rule.
And it's part of imam that a person
should have anger when when one of the
sacred, boundaries of Allah ta'ala is is violated.
If you can't do anything with it with
your hand, you at least have to hate
it in your heart. Yes. Right? Well, if
you can't do anything with with it with
your hand, you should speak out against it.
If you can't do that, you should at
least hate it in in your heart. And
if you don't do that, if you think,
oh, it's okay. You know, freedom of speech,
they can,
malayna, our prophet sallallahu alaihi wa sallam, and
we're okay with that. That means there's no
imam left in the heart. There's no iman
left in the heart. Fine. We're not gonna
kill someone about it, but we at least
hate it and we'll say, we don't think
you should have the right to do this.
We don't
agree with you, behaving this way. We never
behaved this way with you guys. We were
forbidden. Allah forbid us from behaving this way,
from blaspheming the false gods of others. Why?
Because they'll fall they'll blaspheme our true god,
and we we're forbidden from blaspheming the false
prophets of others. Why? Because they'll blaspheme our
true prophet. And who cares if something happens
to someone who's fake? The real damage is
when someone says something bad about the one
who's real,
and that's the philosophy of our our
Deen.
He's from one of the, tribes of the
Ansar,
but he used to for some time live
in by the well of Badri,
or by the well of Badr where the
battle took place. He's not in Badri because
he fought in the battle of Badr, but
because he used to live in that area.
He said that a man came to the
Messenger of Allah
and said to him he basically made a
he he excused himself in front of the
messenger of Allah sallallahu alaihi wasallam. He says,
I
I,
often
times, like, hold back from going to salah
to subhih, from the fajr prayer,
because of so and so who's leading the
prayer because he reads very long and it's
difficult for me. And, look at the chapters
about getting angry, you know, for the sake
of Allah. Look at the strange things the
prophet sallallahu alaihi wa sallam became angry about.
Would you think that the Nabi sallallahu alaihi
wa sallam would get angry if someone's reading
too much Quran?
Generally, no. You would think that he got
angry because someone got killed or because someone
did something haram, ate poor, committed zina,
but here's for the sake of Allah how
he got angry. He got angry sallallahu
alaihi wa sallam. In fact, Uqbatu
ibn Amr al Badri, he says, I never
I I never saw the prophet sallallahu alaihi
wa sallam ever get angry like that when
he was,
when he was giving an exhortation.
I never saw him get as severe in
his anger as I did on that day,
which is strange.
And then what did he say? He says,
oh oh, people.
So some of you people are driving others
away from the deen. Some of you people
are driving others away from the deen. So
I warn you regarding the one who,
leads the prayer, let him let him be
short and let him be brief in his
leading of the prayer. Why? Because who the
per the person who's leading the prayer behind
him are certain people who are old and
certain people who are young and certain people
who are in need of different things. I
mean, there's someone who's sick, somebody has to
go, somebody is late, somebody is, you know,
has to catch a car or a ride
or a bus or something like there's all
these different needs that people have.
And, and and you're just making life even
more difficult for them. And all they're trying
to do is,
follow the Deen of Allah
And this is interesting. It's interesting also because
it's not just the person who's the imam
in the masjid.
Oftentimes, there are people who are hard on
other people, you know,
and they think that they're being justified in
their harshness, and they're not. You know, you
need to use some hikmah. You know? And
sometimes I see this. I saw this. I
remember one time I was in it,
in a in a in a Muslim
country
that has a lot of you know, some
countries, they have, like, wealthy countries in the
gulf that, people come to from different countries
to work there and whatnot. And so some
guy, you know, he sees me as a
beard and all this, and he said he's
gonna complain to me. He says, oh, I
met this one woman, and she was from
a European country. She became Muslim,
and her husband is a non Muslim. And
she you know, can you believe how how
bad she is? She won't leave him.
And how long ago did she become Muslim?
He said, he said, like, 3 months ago.
And I'm like, yeah. I mean, it's haram,
obviously. Right? A Muslim woman cannot be married
to a non Muslim man.
