Hamzah Wald Maqbul – Unity & Diversity A Principled Approach Toronto.MP3
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AI: Transcript ©
I apologize
for disappointing you by not being Mufti Abdul
Rahman.
Insha Allah.
Hopefully you guys can
benefit from his videos online
and whatnot. We have, Sheikh Hamoud also who
runs the rayyaninstitute.rayyaninstitute.com.
Right?
Rawrayyaninstitute.com,
online. So his his classes he teaches classes
online. Many of them are very beneficial, inshallah.
So I encourage everyone to benefit from that,
and you can grab him and ask him
more about it, in
the time that you have after the talk.
I was given because of the last minute,
nature of his
inability to to attend these programs. I was
given the task to fill the shoes, and,
unfortunately, I won't do as good of a
job. But, inshallah, we'll try our best. And
at any rate, this,
knowledge,
sacred knowledge of revelation and wahi whenever it's
tawkira happens, there's baraka in it nonetheless, and
that baraka transcends any specific personality.
So we start our discussion with regards
to understanding how to navigate difference of opinion
and tolerate difference of of opinion
with a very remedial lesson. There's a lesson
that's a remedial lesson. It may not seem
to strictly,
deal with difference of opinion, but it has
a lot to do with it. It's a
a foundation on which,
the rest of our discussion is going to
revolve. It's an access around which the rest
of our discussion is going to revolve. It's
a foundation upon which the rest of the
discussion is going to be built.
And this is a hadith of the Messenger
of Allah sallallahu alaihi wasallam,
in which he
says,
that nobody will enter
no one will enter the fire who has
inside of his heart
even the,
likeness of a mustard seed of iman, of
faith,
which is a matter of good news for
all of us, masha'Allah.
If a person's heart isn't filled with iman,
at least it has some iman in it.
Otherwise, why would somebody be spending their Saturday
night in the masjid? There are far more
interesting places to be for many people.
Right?
He says that no one will enter,
jahannam, the fire, meaning forever,
that has even a mustard seed worth of
iman inside of his heart, and no one
will enter into jannah
who has even a mustard seed
worth of kibr, of of arrogance inside of
his heart.
Now the second part the first part of
the hadith, if it seems promising,
the second part of the hadith is for
a person who is actually listening and paying
attention, quite scary.
It's quite scary and it's something that that
the people of this ummah used to take
what the Nabi alaihis salatu wassalam said very
seriously.
This part of the ummah for some reason
kind of seems to take pass in some
sort
of laxity in in thinking about these things.
But if a person were to look inside
of oneself,
and see and understand that if there's anyone
in this world that I think that I'm
better than them, be they Muslim or kafir,
be they
a person who conforms to the norms of
the sacred sharia or a person who is
a profligate,
somebody who doesn't conform outwardly to the norms
of the sacred shari'ah.
Anybody if you look down on them, this
is considered what? This is considered arrogance. It's
very scary actually.
In fact there's a hadith narrated in the
sunan of Imam al Thilmihi
that if a person sees his brother committing
a sin, or sister for that matter, but
the wording is if a person sees his
brother committing a sin, and looks down on
that person for that sin, that person will
not die until Allah
makes them go through the tribulation of being
afflicted with that very same sin.
And I have no doubt there are many
people, there are many people in the world
that are caught doing many strange and bizarre
types of sins,
theft,
fraud,
money laundering,
indecencies,
etcetera, etcetera. The only reason they got stuck
in those things is because they look down
on other people. So for example, we have
the the the prime minister of
a country that's across the ocean
who obsessively
talks about about Muslims being, you know, needing
to be integrated better into society and obsessively
talks about how Muslims are unproductive members of
society that leach off of the system in
welfare and blah blah blah, and how they
need to be reformed and how they need
to be integrated because they're rehabilitated as if
they're some sort of
home of criminals.
And what happens, these Panama Papers come out
regarding those money laundering, and turns out that
his father himself is, like, one of the
biggest tax evaders. And from the money that
he he he,
made from certain invested investments in tax evasion,
Even the prime minister himself has benefited from
that money.
What happens? Allah will not allow a person
this is the sunnah of Allah
that He will not allow a person to
look down on another and leave that unpunished.
So the hadith continues
that a person having heard this from the
Messenger of Allah
becomes very concerned.
One of the sahabah becomes very concerned, radiAllahu
anhu Majma'im.
And so he says, You Rasulullah,
what do you say about a man who
loves to have beautiful clothes and loves to
have beautiful
footwear?
Do you consider this person to be arrogant?
Nabi
says, he responds very beautifully, he says,
la, imna Allah Hajaneelu yhebbu janal.
No. That's not what arrogance is, that you
want to look nice when you present yourself
in public. Within reason obviously,
beautiful and He loves beauty.
Because Allah is beautiful, He loves beauty.
So mashaa Allah, the masjid is beautiful looking,
insha Allah keep it beautiful, make it more
beautiful. Allah is beautiful and He loves beauty.
Rather he says, what is arrogance? What is
kibr? It is what? It
is to what? To push back the truth
when it comes to you. If someone says
something to you that's true, just say, no,
I don't even care if it is true.
That's
one definition of arrogance that he gave, and
the second one is to look down on
people, to think that you're better than other
people.
Whether it's because you have a Canadian passport
and another person has a passport
from a quote unquote 3rd world country, whether
it's because you drive one type of car,
another person drives another type of car, whether
you live in a house and another person
lives in an apartment, whether you live in
some part of town, someone else lives in
a different part of town, whatever it is.
Whether whether it be about your piety that
you fast Mondays Thursdays and another man doesn't.
Right? Whatever it is, anything that causes you
to look down on another person, that's also
within the ambit of of kibr, it's within
the ambit of of arrogance. And this is
something that our masha'ikh and something that the
sahaba radhiallahu anhu, they strove with great difficulty,
and they made
against their own their own souls, against their
own nafus
with a great striving in order to get
rid of this from their hearts. And they
were the generation that saw. Right? Who is
Sayna Amar Radhiallahu?
At one time he was an idol worshipper,
at one time he was on his way
to kill and assassinate the Prophet
and then what maqam did he reach with
Allah
And the idea is what? That anyone who
is flying high, that person can crash at
any time.
And anybody who is low, Allah Ta' can
raise them at any time. So we have
to be very careful about how we look
at other people and how we judge other
people. So say, okay, we're talking about
the adab of
the the the the etiquette of how to
differ with other people, what does this have
to do with kibir, why did you start
with kibir? This is a remedial lesson because
this idea that you are not allowed to
walk into a room and look at other
people and think that you're better than them
is something that very few people understand nowadays
regarding Islam. Rather when,
may Allah TA'al be our protection, we teach
our children,
walk into the room and take control. Walk
in the room, don't let anyone boss you
around. You should run for president, you should
try to get the biggest share possible, you
should try to get the most money possible,
you are smart, the other kids are like
this, you are this, What? Why? Because we
think we're training them to be kings. And
if we train them to be kings of
the dunya, know that we're training them to
be the the the the the garbage of
the akhirah.
Didn't you know that there is a a
a a a a a hadith, a Sahih
hadith in which the prophet
said that the
and jannah,
they they they they try to make tafashr
with one another, they boast with one another.
And so the the the jahannan says,
right? In Mir has all the tyrants, all
the kings, all the big shots of the
world. And jannah says that, I well, the
only one in me is the people who
are meek and humble and simple people. And
Allah
says to both of them to settle their
disputes. He says to the father, You're my
adab, I punish through you who I wish.
And he says to jannah, You're my blessing,
I bless through you who I wish, and
it's my responsibility
to fill both of you up one day.
