Hamzah Wald Maqbul – Riyd alSlihn Hajj Adab Denial Staying at Home Ribt 10162022
AI: Summary ©
AI: Transcript ©
So we,
we continue.
We finished the book of fasting
last
week, and, we start the book of Hajj.
We've made a significant progress through the book,
and,
we're currently
going to
start with hadith number, 1271
shortly out of,
1896
or
so hadith. So we're we're we're the significant
way through the book.
So, again, the point of the is not
necessarily to talk about the fiqh of what
it is we're talking about, but the spiritual
dimensions. Obviously, since Nour
compiled the book and he's not only a
Shafi'i,
he's like the Shafi'i, probably after Imam Shafi'i
himself, the most important person in the Shafi'i
Madhub.
From an outsider's perspective,
it may seem like that at any rate,
you know, at some time. And for more
details, ask your local,
learner
scholar.
But,
he talks about how it is that a
person should spiritually engage with these acts of
worship. And so we'll see we'll see. There's
a there's a lot of a lot you
can learn from from these,
a hadith
that are more than just a fiqh. And
then afterward,
a person can learn the fiqh as well,
although learning it from beforehand will
it will allow you to pull pull more
and extract more benefit from it.
It's
the book of Hajj and the chapter regarding
the
the
the,
obligation of Hajj and its virtue.
The recitation
of
the the Kufis of awesomeness.
It's Hajjul Bayt and Nafir, the
recitation
is
and both of them.
They're they have one meaning, same meaning. But
Allah to Allah, it's owed to Allah. It
belongs to Allah. It's his right that people
should make Hajj to the sacred house. Obviously,
Hajj has more to do to do with
more than the Kaaba,
Arafat and Mina and all these places, there's
no Kaaba involved in in that. Right? The
is one part of it. But because of
the and the overwhelming,
importance of the out of all of those
rituals,
then, the Hajj is tied to the bait.
This comes to another
which is Which is the most
which is the most
virtuous
part of the Hajj.
So the
the
their opinion
is and their
focus is on Arafat because the hadith of
the prophet,
that Hajj is Arafat.
And,
what I would say in favor of this
point is that nobody will deny that Arafat
is a critical control point in Hajj.
Meaning, every other ritual of Hajj, if you
miss it, there's a way of, like, somehow
making it up or delaying it or whatever,
or paying a penalty on its behalf.
If you cannot pay a penalty on its
behalf, you can do it over, you can
do it later, you can fix it somehow.
Whereas Arafat, if you mixed it, then if
you missed it, then it's next year. Year.
You have to wait till next year Arafat.
You can make of the Hajj, but the
Hajj is gone.
So in that sense, it's a critical control
point. But the the most virtuous part of
the Hajj is what
Malik
says is the tawaf alifada, the firth tawaf
of Hajj.
And, one of the
proofs for that is what? Is it the
Rasul sallallahu alaihi wa sallam? It's attributed to
him that
the,
Tawaf is to Hajj like sajda is to
the salat.
And it's known that the sajda is the
the part of the salat that the slave
is closest to the lord.
And
the
is also a farthest part of Hajj. If
a person delays it, they can do it
later. But without it, the Hajj is not
complete.
And here in the,
in the aya,
regarding its Surah
Al Imran,
says
that has owed the Hajj Hajj to the
house.
It doesn't say the Hajj to Arafa.
And, Allah Allah Allah knows best. And so
the word Hajj,
means.
It means the the original meaning the literal
meaning of the word Hajj in Arabic language,
it
means, for to make a to to make
a target out of something, to make a
goal out of something.
And so then in the Sharia, it's used,
to speak about a particular pilgrimage
that a person leaves from their home with
a particular goal in their in in mind.
So it's Allah's
right on all people that they should make
Hajj to his holy house,
those that are able to,
literally the person who has the ability to,
find a path to it. Meaning what? That
the person who has enough
physical health to make it there and has
enough money to pay for their expenses.
And there's a
there's a
a path to Hajj that they can
they have a good,
idea that they'll be able to make it
alive without, like, loss of life and limb.
And,
for much of human history,
many people didn't have this.
You know, that these and these conditions weren't
fulfilled with them. But during much of human
history, they did,
and they just didn't
go for it. If you look at Hajj
numerically,
probably, I think, like, at maximum capacity, it's
just a single digit percentage of the will
make it to Hajj, even though I suspect
that a lot more people have the ability
to go if they if they wish to.
And, you know, the politics
that's above my pay grade and beyond the
scope of today's Darz.
And the economics,
again, same thing. But the idea is whether
people go or not, this is what the
book of Allah says.
The idea you know, the conception of something
has to be correct in the mind first,
and then afterward,
it's execution and it's practical,
you know, the practical shape and form it
will take. That's a secondary matter that it's
important you have to talk about it. But
the
the practical application will form from a correct
conception. If the conception in the first place
is incorrect,
then the practical application has no hope of
of being correct.
And,
to increase
the takid, the emphasis on this obligation,
Allah
literally whoever
commits kufr whoever commits kufr, Allah
is free of need from anyone,
from
the world, any any of his creation. It
doesn't matter to Allah. He didn't need you
to make Hajj. If you do it, it's
not gonna, you know, benefit him. If you
don't do it, it's not gonna harm him.
It's not his problem. It's what? It's our
problem.
And the word kufir here is used on
purpose.
The word kufir is a word for severe
ingratitude
and
denial of denial of gratitude and denial of
rights,
and it is
used in
the language of the Sharia to indicate disbelief.
And the ulema say the reason is what?
Is that the person who doesn't acknowledge Allah
to us? Because what is it?
That Allah has the right that everybody should
everybody who's able to find a path to
the house should make the Hajj of the
the holy house.
The idea is not or sorry. The the
the the the first half of the aya
is not talking about making the Hajj, but
it's talking about the conception of that it's
Allah's right that you should make it there
some some way or another.
And whoever
denies that, whoever
commits in that right, whoever disbelieves in that
right, Allah has no need for you. Allah
is, he has he's free of need from
anyone from,
any of his creation.
And so that's that's the thing is that
a person should think, you know, like, this
is a right that Allah has over me.
Have I made it? Have I not made
it yet?
Narrates that the messenger of Allah sallallahu alaihi
wa sallam said that Islam is built on
5.
On the
witness and the testimony that there is,
no one worthy of worship other than Allah
and that Muhammad
is the messenger of Allah and the establishment
of the prayer and the giving of zakat
and the,
Hajj of the sacred house,
and fasting, the fasting of Ramadan. And it's
a hadith narrated both by Muslim and by,
Bukhari. And, you know, hopefully, it's not a
news flash for anybody. These are things that
people know from before, but, it's important to
repeat them and remind them less people.