But, like, why are you blowing a gasket?
You don't even have a beard on your
face. You don't wake up for fajr. You
don't do anything regarding Islam that is even
more basic than that. And here's a woman,
she said,
and she's in a genuinely
difficult position. I'm not saying what she's doing
is right,
but at the same time, a, who are
you to judge? B, if you're gonna come
up to somebody who's in a difficult position
like that and just
blow up on them, and, and and and
just show expose this harshness. What did the
prophet sallallahu alaihi wa sallam say?
There are some people like you amongst you
that all you do is drive other people
away. Right? This is what one of one
of the mashaikh called a people repellent. You're
a people repellent. You use the din just
to drive people away. The din tells you
to, like, feed people. Why don't you just
go take someone to, like,
Taco Bell and buy them lunch, man? Why
don't you take him to Starbucks and buy
him a coffee? If you don't like Starbucks,
go to the local place. You know what
I mean? Why don't you just why don't
you sit smile at somebody? Why don't you
say something nice about us? That's part of
the deen also. You know? There's a time
if you people love you, when you tell
them something that that they shouldn't do and
stop them from doing it, they'll listen to
you at that point as well.
But, you know, why are you people who
are why are you someone who's trying to
drive people try to drive people away? My
experience, the only people who are trying to
drive people away
are the ones who don't know how hard
it is to bring them in in the
first place.
Go try.
There's masha'Allah, you know,
Big Rockford right now. How many people are
in the Masjid right now? 15, 20 15
people, 20 people maximum.
Right? There are forget about a non Muslim,
how difficult it would be. Go right now,
just try to bring a Muslim into the
Masjid.
So Friday night, instead of watching your favorite
TV show, instead of going to a party
at your friend's house, instead of any of
that stuff, Try going going bring people in,
see how difficult it is. Log the number
of hours
it takes you, the number of times you
have to meet them, the number of, like,
things you have to buy for them, the
number of good words you have to say
to them just to get them, like, you
know, happy enough to come to the masjid
one time. Go ahead and try to do
that, you know, and see how how much,
you know, one line of the masjid, one
saff of the masjid. If we can go
and isha' from, like, 1 and a half
saffs to 2 and a half saffs, how
much time, effort, capital, money,
you know, bandwidth, emotional bandwidth it takes to
bring bring all these people in, and then
see how much it takes to drive them
away.
It's just it's just 1 minute. And I
don't know, Allah forgive us. You know, that's
the thing is that you when a person
practices the din to get into the zone,
sometimes you have to make a lot of
sacrifice, you know, to be able to make
it to whatever fajr or to be able
to study or to be able to, you
know, fast or whatever.
And so you get in the zone, and
you you have this power inside and you
you you use it to force yourself to
do what's right. That power and that harshness
is reserved for yourself. It's not reserved for
other people.
That power and harshness is reserved for yourself.
It's not reserved for other people. There are
some exceptional things that someone has like that,
you know, a student, whether it's their own
children or whether it's somebody who is
an advanced student who can take a lot
of difficulty and you have a
But in general, that's like a very rare
exception. The rule is what? The rule is
what? The rule is
But in general, that's like a very rare
exception. The rule is what?
The rule
is a person has to be very very
careful and, not be munafi. Look how angry
the Messenger of Allah sallallahu alaihi wa sallam
said that. 1 of the Ansar said that,
I never saw him as angry as I
did that day. And there was a lot
of times the prophet
got angry.
There's more times he wasn't angry, but there
was a good number of times. You can
count from hadith probably 2 dozen times that
he got angry. Some of them were like
because people are getting killed, and some of
them are because people were lying and treacherous,
and some of them are because people disrespected
the deen. And this is why why this
time is what? It's because someone read too
much Quran and the Salaf al Fajr. And
and this is saying, I never saw out
of all those times, I never saw him
get this angry.
And why? Because he says he's become a
munafi. He's driving people away from the masjid.