That we treat our we tell our children,
we teach our children to have these foul
habits of walking into a room and thinking
that they're better than other people, whereas that's
not the case. You'll see people are head
on, they're absolutely
astonished, like I teach Islamic school kids when
I tell them that, you know it's haram
to actually seek leadership. The messenger of Allah
he
blamed the people who sought leadership, and he
says, anyone who seeks leadership, we will purposely
disbar that person from being a leader because
they sought it, because they sought it. And
so if the kids go, Sheikh, what if
I wanna help people? What? There's no way
of helping people other than dominating them through
the force of the law and through the
force of government? Is that the only way
you can help anybody? Have you ever thought
of shoveling your neighbor's driveway? You don't have
to be a leader in order to do
that. Rather said, Nama
when he was, the people came to him
to take bay'al. Right? What did they say?
What did he say? Did they say that
the
blood drained from his face? And he said,
I heard the Messenger of Allah sallallahu alaihi
wa sallam said, whoever seeks this affair, meaning
leadership, Allah will humiliate him through it. And
whoever this affair is thrust upon his shoulders,
Allah will aid him in it. Okay? So
don't say it's impractical. Why? The sahaba radiAllahu
anhu conquered the known world, this is the
system they used to operate on, it's brutally
practical. You wanna talk about practical? If you
have a factory that's making something, practical. You
wanna talk about practical? If you have a
factory that's making something, okay? If the factory
had no workers and everybody is trained to
expect that I should be a manager, is
that factory gonna produce anything? No.
Trained to expect that I should be a
manager, is that factory gonna produce anything?
No. It's not gonna produce anything. If there's
no manager, it's easier to make someone a
manager than it is to make a manager
in a factory floor, managers into workers. And
this is precisely the difficulty that we have
in masajid nowadays, that people are calculating in
order to win the next board election. Nobody
wants to sweep the floor, nobody wants to
vacuum the floor, nobody wants to collect the
money silently, no one wants to do any
of those things. The ummah used to be
only those people at one time. And they
had to find someone and force them to
to be leaders, and now the ummah has
become people who think they're leaders because of
which the barakah is completely gone.
Okay? This is something we don't operationally,
we don't accept it as part of the
deen anymore, it doesn't decrease from its importance
one bit. It's still part of the deen,
it's still the Not only part of the
deen, it's the foundation of the deen. In
fact, arrogance is considered by the scholars to
be the cardinal sin, the sin that started
sin in existence. Why? Because it is the
sin of Iblis,
I am better than Sayna Adam alaihis salam
because You created me from fire and You
created him from? From dirt, from clay. This
arrogance is the first sin, it's the seed
from which the tree of evil and from
which the tree of sin sprouted and is
still giving its ugly fruit to this day.
So this is something we have to understand.
So now we move on. What's the next
thing that we have to understand? The next
thing we have to understand is part of
humility which is the opposite of arrogance,
is to know what your place is in
the creation of Allah
If someone were to stand up and say
that I'm Allah, what would we say? Is
this a very good Muslim? He's not a
Muslim at all. Maybe this person is, you
know, if he's doing this as a scheme,
that person will say that this is a
very dangerous person. If he's doing it out
of insanity, we'll say this person is so
out of their mind that they are no
longer considered to have control over themselves, we'll
assign them a guardian to take care of
their financial matters and to restrain that person
from harming themselves. What if a person says
stands up and says, I'm a prophet of
Allah
Right? If he's saying, we'll say this person
is
not a Muslim, and we'll say that this
person is not a person who is there
to help people rather he's just there to
defraud people. Why? Because we know that the
Nabi is
khatumun nabiyeen, and we know that the Nabiyeen
is He
said that,
I'm the seal of the prophets, there's no
prophet that will come after me. So we'll
not accept this claim from that person, we'll
say this person is a bad Muslim.
This person is a bad Muslim. And we'll
say if a person says it out of
insanity, we'll again say this person is insane,
and we'll treat them as the people of
of Junun, the people of insanity, not as
a normal sane person. They're segregated, the aqam,
the entire sharia changes for dealing with such
a person, Right? Why is it that these
two groups of people, there's there's something wrong
with them? Why they're claiming something that doesn't
belong to them? They're claiming something that doesn't
belong to them. And Islam is an usuli
tradition. It's a principle tradition.
We can extract from this from these two
examples a general rule that claiming something that
doesn't belong to you, in general, is a
bad thing in the deen of Islam.
Now we've we we jumped to the time
after the messenger of Allah sallallahu alaihi wa
sallam's death. Nabi
passes away,
the the ols al Khazraj, the ansar, they
meet in the sateefa banu sa'ida in order
to choose an amir. Sayna Abu Bakr and
Sayna Umar come and say you can't choose
an amir from amongst the Ansar because the
Arabs will not follow such a person. And
then Nabi sallallahu alaihi wa sallam said, that
in that time and place they will not
accept a leader except for from Quraysh. So
Sayyid Abu Bakr says, this Umar, you should
take be'ah with him. Sayyidina Umar alayalam who
turns it back on him, he says, no,
this is the one who is the the
the the the the fanith nani of the
his mumafiluhaar, he was the second of 2
when the Prophet when they were in the
cave of Thor, when they were fleeing from
the mushriki and when Allah
was the 3rd with them. This is the
person who first want to accept Islam. All
the fa'ala sayin Abu Bakr, he mentioned them,
and then they all took bay'ala sayin Abu
Bakr to
be the temporal ruler of the Muslims after
the messenger of Allah
passed away.
So what happened is that there was a
discussion amongst the sahabah radiAllahu anhu, or at
least it comes in the azaar that there's
a discussion,
amongst the Sahaba radiAllahu Anhu as to, what
the real title of this temporal ruler, Sayyidina
Abu Bakr should be? Should we call him
a king? Should we call him a prince?
Should we call him a commander?
What should we call him a chief? What
should we call him? Somebody said we should
call him khalifatullahi,
we should call him
the representative of Allah Jallahu Alaa and the
earth. And
the representative of the Messenger of Allah salallahu
alayhi wa sallam. Why? Because he knew his
place. The Prophet salallahu alayhi wa sallam is
the representative of Allah ta'ala.
Let no other Muslim after him walk around
amongst people, whether they be Muslim or non
Muslim, whether they be the children and family
inside of their own home, or whether they
be a stranger on the street, whether that
person be a sinner or a saint, let
no Muslim ever go around and claim to
represent
Allah What did you hear the wahi when
it came from sayin Jibril Al Amin alayhi
salaam? Did you were you there to to
see sayin Jibril bring the wahi to the
messenger of Allah or to hear the wahi
from the Messenger of Allah
None of us were there to hear it,
all of it is trust, we trust the
word of the Messenger of Allah
And said that Abu Maqar Sadeel said, what?
I'm the Khalifa, I'm the representative of the
Messenger of Allah
He will pass away 2 years
2 years into his reign approximately.
After him when the people take from the
from Sayna Umar who they take the oath
of allegiance with Sayna Umar the
title that he took was what? He didn't
take the title of Khalifa tul Rasulullah Sallallahu
Alaihi Wasallam. Rather the log that he took
was what? Khalifa tul Khalifaati Rasulullah
Sallallahu Alaihi Wasallam. That I'm not the representative
of the Messenger of Allah
rather I'm the representative of the representative of
the Messenger
Allah This became cumbersome to say, so the
lakab was coined in that time of Amir
al Mu'mineen,
the commander of the faithful,
because everybody if they add another khalifa to
the title, it's going to become long and
cumbersome. So they they coined the title Amirul
Mumineen. That's why
Umar is Amirul Munineen, not Sayna Abu Bakr
Sintiq
because the first one to be called Amirul
Munineen is Umar is who? Sayna Umar
But his Asl title, original title was what?