So I know that it's in one ear
and out the other. In In another hadith
of the prophet, it's mentioned that the prophet,
That the Rasulullah
said, whoever
dies without having made Hajj, here meaning what?
1st accepted the obligation of Hajj and second
made it if they were able to go.
Obviously, exempting those who were not
able
to make it. Says whoever dies and didn't
make Hajj, that person let them die if
they wish to as a
Jew and if they wish to as a
Christian. Meaning what? That these these are harsh
words. They're strong words. Meaning the the not
taking this seriously
is one of the differences between a Muslim
and between
a a non Muslim, that if they wish
to, let them,
let them die as a Jew. And if
they wish to, let them die as a
Christian.
And, these are these are strong words. There's
a great emphasis in this,
in this hadith about the importance of Hajj.
So the hadith of the
front half of it has to do with
Hajj. The back half of it has to
do with what has been described
as from
the comprehensive speech of the messenger of Allah
and, what has been described as one of
the most,
important
foundations on which Islam is built. And it's
about more than just Hajj.
That the Abu Huraira
who said that the messenger of Allah salallahu
alaihi wa sallam once he gave a kutba,
he was giving a a a a a
a a sermon.
And he says, oh people,
indeed Allah has
made an obligation
over you
to make Hajj. So make Hajj, a Hajj.
Right? Hajj.
This is, by the way, small aside aside
for those of you, I'm assuming, that you
guys have all taken
some type Arabic, like and all this other
stuff, or that you'll do it one day.
Inshallah, you guys will do it one day.
Mariam, turn around.
You'll do it one day, Inshallah. Right?
Which is what?
The failed Amr.
It's a very easy way to make it.
Just make the of the fair and then
chop the front front part off. Very easy.
A lot of people miss this. This is
a dispute between the Kufans and the Basrans.
Right? The the the the the Basrans say,
well, the failed Amr is a completely different
species of, like, Sarf, and the Kufins are
like, no. Just chop the front off. And
it works every time. Works like a charm.
No confusion whatsoever
at all. Right?
Very easy.
So he says that that Allah says, right
that you should he sorry, made an obligation,
over you that you should make Hajj, so
make Hajj.
Fakal Arjun said,
is that every year that we're going to
that we have to make Hajj? And he
said and the prophet
was quiet. And then the Rasulullah
He asked him the same question 3 times.
And the messenger of Allah
then said, if I said yes
and it became wajib on you to go
every year,
you wouldn't have been able to in the
past and you still wouldn't be able
to.
Is the
of both the past and the present simultaneously.
Lam
is for the past. Lamma is the same.
It mixed fell afterward
in terms of and
the the meaning is what? Is that you
wouldn't have been able to do it in
the you still won't be able to do
it.
You still won't be able to do it.
And then the messenger of Allah said
and this is the the that a person
should remember. He says,
leave me
as much as I've left you. Like, if
there's something that I gave you some leeway
in it, right, don't
get up on it and try to, like,
be super taqwa in that moment and, like,
make everything so hard.
He said, just leave if there's some something
that I left you with, like, you know,
that some
relaxation in a particular,
in a particular,
commandment or prohibition, just leave me. Don't don't
try to squeeze it out of me
because
those who came before you were destroyed by
nothing
other than asking too many questions
and going back and forth and, like, trying
to nitpick their prophet
in term in terms of these types of
details. He says, when I command you to
something,
do do it as much as you're able
to. And when I forbid you from something,
then leave it completely.
Muslim. This comes to, like, kind of a
because it's a book about what? It's a
book about the spiritual path. It's not necessarily
the the point of it of the this
hadith and the point of all of it.
It's not only that, okay, look, Hajj is
farther. Right? You all knew that before you
came here.
Right? Everybody knew that. If you did it,
you're a kafir. Right? You're not a Muslim.
You're gonna go to the church. You're gonna
go to the sun. You're not gonna come
to, like, unless
maybe you're to give me the good news
of, like, the gospels or whatever. Right?
But this has to do with an idea
that we have
in
in the modern
education system,
which is there's no such thing as a
stupid question.
And
this is what I would like to refer
to as, like
like,
You know?
Like, fat earthers, they deny that their world
is round.
There are, you know, anti maskers that deny
that, like, you know, like, you should wear
a mask when there's, like, whatever pandemic is
killing people.
You know? And I don't wanna get into
that. It's
I can understand, you know, why wearing masks
in certain like, at the hospital or whatever
makes sense. I don't particularly know why you
have them on an airplane and then take
them off to eat for half an hour
and then put them back. But whatever. Whatever.
Right?
So there's a group of people. They don't
believe in god. They don't you know, they're
atheists. Right? There's a group of people. They
don't believe in adab. Adab is not a
thing. They never talk about it, pretend it
never exists.
It's not a thing.
Right?
And for the anti adab or the the,
whatever, adab denying community,
there's no such thing as a stupid question.
But
this is something that Mufti Pal and Puri
the former,
whatever, the former, Shailoh Hadith of the Darulun
and Deoban. He passed away in 2020. Allah
to have mercy on him and raise his
rank.
He would
say when question answer,
was there and he appreciated good questions. He
said, if it's a dumb question, I'm not
gonna
I'm not gonna answer it. And he would,
like, talk about the different types of dumb
questions.
And so, like, you know, like, my favorite
the one I remember. Right? I don't remember
the entire list, but the one I remember,
he says,
He goes, this is just this is just
your intellectual
like. You're just
your intellectual like,
hedonism.
You're trying to show how smart you are
by asking this question.
You're trying to enjoy something that has nothing
to do with the topic or learning it.
Some people ask questions to be, like, oh,
look how smart I am.
Some people ask questions to beat around the
bush. Some people are asking questions. Literally, they're
showing how, like, how little they've understood about,
like, anything. Right?
Now if a person mistakenly does something like
that, I think a little bit of correction
and chastisement is part of the learning process.
But a person should also think. They should
screen. You know? Not everything that you wanna
say, you should say it. You know? Should
think about stuff before you say it. And
this also has something to do with
a concept which is lost on a lot
of people.
And perhaps those who are in attendance don't
need to, like, take this lesson.
And the ones who do need to take
this, you know, lesson
are not
in attendance. They're
learning about Islam on TikTok or something like
that right now. Right? Which is there's, like,
a lot of nonverbal cues that you pick
up from people.
Those are for your own good.
I I see, like, this crew is the
group of people that are gonna end up
interacting in their life with a lot of
shakes
one day.
Right?
You're gonna meet a lot of and things
like that. So they have kind of a
different way of doing things. You have to
pick up nonverbal cues. Because sometimes you ask
questions so dumb,
the sheikh will give you an opportunity to,
like, save yourself from, like, complete and abject
embarrassment.
And one of those cues is what? When
you ask a question and you have no
reason to believe they didn't hear what you
said and they're still quiet.
What did the Rasool
do?