Don't drive people away from the masjid. Let
them keep coming, inshallah. If they need some
rectification,
we can do you know, there's a plan
b.
Plan a is to tell someone straight up.
There's a plan b also how to how
to deal with those types of things. This
is something that received,
a hikmah from our masha'if. They say about
Mawana Ashaqalaytanu
who
was one of the masha'if of the Indian
subcontinent.
He died in,
somewhere, I think, in the forties or thirties
or something like that, twenties, sometime sometime early
in 1900.
He had a student of his who, I
don't know if I mentioned this story before,
you can stop me if I did. But
he had a student of his
that, went to go and call people to
the deen in a certain village
where all the population was Muslim, but they
didn't practice any Islam at all. They didn't
know They
didn't know
They definitely didn't know how to pray or
fast or any of that stuff. So after
after, like, interacting with the people in this
village, a student of the sheikh says,
you don't do any you don't do anything.
Why do you consider yourselves Muslims? They say,
oh, yeah. We consider ourselves Muslims because we
celebrate the 10th of Muhammad, the martyrdom of
of Hussain, the grandson of the prophet, sallallahu
alaihi wa sallam. Man, that's not even part
of that's not even part of Islam. Like,
that's that doesn't even make any sense, man.
So you wrote a letter to the sheikh,
he's like, I don't know what to do
with these people. This is crazy, you know.
And, this is one of the Bida'at that
was rife in the Indian subcontinent. It kind
of still is, and it's I I I
imagine it's in other parts of the world
too.
But,
and so the ulama were like kind of
at the forefront of telling people this is
like not part of the deen, you shouldn't
be doing this, you know? So what did
the Sheikh write back to him? Sheikh wrote
back to him. He's like, look,
don't say anything about the Muharram thing. Why?
Because this is the only it's like a
thread. Their entire Islam is hanging by a
thread. If you cut it off, then tomorrow
you'll say we're not Muslims. Why should we
care if the Muslims say? So just leave
leave this thing alone. Don't say don't endorse
it and don't say anything. Just, like, ignore
it for a little while, but live with
them. Teach them other stuff. Teach them.
Teach them.
You know, this is all stuff Hussain used
to say also, so you should learn it
too. The the deen that the saying that
Hussain is grandfather sallallahu alaihi wasallam brought. This
is the Quran that came on him. Hussain
used to read it out as well. You
know, teach them all of these things. He
said if you keep teaching them, one day
what will happen is they'll trust you and
they'll love you and they'll ask you about
this thing. Like, we noticed none of the
other Muslims are doing this. None of the
other ulema are teaching people to do this.
What do you say about it? Well, you
know, to be honest with you, it's it's
a bida'a. It's it's, not really part of
Islam,
and they'll leave it on their own. And
that's what happened, but it happened after years.
It happened after years of patience with them.
And Allah forgive us, man. Sometimes we don't
have the years of patience to, you know,
because nowadays, we don't even have that much
patience for ourselves, you know.
This is too hard, man. This is school
is hard. I'm gonna play video games again,
you know.
Yeah. So, I guess in a lot of
that and if we look
in modern day, there's a parallel to that.
What's going on or what has been transpiring
in the Muslim world,
especially
the well, I'm not I'm not gonna
call names, but I'm gonna say
those who think they are overzealous
when it comes to enforcing Islam
and the destroyed mausoleums
and
sites
that have been attributed
to religious saints from 100
of years ago.
In countries like Mali, for example, Libya,
especially the Badia.
I mean, what is the
what is the Islam Merkurkurm when it comes
into an issue like that?
So the issue regarding building a grave over
or building a making a making
some building over
a grave,
or even even having a masjid with a
grave in it,
This is a difference of opinion amongst the
ulama.
And the thing is
that, look, those things that the ulama agreed
upon,
those are things that are open and shut.
They not only are they a fitt issue,
they become an aqidah issue. There are many
fitt issues that are aqidah issues. Like for
example, how many times a day do we
pray? 5. Right? This is a fitah issue.
