Hamzah Wald Maqbul – Riyad alSalihin Scrupulousness and Leaving Ambiguous Matters.mp4
AI: Summary ©
The book of Allah is universal and cannot be ignored, and context cannot be ignored. The speakers stress the importance of avoiding doubtful deeds and the deification of deeds as a means of wealth. The speakers also discuss the negative consequences of lying and avoiding false accusations, and emphasize the importance of building one's father's mind to see the truth. The sharia laws are discussed, and the speakers encourage people to be respectful of sharia laws and attend events.
AI: Summary ©
This is a chapter,
Babun Filwarahai Watarki
Shubahat.
It's a chapter regarding Warah scrupulousness
what are the issues of shubuhat,
leaving those things that
are unclear or those things that are ambiguous.
Allah Most High, he says in Surat Al
Noor,
although it is
contextual, there's a universality to the expression as
well that Allah Ta'ala says when
talking about the people who
spread the ifq about
said that and have rumors about her that
you say these things
that
you think that these things are just small
matters
and you you think they're small matters but
they really are enormities with Allah. It's a
really big deal.
So you know these things that you're saying
about
and so Imam al Nawawi as a mufassar
as well he says that this is not
although Quran has ayaat that are contextual, they
should be understood in a certain context. It's
important not to pigeonhole the entire
understanding the meaning of the Quran to
specific context. There are certain things that you
can extract that are universal principles because the
book of Allah, although it came down in
a certain time and place in a certain
manner in a certain way and to understand
that context helps you to understand the book
of Allah. That context is definitely not the
complete
understanding of what the book of Allah is.
And this has to do with, you know,
we have, we were taking a 5th class
and the the kind of primer to that
5th class is lessons in Aqidah on Wednesday.
And so we talked about how the belief
of the Muslims
has always been that the book of Allah
is
it's an uncreated and eternal
attribute of Allah
divine speech.
So by its very essence and its very
definition,
although there is a type of contextuality
that may,
that may be drawn toward it, context does
not,
envelop the
meanings of the Quran
because context cannot
uh-uh
envelop the universal the a contextual who is
Allah Ta'ala.
So from there, we draw
the idea that there are many things a
person will say with their tongue and you
think it's not a big deal and it's
with Allah Ta'ala a very big deal.
There are certain things a person may make
fun of, a person may joke about, a
person may spread,
and it will make a person with Allah
Ta'ala
uh-uh in great trouble and there are many
things a person may say and not really
think that much of it and it may
achieve for a person with allah ta'ala very
high rank. It's So hadith of the prophet
sallallahu alaihi wa sallam that there's something a
person may say and they may not think
very much of it and because of it
Allah loves that thing that they said so
much that Allah will write
will write that person's name amongst the book
of people that he's pleased with, until the
day that they meet him.
This is, you know, the last hadith of
Sahih Bukhari. What is it?
Right. Kalimatani,
kafifatani,
al allisani, Habibatani,
Right? There are 2 words and it comes
in many different
but there are 2 words
that are,
are really light on the tongue
and they're very heavy in the scale pounds
in the day of judgment and they're beloved
to Allah Ta'ala.
SubhanAllah. He will be Hamdihi SubhanAllah.
And so, you know, you may not think
a big deal of it. I may not
think a big deal of it. But when
we know Allah to Allah is something that
he loves and it's something that is a
big deal to him, then the person gives
it some weight. And on the flip side
there are things
that it comes in that same hadith that
we mentioned before that a person may say
something
and,
because of which Allah writes that book that
person's name in the book of people he
hates all the way until they come face
to face with each other on the day
of judgment. And that's very scary. That's why
a person should be very careful about what
they say. And it's you know, if you
say something that really your tongue got the
best of you, you should you know, a
person should all of us should be very
quick to apologize and seek forgiveness from Allah
even if it's something doubtful. And that's really
what the whole point of this chapter is
is
what that to be scrupulous,
and to be careful about the way you
do things in your life and to leave
those things that are that are ambiguous, that
may, you know, you're not 100% sure is
this a good thing or a bad thing
because certain things you may not know about,
you may not understand, but it's a big
deal with Allah and all I might write
a lot of there's a lot of things
you can learn in FID class later on
but there are a lot of things you
know that a person if they if they
say they may not think a big deal
out of it and it's sin and there's
a lot of things if a person say
they may not think a big deal out
of it but it's kufr
It's kufr. And so a person should be
very careful. This is the the meaning of
this that you think you say a word
and you think that it's very light, but
it's really indeed with Allah Ta'ala it's awful
in its enormity.
That Allah Ta'ala says that verily your lord
is waiting in ambush for you,
meaning that you may do something and you
may be walking into a trap.