He said, I'm not even the representative of
the Prophet
I'm the representative of the representative of the
Prophet
This is Umar, which Umar the Umar about
which the Messenger of Allah said,
If
lo, the if that's
like not going to happen,
the if of of far fetched or impossible
hypothetical situations.
If there were to be a nabi after
me, it would have been Umar. Right? The
nabi
said about him that that that if he
was going down one path, and shaitan was
going down the same path and saw him,
he would turn and take a different path
out of fear of him.
The harshest in the prosecuting of the commandment
of
Allah is Umar
And a person People have written books about
all
the beautiful
characters, and qualities, and virtues of Sayyidina Umar
Anhu, which were enumerated by the Messenger of
Allah
and that are translated by Sahih Hadid. This
Umar knew his place
and he didn't try to get out of
it. Why? What did we say? That trying
to try to be what you're not and
try to get out of your place, this
is a sin, it's a sin, and it's
a really bad sin, and in certain
conditions, and in certain circumstances
it can lead to kufr as well. So
what did he say? I'm not the direct
representative of the Messenger of Allah
Rather I'm the representative
of the representative of the Messenger of Allah
sallallahu alaihi wa sallam. The idea is that
then, Sayna Uthman is not the representative of
the Messenger of Allah radhiallahu anhu
or Sinna Abu Bakr rather that of Sinna
Uthman. And the idea is that Sinna Ali
also takes his place in the chain. And
this is there's a hikmah and this is
why the other man akhida, they list the
fabilah of these 3 in that order, in
that order. Why? Because they themselves accepted the
position that
they are the representatives of the one who
immediately came before them and they don't jump
their place in the order.
Okay? Now let's
come into the discussion, the discussion regarding the
etiquettes of the difference of opinion.
There are 2 branches of learning in Islam,
and it's important to understand what what the
the distinguishing
qualities of each of these branches of learning
is. There's something called
and there's something called. Okay?
Generally speaking, we translate aqida to be theology,
which is what? What you're supposed to believe
in your mind about the deen of Islam.
Whereas fifties is what? Is this Islamic law,
which is what you're supposed to the actions
you're supposed to do on the limbs
with regards to the practice of Islam. These
are two different things. But these definitions are
definitions of casual coincidence, they're not Usuli definitions.
There are definitions of coincidence.
It's coincidentally
seems that the majority of the things that
are in are
matters that are matters of action,
and the majority of things in the atith
are matters
of belief.
But that's not what the des usuli definition,
the principle definition of the the 2 is,
or what the separator between the 2 is.
Okay? So we come to an Usuli discussion
in the musulafit regarding
2 different types of dalils, 2 different types
of proofs in the sharia'a.
One is something called
a proof.
Okay?
Is that type of proof that is categorically
undisputable,
categorically undisputable.
If something is from the Quran, then it's
mutawatir, if a person says this thing comes
from the Quran, but I don't accept it,
we'll say you're outside of the pale of
Islam. And there are certain hadith that are
like that. The hadith that are Mutawat are
the the ones that will say if a
person doesn't accept them, that that person is
outside of the pale of Islam, are those
hadith that are narrated through so many chains
of narration that it's pointless even to try
to count the number of chains of narration,
rather they're known to be common knowledge, and
there's a whole number of things like that.
Some of them, there's no even point in
writing them down. For example, okay? Where is
the location of the Kaaba?
If someone says, you can use this Kaaba,
you go
and spend $10,000
to go on a Hajj package every year,
this Kaaba you're making tawafar on, how do
you know this is the location of Kaaba?
Bring me an ayah or a hadith regarding
this.
So there's no aya. There's no hadith in
which it says that in the Muldi Al
Kaaba,
whatever degrees,
north and whatever degrees west on the GPS,
east on the GPS. It doesn't there's no
hadith like that. It's known by Tawat'u that
Khalaf and Ansalaf, every every generation of Muslims,
they came to this place and they saw
the Kaaba there, and it was never absent
from the eyes of the of some of
the Muslims ever. And it's impossible for people
to have gotten together and fabricated it. Another
example of,
of something known like that is which day
is Friday?
Which day is jumu'ah? How do you know
that this jumu'ah is a jumu'ah of the
Prophet
Why? Because the the masaliyah of an amira,
they've been filled with people 7 days after
7 days after
things. There are certain mutawatir hadith that come
also that are transmitted textually as well. There
are not many of them, there are very
few of them. But there are certain ones
that are transmitted textually as well. Imam Muslum
he mentions
in the,
the Muqaddimah, his
his forward to, his al Jami al Sahih
al Sahih Muslim
that the hadith
The person who that the Nabi
said, the person who lies about me on
purpose, let that person prepare to take a
seat in the fire. Let that person prepare
to take a seat in the fire. And
what was the interpretation of the Sahaba
regarding this hadith? The interpretation of the Sahaba
regarding this hadith is that the person
who narrates something from the Prophet
even if they have a small amount of
doubt, if they don't disclose that doubt when
they're narrating from the Messenger of Allah
this
sacred thing in the universe is pink lemonade.
So much you, he just made that up,
that's wrong, there's no anything like that. That's
one thing, that's what we think about lying
purposely about the Messenger of Allah alaihi wa
sallam. The Sahaba
said that's not the only thing. It also
includes if you're telling a hadith of the
Prophet Sallallahu alaihi wa sallallahu alaihi wa sallam,
but you're not sure if the hadith is
real, or you're not sure if you remember
it properly. And this is why you'll see
so many narrations of a hadith of the
messenger of Allah Sallallahu alaihi wasallam, the narrators
will say, he either said this or
sallallahu alaihi wa sallam, the narrators will say,
he either said this or he said that,
I don't remember.
And oftentimes the semantic difference between this and
that is completely it's irrelevant to the meaning
of the adid,
but out of fear of being included
in the whyyid, the threat of this statement
of the Prophet sallallahu alaihi wa sallam, which
is translated by Tawatur, right? Out of fear
of being inside the purview of the threat
of this hadith, they used to say well,
it might be this or it might be
that.
This is why there are 2 things that
there are 2 statements that the ulama you'll
hear them say, the true ulama, not the
hocus pocus almagocus,
you know,
televangelistic
entertainer ulama that that you may see some
of them. Not everybody
is like that, but at conferences or in
TV and things like you may see some
people who are like that. Again, not everyone
who comes to a conference or a TV
is like that, but some people have made
careers for themselves like this, and it's nothing
new, it's been going on since the time
even of the Sahaba
not by the Sahaba
but other people who are trying to profit
from Islam for their own personal benefit. It's
a Hadidah Messenger of Allah Sallallahu Alaihi Wasallam
I'm sorry, Hadidah Sallallahu Alaihi Wasallam narrated by
Imam Portubi
in his
tafsir aljani al I Akkamul Quran,
in the tafsir of the ayah,
That in
the tafsir of this ayah, it comes that
Sayyidina Ali
who was once traveling
through
the Dawud Islam, and he walked into a
masjid and he saw somebody preaching in the
masjid, and the manner of this person's preaching
annoyed him. Right? What he sensed this person
is like a hocus pocus televangelist type person.
He has no knowledge. He's just trying to
make himself big by talking about Deen.
So he's he's just said, stop for a
second. Stop. Quiet. Come here. So he comes
to Sayna Ali,
Amir Mumineen. Right?
And Sayna Ali asked a question, he said,
do you know which ayah in the Quran
is Nasif and which one is Mansukh?
Do you know the the akham of abrogation
in the Quran? He says, no I don't.