Right? But it's an aqidah issue from a
from an angle as well in the sense
that if someone says that any one of
the 5 prayers is not obligatory,
we'll say that that person
is not a Muslim anymore. In fact, this
issue, the reason I bring it up is
because it's directly corroborated by a hadith of
the prophet sallallahu alaihi wa sallam. If you
go, there are 2 cloaks of the prophet
sallallahu alaihi wa sallam that are in Istanbul
from the Ottoman times. One is the Khirkha
Saadat,
which is
in the Topkapi Palace and the other the
Turks named it the Khikh al Sharif, which
is in a masjid that's Sultan Abdul Majid
the first
sorry, the second built in the Fatiha neighborhood
of Istanbul.
And it's a beautiful masjid, and one of
the nice things that they have is there's
a gate on top of,
the you know, a gate one of the
gates to the masjid. There's a hadith of
the prophet sallallahu alaihi wa sallam written on
top of it. And the hadith is what?
It's a Sahih Hadith. Whoever knows that
that that 5 daily prayers are obligatory
upon them,
that person will enter Jannah,
which means what? It didn't say who prays
5 daily prayers. Whoever knows that 5 daily
prayers are obligatory on them,
Right?
I have a picture of it. I'll show
it to you after the if you watch.
Right?
What does it what does what does it
teach you? The prophet taught usul. Right? Usul
were not were not just, something that made
up later on. Right? The ulsule is that
part of certain thick acts for certain acts
of the limbs, they have an angle or
dimension of akhida to them, you know.
And so
we say those issues that the 'ulamaal agreed
upon by Jema'a, right?
Like the location of the Kaaba, Right? We
can't say that, oh, maybe they shifted it
over 5 feet or these things are known
by jama', you know. Even though we don't
have material evidence or we may not, you
know, dig the entire thing up and carbon
date the whatever pottery and charge in it
or something like that.
These things these things, they the things that
the entire Ummah agrees upon,
they take on this other dimension of of
of of you have to you have to
believe in them and whoever doesn't believe in
them. We don't say just that they're sinners,
rather we say that those people are their
iman is in jeopardy.
If not, if not completely,
they're they're out of iman.
Those things in which there's a difference, a
legitimate difference of opinion from the old ulama,
and those things we can say that we
think our opinion is right and we think
our your opinion is wrong, but you can't
you can't force that opinion on another person.
So with regards to, for example,
building over a grave
or with regards to having a grave inside
of a masjid. Okay? These are issues. Imam
Shafari, for example, he said that it or
it's a position of his madhab, I should
say, at the very minimum,
that it's Ahlul Fafir people who are from
the Salihin or Ulamar or whatever. It's permissible
to build over his graves. This is as
opposed to the Hanafi and the Maliki opinion.
Malik, he said that it's
permissible to,
have a grave inside of a masjid.
And the the the the daleel against that
is what? The hadith of the prophet
that Allah ta'ala
cursed the Christians and Jews because they made
their,
the the the graves of their prophets into
a place of worship. Yes. Right? Malik says,
you're misinterpreting
this hadith.
The correct interpretation of this hadith is what?
Is that they actually worship the grave itself.
Why? What's his daleel? His daleel is the
hijir, Ismael,
the hijir, of the Kaaba, that say, Is
is Isma'il and Sayda Hajar are buried inside
of it, and it comes in another hadith
that there are hundreds of mbi'ah that are
buried in the madaf where you make tawaf,
and so people are praying in those places
all the time anyway. Right? The prophet
noticed that his his grave is not part
of the Masjid,
but other Anbi'a al Musa al
their graves are part of both the Masjid
al Haram in in Makkah Mukarama
and the,
the the the haram Sharif in Al Qudsa
Sharif. This is one of the superiorities of
the Haram of Madinah that there's no grave
inside inside of it,
according to the pure tawhid of the messenger
of Allah sallallahu alaihi wa sallam, so it's
outside of the realm of even difference of
opinion.