Right. There are people who
they suffer bad ends. There are people who
suffer bad ends. May Allah sub your protection.
They live a life of Islam and Abdeen
and iman and right near the end everything
gets screwed up. This doesn't just happen to
Muslims, it happens to the Ummam that came
before us. It happened to them. Why? Because
there's a spiritual sin that a person does
first and afterward, Allah sets them up with
a test that they're gonna fail. That's why
a person should constantly be reading tawba and
seeking refuge in Allah Allah from their,
from their sins, that their sin should ever
one day, you know, become something that earns
Allah's hate and Allah sets a person up
with a test that they fail at. That's
why people should be afraid of their sins
otherwise everyone who says la ilaha illallah their
sins will be forgiven one day.
You understand what I'm saying? That's not the
big deal. You know a person there are
certain hadith of the prophet sallallahu alaihi wa
sallam, he actually swore the sahaba not to
tell anybody. Why? Because he said if the
people understand the reality of Allah's Rahmah then
they they may not, you know, they may
become lazy and stop doing good works and
start, you know, figure that they have this
made. The sin itself is not a big
deal. It doesn't harm Allah Ta'ala. The thing
that's a big deal is the arrogance with
which the sin is made. That with that
arrogance if a person earns Allah Ta'ala's hatred
and he sets somebody up for a test
that they're not gonna pass, that's the thing
that that that that is concerning.
That's the thing that's concerning a test that
you'll fail and it will rob your iman
from you before you leave. So a person
needs to be very careful constantly ask Allah
taia Allah. I know I did so many
things that I I know about and I
know I did so many things that I
don't know about
that that rightfully would earn your anger but
I ask you because you have power. I
have nothing. You have power to forgive me
that I ask you to forgive me. I
don't have any reason even I can come
up with for for which to forgive me
except for you're the.
You're the most noble of the noble and
the most generous of the generous and all
I have to say is that I I
just I recognize that. I recognize my own
faults. Don't come with pretense to Allah
Don't act like you're clean and pure people.
Says this to all of us. He says,
don't act like you're clean and pure people.
He knows who's he know who who has
and who's running some different type of operation
in their heart. Allah knows best. So, you
know, a person should remember that, and that
should cause a person have fear when they,
engage in doubtful things.
So Anurman Abu Bashir he narrates a hadith
which is narrated by both
Bukhari and Muslim
with similar wordings
That, that the messenger of Allah salallahu alayhi
wa sallam, he says I heard him say
salallahu alayhi wa sallam that what is haram
is clear,
and what is haram is clear.
And between them, there are many doubtful things
or ambiguous matters.
Nobody not very few people know them. Not
not a lot of people know what they
are. What does this mean? This means that
there are some people who know what they
are. Who are they? They're the ulama.
So don't go and like, you know, afterwards
say, I, you know, you know, start to
enforce your opinions on the ulama. Let me
say some things that most people don't know
them but there are some people who understand
them. But most people don't know them so
this hadith is for the benefit of most
people in that sense.
And so whoever
protects themselves or shields themselves,
whoever protects himself from those doubtful matters, that
person has
that person, they have been pure and they
have been,
free from blame in their deen and in
their honor,
in their deen and in their honor. And
whoever falls into those shubuhat,
that person will fall into haram.
Doubtful matters, whoever stays away from them, that
person
has been pure. His deen has been pure
and his honor has been pure from any
sort of fault. And whoever falls into those
doubtful matters,
that person that person will fall into the
haram. Why? Because the line where the doubtful
matters ends and where the haram begins, it's
not very clear. You only find out after
the fact what happened. You won't be able
to manage it at the time. There are
many things like that.
There are many things like that. It's like
a person who, you know, they're on a
diet and they calculate okay I can eat
like 47%
of this, you know, a piece of this
pie, you know? If you don't have any
self control what's gonna happen? You'll start it
and you're gonna finish it, you'll cross the
line. Well that's the diet inshaAllah you just
go on the treadmill for another you know
2 hours or whatever 2 and a half
hours and work the pie off. This is
this is the deen this is the deen
of Allah Ta'ala you know the Nabi is
saying you're not going to be able to
stop in the middle
You're not gonna be able to stop in
the middle because you don't know where that
line is. It's not exactly clear to you.
So the person who, you know, who who
leaves those doubtful matters, that person has
retained his deed and his honor without,
without blemish or without blame. And the person
who falls into doubtful matters will fall into
the Haram. Now note this is very important.