He was quiet. The whole point what's the
function? The function of scissors is to cut
stuff. Right? The function of a screwdriver is
to screw in nails. Right? It's not to
hammer them. That's the function of a hammer.
Right? What's the function of the Nabi
is to deliver the message of Allah
to his creation.
So if he's quiet, what does that mean?
This is irrelevant. This question is completely irrelevant
to what's going on right now, to the
message of Islam.
So the questioner god bless him. You know,
like, we learn sometimes the easy way, and
also we learn the hard way. As long
as we're learning, I guess there's still some
in it. Right?
The questioner is what?
He's not, like, putting this 2 and 2
together. You know? So he asked a third
time. He asked a third time.
And,
and what did the prophet
do? He told him he's like, look.
What if I had said yes? And what
if I answered your question, basically?
He says you wouldn't have even been able
to do it anyway, so why would you
ask?
There's no there's no there's no reason to
ask. And so, ibn Alan writes in his
Sharah, he says,
That if you have apple, if you have
any intellect whatsoever,
there's no point in ever asking about something
that you're not able to fulfill in the
first place, because practically, it's meaningless.
You're not gonna be able to do it.
Right? What if I told you? I said,
okay. I want you to go home and
run a mile.
And you're like, do you want me to
run it faster than 3 minutes or or
more and can I have, like, more than
3 minutes to run it? Is there any
point in asking that question?
Unless you cats have been, like, doing, like,
some crazy steroids or crystal meth in a
couple of hours since I've seen you, there's
no point in asking that question because you're
not able to do it. Right?
So it's it's dumb to ask about something
you're not gonna be able to do,
just in general.
Ibn Allah continues,
He says, and the second is don't ask
a question to answer which you don't want
to hear.
If someone is very sensitive about their weight
and and they're talking to someone that's like,
Dua, does this dress make me look fat?
Right? And the person
said, I don't want you to and I
don't want you to lie to me.
And the person said yes, and then you
get all upset afterward. Like, why would you
they just don't ask that question in the
first place.
If you don't wanna hear one thing is
you wanna hear. You have you have the
courage. You have the strength. You need to
know the truth because I'm have a mindset.
I'm gonna, like, you know, do something about
it. I'm able to do something about it.
I can handle it either way.
That's different.
But if you know you're not gonna be
able to handle it, don't ask.
So,
he says he says,
he says, as long as I leave you
on an an issue, like, don't get up
on you and, like, you know, make sure,
like because the prophet there are certain things
that he was very explicit about. Right? For
example, it's haram to drink alcohol. Right? It's
haram to drink wine. And he was very
he went through a great amount of detail.
The person who buys it, the person who
sells it, the person who carries it, the
person who,
you know, bears witness to its contract, the
person who writes, you know, like the riba,
same thing, you know, like all of the
there's so many things in the sharia. He
was very particular
about spelling out details with regards to it.
So in this case, he's like, look. If
I didn't if I don't do that, if
I know that there's a need to do
that, I'll go ahead and do that. He
Said if I'm not doing that, don't you
know, just leave it alone. Like, let it
let it be the way it is.
He says because the people before you, they
they were destroyed because of their
They would ask a lot of questions. Here,
what's meant is not asking questions to understand.
Here, what's meant is what? Those type of
questions, those type of, like, intellectual hedonism that
you're just asking for the sake of making
conversation or whatever. It has no
connection, anything that you're actually gonna, like, implement
or do in your life.
And it's just, you know, you're just making
conversation or showing how smart you are or
whatever.
And going back again and again, you know,
to the prophet
in order to nitpick stuff like what, you
know, what's
Allah commands you to sacrifice
a a a a cow.
Well, what's how should it be? What color
should it be? How should it be? Etcetera.
All this why are they asking the questions?
Not because they care. Just because they wanted
to, like, prolong the conversation in order to
delay
doing what it was that that they're supposed
to do.
And so this never this never works out
well.
This never works out well.
In fact, especially people who have, like, corporate
jobs and things like that, there's a email
trail. You have a whole, like, documentation. It's
better. Just don't ask details. Don't ask about
something. If there's, like, some ambiguity, you can
always say I'm sorry later on, and, like,
you you never told me or whatever. Right?
If it works, in the corporate world, you
know,
will be right.
The record will be kept even better,
and the rules and policies will be even
more fair.
Say, if I command you to do something,
do it as much as you're able to.
And if I forbid you from or prohibit
you from doing something, then leave it entirely.
And, the, there's a subtle difference between the
two. They're not like mirror images of one
another. If the Rasul
commands you to do something, do it as
much as you're able to. If you're not
able to, then you're not able to do
more. Do as much as you're able to.
On the flip side, the thing that the
Rasul
prohibit for forbid a person from, leave it
in its entirely. Why? Because all of it
and a small amount of it is is
going to harm you. And the second thing
is this as well,
that it's a a sign, which is one
of the precepts that the Usui
Usuis make about the Sharia, which is that
the avoiding harm
is, in general, given priority over gaining benefits.
Avoiding harm is
given priority over gaining benefit. Right? So someone's
like, okay. I can give you a $1,000,000,
but you'll get cancer. It's better to leave
the $1,000,000 and, like, just be healthy, in
general. And so that means that doesn't mean
that all harm should be avoided for any
small amount of benefit, but that there's, like,
an exchange rate between them and
avoiding benefits more valuable much more valuable than
sorry. Avoiding harm is much more valuable than
gaining benefit. This is part of
good sense. The good sense of the common
sense of a person, which is not as
common as one would hope.
Uh-uh. Sid Abu Hurrayna
again narrates that the messenger of Allah sallallahu
alaihi wasallam
was asked which
of deeds
the prophet
was asked which of deeds is most virtuous.
He said,
belief in Allah and his messenger
Meaning what? That a person should get, gain
iman, which is more than just a deed.
He said, then what? He said to make
jihad in the path of Allah ta'ala, and
we mentioned that. We talked about it before,
very,
very clearly,
and there's no need to mention previous disclaimers.
Then he said, then what? Then it was
said, then what? He said, Hajj Mahbrur.
And,
and it's a hadith both of Sahih Bukhari
and Sahih Muslim.
And
says my here, the meaning of it is
what? That Hajj in which,
or that thing in which
the person doing that action
doesn't commit a sin therein.
Ibn
He adds,
he says that,
is the
means what? And is the the object
or the, the passive participle of,
which means what? Which means obedience
or what we would translate in English as
piety.
Piety is rendering the duties of everyone to
whom duties are owed as they're owed.
So is rendering the right of your parents
to your parents. And every every matter is
what? To render and fulfill rights. And so
says the
the Hajj in which which pieties executed is
what? That Hajj in which the person making
the Hajj doesn't
even Allan, he mentions the second opinion of
the ulama,
that
that,
it means the Hajj which is accepted.