But because the difference of opinion is there,
what can you do? You can say, I
think it's wrong for this and that reason,
but you cannot force a person to change
it, nor can you say to them that
you're you're a bad Muslim, or I hate
you, or I'm gonna physically harass you, or
or or verbally harass you. Right? Because all
the protections that apply to other Muslims apply
to those people as well.
Right? So hadith of the
prophet that the Muslim is the one that
the other Muslims are safe from his hand
and from his tongue, and so they still
fall under that the aegis of that. Why?
Because it's a difference of opinion. There's so
many things that are difference of opinion. A
person may have a very strong opinion against
another person, but you can't just go around
and and and,
beat them down about it. And so this
is my you know, with all these kind
of,
grave destroying
weird groups
in different places, say, you know, there's no
you don't have the right to do that.
You have the right to have your own
opinion and practice it. Like, for example, I'll
give you what is the, the the correct
opinion or the correct way of practicing these
things. Right? I gave a talk last week,
in Chicago about the history of some of
the masha'ikh,
of the Indian subcontinent, not because we only
believe in the Indian masha'ikh, but because of
good to know the, you know, the history
of the different Mashak from a different different
parts of the world. If someone wants to
hear, I'm happy to tell them about any
of the Mashak I know from anywhere because
the Khayr is spread out through the entire
Muslim world. It's east, west, and it's north
and south.
Africa, Europe, Asia, InshaAllah, America too,
by Allah's father.
One of the masha'ikhin,
the Indian subcontinent,
his name was Sayyid Ahmad Shaheed. As the
name indicates, Sayyid is a shari from the
Ahlul Bayt of the prophet sallallahu alaihi wa
sallam in Azda. Name indicates also he was
shayid
in battle.
And so one one incident that happened from
his life was that
he was at the grave of 1 of
the saints,
at one of the and
forbidding people from the bida'at, the weird bida'at
that they they did in those places. Right?
It's Indian subcontinent and Egypt are kind of,
I think, similar in the sense that people
do crazy things at graves sometimes, you know,
not always, but sometimes.
And so what happens is there's people making
tawaf around the grave. There are people being
sashdah to the grave. There are people doing
dua to the grave. There's, like, men and
women mixing and just hanging out and doing
weird, like, you know, stuff that's, like, all
different kinds of weirdness, you know. And so
he came with his companions. He entered in
and started to exhort the people. He started
to tell them that this is not the
sunnah of the prophet sallallahu alaihi wa sallam.
This is not even what this person's grave
who you're reviewing. This is not even the
way he used to conduct himself.
And, you know, what happens is, an old
woman who was sitting there and kind of
enjoying herself,
she was annoyed by his by his talk.
She said, look at you, how pious and
how wonderful you are and how much concern
you are for the sunnah. She says, sarcastically.
She says, look. If you keep doing this,
what you're doing right now, one day you'll
be a great wadi of Allah too, and
when they bury you, they'll bury you in
a mazar like this one, and people will
do all the same bida'at that you're
speaking against at your grave also.
So what did he do? He made du'a
She's you know, what if she's right? You
Allah, when I die, make my body, like,
disappear. Nobody knows where I'm buried. And this
happened. The the the
the the Sikhs had rebelled against the Ottoman
Empire, and they're trashing Muslim lands,
in in in what you know, in the
the northwestern part of the Indian subcontinent.
And so they the Sayyid Ahmad Shaheed was
part of a Sayyid Ahmad was a part
of a, an army that that was trying
to defend
what
is now,
Kashmir what is not considered Kashmir against the
army of the 6th.
And the thing is that, Mashallah, the 6th
that we know nowadays that our our neighbors
and,
citizens, they are very, like, mild redaction of
what they used to be. Now they're very
interfaith and very happy and friendly. They are
friendly people, so don't listen to the story
and go and whatever, like, bomb someone's
so someone's 711 or whatever, you know.
You shouldn't do that anyway, but I'm just
saying, you know, the people nowadays are not
like this, but their forefathers were very violent
people, extremely violent.