This is a very big misconception that people
have in their
deen in, in the time and place we
live in. Because if someone says in this
time and in this place, brother,
sister, this is a doubtful matter. We should
abstain from it. What's the first thing someone
you know, they kind of have that that
that that
the rejoinder that they'll they'll smack you with
right away. They'll say, you're being extreme,
you know, there's not halaj in the deen,
the deen is not meant to be difficult,
etcetera, etcetera. And these are, you know, I
mean,
This is correct,
but, you know, it's part of the Quran.
And this hadith is also correct that a
person should stay away from doubtful matters. So
a petty mind will say, well,
I'll choose this one and not choose the
other one. A mind that actually is working
properly will understand
there's nothing in the Quran
and in the sunnah that don't that don't
align with each other. There's no ta'als between
them.
If this was actually the origin of this
kitab and of the sunnah was from other
than Allah Ta'ala, then they would have found
the people would have found much much discord
in it but there's no discord. There's a
way that both can be true at the
same time. There's a way that both can
be true at the same time. The meaning
of wamajaallallahu
alaikum fit deeniminharaj
is that what? If you practice the deen
the way it's supposed to be practiced, you
will be able to do it. It's not
impossible. That's what the meaning of that is.
The meaning of this is you'll come across
things that are doubtful
and what is a sunnah at that point?
The sunnah is to avoid them. Why? Because
if you make a habit of not avoiding
them, then you will fall into the haram.
And whoever falls into the haram, what happens?
Nabi says that that person, once they fall
into the haram, what will they be like?
They will be like a herder.
Right? It's like a a herder who herds
his flock. This is difficult because not a
lot of us have heard heard of sheep.
Has anyone here heard of sheep before?
Nobody? Okay. So herding sheep is interesting. It's
an interesting thing to do. Right? What happens
is you have sheep that's like that's like
one of the most forms of wealth that
a person can have. If you have money
in the bank, they say, oh, 3% we'll
give you every year, right? But nothing's happening.
They're giving you 3% of nothing to make
like more of nothing. That's basically what it
is. Whereas sheep is like actual tangible,
piece of property and with time, they multiply,
etcetera. They give you milk. They give you
wool. They give you meat. They give you
all sorts of things. And so what happens
is that how how did people in the
old days feed the sheep?
You have to take it somewhere where there's
water and you have to take it somewhere
where there's something to eat. And so that's
not something that's not like they're going to
go to the store and buy a bean
burrito from Taco Bell for everyone and sheep,
right? So you have to you have to
move, you know, from one place to the
other and when they eat all of the
stuff in one place, then you go to
the next one, then you go to the
next one.
So in the old days, the kings of
ancient times and even of modern times, they
have something called a himan. They have, like,
a royal
royal forest or a royal
sanctuary
in which people from the outside are not
allowed to come and hunt, and in which
people from the outside are not allowed to
graze their animals. Why? Because then the royal
flocks will not have anything to eat and
drink and because then the king will not
have a good time hunting. Hunting is like
the the favorite pastime of of the kings
of old.
Nowadays, people play PlayStation. If you wanna, you
know, have a pastime, hunting is like more
manly. You should, like, go do something manly,
not, you know, like whatever.
So the point is is that because then
people say, oh, shit. You're being negative. And
I say, okay. You're right. You're right. I'm
backing off. See? I'm backing off. So
what happens is that if you cross into
that, they'll kill you.
Back in the days, if you cross into
the royal sanctuary, they will they will kill
you. They will take your flocks. They will
kill you. And that's it. Game over.
This is this is, an understanding people used
to have. You just don't cross that line.
And so the problem is, though, that when
you're taking a flock from place to place,
in the old days, it's not like they
have, like, a border checkpoint where they're gonna
check your ID that, oh, you crossed into
the thing. It's not like they fenced
the whole royal sanctuary. It's just known by
custom where the royal sanctuary starts and where
it ends. And so if you're around there
and your sheep are having a good time
and, like, you could either go, like, 50
yards that way and the sheep could eat
and probably no one will find out
or you have to go, you know, somewhere
further down. I remember there was a student,
Sheikh *. Allah
preserve him and increase him in Baq'a in
this world of the year after. One of
the most wonderful people I ever met in
my life is Bambaara.
Not Bambaara. He was he probably punched me
if I heard that. He was
from Gambia. Right? Anyone here read Roots?
You know you know, Roots, right? Alex Haley,
right? So his
his his forefathers are Muslim. He's he's a
he's a Alex Haley is a descendant of
slaves and he wrote the stories of their
of their family, which is a blessing from
Allah that they even knew who their family
was because many people who were, came in
servitude, you know, that was that information was
taken away. So his forefather who was Mandinka
came from Gambia. His name was Kunta Kinte.