It means what the Hajj is accepted.
He says so in the first case, he
gives the detail that that that the first
case, which is the Hajj in which no
sin is committed.
He says that in the first opinion,
it means that
that Hajj in which there's no sin committed,
great or small,
even if a person makes tawba
from it. And in the second opinion
or so, it says what that means, it
means
accepted.
He says,
He says that the sign of acceptance in
in in in any deed
is what is that a person
is better
after they do it. They become a better
person after they do it than they were
from before and that they worship Allah in
those places, remember Allah in those places and
at those times that they were previously
heedless of him.
Bukharim Muslim both narrate from Said Abu Hurair
again, that the that he said, I heard
the messenger of Allah sallallahu alaihi wa sallam
say,
whoever made Hajj and was
didn't commit any act of indecency
nor any act of profligacy.
Right? Raffath
has to do in particular with what with
the indecency with regards to sexual things.
And in Hajj in haram,
that includes a lot more than it does
normally. It includes innuendo and joking and in
speech. It includes,
you know, the interaction between a husband and
wife that's characteristic of a husband and wife,
not just sexual *, but other than that.
If a person, a man goes on Hajj
with his wife, his wife is like his
sister to him for that time.
And that's it.
Anything else,
that crosses that line is considered to be
Rafaf.
And,
fisk is then,
then the general category of sins, that whoever
makes Hajj and they didn't make
or
No indecency nor nor sin. A profligacy, that
person will return from his Hajj like the
day his mother bore him, meaning free of
sin.
Free of sin, which is a great
which is a great,
reward from Allah Subhanahu Wa Ta'ala. One of
the most beautiful
Athar is,
in our tradition is the one narrated by,
I believe it's Sofiana Thodi,
but I'm not a 100% sure from one
of the
that, I think,
he made dua and he cried so much
on the day of Arafat asking for Allah's
forgiveness in Hajj. And so he asked he
asked his elder, he said, you know, like,
you know, who who's who's the worst person
in all of Arafat?
And he said, well, the worst person is
the one who thinks that Allah didn't forgive
him,
that it's inappropriate on that day. So don't
let this, you know because someone's like, oh,
man. How's it, like, so long? And, like,
there's, like, sin everywhere or whatever. Right? Okay.
Allah forgives forgiveness is for the person who
doesn't commit the sins. But this is the
target, is that a person should be very
careful not to waste,
not to waste their time and their money
or whatever to try to do do better.
Right?
Said that the messenger of Allah said
that the time from 1 Umrah to the
next is a kafara,
is an expiation for the sins that came
between them.
So,
you know, the explanation one of the explanations
for this also is that it's a once
a year. I shouldn't say that's a sunnah
at any rate to make umra once a
year. The
did that until or unless prohibited by
international relations.
But the
would make umrah every year,
and this may be, like, one of the
parts of this understanding.
Like, going from umrah to umrah. It's not
like, okay, you make umrah after 20 years.
Like, yep, you know, it's
no. From the umrah from 1 umrah to
another,
the the umrah from 1 umrah to another
is an expiation for the sins that's in
between
that are in between.
That the accepted Hajj or according to the
opinion of Nawi,
the Hajj Mahbruur,
is
the Hajj in which no sin occurs.
It has no
no reward or no wages except for jannah,
that the person who performs that, that that
that person, Allah, should let them into jannah.
This is a important hadith. Obviously, all of
them are important, but this is a hadith
that's, I guess, relevant to us in so
many ways and has to do with more
than just Hajj.
She
said,
I said, oh Messenger of Allah,
we see jihad as the most virtuous of
actions, of deeds.
What is it?
Right?
Again, we talk about jihadism, what it isn't
in the past. There's no need to rehash
it. So it is what it is. It's
not like the whatever.
My jihad is like waking up in the
morning and making sure I don't eat carbs
or whatever. Okay. Yeah. That is also your
jihad.
Good for you. That's not what's being talked
about right now.
You know? Good luck. We we wish you
well. You know? We're we're we're we're we're
pulling for you. We're rooting for you. You
know? But, like, that's not what's being talked
about here.
So she said it very explicitly for those
people who
wish to deny and wish to, you know,
make Islam into into, like,
some sort of, like,
unpublished or
unreleased
episode of the Care Bears.
You know, because the Care Bears don't really
care. If they did, they would, like,
you know, they would have stopped the Nazis
or whatever. Are you kidding me? You have,
like, a rain you can, like, shoot a
rainbow at stuff from your, like, stomach and,
like like,
desolate, like, Darth Vader or whatever. You couldn't
have, like, stopped, like, wars. If you really
cared, you would have. Right? But you don't.
It's all propaganda.
It's fakery.
It's all Dajjalic nonsense.
Right? What is Dajjalic? It's a it's a
deception. Right?
So they must not have that much care
in them. Right? Or they're fake.
So we're talking about the real world now.
And so the Care Bears fakey Islam that,
like, looks nice as a fictional cartoon, that's
not what we're here for.
That's not what we're what what we're here
for. Some people, like, go
to, quote, unquote, or the, quote, unquote, the
masjid or the, like, conferences or whatever in
order to hear that. You know, it's a
type of read Islam attainment. They wanna hear
the carer bearer of Islam because, you know,
it's I don't know. It's entertaining for the
kids. I don't know what it is. The
bazaar is not I have no idea.
Right? To me, that's a complete waste of
time. If you want a nice bazaar, go
to the mall.
You don't need to go to the movies
anymore. You can watch, like, everything ever filmed,
like, in human hit existence on, like, YouTube
now. Right? I don't I don't see any
point to any of those things. But YouTube
and the mall is not gonna get you
into.
So that's why we're here. So why not
dispense with the pretense and get to the
point? So she said what? She
said,
She says, yeah, Rasulullah, we see we see
that jihad is the
most virtuous of deeds.
So can can we not also go on
jihad? As a woman, she said, can we
not also go on jihad?
Right?
That's her, Ikhlas.
Nowadays, the sister is like, what why can't
we give?
Khutba? You're gonna go to Jahannam for it.
I'll tell you, like, you know,
You know? No. No. No. We're not that
sounds like my health care plan does not
cover that. And, you see, you know, I'm
trying to run for
run for, like, senate or whatever. It's not
gonna look good on my resume, and,
you know,
my boyfriend's not into it.
Right?
Shalala, she has a Muslim boyfriend. It's still
okay. There's a way out still.
So
what did she say? She said that she
why can't we, like
should we not also go on jihad? Like
because this is this, like, thing. Like, we
wanna do this. We wanna whatever. Not give
the or, like
no. Lead the prayer. No. Let's let let's
let's cut the cut the small talk and,
like, get to the get to the point
here.
So the messenger of Allah Sallallahu Alaihi Wasallam,
he he responded to her. He said,
He said that the the
no. Although it's Mahdoo, if he didn't say
it explicitly, but.