Some of them still harbor the grudge in
their heart, but their forefathers were extremely violent
people. There are many that they trashed. The
wazir Khan Masjid and Lahore, they turned it
into a stable because of their hatred of
the Muslims, etcetera, etcetera. And there's a jamaat
of them that still harbor these ill feelings
toward Islam, although not all of them.
So what happened was that this army, they
they they faced this army, and they actually
were shaheed in the battle.
Sayed Ahmad and hid most of the people
who fought with him, they were routed in
battle. And so what happened is some of
the soldiers, they took the body of the
sheikh and they buried it in a place,
in a graveyard in a city called Balakot,
which is in in in, the Pakistan controlled
side of Kashmir
to this day.
And so they buried him there, and then
after 3 days, what happened was the sick
army, they would desecrate the corpses of the
the ulama,
and the mashaikh just to infuriate the Muslims.
And so the soldiers from the army, they
removed the his
body from his grave, him and his companion,
Shaismal Shaheed, who was also one of the
great Muhaddiin of Delhi.
They removed both of their bodies from the
grave,
and they,
interred them in a secret location. Nobody knows
where they're they're buried. This was his du'a
that that nobody,
you know, that nobody nobody do you know,
I'd not be implicated in any of these
strange types of bida'as. Right? Those were al-'Allahu
people. They were people who yes. They got
angry when something haram happened, but they didn't
allow their anger to carry them to do
something haram themselves.
And so this is one of his miracles
that his grave is is unknown to this
day,
even though the rest of the shuhada from
that army are buried in that place. And,
there was a earthquake in Kashmir in, I
think, 2005,
massive earthquake, like almost a 100000 people died,
and it was a really horrendous earthquake.
Entire villages were literally swallowed up by the
earth.
The graveyard in which the Shuhada were buried,
all of it was it became like salad.
The whole thing became,
mixed up, except for the graves of the
Shuhada and the 2 empty graves of, Sayyid
empty graves of,
Sayid Ahmed Shaheed and Shaismal Shaheed, the 2
the 2 the 2 mashaif that were,
Shaheed in that battle.
You know, it's something that, you know, we
take a Ibra from these things. That part
of the graveyard is still intact. The rest
of it was all trashed,
from the from the earthquake. Allah knows best.
But the point is is that what he
had the feeling in his heart, but he
didn't allow it to
take him to the point where he does
something that's
on other people.
If that's a zulman on other people, and
Allah knows better.
Saydai Aisha
narrates a hadith,
may Allah be pleased with her that the
Messenger of Allah sallallahu alaihi wa sallam returned
home from a trip once.
And,
so there was a kind of like a
stoop,
or a porch in front of the in
front of the house, the outside entrance of
of the room that she had
earlier on
her. So she had a piece of she
had a piece of cloth on it that
had pictures,
pictures of animate life on that piece of
cloth. So she hung it over that kind
of porch or stoop that was on the
outside entrance of the house. And when the
messenger
saw it, he tore it down and his
face filled with color
because of anger.
And he said, oh, Aisha,
don't you know that those,
people who will have the worst and the
most severe punishment on the day of judgment,
are those who,
try to
mimic the creation of Allah ta'ala.
And it's a hadith narrated both by Bukharin,
by Muslim.
Meaning what? That in Islam, there is a,
there is
a, there is a, a prohibition,
on the,
the the drawing of animate life.
The difference of opinion regarding the tafasi and
the details of what exactly the prohibition is
and what it isn't.
But
at any rate, there is a prohibition about
it, and that's why you'll see the Masjid
doesn't have a picture of anybody.
The Masjid doesn't have pictures of people, it
doesn't have pictures of animals.
Even churches have all of these statues everywhere,
masjid don't have that.
We don't put up the pictures of our
masha'ikh. We don't put up the picture of
our pictures of our parents. We don't put
up pictures of our family and loved ones.
Really, people shouldn't do it in the house
either. The messenger of Allah sallallahu alaihi wa
sallam said that,
that the person,
the the sort of the angels of mercy
don't enter into a house in which there's
pictures.