Right? And so Kunta Kinte has he finally
made it back to,
made it back to Africa and they buried
him there. I don't know if it was
after his death or before, but he's buried
there. So he says, I I live in
Kunta Kinte's village. And so when I was
a kid, people would come from America to
visit Kunta Kinte because he has, like, tens
of thousands of descendants now. And so he
goes, I didn't know Kuntak Inte was. I
thought he was, like, a great island or
something. Because why else would people come and
visit his grave? I thought he was, like,
a a wali of Allah or something like
that. Then I found out later, you know,
that who he was. Anyway, so Kimo one
time this is the, you know, this masha'aik
is to teach the students for free, and
they still do in many places.
There are many people who are saddled with
debt, They graduate from school. I say, My
education was from the and
they've taught me without taking a cent. May
Allah give them the highest rank in Jannah.
So, you know, but you help out a
little bit. So what happened was one time
there was a drought in.
Hilo took the sheikhs,
animals and he walked all the way to
Mali from from, like, the central part of
Mauritania with the animals. He walked all the
way to Mali because he knew a place
where in times of drought,
you can take your animals to water them.
Why? Because otherwise the entire herd will die.
And so sometimes, right, the the Hima, the
the the royal sanctuary is like just like
50 yards that way.
You could go. Animals eat, drink. No one's
the wiser. You'll make it out. No no
problem, right?
Or you have to go all the walk
all the way to Mali from, like, you
know,
from from Tiganda all the way to Mali
with with the herds. It's really difficult. Who
wants to do that? I mean, he was
gone for a month.
Reward him for serving the sheikh like that.
And so what happens is,
what happens is that you can do that.
You make a shortcut
and then afterward, when the king's men show
up, you're dead. That's it. You're dead. Your
flocks are gone and it's just game over.
That's what that's what the picture that this
hadith is trying to illustrate if a person,
tries to understand.
He says the the the the the likeness
of a person who falls into doubtful matters
is the likeness of a herder
who, like, just straddles the line close to
the royal sanctuary.
It's very close it's very close that that
person will cross over and allow his animals
to graze there. And then the Nabi Sallallahu
Alaihi Wasallam gives a very stern warning. He
says that, nay, indeed, verily, every king has
a sanctuary.
Nay, indeed, the sanctuary of Allah is haram.
Those things that are haram.
And then he says what? He says
such a beautiful hadith, just a couple of
lines but so much meaning in it. He
says, nay, verily in every body there is
a morsel of flesh. If that morsel of
flesh is
is,
straight, then the entire
body will be straight. And if that morsel
of flesh
is,
is is spoiled, then the entire body will
be spoiled. And verily that morsel of flesh
is what? It's the heart. It's the heart.
It's a very important hadith. And then Nabi
will then elaborate on this last sentence. What
is the connection with this last sentence about
the the morsel of flesh being straight and
the body being straight? And and that morsel
of flesh when it goes crooked,
the whole body going crooked? What is the
relationship between the heart being straight and between
a person being spared from from falling into
doubtful matters.
An Nas radiAllahu ta'ala, if you look at
the hadith the way the compilers compiled them,
there's a genius to it.
He says
that,
He said that once Nabi
was walking on on a path and he
saw,
a a date one date sitting on the
just laying on the floor.
Look at the the humility of the Prophet
as well. He said that, was it not
that I?
I fear that this date is from the
money of Sadaqa
that that was supposed to go to somebody
and didn't reach there? He said I would
have picked it off picked it up off
the floor and eaten it.
But that's his taqwa.
Right? There's a doubtful matter, and he abstained
from it. And he said that to teach
the ummah about it. It's a hadith Muttapa
Punah Alayhi. It's narrated both by
Sanal Nawaz bin Sam'an
who, whose father came and visited the prophet
when the tribes came to, accept Islam.
Nawaz bin Sam'an,
he narrates that the Messenger of Allah
said what? He said righteousness
or piety is having good character.
Having good character that people when they meet
you,
they should go away somehow having been bettered
by what you, you know, what you
gave to them in terms of your character.
If someone was nice to you, you should
be even nicer back to them. If someone's
bad you, you should at least not make
zulma on them. You should show them something
better than what they showed you always.
He said that what what is piety? Piety
is good character.
And he says what is sin?
Sin is that thing that like
that thing that is doubtful inside of your
inside of your nafs, inside of your
heart. And the word nafs and the word
palb here
are interchangeable.
They refer to the spiritual apparatus that everybody
carries inside of their chest.
So that that what is sin? Sin is
that thing that doesn't feel good inside. You
feel doubt about it inside.
And, it's also that thing that you would
hate for other people to find out about.
There are so many things. There are so
many things. Right?
That,
wow. She has so and so gave fatwa
that it's permissible.
What? Oh, we're going to the country, the
kuffar, so we can go run up our
credit cards and then leave.