He says, if you don't know the nasaith
and you don't know the mansukh of the
Quran, then get out of our masajid and
never preach in them ever again.
If you don't know the nasaith al mansu,
meaning if you're not a alim, if you
don't have an ilm, get out don't tell
people about the deen, get out of the
masjid, never preach again. Now you come, you
wanna read salat, you can pray your salat
in the masjid, never open your mouth in
front of a group of people again. And
this this
this this is narrated by 2 chains from
Sinai
when Khortubi himself is a Muhammed, he considers
this to be a a a a a
voracious report. Now tell me what is the
the the, the situation of the Ummah nowadays
when every person thinks they have the right
to stand in the member of the Rasool
Sallallahu Alaihi Wasallam, whether they know Arabic or
they don't, whether they know they study the
fifa, they don't, they study akhid. It's
salikh, that the sahaba, and the tabi'reen, and
the taba tabi'reen.
Set for this is very high. It's not
the standard, the low standard we keep. And
we plead we plead with our ummah, with
the ummah of Sayyidina Muhammad salallahu alaihi wa
sallam, don't hold Islam hostage to your own
mediocrity,
just like you don't go to court except
for with a lawyer, and you're not going
to let me do surgery on you even
though I offer you a discount. I'm much
cheaper than the hospital, they'll charge you a
$100,000
for some sort of elective. So much like
you guys are in Canada, so you have
free health care. Right? But they'll charge the
government so much money. Why would the government
let me have a scalpel? There's many surgeries.
I have a degree in biochemistry. Biochemistry. I
have a science background. Do you think I
don't know how to, remove a wart or
how to, you know, whatever cut off a
patch from a lesion from someone's liver. I
know what the liver looks like, but you
won't do it. Why? Because I'll end up
killing you because I don't know what I'm
doing.
Even though I can tell that Paca really
mean game, I still was never trained in
how to do that. We have common sense
regarding the dunya because the dunya is important,
but because the deen is not so important,
we let everybody, every shad al fat come
into the
makes him feel good and whatever makes people
feel good as if we're listening to, like,
soft rock cafe pop hit words that mean
absolutely nothing, but they just sound
somewhat enchanting.
Right? So coming back to the coming back
to the discussion,
Tawatr, there's this hadith there's this hadith which
is narrated by Tawatr that whoever lies about
me on purpose, let that person take their
place in the fire, and if you don't
know a 100% that what you're saying is
a hadith of the Prophet sallallahu alaihi wa
sallam, and you don't know 100% that the
hadith that you're claiming means something, actually means
that thing that you're saying, There are 2
statements of the ulama that are like the
best friend, like the right hand and the
left hand of the alim
that that that they have to use in
order to get through navigating the deen of
Islam and navigating the sacred sharia. 1 is
what?
I don't know.
He
was a mirror for the hadith in his
age, he was the top Muhammad by the
ijma'a of his age. He was
a person that they that
actually
agree by consensus that there's a hadith of
the Prophet sallallahu alaihi wa sallam, a prophecy
about the future which is narrated
in in the jammy of Imam Tirmazi that
a day will come when the people will
from the east to the west, they'll they'll
hit the backs of their camels traveling from
one place to the other, seeking the knowledge
of Islam, but they'll never find anyone who
has more knowledge than the Halim of Medina.
Right? So Fiam ibn Rieida Neris' Hadid Inn,
the Jami Abi Bamal al Thirmidi, the Muhandithun,
all of them say that this was a
prophecy about Imam Malik. Malik used to say
all the time. He said, I don't know
all the time. He
says, to say I don't know is the
shield of the alim. He says that half
of knowledge is in saying at the right
time, half of knowledge is in being able
to say, I don't know at the right
time. A wafat of people, a debutation of
people from Iraq which is far away, those
days they had to go by foot and
by camel and by horse and through the
desert. They had to travel by night, snakes,
and scorpions, and God knows what. A debutation
of people came to Madinah Munawara from Iraq,
right, to ask Malik over 60 something questions.
And more than half of the questions, Malik
said, I don't know what the answer is.
They got frustrated, they got flustered. They said
they said they said, Sheikh, Moghi Saab, what
are you doing to us? People gave us
a large amount of money to undertake this
very
when you didn't even answer half of our
questions. You say,
Say to them that Malik says what? I
don't know.
Job done. Why make something up? Why guess?
Why take a shot in the dark? Say
what? I don't know. If this is the
way our great ulama were, how should we
be? How should we be as people who
are unlearned in Arabic? Say, I speak Arabic,
if you can fill out a Sarf chart
right now for me, and make a of
like a 100 50 words from one root,
then maybe you can tell me that you
know Arabic. Otherwise, in that sense the people
who speak like Amiya and colloquial dialects
are know just as little Arabic from the
Quran and from hadith of the prophet sallallahu
alaihi wa sallam as a person who is
raised in Pakistan and India or in Canada
or in America.
Why? Because it's a different language.
One of the one of the the hands
of the island that that he makes the
sarof that he works with the sharia, the
sacred sharia with his what? To say I
don't know. To say I don't know. If
you can understand that, right? Look Marcela, we
have some young people sitting here, how many
years did you study in madrasah? Red shirt,
tell me, how many years?
How many years did you study?
Did you listen to the muhaddeen from Bukhara
and from Samarkand, and from Iran from, you
know, like
Egypt and from Baghdad and from Medina, did
you ever go? No. But you already know,
I already taught you in one sitting, I
already taught you half of the knowledge of
Islam, that you should say I don't know
when you don't know. So do you know
hadith?
Do you? Yes or no? No. So this
guy this guy already mashallah
half I I taught him everything I know.
And I taught him half of the ilm
of the deen.
Right? If you can say I don't know
when it's time to when you don't know
something,
you know you know half the ilm of
Islam. Tell me is the earth big or
small?
Right?
How many how many how many how many
seconds are there in in 10 years?
Masha Allah See, he learned the lesson. Trust
me, there are people who are grown men
and grown women, they this lesson, they cannot
learn it. But Allah gave tawfiq open his
heart up, that he understood this lesson. Well,
I am not joking when I say he's
learned half of knowledge. Allah gave all of
us so much tawfiq that when we don't
know that our own nafs and our and
shaitan doesn't delude us into thinking that we
know. Trust me, I'm getting somewhere here. Don't
think he's going on tangents. We're gonna wrap
all this up very quickly. Okay? What's the
second what's the second
tool of the the the the Alim? Right?
That's indispensable.
That's indispensable.
Sometimes there are certain questions that you cannot
settle decisively, but you need to give an
answer for them, like disputes of the court
and whatnot. So what did their ulama always
write at the end of their fatawah that
are like this, that in the end of
their court judgments that are like this? See
the inshaAllah, if you sit without tikadu sit
against the walls, no problem. I'm not I'm
not the muhasa who's gonna yell at someone
for not sitting properly. You lay down if
you like inshaAllah, however is comfortable, inshaAllah. Everybody,
if you like, sit against the wall inshaAllah.
So, what is the second one? It's to
say Allah
knows best. When you have to, you're forced
to give a decision or a judgment,
alhamdulillah, that Allah are not ever forced the
normal people of the Ummah are never forced
to give a judgment. They can always say
la adeem and bounce. Sometimes if you're a
judge or if you're a mufti, you're forced
to give a decision on something that you
don't know a 100%, you might be right,
you might be wrong. You write
and Allah knows best at the end of
it. Right? If someone asks you, is there
is there one God or 2? And you
say, Allahu Adam, this is Kufr.
Why? Because you know it's there's only 1,
and Allah knows that there's only 1, but
you have to answer it decisively.
But very there's very few things in Islam
that you know that decisively.