Right? It's it's sidraq. Right? Says, no. Don't
don't go ahead and fight.
But,
rather, Hajj the the best of jihad, right,
is the most virtuous jihad is to
struggle and exert yourself in making it
an accepted Hajj.
What? An accepted Hajj.
Now
this is again, it's not a
nafi or a negation of the idea that
jihad has, like, a very great rank.
Rather,
that would you
know, to interpret it that way would
be a direct,
clash with the had 2 hadiths ago, the
one that we read in which there is
a list of deeds that are most virtuous,
and
path is
listed first and then the Hajj afterward, Hajj
after
it.
Here, he's
giving the answer
first just he's giving the giving the answer
for the women who are asking. For
them, the best of deeds is what?
Is a Hajjma
And in general, right,
say that it's a really good deed
for men and for it's a really good
deed. It's not like, okay.
Men go on jihad. No. Everyone goes on
Hajj, and it's a really good deed in
general.
And for the ladies, that's the the the
best of
deeds. And there's the, hadith of the prophet
that, was narrated by,
both Nasayee and Ibn Majah,
that she said, I asked the prophet
permission
to go on jihad. And he said, your
jihad is
not just
not just you personally,
but your jihad meaning the
the sisters of the Ummah of the prophet
Your jihad is what?
Is to go on Hajj.
And, the love of it in particular of
as opposed to is
that she said,
says, shall we not like go out
and also
go on jihad with you?
And the Rasul
said no,
rather your jihad isn't Hajj. And it's interesting,
it's one of those things, right?
The parallels between jihad and Hajj are very
there are a lot that a person goes
out from their home. They go through all
these, like, foreign lands and
places where they're uncomfortable. They go through lack
of sleep. They go through stress. They go
through lack of food. They go through a
lack of drink. Even with all of the
modern comforts. I mean, imagine in the old
days, if you're gonna make Hajj from, like,
Morocco,
you have to go through, like, so many
different countries no matter what the route is.
Or if you go by sea, that's itself
like a really crazy experience as well.
And,
you know, there's danger involved, and there's there's
all sorts of, like, difficulties
that happen. People didn't used to make it
back home.
But even today, it's not easy. It's not
a cakewalk.
You know, for the whatever now, it's, like,
up to, like, 11, $12,000
it cost for Hajj or whatever.
I mean, you can have a pretty awesome
vacation for that amount of money if you
forget about, like, you know, it's not that
far from
Macau Camukalame. Just go to the Bay instead
and blow 12 $12 on that vacation. You'll
live it up. You'll enjoy. People will be,
like, waiting hand and foot on you. You
know? I mean, it's
gonna be a day night difference
for the amount of money you spend. Whereas
you're gonna go to Hajj, and, oh my
god,
don't get me started,
Americans. Oh, you know, like, they did fraud
with me. I paid for a gold star,
5 star, this and that. And, you know,
oftentimes, it's not even the
it's not even the real Americans, right, who
are doing it. Right? So somebody who the
ink on their green card didn't even dry
yet.
We paid for it. I need this one
and the other one. He lied to us
cheating.
And it's like, I'm American. You know, you
don't sound like an American. You don't look
like an American. Like,
I don't know.
Like, screaming in lines to, like, let them
cut and go forward and, like, trying to
flash their passport or whatever. And it's like,
yo.
This is Hajj. Just calm down.
Just chill out. Just calm down.
And it's because it's gonna be hard. It's
gonna be difficult, you know, like, practically speaking,
when there's already, like, 10,000 buses filled with
people, you know, bus might be, like, a
couple of minutes late on the same like,
going from the same one place to the
other. Right? It's it's gonna happen. And so
that's,
a a
Right? It's it's gonna happen.
And so that's
a a way of putting yourself through that
level. And people die in Hajj as well,
by the way. By the way, people die
in Hajj.
The amount of danger that's there doesn't necessarily
even need to be less than the danger
of jihad. There's no nothing more dangerous than,
like, fatality.
It happens at Hajj.
It happens on the way to Hajj. It
happens during Hajj as well.
You guys will remember, you gentlemen will remember,
I think
2014,
there was that crash of pilgrims. I avoided
it by, like, less than 10 minutes.
And when I was going through it like,
I heard about it later. When I was
going through it, I mean, like and I'm
I'm not a small guy.
You know, at that time, I weighed, like,
about 50, £60 more than I do right
now also. Right? And I was still feeling
crushed, you know? And I'm thinking, like, you
know, like, there's, like, someone like, someone's daddy
is, like, her head comes up to hear
on me, like, and I'm having to, like,
look up to breathe because that's how compact
it is. I'm just wondering, like and when
you duck your head a little bit and
you go down to the level of other
people, all of a sudden, like, it becomes
so much more humid, and the air, like,
it's, like, so
so much less breathable. You know? And I'm
like, I'm having a hard time. This must
be horrible. And then the thought crossed my
mind, you know, at the, like, the drop
of a hat. You know? This all could
like, people would die in this. Then I'm
like, oh, it's Hajj. It wouldn't happen. And
I went through, and then I found out
afterward, you know, people are like, oh, yeah.
They're saying that, like, you know
you know, 15 people died or whatever, but
I think they're just exaggerating. It turned out
it was, like, 100,
if not over a 1000 people that died
in that crash. Right? And I don't wanna
go go into whose fault. It was
almost
definitely complete mismanagement. We can go through that,
but the point is not to point fingers
or blame. At any rate, those who died
in the Hajj,
they're,
you know, a day will come when
it will look good for them,
and a day will come that a person
whose criminal negligence
or intentionality
will be paid for.
And, it's not your job as a pilgrim
to, like, go into all that. Right? But
the issue is is that it happens. It
happens. People die. People get sick. You know,
if you're in a country where you don't
know where the hospital is or what the
name of medicine is in a different place
or you don't have a doctor or you
come from some weird village somewhere,
which inevitably all of us, our forefathers came
from some weird village somewhere. Right?
You know, there are villages where,
you know, like, you're like, I don't get
I don't understand. Right? There are some villages
in which, like,
the people in that province,
the uneducated
ones don't know Urdu,
but they know some other local language
that's not their own. And then there's the
guys who don't even know that language.
Those people are the ones who go to
Hajjabi, so if you have some sort of
health issue or whatever. How are you gonna
explain to someone that you need
dialysis or, like, insulin or whatever? Right?
So people die.
So this is this is this is what
it is, but the art of, like, being
captured,
the honor of our sisters being captured by
the enemy, and then used as a
bargaining chip or whatever.
That's not there.
So if a woman wants to go through
those experiences and the thing is, you don't
have to, like, like, die or, like, get
sick in order to to get a lot
of reward, or even to exert yourself in
Hajj. Because in Hajj, there's always
there's always something more to do and something
better to do,
So you can exert yourself that way, and
there's always somebody to help who needs help.