It's like, yeah, if somebody found out you're
a thief, you know, would you who would
like that to happen?
Even if, you know,
supposedly, the fatwa is correct, which is not.
But even if it were correct, a person
would be ashamed of that. There are many
fatawa that do weird things like, Oh, you
know, you can marry get married to a
woman
and intend that you're going to divorce her
after an hour but not tell her and
it's still valid.
Yeah. No. You know what I mean? Okay.
It may be valid in the sense that,
like, a judge cannot give you a conviction
for zina, but something's wrong with it. You
know in your heart intuitively something's wrong with
it. You just don't do
it. Now what was the thing you said
before, right? Nabi Sultan talked about the sanctuary,
the royal sanctuary,
and every king has a royal sanctuary, and
the sanctuary of Allah ta'ala is what? It's
what he made haram. And then he said
what? In every body, there's a morsel of
flesh. If it's good, then the body is
good. And if it's bad, then the body
is bad. And it's the heart. Now here,
what are we saying?
Your heart is a means for you to
figure out. It's like a litmus test you
can do if you have to be on
the spot and make a decision.
Right? It's a means for you. If your
heart is in a good shape, in a
good position, it's a situation,
it's a means for you to be able
to spot check. Is this something I want
to do, or is this something I don't
want to do? Otherwise, there's a lot of
weird stuff that people give fatwa for out
there. Now
the actual olamah, the people who give the
fatwa of the, right, so hadith narrated by,
narrated by Haqim.
The barakah is in following your elders. The
elders here is not people who are, like,
really old, although there may be barakah in
following them as well, but the elders in
deen, meaning the sahaba and the tabireen
And it's a hadith that the even the
Sahabi said that it's correct according to the
standard of Sahih Muslim. It's a very Sahih
hadith. It's a rigorously authenticated hadith.
If someone gives you a fatwa that comes
from the old masha'if, even if you feel
uncomfortable with it, who cares?
Why? Because that's those are the people the
prophet said, these are the ones to take
deen from. So I'm not talking about those
things. Don't be like, oh, Sheikh, you know,
Imam al Hanifa said it, Imam Malik said,
it, but I don't feel comfortable inside. Okay.
If you don't feel comfortable inside, don't do
it. But you're not feeling comfortable doesn't mean
anything.
But what is this for? This is a
spot check. Right? I'm at the marketplace.
I'm at the mall. I'm at work. I'm
at school. I have to make a decision
about something, and I don't have time to
consult with the ulama or I called one
of the ulama and he didn't get back
to me yet, and I have to make
decision right now.
What do you do as a non specialist,
as a non alim? It feels bad inside,
don't do it. If something you'd be ashamed
of afterward if other people found out about,
don't do it. And there are many people,
for example, that lie about things. They lie
about things in order to get something or
another. They lie on a piece of paper.
And then later when you get confronted with
it, it looks bad. I mean, it looks
just it looks bad on you. It looks
bad on your family. It looks bad on
the country you came from. It looks bad
on the dean of Islam. People think are
all Muslims like this, etcetera, etcetera. Where is
the the the son of
There
are people who used to there are people
who used to be very scrupulous and and
and not lying. Used to be very careful
about not lying in any any way shape
or form, not deceiving people. Sayyidna Imam al
Bukhar. There's so many stories. We're gonna
destroy the whole,
the whole Daras of Riyadh as Salih and
if we start telling stories about
the of the Akabir and the Sahaba
and the Tabi'ina
But even Imam Bukhari, like, you know, he
saw somebody and said that he saw somebody
trying to that he wanted to get a
hadith from. He'd already verified that this guy
is a truthful person and he saw him,
he's calling his horse and he's, like, faking
with, like, with the horse as if he
has some, like, feed for the horse, but
he doesn't have it. He says, If this
guy can lie to the horse like that,
like, how do we know he's not lying
to me? Even though, like, with us, it's
like, yeah, stupid horse, man. Just come over
here. Okay? I'll tell you the hiddie, you
know?
It's not a big deal to us. But
to them, it's a really
big deal. They had a different standard. Right?
So hadith of the prophet that
that
truthfulness
being true, being real in every situation of
your life, it will save you. It will
set you free. It will save you. One
day, it will save you. It won't be.
People think you tell the truth. Oh, you're
so simple. You're you're
you're a simple minded guy. You're a miskeen
person. And, like, oh, if you're smart, you
lie to everybody and, like, yeah. But no.
The truth will will save you one day.
The the lying will destroy you one day.
And there are certain situations in which it's
permitted to lie in the sharia. For example,
if someone shows up with, like, a shotgun
at the mustard door and then they're like,
hey, did you see Hamza anywhere around here?