The rest of it, you know, the rest
of it, there's always some sort of difference
of opinion or some sort of ambiguity whether
it be large or small, even if the
ambiguity is small, and we say regarding those
things, we say Allah was best. Now there
are certain
there there is there's a branch of learning
which is called aqidah. Okay?
Aqidah are those matters of deen which are
known through tawatr, they're known through decisive and
indisputable
indisputable,
sources of knowledge, which is either the Quran
or like we said, those ahadith of the
prophet
that are that are transmitted through tawatr or
by ijma'ah. What is ijma'ah? Ijma'ah is a
consensus of the ummah, but it's not like
a electoral consensus that all the people, you
know, elected like that today we're gonna make
like wine It's not it doesn't work like
that. Right? The way jama'a works is that
the olema, the olema, not the awam, the
olema, if all the olema of any age
gather together
to settle some some issue that wasn't known
from before what the reality of it was,
right? They can't change what's known from before,
but they can settle an issue that wasn't
known from before, this is called Ijma'at. So
for example, Sayd Abu Bakr Siddiq
he was the first
successor of the Messenger of Allah
There is nobody from the Sahaba who
disputed this. Saydah Ali alaihi wa'anhu took Bay'ah
with him. Right? Sayna
Omar who took Baya with him, Sahaba, the
Mujarrun,
the Ansar, everybody else. Right? They they all
took Baya with Sayna Abu Bakr Siddiq, his
khilafa is known by what? That's why we
consider
the validity of his khilafa to be an
issue, not a issue or a political issue.
Okay?
But there are other people. Right? The Khilafa
of Hisham bin Abdul Malik from the Al
Umawi. Right?
Some people liked him, some people didn't. It's
a political matter if you didn't think that
he's the rightful heir to the Khilafa, you
may have your point, another person may have
another point, and that's it. We allow this
difference of opinion to happen, but it's not
part of our aqidah.
So when we talk about the adab of
difference of opinion, because, you know, virtues are
most virtues are medium virtues.
They're mediums between 2 extremes. So when we
talk about the adab of difference of opinion,
we say what? That it's a medium virtue.
That certain things are right and there's no
argument regarding that.
Allah is 1.
Sayyidina Muhammad salallahu alaihi wasallam is his messenger,
and sayyidina Muhammad salallahu alaihi wasallam is his
final messenger.
No one can come afterward, whether it be
Musaylama or whether it be Mirza and all
the clowns and jokers that are in between,
or before them or after them, we don't
accept the dawah of their nabua.
And if a person says that there's some
nabi beef after the prophet sallallahu alaihi wa
sallam, we see on their face that that
person is a kafir. It's not a legitimate
difference of opinion. I'm sorry. I don't wanna
say bad to somebody, but they're the ones
who committed the kufr themselves. Don't blame it
on me. Say, oh, look this guy is
making takfir of people. They committed the kufr
themselves. I'm just identifying I'm just calling it
out as I see it. On the flip
side, you have certain issues that are not
like that. There are differences of opinions of
the ulama. Right? Should you say Amin out
loud or should you say quietly in the
prayer? Should you raise your hand one time
in the salat or should you raise it
several times in the salat? Right? These types
of issues, these are issues even the sahaba
radiAllahu anhu differed with each other and he
tolerated the difference of opinion from each other.
Why? Because they were not akhida issues. They
were not issues that are decisively
determined by the text of the book of
Allah,
or by the text of Amutawater
Hadith of the Nabi
So these are things that are
not, they're not they don't fall under the
purview of so
they can be different valid differences of opinion.
Maybe a person can be wrong about these
things also, but even being wrong about these
things, we don't consider it to be kufr,
we just consider it to be misguidance.
So I what happens is in the middle
this is the middle path, on one extreme
though, one person Anyone who doesn't agree with
me a 100%,
that person is Bida'a, that person is kafir,
that person is deviant. There are people like
this in the world, by the way.
They learn 2, 4 things. They learn listen
to, like, the 20, 30 cassette tapes. Alright.
I'm dating myself.
CDs? Okay, still dating myself. Okay, mp threes,
right? This is just 20 or 30 mp
threes.
And Khas, man, I know everything, the Imam
has been the most stupid, the scholars are
all sellouts, and my parents don't they're dumb,
they don't know what they're talking about, and
this person is a sellout, that person the
only person who is right in the world
is me and my sheikh. And then next
week, you'll say, I disagree with my sheikh
about this as well. Those type of people,
they're like a disease on the umrah, they're
like a cancer on the umrah. They're horrible.
Why? What did we start this discussion with?
What did we start this discussion with? What
arrogance?
Arrogance.
For a person to walk around and then
curse the fata'a
of the first part of this ummah,
The sahaba, the tabi'een, the
taba tabi'een. Right? And people say, why do
you follow 4 madhhabs? We're all Muslim. Of
course, we're all Muslims.
Right? Why do you follow 4 madhhabs? We
follow Allah and His Rasool Sallallahu Alaihi Wasallam.
What do you think? Do you think the
madhhab follow like Donald Trump and,
Hillary Clinton? Come on.
Remember what did we say? That even said
the Umer had enough humility to say, I'm
not the khalifa of the prophet
I'm the khalifa, he's khalifa. But
there are people who wouldn't know the difference
between Trump and a grand wouldn't know the
difference between nahu and sarf and between like
a grand piano. And they're telling us right
now afterward that I don't follow anyone. I
follow directly Allah and His Rasul
What is it you're trying to jump your
place in the line?
The best of generations is, my generation, then
the one who comes after, then the one
who comes after. Imam Abu Hanifa was a
Tabiri. He directs directly narrates Hadith from Sunnah
and has been Malik
Imam Malik was a Tabaa Tabiri. He learned
his teachers were jama'ah of the Tabi'im,
Radi Urahima Allah Tabi'i.
Shafi'i is a direct student of Malik.
Khanifa, he has 2 direct students that for
carrying madhab forward. Mohammed bin Hassan al Shaibani
and,
Abu Yusuf. Right? Qadhi Abu Yusuf, Qadhi al
Khuddat,
Abu Yusuf. Both of whom are direct teachers
of Imam al Shafi'i and direct teachers of
Imam Ahmed bin Hanbal. Do you think these
people didn't know the the sharia?
These are people who have direct ties with
the salam of radiAllahu ta'ala and whom, and
they people who have direct ties with the
the the Tabatabireen.
2 of them were actually from the salafas
salih
You're gonna come afterwards and say, oh, I
will worship Allah Malik and worship Abu
Hanifa. You know, I see past their mistakes.
I know I just followed directly Allah and
His Rasool Sallallahu alaihi wa sallam. You're jumping
your place in the line unless you want
to make a dawah that you're equal to
Sayna Abu Bakr as Siddiq. You wanna make
a dawah that you are able to jump
the line from Sayna Umar alaihi wa ta'ala
anhu. This knowledge is is transmitted through a
chain of transmission.
The well known and revered, universally revered Muhadith
Abdulhanu Mubarak
or
is an associate of Imam Abu Hanifas, and
his hadith come in. All 6 of the
Sahasita books. He is a narrator, hadith narrator
of the utmost,
level and quality impeccable credentials
impeccable
credentials. Right? The Muaddithin were so exacting in
who they narrated from, that Bukhari was a
student of Imam Ahmed bin Hamble but he
doesn't narrate from him once. Imagine that. But
Abdul Abin Mubarak is in all of the
books. Right? Abdul Abin Mubarak said a statement,
the quality of which it's rare to find
outside of the hadith of the prophet
He
said,
The the isna, this chain of narration, when
you ask someone where did you get your
knowledge from,
they're not jumping and saying, oh, I got
it straight from Allah and Rasool Allah come
on man, you're a joker. What? You're hanging
out in Madinah 1400 years ago and you
heard all this stuff directly?