And, you know, there's a difference of opinion
regarding it as a digital image,
a picture or not. Is a photo a
picture or not? There are differences of opinion,
according to the ulama. Some of them are
of the opinion that all of them are
haram, but a more mainstream opinion is that,
digital digital pictures, because they're not solid, that
they follow the hookm of a reflection onto
a mirror more than they do with a
solid picture. And Allah knows best. I mean,
Imam Malik's opinion is, I guess, the most
lenient in this regard in the sense that
Maliki interpreted all these hadith to mean that
the only pictures that are haram are the
three-dimensional
pictures,
three-dimensional images, not not not, two dimensional images,
rather something that has a shadow.
But, at any rate, there's a difference of
opinion, but the general feeling is that there
is some sort of prohibition that the messenger
of Allah sallallahu alaihi wa sallam gave, which
is something agreed upon by everybody that we
don't have pictures. So even in the Maliki
school, despite the fact that they don't consider
haram to have a 2 dimensional picture like
a painting or something like that,
but,
you know, you still won't go to Morocco
or to Sudan or to,
you know, Mauritania and see pictures up on
people's walls or pick pictures up in the
masajid. Why? Because it's known that the messenger
of Allah sallallahu alaihi wa sallam didn't like
it and that that it's, you know, one
of those things that that is
is prohibited for a hikmah. What's the hikmah?
And Nabi
explains how did shirk start in this world.
Shirk started why? Because the old people, the
a while, the people from the time before
Sayyidina
Right? What happened was from amongst their forefathers,
there were those people who were the pious
ones amongst them.
And so people used to love them. Why?
Because of their piety and their of Allah
Some people are spiritual, you go and visit
them and you feel a clean, you know,
clean feeling in your heart and a spiritual
boost by having
visited such people. And so the prophet
he describes that when those people died, the
people missed them, and so they made statues
that were, of the same size and shape
and and and likeness of those people who
had died in order to what? In order
so they could remember them and remember their
teachings and, you know,
remember
the the the dhikr of Allah ta'ala
that they used to bring with them because
they missed them. So one generation passes after
the other, and the people forget the original
teachings of the zikr of Allah, and they
think that these statues themselves are the source
of barakah and the source of,
of of of, spiritual,
help and spiritual cleanliness,
and so they start to worship those statues
as well. This is what this is indeed
that came before us. And so the Fuqaha
say that in all the previous
ummam, what would happen when something like this
would happen, Allah will send a prophet to
tell people that the statues are not where
it's at, Allah is where it's at.
But one of the reasons that the making
of pictures and the making of graven images
is forbidden in our shari'ah
Is what? Is because the Nabi
is the last
the last of prophets. There are no prophets
that will come after him. So the door
of shirk should be closed very tightly.
And so for that reason, we jettison these,
we jettison these images and these,
these pictures. Otherwise, there are many people if
you look, you know, many people have seen
the 'anullah, the people of zikr and things
like that. Literally, to see their face, even
if you see the picture, it will remind
you of, of that person's
kefirah and their hal, the the state that
they're in. But therein lies the danger
because we put someone's someone's picture up on
the wall and the people see us making
sajdah, and they'll think we're worshiping that. Maybe
our sons and our grandsons and and the
generations that come afterward will be confused because
of that. That's not something that's
that's tolerable. So said that Nabi said
what?
He got angry because because of his raira
for Tawhid,
because of his his,
his his
strong feeling for the protection of Tawhid and
his ummah, that that when he saw that
there is this curtain with these pictures on
it,
he he he he he, in great anger,
told Saya, he ripped the curtain down and
to Sayyid, Aisha, you say Yeah, Aisha,
didn't you know that those who have most
severe punishment on the day of judgment will
be those who mimic the creation of Allah?
Meaning that making these pictures is making the
the animate life is the job of Allah,
don't mimic it, don't cheapen it with this
kind of cheap parody
of
of creation.