You know, and he looks really angry, you
know, and you have a feeling that he
he does he's gonna do something that he
doesn't have a right to do. Please tell
him, no, I didn't see
you. But that's very rare. Even even our
salaf even our salaf,
they used to not lie about those things.
They say that about al Hasan al Basri
went to go and visit one of his
students, Habib al Ajami.
He's a Persian who converted to Islam,
one of his students. And the person was
so, like, so purehearted and so,
truthful in everything he did and said. And
so, Banu Meyya, like their soldiers came looking
for Hasan al Basri. He lived in, like,
a small hudra in a little cell. And
so he goes, have you seen Hasan al
Basri anywhere?
And he goes, yeah, he's right here. He's
right in front of me. This is one
of his karamats, this is one of his
miracles that the soldiers couldn't see him even
though he was right there in a very
small place with them. And And so they
said don't, you know, the soldiers were upset.
They said don't mess with us. Don't joke
with us. They hit him. They they cursed
him. They said don't joke with us. We
should kill you for this, etcetera, etcetera. And,
And then afterward, you know, the soldiers leave
and they didn't see him there. And Al
Hassan al Basri himself says to his student,
you know, he says,
that was crazy. Why did you tell him
the truth?
You know?
And he goes he goes, I'm sorry. I
I just I would feel ashamed in front
of Allah if I told a lie.
That's that's how they were. I mean, with
me in the don't do that, please. But,
yeah, unless you're more pious than I thought
you were, don't. Unless you're, like, invisible level
of piety, don't don't do that.
But, like, yeah. But in general, like, most
times people are, like, oh, I can lie.
It's not like that. It's not like one
of those life and death type situations. If
someone wants to save, like, a buck or
$2 or whatever. Allah, keep your honor. Keep
your honor. You're much honorable people. You come
from good families. You come from good backgrounds.
You have a nisbah to forget about families.
You have a nisbah to Allah, his Rasool,
sallallahu alaihi wa sall. It's beneath your dignity
to lie lie about things. Whatever happens, what's
someone going to do to you? Allah promises
the person who tells the truth, he'll save
them. He's the one who takes it upon
himself to save that person.
So,
you know, this is what the the the
the sin is what we need to spot
check. Right? Doesn't make you mufti. Doesn't mean
you go argue with ulama. But if you
have to spot check and tell you, you
can go and ask one of the
on this issue,
what do you do? Just look in your
heart. Is this something that I feel doubt
about? Or a or b, is this something
if people found out about, I'd be embarrassed.
If the answer is yes to either of
them, then,
then then you probably shouldn't be doing it.
So we
have engineers, you can make like a flowchart
or something about, you know, who is it,
inshallah.
If then
of
it's
a verb.
It's a nightmare.
Sina Wasibat Wasibat
Tulu Mahabal,
who is
a companion of the Messenger of Allah
from Banu Asad Bin Khuzaima.
He is,
a Sahabi, a messenger,
a Sahabi, the messenger of Allah sallallahu alaihi
wa sallam. He was described as being.
He used he used to cry so much
that they say that he doesn't own his
own tears, meaning he would cry
uncontrollably.
One of the things I wanted to mention
about him is he's buried in Raqqah.
Right? And so the only thing we hear
about Raqqah in the news now is it's
the capital of Da'esh.
Right? These people are like these people are
hooligans.
It's like a group of people who got
out of control after a soccer match.
Okay.
Don't identify
with them. Okay. All of these cities, Mosul,
Raqqah,
right, Halab, Dimash, all these places. Baghdad. You
hear them in the news to the point
where Baghdad is like a joke. You know?
There's a misgim. There's a brother. Yeah. His
name his last name is the. That used
to mean something. Right? Used to mean something.
Used to be an honor at one time.
It's you know? So don't let the weirdness
of of of contemporary,
debacles Steal that away from you from us.
This is our common heritage.
Raqqai is not something that people should remember
for thee,
because it's the capital of Da'esh. He's buried
in, at the foot of the of the
masjid,
the Jamia Masjid of Raqqah. The Sahabi
The companion of the messenger of Allah Sallallahu
Alaihi wa sallam. Remember hear the hadith and
remember him and say,
after after after his name and after his
remembrance.
Don't don't don't think that these places, the
Nisba of them is too,
all of this other trouble that happened later
on.
So,
Wasibat Wasibatublou
Mahzad,
who he narrates that I came to the
Messenger of Allah
and the prophet
he's before I could say anything, he said,
did you come to ask me about what
piety is?
And I said, yes. So he said, sallallahu
alaihi wa sallam,
istafid alba, ask your heart.
Whenever you do something, ask your heart. Right?
Literally, take a fatwa from your heart. Again,
this is not this is not a replacement
for the sharia.