You're a joker, you didn't hear it directly
from them. You heard it through a wasata,
through a medium just everybody else did. Right?
So don't tell me, don't tell me. Why
why is it that a person wants to
make this claim? It's because if they tell,
oh, well, I just studied myself a little
bit on the side,
or I taught myself Arabic through, like, a
a 2 bit, like, half half,
half weighted,
online course that, like, you know, that that's
there for, like, whatever, you know,
for $4 a month for, like, 5:5:5
hours a week or whatever. Right? Then Then
people are gonna laugh at you. They say,
you don't even know what you're talking about.
Right? I don't know. And in laws are
wonderful people.
I had one one of my wife's cousins,
he once said he says, you know, I
don't follow all these imams and stuff like
that. You know, I just read the Quran
myself, and, I I I, you know, just
decide what I think is right. I said,
okay.
As as far as I'm concerned, you've never
read the Quran ever before in your life.
I I don't know that you've ever read
the Quran before in your life. Yes, I
do. I said, Allah says,
Tell me what does this mean? So I
don't know. Is that it means we we
send it down as an Arabic Quran, so
that you can be people of understanding. When
did you learn Arabic? So no, I read
a translation.
Oh, you read a translation, is that how
it is? First of all, the translation is
not the Quran. 2nd of all, what is
the translator who translated it for you in
nabi? I'm saying that I accept the interpretation
of Abu Hanifa and Malik who heard hadith
directly from the sahaba and
from their students. And you you are you
are taking your interpreter for for for the
deen as a translator who lived in the
1800?
That you don't know anything about, where did
he live, where did he die, when was
he born, who his teachers were, you know
nothing about him, and that's what you're you're
making your dawah superiority.
This dawah, a, doesn't make sense, b, it's
filled with takkabur, it's filled with arrogance. The
first thing we talked about was what? Arrogance.
It's the idea that the first part of
this ummah somehow there's something wrong with them,
they didn't understand what's in the book of
Allah, or they didn't understand what the sunnah
the Prophet
was, which is categorically at odds with the
hadith of the prophet sallallahu alaihi wasallam, which
says what? That says that that the best
of the ummah is my generation, then the
ones that come after me, then the ones
that come after me. And that's just one
hadith. I mean, if we were to fill
up you fill up our time, isha just
talking about this one, like, sub issue of
of of the discussion that we're having, so
we'll move on. Right? But you have this
idea that's literally diametrically
opposed to the teaching of the Prophet Sallallahu
alaihi wa sallam. This is the aym, this
is the nafs, the that, the essence of
arrogance. This is what? This is the essence
of arrogance to say, those people who the
Prophet
categorically said understood my message the best, I'm
not gonna follow those people because I think
my opinion
is better and I think that my opinion
is more,
more more valid. Abdul'ab An Mubarak said what?
That this chain of narration is part of
the deen. And if it wasn't for this
chain of narration, whoever wanted to say anything
about the deen would have said anything they
wanted to about the deen. I'll say that
again. This chain of narration is part of
the deen, alisnadu mina deen. This transmission that
we transmit the deen. We don't put our
we don't put our own opinions, but rather
we translate what we heard from our.
And then afterward our own opinion comes for
the learned, only for the learned in those
matters that they didn't give us an opinion
regarding. This is called precedent.
Every living league by a source of law
in in the world, every functional source of
law, every functional court system or legal system
or governmental system respects
precedent, including the Canadian government, including the American
Supreme Court, every government. Why? Because if you,
for the same case, give a different judgment,
same case yesterday, you gave a different judgment,
same case today, you give a different judgment,
it's complete chaos. People will not know what
to expect from the government, and the idea
of justice goes out the window. The idea
of justice goes where? It goes out the
window. We don't need to reinterpret Masayl of
how do you pray and how do you
fast. Because we pray and fast exactly the
same way that we did 1400 years ago.
We don't need new for that. If you
wanna have new and new legal rulings, you
should have a legal ruling about what direction
the Pibla is from the moon. That's the
issue they didn't talk about from before. We'll
say, okay, someone says something new about it,
we'll consider it. But somebody will say, okay,
by the way, this is how we're gonna
make is different now. This is utterly and
totally ridiculous, and it's a type
of
that this chain of narration
is part of
the
Deen.
If
it wasn't for this chain of narration, whoever
wanted to say anything about
the Deen would have said whatever they wanted
to say about the Deen. And so if
someone says to you,
if
it said to you,
Who told you this? You're telling your aunt
this is halal, this is haram. Where did
you get this from?
If someone says that to you, where did
you get this from? Faqadbatiyyah, don't be upset,
don't be angry, Oh, you're challenging me? You
don't believe me? No, no, don't be like
that, be happy. Why? Because it means that
this chain of nourishment is still alive, it's
still alive. It's this concept is still alive
in the ummah.
Now coming coming again back to this idea
of the etiquette of disagreement. We said that
is
those things that everybody agrees upon.
Those are very few issues.
The basic of the Muslims can be taught
and transmitted
from a basic text like the Aqidat Tawiya.
Aqidat Tawiya is an interesting book. Basically, Imam
Abu Jafar Tawiya was a master
Muaddegh who lived a little bit after Imam
Bukhari,
in Egypt.
He was of a Yemenite origin, and he
was,
he was one of the the the great
imams of the history of this ummah. He
summarized all of those things because he's a
Muaddith and he's a professor. He took all
of those things that are mutawatr, transmitted by
tawatr from the hadith of the Prophet
as well as from the the the book
of Allah,
and he summarized them in something like a
139 or a 140 points.
And it's a very short book. I've taught
this book in many
communities,
all across North America,
and it takes you know, I mean, if
you really wanna go into detail, it can
take a very long time to study it.
But a basic overview of of all the
points of of it with some moderate amount
of explanation,
I find that I'm able to transmit it
in 15 hours. It's not 15 hours
of Bayan Hocus Pocus Entertainment. It's 15 hours
of, like, intense instruction. But within 15 hours
over a weekend, like, 3, 4 hours on
Friday, and then 7 hours on Saturday, and,
like, 5 hours on Sunday, you can transmit
everything that's inside the.
This is something agreed upon by Hanafi
Maliki, Shafiri,
Hanbali, Wahiri, Salafi, Sufi,
Fulan group of modernist,
whatever whatever groups you have. Right? It has
from the people who claim that they're the
through the history of Islam,
over the centuries, because imagine
this this a little bit after from that
time until this time. I'm unfamiliar with any
group that has a credible claim to being
from the Ahlul al Jamaha,
that that doesn't
doesn't accept what's inside of this book. Different
groups have given different interpretations and commentaries on
it that then expound on them in different
ways, but in general, it's a it's a
the text of it is something that everybody
agrees about, that everybody agrees about. I find
this also different problematic. Isn't it problematic? Most
people who ask them, are you Shia or
Sunni? They say Sunni, they say, well, what
makes you Sunni? Well, we're not Shia. That's
the only idea that they have about what
what the pedigree of their deen is. And
it means
so much more than that, and that's not
even really a part of what it means.
It has its own meaning.
Doesn't it bother people that they don't know
what it is? This is our deen, we
don't even know what we follow, what the
source of our doesn't it bother us? It
bothered me. Right? So this aqidah is what
those things that are are are,
universally accepted from the people of guidance. We'll
say the people who don't follow every single
point in Aqidat al Hawiyyah, some of them
some of the points like Allah being 1,
if you don't follow it, you're not a
Muslim. Some of the points, if you don't
follow them, we consider that that person is
deviant, that person is misguided,
but they're not outside of the pale of
Islam. And that's something that whoever is teaching
the book can can give to you, but
those are things that we should universally condemn.