Sometimes helping people, it can be the most
exasperating experience as well. Because it's really hard
and people get into really big problems.
And you don't know what it is. Like,
sometimes it's I think it's just worth it
to go on that trip to go and
buy a carton of, like,
I don't know, juice or cup of noodles
or, like, even just bottled water. And you
see people who are completely exasperated out of,
like,
dehydration
or out of, like, they're, like, about to
pass out or whatever, and they don't have
any money. People get their money raw. I
mean, all sorts of things happen. Right? You
just distribute. You don't know which one of
those people. You know, their heads is going
to be accepted or whatever. And so
you're, like, 3 quarters of a rial or
whatever, like, bought you, like, more than another
man. It's, like, $1,000,000 donation
is gonna buy. Right? So there's always people
to help. There's a lot to do. There's
a lot to do,
and it's free from it's free from the
from the other dangers of
of actually going and fighting the enemy.
So, ibn Allan, he mentions this, because this
is important to talk about.
We live in an age that is not
only,
out of denying, but it also denies that
there are differences between men and women. And
surprise, surprise,
you know,
society is breaking down. People don't keep relationship
with their kinfolk anymore.
Nobody's having children anymore. You know, Social Security
is gonna go bankrupt because there's no one
to pay into it, and a lot of
people would get you know, take out of
it. And, you know, gay marriage is not
gonna help that process at all. And it's
just all these things are breaking. Now why?
Because we deny what the difference between men
and between women is.
And so,
there's some, you know, some some addition that
needs to be made
here.
So this
this hadith is a,
a clear proof
that
the Ayah
of
is not Fard
in all cases.
So the Ayah in
Surah 2
that Allah Subhanahu Wa Ta'ala, he said to
thee,
the the women of the
that stay firm in your
houses.
Means to, like, be, like like, settled in
a place. Be settled and firm in your
houses.
And don't go out,
in Tabaruj, the the Tabaruj of the ancient
Jahiliya,
the ancient age of ignorance. What is Tabaruj?
Burj means what? It means exposure.
Bulj
means like a tower and it also means
the stars. The stars are exposed at night.
There's no cover between the heavens and the
earth.
So that's one of the reasons that they're
called
Right? And the same thing, for example, like
a,
a tower or a fortress
is or is called what is called a.
Why? Because it's there's no there's nothing between
it and the sky. It's, like, kind of
stands out,
in the landscape between it and the the
heavens and the sky.
Whenever you have this
with
the
you can drop the first one. You can
omit it.
And so that's what's happening here. Right? That
that it's it's a custom to Arabs. I
assume it's mostly for,
but it it occurs then in normal speech
as well. Then don't expose yourself like the
exposure of the.
Look at the tafsir, what is meant by
you know, there's a number of.
The important one from the is what? Is
that the Arabs?
During the the the part of their
the more recent part of their history. There's
a part of their history in which it
was like,
in which the Arabian Peninsula was lush
and green,
and full of life, and full of natural
resources, and itself like a type of paradise
on earth.
That was a long time ago.
The oil what the you know, the oil
resources, the petrochemicals,
basically, what? It's all that organic matter that,
like,
filtered into the land. At some point or
another, that that area is lush and green.
The end tail end of that
that that that greenery in the Arab Peninsula
before it become arid and desert
sit up.
It,
it it the tail end of it, human
beings inhabited that. Right?
And so the
was what is described that in that era,
in that age,
the women used to go out, for example,
a woman would wear a shirt made out
of pearls,
which would not cover her sides, and that
that didn't cover her body either. And she
would walk in the middle of the street
in order to get attention from men.
Now the fact that we can even
don't try too hard, but we can even
visualize what this would look like. And it's
probably something people wear nowadays. I mean, it's
not normal, but it is something that people
aspire to wear.
Or people wish they would be able to
wear something like that and look good and
attract attention or whatever. They aspire to it.
It's not a good sign. It's a bad
sign. And so this is part of the
the the the goodness and the closeness to
the fitra of the Arabs, is that because
they had to live in hard times.
Right? The second Jahiliya is what the one
afterward, one another in the desert, and there's
just not a whole lot, so you can't
they had ignorance about them, but some of
these type of,
lavish,
things, they couldn't afford to do them because
life was so meager. Survival was so difficult.
And so the the idea is what?
Just stay inside of your houses and don't
go out and try to mimic the the
of
the ancient ones.
And
he mentions and narrates a number of
a number of incidences from,
the with regards to this. He says, Ruth,
in regards to Aisha say the
Aisha
that when she would
hear or or say this aya,
her eyes would well up with tears, and
she would weep until her was wet.
And there's, like, a long story for that
also mentioned,
which is that she also regretted going out
on the,
which is really interesting because a lot of,
like,
like, modern feminist again, disclaimer,
which is that feminism, if it means that
our sisters should be treated fairly
and should be rendered their rights and should
be treated with dignity, then that's not what
I'm talking about right now. That's good. That's
part of.
No one in their right mind should ever
object to that. That's a sin to object
to. But that's not what I'm talking about.
I'm talking about, like, the more, like, weird,
like, module of the modernist philosophical project, which
is there to say that a woman is
not
going to be
not gonna receive her rights until she's treated
like a man or some permutation thereof. Right?
So
in the module of, like, modern
feminism oh, look. You know, like, this is
just all cultural stuff of, like, Indians and
Pakistanis. Why? Because, look, Aisha went out and
participated in battle. You go, girl. Like, no.
The reason she used she wept so much
that until her, because she considered that to
be a mistake.
And her wasn't to go out to join
battle, by the way. Her was that that
she should participate in a process that will
end in, that will rectify something that she
felt was wrong.
And she rec regretted it. Why? Because it
didn't end up like that. Right? It ended
up very badly, in fact. It ended in
a lot of fighting, strife, and killing.
And, and then she she would weep because
this this this Ayah was like, what? Stay
at home.
And so she would weep. And no one's
gonna say that somehow or another she's not,
like, you know, liberated or doesn't have freedom
or whatever. What? It's a an honest human
being that doesn't care about, like,
2022
identity politics. Just looking over their own life
and weeping over their mistakes. That gave me
this opportunity to protect myself. And,
you know, if I'd known now what I
would if I'd known now what I knew
then, then I would have taken it. That's
all. Right? Not even necessarily that what she
when she went out as a mistake because
she didn't intend any of that, but she
was just recognizing that there would have been
Khairid staying home.
And it's narrated
about Saydah Souda Bismarrah
the Ummul Mumineen, the wife of the prophet
sallallahu alaihi wasallam
that
the Umaha tul mumineen, when they would go
on Hajj
and Umrah, because they went on Hajj and
Umrah, it's said that Saydna Umar
in the last year before he was assassinated
that he actually specially took money from the
Baytul Maal in order to sponsor the Hajj
of every one of the Umaha's al Mu'minin.