This is like spot check for a person
before until they can go and ask it
ask an alim. Otherwise, in the Quran also
comes
ask the people of knowledge if you don't
know. And so you're not gonna say, like,
oh, this hadith says one thing and the
Quran says another thing. So they must clash
and they pick 1 or the other. No.
Both of them are have their own context
in which they're correct.
When you can go to the ulama, when
you can ask the ulama, ask them and
tell them what you do. Go and ask
ask your heart. And the ulama are not
just like the first guy, like, who will
result you saw on on the Internet, but
like actual bonafide people who are Muftis and
judges and people who cite references and whatnot
when they give the fatwa.
Reference is a press precedent, not a text.
So the prophet
said what? He said when he's describing what
the definition of righteousness is. He says, ask
your heart,
and and and build and righteousness is what
your,
your your soul is peaceful
with.
What
the nafs finds peace with, finds sukoo with,
finds tranquility
with And that which that the heart finds
peace with and finds tranquility with. You did
it, you feel good?
You know what I mean? He's giving zakatul
fitter,
wajib?
Is it farb?
Is it sunnah mu aqada? Is it just
regular sunnah? Is it musta hub?
I don't know. I just saw a kid
who was hungry and I gave him something
to eat on the day of Eid in
the morning on the way to the and
he feels really happy and I feel happy
that I did it, you know. There's there's
a quality like that to acts of piety
and of righteousness.
So if you feel that, then that's that's
a good sign. It's a good sign.
And and sin is that thing that that
you just don't feel comfortable. It doesn't settle
inside of your inside of your soul.
And that thing that that you just feel
like double minded. It's ambiguous. You feel double
minded about it inside of your heart.
Even if people give you fatwa after fatwa.
Right? This is the second
the the takir. Right? Even if people give
you fatwa after fatwa, you can find fatwa
for everything nowadays,
You can find fatwa for everything. I'm talking
some really weird and, like,
embarrassed to say the mustard type of stuff.
You can find for everything. You can buy
1 and get 1 free. Buy 1 and
get 1 free.
You know? So,
yeah. So this is a hadith narrated by
it's a hadith Hasan. It's narrated by Imam
Ahmed,
ibn Khambal and his. Then Imam Dawah means
as well.
Well, just 2 more hadiths in trouble, I
think.
And this
1, 2, 3.
Let's see what we finish
this.
Sha Allah we'll give one more hadith and
then we'll stop there.
You ever wonder why they have those comments
at the end of the thing, at the
end of the hadith, right? It's because, like,
copyists, they write
they copy the hadith and so people sometimes,
like, they forget, like, to put a dot
somewhere and, like, so if you forget to
put a dot, you know,
Aziz can become Aziz.
Aziz can become Aziz. It can become like
all these different things. So then they write
it out in words. It's like, no. It's
Aziz
with with Azay
because zay and Ra are written differently. So
you can't even if you screw up the
dots on it, it's it's different.
So these are kind of like fail safe
measures that the Ulema used to write in
in order to prevent or
or copiest mistakes
from, from messing with people and that's how
these books were preserved.
He narrates his Abu Siru'a is his,
is his and
his name is Uqbatul
Hadith, may Allah be pleased with him. He
married,
the daughter of Abu Ihab ibnu Aziz.
And, after
they got married imagine, after they got married,
an an old woman came up to him
and and said,
I I I was your foster mother. I
I gave you,
I fed you milk when you're a little
baby and I also fed your wife. Meaning
what?
Your brother and sister. This is a bila'a
in Islam.
If a person
if a child under the age of 2
breastfeeds from a woman,
that woman becomes that that child's mother
by Radha'a, by nursing.
So it's not exactly the same as being
your mother in the sense that she won't
inherit from you,
but,
but she has in terms of your being
your mahram and in terms of paraba, in
terms of your,
your kinship ties, she has the rights over
you then that your mother has.
They say that about the prophet
Every single woman that the prophet
breastfed
at breastfed from her, they all of them
accepted Islam. His own mother passed away when
he was,
when he was just a boy
But all of the women who,
he breastfed at their,
you know, at their breast,
said Saydah Halima Sa'adiya,
Saydah Umayman Barakal Habashiyyah
and other other than them as well. They
all accepted Islam.
So this is what happens. This is what
happens is in Islam is that if a
woman, you breastfeed from her as a child
under the age of 2, right? There's a
whole another debacle about it. Anyway, we're not
going to even bring that up. Under the
age of 2, if you breastfeed at the
breast of a woman,
she becomes your mother by breastfeeding.