At any rate, there are things that we
should universally condemn if a person doesn't follow
what those things are. And this is learned
only by learning, it's only learned by study.
You could be going to the Jama'atbaha your
whole life. You could be going to the
ISNA convention, the ICNA convention, the RIS convention,
the SIR convention, the AARP convention, NRI convention,
the the AARP convention, NRI convention, the republican
convention, democrat convention, whatever NDP, conservative, Tory, liberal,
black Quebecois, whatever convention you want, you'll not
learn any of these things until you go
to the Ullman, actually open the book and
read it. But that's what's in the books
of Aqidah, and that's what the the hadith
on one side. On one side, the limit
of of of how much difference of opinion
will tolerate. There's a maximum limit, it's defined
by what's in in what's the aafid of
the Ahl Sunun Ajamaha.
What is the the the other side of
of of what we'll,
tolerate? That what we the things that we
should tolerate. Right? This is what we shouldn't
tolerate. What is the hand of what we
should tolerate?
That's where fiqh comes into play. Okay. Why
is it that there are different madhabs of
the of the sunnah? Right? Why there that
there are different madhhabs of fiqh? Shouldn't we
all be doing the same thing? Well, I'll
tell you something. Right?
The reason there are differences of opinions between
the ulama is not because they the the
different madhhabs have a different Quran or that
they have a different
set of hadith. They all have the same
Quran and the same set of hadith that
they they work with, the same hadith narrators
that they work with, etcetera, etcetera, the same
norms that they work under. It's just a
matter of it's just a matter of interpretive
methodology.
Okay? So for example, right, in in in
the Arabic language, the Arabic language has a
singular form, a dual form, and a plural
form.
So the question comes the question comes,
can you use the the plural for for
for the meaning of the dual? Right? Kitab
means one book, Kitabani means 2 books, and
Qutub means several books. Can you say Qutub
to 2 books? No. Well, can you?
Can you? No. No. Who says no? I
said no. You said no? Can you say
qutub to 2 books?
2.
2 books?
Yeah. But can you say qutb to 2
books?
Why Allah says in his Quran, why he
says in his book,
How many hearts does he refer to here?
Right? These are semantic issues, these are issues
that you're really honestly And then so so
for example, right? For For example, some of
the imams says you can't say it.
You can't you can't you can't say you
can't say like the shafir, the malikusuli
position is what? You can't say the jama'at
to the mufanna.
You can't use the the plural form to
something that's only 2. Right? And then the
hanafi say, no you can't. And then they
say, okay, what about the the example of
Kulubu Kuma? Say there's a karina in there,
right? The kumma,
it's a it indicates
expressing that tulub is 2. Whereas if the
kumma wasn't there, you couldn't use it because
it was become genuinely ambiguous. Now these are
not things that there's a eye of the
Quran or hadith of the prophet
that will
will will, like, decisively
end a discussion regarding a matter of which
is a matter really of nahu alaihi wa
sallam. Right? Regarding
a semantic or linguistical manner
matter. So each side has their opinion and
say, okay, maybe you're right, maybe I'm wrong,
maybe I'm right, maybe you're wrong. I think
I'm right and I think you're wrong, but
I admit the possibility that you might be
right and I bet might be wrong. Why?
Because what did we say? We talked about
what? That you should say, well,
if you have to give an opinion on
something that's not completely and 100% decisive.
You're the the the and
the and the and the they have the
right to have an opinion on those issues,
but they say after
was best. Right? So guess what? These things
they have
a
bearing on how you interpret the Quran, they
were bearing on how you interpret the sunnah
of the messenger of Allah Sallallahu alaihi wa
sallam. For example,
The
person who's Amin, when they say Amin
is is is the same as the Amin
of the the angels.
That person, their
their their sins, all of them will be
forgiven. Right? The Amin and the after the
imam says Amin. Right?
So someone says, look, see, this is proof
that you should say Amin out loud in
the prayer. The other one will say, hey.
Did you ever hear an angel say Amin
before?
No.
So it says it says that your your
way of saying Amin should be conformant to
their way. There's these are arguments. They're not
decisive.
Each one has kind of has a point,
and so they say, okay. You do what
you think is best. I do what I
think is. We have to tolerate these things.
The cancer that came on the ummah, and
that is that is that is thrives. The
cancer that thrives in ignorance, and the cancer
that will shrivel up and go away with
with the proliferation of knowledge is that cancer
of those people
who think I'm right in every single thing
I do. This is a type of arrogance,
this comes with jumping the order, even
the Prophet during his own life, during his
own life, he tolerate a difference of opinion
amongst the Sahaba radiAllahu
anhu. There's a famous hadith
Right? The the the the the the the
the the the the the the the the
the the the the the the the the
the the the the the the the the
the dispersed from their siege of Madinah, and
then the Prophet
told
the sahaba, get your arms, get your armor,
and go straight to the that
treacherously betrayed the betrayed the Madani people during
the siege
of the Hazza,
and don't pray
until you get there. And so people did
that, it took a long time for them
to get armed and to go to
to to to the to the fortifications of
Banu Qureza inside of Madinah. And so what
ends up happening is some of them, they
see the sun is about to go down,
so they say, well, you know, half of
them say, oh, the prophet
said, don't pray until you get to the
the Diya of Banu Quraybah.
Right? So they kept going, the other one
said no. The Prophet
what did he mean by this command? He
meant by this command, hurry up, go quickly.
He didn't mean for us to miss the
prayer, he just meant for us not to
delay anything.
And so the commandment was: Don't pray except
for and tell Baluk you get to Balukureba,
as long as there's still time for the
prayer.
Right? As long as there's still time for
the prayer. There are many things in the
Quran that cannot be taken completely literally. Right?
That that you and you what you worship
other than Allah
are the gravel of jannam.
Right? You and what you worship other than
Allah are the gravel of Jannam. Do people
worship
Islam
is the gravel of Jannah because the text
of the Quran will say this person is
a kafir. He's out. You're out. Get out.
We can't believe that about any of the
You can't interpret everything literally.
So this is a genuine difference of opinion.
Did the prophet
give his order, and did he mean for
it to be,
interpreted
completely literally without any exception, or did he
mean it to be interpreted as correct, but
with exceptions with exceptions.
So this difference of opinion happened, both parties
went and asked the Messenger of Allah sallallahu
alaihi wa sallam during his lifetime. You You
know that what were we supposed to have
done? He said, you guys did right, you
guys did right, he didn't
say one was right and the other one
was wrong.
This is a legitimate difference of opinion about
a hadith,
not in
2016. This is a legitimate opinion about the
interpretation of a hadith that happened right under
the eyes of the Messenger of Allah sallallahu
alaihi wa sallam.
And the differences of opinion between the fukaha,
between the different madhhabs of the fiqh, and
between the respected
ulama of the salaf
These differences of opinion
are
such that they were tolerated for this reason
because it's not exactly 100%
clear whether
one one opinion is completely and decisively right,
and one is completely and decisively wrong. And
for that reason, the ulama of the ummah
have said, Regarding those differences of opinion, choose
choose the one that appeals to you, choose
the one that is taught to you by
the teachers that you have in your locality,
choose the one you want to follow and
follow it religiously,
but don't get up on gang up on
somebody,
if that person doesn't follow it. And so
you see these people are like a cancer,
there's a people, khaas, you know, say I
mean out loud, you're
a
you're
a
deviant,
you're dal, you're misguided.