But when they would go out, she would
not go.
And so they someone asked her, why why
do you not go out for Hajj? And
why do you not go for Umrah with
your sisters? Meaning, the wives of the prophet,
sallallahu, and the mothers of the believers.
That she didn't come out from her her
her room.
And
happens from the door of her room, except
for when her janaza was brought out.
So this is what the
understanding of r s laugh was. Again, the
is what? A woman can go out if
she needs to go out and do something.
Right? But the point is is that the
the Tabarab is to go out and expose
yourself and to garner attention and attract attention.
This was not the practice of the,
of the believers, and it's a sound it's
a sound practice.
Of Spain
who is Madfoun
outside of the walls of the city of
Fas,
He
mentions that in his
suffer,
he said, I never saw and I'm mentioning
this in particular,
none of them are here inshaAllah so for
you know.
So
that the the the women that I saw
that have the most ifa and the most
sown, siyana,
that are the most the ones that are
most honorable
in this way.
That they didn't they didn't used to go
out, and they did not used to show
themselves off, and they did not used to,
you know, like, do all of these things,
and they kept this commandment,
to the point of, like, their virtue.
We're the women of Nablus.
Nablus now is, like, I guess, famous for
Kunafa.
But,
Qadhi Abu Bakr mentioned that Nablus, this is
the place where he according to what he
said, this is the place where Sa'd ibn
Ibrahim alaihi salam was thrown into the fire.
He said that the that Nablus, the women
of Nablus, he says that you you won't
see any one of
them out of their home except for on
the day of Jummah,
that they would go in order
to, in order to attend the Jannah.
And,
and
right once the salamah said they would leave
and go back to their homes and he
wouldn't them again till the next week.
And he said that I know from amongst
them so many women, pious women who made
a and the
until they were murdered.
And so I had to look up what
is that.
And, Adi Abu Bakr, he was, I think,
something like 27 or so. His his travels
were when he was young. Right? He was
27 or so when the crusaders sieged,
Al Qudsa Sharif.
And so this is what this is the
the the original culture of Islam because the
2 great desolations of the Ummah were what?
Were the Crusaders
in the western lands and the Mongols in
the east?
All the cities, the major cities, not all
of them, but a majority of the major
cities are rebuilt after being, like, sacked and
destroyed by 1 or the other, maybe both.
So this is the original the original culture
of the Muslims is that women need to
stay home.
Again, not to say that it's haram to
go out for some need or some benefit,
because they used to obviously do that. But
the point is if all other things are
equal, you should prefer staying at home.
This is not a popular thing to say
nowadays.
And to a lot of people, it's not
gonna make sense. Why?
Because
the mistaken,
Mahum, the the the the mistaken,
idea is that what men and women are
the same, a 100%. Yes. There are many
things that are the same between them,
but there are some things that are different.
And so this is why Allah
in his hikmah, Right? What is the what
is the command? And
this
this this address is for what?
It's for the wives of the believers. There
are many women that'll say, well, that eye
is only for the wives of the believers,
not for us. Right? Have you heard that
one before?
And mentions, he goes, the the proof against
that is what?
The same the next line within the same
ayah. Right? The
next like phrase within the same ayah, it's
like the same sentence.
That what the opposite of
is what? Tabaruj.
And Tabaruj is described as
So you cannot say that, oh, that that,
you know, this is only for the wise
and the believers. Everybody else
is allowed to, like, act like a jahil.
Everybody else is I'll act you know, this
this isn't necessarily a proof that you can't
be. No. You can't be. Like, you can't.
You can't act like ignorant like a rowdy
ignoramus. Right?
No. You can't. The whole point of Islam
is that you don't want to in the
first place. Right? Not that it's an idea
that I want to, but Allah stopped me.
No. You should you're not supposed to want
to. If you want to, at least recognize
that it's a problem. You're still there's something
to work with
there.
Can't you translate the ayah? Right. He says
that
stay stay in stay in your homes.
And don't go out. Don't expose yourself to
other people like the the the ancient people
of used
to. That, like, you know, that that a
woman would wear. Like, there's so many there's,
like, there's so many and there's so many
with regards to this. Right? That the
like we mentioned, that a woman would wear
like
a
like a sheet of pearls
that was open from the sides and that
would not cover her. Or for example, there's
a hadith of the prophet
that I was shown from the people of
the hellfire,
that women that are wearing clothes but are
naked.
And the the technical difference between them is
what?
Is that,
is that the the the is that something
is on them, but it's not. It's not
technically. It's not covering them.
And, or for example, there's the hadith course
that he brings about the,
about the
that someone asked about a dream in which
I saw women who's who were wearing clothes
that were
were
what? That did not cover them until just
their their, like, their *. Or some of
them, they were even, like, less than that.
It wasn't covering them. And so he said
that this is a sign that the that,
you know, the the in the dream, this
is a symbol, it's a metaphor for not
having any fear of God.
Why?
Is the metaphor for for the fear of
Allah ta'ala.
Right? So anything, right, any gap in which
is going out with a gap in which
you expose yourself as a woman.
With men, that's not celebrated.
You understand what I'm saying? If a man
walked out like that,
people, like, are disgusted by it. Even other
men are disgusted by it. Even the messed
up men who enjoy that.
Right? It's a sign of their dominance over
them.
It's not a sign of power or influence
or a good thing, even with them.
It's a sign that the person is basically
like a slave in the worst way possible.
Not even in in one of the few
ways that's even worse than, like, what we
think of as slavery in the American historical
context. Context. Right?
It's not a good it's not a good
sign. And so he said that the the
the the the Baruj is described as Jahiliya
and the the the the Ikhar Fil Bayt
is described as what? As something good. Just
because the of the ayah, just because the
ayah is addressing the wise of the prophet
doesn't mean that the commandment is only for
them. Rather, they're addressed because of their honor
amongst all other women. But it's for all
of the women of the ummah, because all
of them are honored. And the explicit mention
in the prohibition of not going out in
the jahiliatulullah,
the fact that it's described as jahiliyah means
that it's
something that all all the women of Islam
should avoid.
Sarf Nahu, right?
This eye is read as
in
Nafir and in
the Kufrin Ruayyas, sorry, in sorry, Asim.
The other Quran, they all read it.
What is this verb?
This verb is
but it's a special usage.
There's
that's made of 1 of the 2 ra's,
which happens in certain words in order to
make them easier to pronounce. Right? Why? Because
kira't is actually
kira't, but it's hard to say so it
became kira't.
Right? Dinar is actually dinar.
But it's hard to say dinar, so it
becomes dinar. What's the proof of that?