And if she's married to a man at
that time, that man also becomes your father,
right? So that man, for example, if you
have a daughter who best feeds from the
woman, then that man becomes ma'am for her
or if that child is a little boy,
then that,
that child is a little boy, then that
woman is a haram for him when she
grows up. And then that that woman's children,
all of them become his brothers and sisters.
And that woman's,
brothers and sisters
become your aunts and uncles. So a, you
can't marry them, but b, on the flip
side, you don't have the the whole, hijab.
The laws of hijab don't apply for those
people as well.
And this is what they do in Mauritania.
They, you know, the babies are small. They
just kind of pass them around amongst the
mothers that are nursing. So every marshmallow, everywhere
Italian has, like, 95, like, brothers and sisters.
And so it makes, like, traveling and it
makes, like, house parties very easy. Whereas, you
know, they see people they say, hey, why
don't you pass the kids around? Who are
they going to marry afterwards? No, no, no.
You can marry someone other than a cousin.
It's permissible, inshallah, you know. But, you know,
that's I think it's a solution for a
lot of people because when they grow up,
their cousins are like brothers and sisters and
it's very difficult for people to visit the
house and maintain the job or whatever. But
that's something it's part of our our sharia
at any rate.
So what happens is that this
Abu Sirdu'a,
Uqhat ibn al Harith,
he marries the daughter
of Abu Ihab,
Ibnu Aziz. And so after they get married,
this woman comes and says, oh, I remember
when you were kids, I breastfed you and
I breastfed your your, your wife as well.
Which means what? You just married your sister.
Yeah. Yeah.
Yeah. That's bad news. Very, very bad news.
Yeah. Very, very bad news. And so he's
like, ah,
he said
he goes
he goes,
He goes he
goes,
like, how how do you know that? Like,
I no one ever you never told me
that that that that you breastfed me, nor
did you ever nor did I ever hear
about this from anywhere else. But it was
enough for him, what? He could have been
like, I get lost. I'm not gonna no.
But he it was enough for him, right,
to that it's a doubt, it's a shudha
that he, he he, mounted his ride and
then he went to Madinah Munawar to visit
the Messenger of Allah
is sister, you cannot stay married to her?
And so he listened to what the messenger
of Allah sallallahu alaihi wa sallam said, and
then he separated him and his wife separated
from one another, and his wife married another
man.
It's a hadith narrated by,
by Bukhari.
This is one of those things, like, oh,
man, imams are, like, scared to death to
tell people stuff. It could be, like, something
as crazy as, like, you married your sister
or, like, you do something, like, just mega
haram or really bad. The imam is like,
oh, man. Should I tell this person? They
may just, like, go AWOL, you know. And
the fact of the matter is the sharia
is for your own good. It's part of
iman. The sharia is for your own good.
I mean, it's the law of Allah ta'ala.
And whatever he told us to do, you
know, he has a right that we do
it anyway.
Even if he told us to jump for,
you know, for and we don't understand why,
we should you know, he has the right
that we should jump. But but he didn't
make anything to sharia like that. All of
it is for our benefit. This is the
consensus of the of the the ulama of
usool
that all of the sharia,
none of it is like just jump for
the sake of making us jump. All of
it is for our own benefit. You have
to have iman in it even though sometimes
it's difficult sometimes. But you know if you
do this, in the end, things will be
better than if you didn't. So, you see
this that that that that that that strength
of iman was there in the Sahaba that
day.
There are people who would accept it when
the messenger of Allah sallallahu alaihi wa sallam
gave them, gave them, you know, what the
hukum of Allah and his Rasool sallallahu alaihi
wa sallam was. They understood inside their hearts
that this was what was best,
and and that's one of the many beautiful
things from this hadith.
Before I open up to questions, I wanted
to, make an announcement that next weekend,
next week, next Friday, I'll be here for
Jumu'ah, but I won't be here for the,
but the is still gonna be on. And
it will be taught by
Sheikh Aqif,
Halab,
one of the 2 brothers who from Hallab
that teach the, that teach in the Iqra
school, the Islamiad.
He's a very learned person, and he tries
to go around undercover. But I'm, like, just
supremely impressed with how learned he is and
how much other he has and whatnot. And
the fact that he hides it so well
is even a greater sign,
you know, of of of of of of
why why we should respect well, no. Allah
knows best. Only Allah
knows the secret of what's in people's heart.
But at any rate, he's going to teach
a class about the hadith Jibreel. It's the
first hadith narrated in Sahih Muslim. It's a
very important hadith,
in Islam, one that very few people have
had
properly conveyed to them. So I encourage everybody,
inshallah, to come, listen,
show respect. He really has read a lot.
He really has read a lot. InshaAllah, it
will be a beneficial gathering. So I encourage
everybody to attend. And with that, inshaAllah, are
there any questions?