Like many Sarphic mysteries,
the solution is unveiled when you look at
the at the plural. Right? Because what's the
plural of the dinar?
Not
Right?
So that's what that explanation is. A person
may read it a 100 times, not understand
what it is, or just take it for
granted. But there's actually a really long discussion
about all these things in which, like, someone
claims something and the other person thrashes them
for making that claim. And it's it's interesting
and wonderful. Should read about read up about
them. That's
why I love their, it gives me a
chance to
look them up,
for the first time or again as it
may be. So Allah give all of us
tawfiq. The point is is what? The the
happiness of a a man is in being
a man,
and the happiness of a woman is in
being a woman. If you try to be
something that you're not, it's just gonna bring
you
it's gonna bring you the same type of
misery like a person who tries to use
a knife in order to, like,
I don't know, pull screws out of a
wall. Right? Like, it might work once or
twice, but at some point you'll break it.
Why? Because that's not what it's for.
Because that's not what it's for. And so
that's the issue is that with with the
the, you know, with
the whole issue of, like, weird, like, gender,
freestyling
that is
the fashion of the day. Then people wonder
why everybody is so, like, upset and unhappy
about a lot of stuff. And it's like,
yeah, you're not gonna help anybody. If you
have issues, like, for example, like, a woman
is being treated poorly by somebody,
the solution to that is to fix the
problem of the poor treatment
or to put someone far away from the
harm of that poor treatment. It's not to
completely append, like,
upend,
you know, certain
facts about biological or,
physiological
reality.
And, this is this is a fact in
Islam, what
the
more
virtuous for is for a woman to stay
home if she's able to in all things.
And there's permission to go out. There's permission
to go out to get an education. There's
permission to go out and to work if
you need to support yourself. There's permission to,
you know, go out and visit family, visit
friends. There is permission to do all sorts
of things. Even maybe this nablus
example. Maybe somebody from India also, oh, we
don't allow stuff allowed. They allow women in
the masjid to hear Jamar or whatever. We
don't even allow that. Okay. Fine. Like, but
your women do other stuff. Right? Like, you
know, what are your women doing the rest
of the I don't know. Maybe the people
in Nablus will look down on them. The
point is is what? The
Sharia gives for all sorts of things. And
this
doesn't mean that you're just like, that's it.
You're exiled at home. You'll never see the
light of day again. You're bow legged auntie
with rickets because you never saw the sunlight
ever, you know, a day after, you know,
you hit puberty or what. That's not what
the point is. It's explicitly mentioned that there
are exemptions for it.
But the the sword that needs to be
corrected is what? Is that somehow the value
of a woman is in in going out
and being exposed. Whereas it's in fact in
fact,
completely the opposite. And if a woman has
to go out,
because she has to earn a living. She
doesn't you know, for her, for her children,
you know, for for the sake of her
health, or for the sake of her parents,
or for the sake of god knows any
number of Sharia countenance
issues, or because she just doesn't wanna sit
still at home. Maybe she doesn't like being
at home. She's like, that's all good and
stuff, Shaykh, but also the says you should
fast, and I didn't see you fast one
day last month. Right? So, like, that's your
problem. Right? At least I, it's a valid
thing you should say you wanna say it.
Right?
Because it's easy to talk about the piety
of other people, but then when it turns
to the piety of ourselves, all of us
all of a sudden, like, we switch the
switch
the the flavor of the dialogue all of
a sudden. Right? All of us do it.
Okay. Okay. Look. That's fine. I'll give you
all of that. Right? And then when I'll
give you you have all of that. It's
not I don't know. It's not for me
to give or not give. You have all
of this in your right. All I'm saying
is if somebody described to me,
right,
a
man who fasted every day of his life
except for the and the days that he,
know, is not supposed to fast. I was
like, it's pretty awesome. Allah accept from him.
You know, go make dua for me. I'd
like to meet such a person. Right? It's
a good thing.
Whereas if someone said, oh, such and such
woman, she's so pious, she stays at home,
doesn't go out when she doesn't need to.
Everyone would be like, oh,
She's oppressed and depressed and suppressed and repressed
and,
you know,
you know, she's this and that. And it's
backwards and stuff
for a lot, and this is ice age
and this is no age and stone age
and this and that and, you know, like
dinosaur or whatever. Like, you say whatever you
want. Okay, Kalas. You know, you wanna be
modern? You know what's more what's more modern
than going out in a shirt, you know,
made of pearls that
you can see through and that has no
sides. In the middle of the street, and
everybody's looking at you. Right? You would think
like, wow. Like, if I could do that.
Right? I'm not pretty enough to get away
with it, But and and thank the lord.
Right?
If I could do that, I would get,
like, a 1000000 views on TikTok. That would
be awesome. That's. They did that, like,
back when there was, like, rivers in the
Raven Peninsula. Like, it's not new.
That's also a paradigm. If you look forward
to it, then that's a different path. It
ends up somewhere different. Whereas, this is a
thing you should at least have inside of
your mind, you know, like, as a woman
or as a man. Because oftentimes, women do
things because their expectations for men, if a
woman knows that she's not gonna get married
by anyone, except for, like, you know, like,
she'll get a a good money making, strong,
handsome looking husband, you know,
who's charming and whatever, But he's gonna make
her,
I don't know, go out without hijab. Like,
I'll marry you, but you can't wear a
hijab around my family. Or, like, I'll wear
marry you, but you have to, like, do
x y z haram thing. You know, it's
a fitna. Women say, yeah. Not necessarily because
they wanna, like, fight the Sharia, but they
they also wanna get married. Right?
So men, for us also, it's good to
be like, oh, look. This is a good
thing. You know?
Why? Because then the the the the you
know, if someone, you know, your wives,
who love you so much and look up
to you and are charmed by you,
and listen to stuff you say,
that that that it will influence them and
make them feel better about
that. Even if they don't not that decision,
but at least the idea, they'll feel better
about it, that it's not a bad idea.
And the rest of it, you know, life
is weird. It makes people do all sorts
of weird things. Allah save us in our
iman, you know, and get us through until
our last moment, you know, that we have
our iman with us. So there's weird things
happen in the middle. We shouldn't be too
harsh and too judgmental. But the one place
where, like,
inflation cannot harm you, and the one place
where you don't have to wear a mask
because of COVID, and the one place where
neither Trump is president nor Biden, the one
place where, like, you're completely unassailable,
you know, is inside of your heart. That
place, if you abandon your dean, it's because
you wanted to. Nobody forced you to do
it. They can force you to say stuff.
They can force you to do stuff. They
can force you to get have habits. They
can force you to do all sorts of
stuff, but inside the heart, no one can
force you to do anything
you don't want. Inside the heart in that
place, the person would say, yeah. If a
woman, like, had an option to go out
and stay home and she chose to stay
home, this is a good thing.
And Allah knows best.