And if you don't if you pray with
your hands up here, you're wrong, you should
pray with your hands only down here, and
that's it. Done. Right? These types of people
are a cancer and ummah. This only comes
from ignorance. You'll never find an alib ever
jousting people about these fururi, these ancillary type
issues. And on the flip side, you'll never
find a real alim being soft on issues
of aqida.
A politician will be soft on issues of
Aqida. They say, well, there's this other group
that, you know, they pray 5 times a
day, but they believe in a prophet that
came to Punjab in the 1800. Right? So
we should join with them and make a
stronger political bloc. That's what a politician would
say, the
ulama are the heirs of the prophets. Not
there to win an election or make money.
If you wanna win an election or make
money, do something else, you're not an island.
You will find just like you won't find
the ulama jousting each other on these ancillary
issues in which there's a legitimate difference of
opinion, you will not find
the ulama
being soft and easy
and flexible, audhubillah on issues that are issues
of aqidah that are issues that there shouldn't
be any flexibility in. Now the problem is
this, and I can understand and appreciate this
problem that a person who's listening to this
talk right now may say, look,
how am I supposed to know if this
issue is a aqidah issue or a fitah
issue? And the fact of the matter is
you're not going to know until you study.
A person may say, well, I have I
have, like, work to do. I have a
job that I I I have to do
in the day. I have to pay my
rent. I have to put my kids through
college. I gotta put food on the table.
How am I you think I'm gonna be
able to stop and then learn Arabic and
learn Nahu and Sarban?
Am I gonna be able to do this
for like the rest of my life? I
can't do this for the rest of my
life. Well, that's what this big guy here
is for.
Okay? If you're gonna bring him into the
masjid, and you're gonna let him stand in
the mihrab, and you're gonna let him stand
on the member of the Prophet
member of the Prophet sallallahu alaihi wa sallam,
you better make sure he's somebody you trust.
And don't joust him then afterward about this
and that, and brother, your opinion, my opinion,
and Don't give him a hard time afterward
about it. And if he's a person worth
keeping, he's not gonna say, oh, you said
I mean out loud, and I don't say
I mean out loud, or oh, you said
Amin quietly and I don't say Amin quietly.
He's not gonna joust you about those things
because he knows it's a legitimate difference of
opinion.
One might say, well, how are we gonna
place all our trust into him? He's just
one guy. We don't worship him. Right? Are
we gonna place all our trust? He's he's
he's not Masoomis. He's not infallible nor am
I. None of us are infallible. All of
us make mistakes. The idea is that every
community has to have a certain amount of
people who have a certain amount of knowledge.
And it's it's like a like it's like
Jannah. Right? Jannah, the firdos is in the
middle of it, and it's in the highest
poor portion, and the rest of it is
a little bit more flat. Right? Those who
are ulama really need to have a lot
of knowledge, and it's every every community has
to have people like that. So the kids
who come and learn on Sunday school and
in Maktah and whatnot, the ones that show,
love for the Quran, encourage them to memorize
it. And then the ones that memorized it,
that still show love for the the knowledge,
encourage them to learn Arabic,
encourage them to learn fafaf, encourage them to
learn nahu and sarf, encourage them to learn
usool, send them overseas,
not to the nice madrasa in the local
area, to the best madrasa in the world,
to the highest masha'ikh in the world. Let
them study not for 2, 3, 4, 5,
6 years, let them study for 10, 20
years. Finance them. Trust me, the people of
the ummah are more important than the building
of the masjid, even though we have fundraiser
after fundraiser for this stuff, and we don't
invest in our human beings, we don't invest
in our human beings. Let me tell you
something, the best of this ummah, the Sahaba
radiya wa ta'ala Anhu Nabi alaihis salatu wa
sallam said about them,
than if anyone of us were to give
the mountain in Uhud, in gold in sadaqa.
That so much gold that would destabilize the
world market, still we wouldn't be able to
equal what they gave, even the small and
simple sacrifices they gave because of their iqlas.
Right? So send them to learn the best
and come back. Why? Because the most important
part of this ummah is its people. Say,
nam, Abdullah ibn Umar
He looked at the kaaba once and he
says, How great are you? And how great
is your honor?
How great are you and how great is
your honor? And I say wallahi,
the honor of every single Muslim is greater
than your honor.
But if somebody were to take a sledgehammer
and and and take a crack at the
Kaaba, there would probably be a riot everywhere
in the Muslim world.
But we take sledgehammers and crack at our
own people all the time, and we don't
even bite an bite bite an eyelash. We
don't even shut a tear. We'll backbite our
brother, backbite our sister, talk garbage about them
in front of their face, behind their back,
physically hurt them when when when it makes
us happy to do so in our anger.
Right? This is not the deen that Nabi
sallallahu alaihi wa sallam taught. So those kids
send them to go study and finance them.
Trust me, it's cheaper than building the new
parking lot that you guys wanna build or
whatever. Right? Trust me, it's cheaper.
And let several of those people come back.
You know, a church of the size of
most masajid has 4 or 5 different,
pastors. Why? Because we we don't refer our
masajid. We want an imam to leave the
prayer 5 times a day and then teach
the Quran to the kids and teach back
to the adults and counsel married couples and
counsel new Muslims and then do the funerals
and then do weddings and then cry in
the middle of the night and make dua
for us and this and then be be
patient with the times that we've behaved jahil
with them and this. This is not the
CV of a imam, this is CV of
a nabi. And I don't know. I mean,
we can't we can't teach the whole
in one night, but I can teach you
this much. There's not gonna be another nabi
that's gonna come to this. So you gotta,
like, make do with what we have. Right?
So
have those people that do those jobs. So
that's what the peak of it, the peak
of it. Right? And then for everybody else,
everyone has to have some requisite amount of
knowledge of the kitab, and the sunnah of
the Prophet sallallahu alaihi wa sallam. We should
learn Arabic. People say, oh man, learning Arabic,
there's 2 soft responses. Generally speaking, people from
non Arab countries, they say, well, you don't
have to learn Arabic in order to be
a Muslim. I agree with you. You don't
have to learn Arabic in order to be
a Muslim, like, legally speaking. But look.
Most of the people in the history of
this ummah were farmers. They're illiterate people. They
never left their village, and they just worked
by day night, and they're simple people that
love in in their hearts for Allah
and the type of love only can come
from simplicity. They never learned how to read
and write their own language much less anything
else. Right?
Don't compare yourself to them. You guys are
going to school, like, 12th grade and then
after sorry. It's Canada's grade 12. And,
and then afterward, go to university, and afterward,
go to medical school, get a master's. Now
you don't have a master's degree. No Muslim
is gonna marry his daughter to you. Right?
So you have to get at least master's
degree, medical school, law school, some professional school,
dental school, pharmacies. You have to do all
of this stuff. Right? So isn't it kind
of shame to be, like, having gone to,
like, 16 18 years of schooling, and then
afterward, you couldn't even take a 6 month,
like, weekend course on, like, how to read
like, understand the Quran. And you don't understand
the whole thing in 6 months, but you'll
understand a great great bit of it rather
than just a parade of that
happens in the the the of person who
doesn't understand anything. There's still benefit obviously listening
to the Quran and not denying that, but
how much greater is it if you understood?
Right? If you somebody loved you and you
loved somebody and they wrote you a letter
and it was a language that you didn't
understand, you'd at least get it trans translated.
Why? Because you wanna know what's inside of
it. Right? Allah who gave you
and promised you eternal life. He loves you,
otherwise you would have been, you know, in
a club right now instead of in the
masjid, or you would have been doing some
doing something else right now instead of being
in the Masjid.
He wrote this this message to you, he
wrote this message to me. Why wouldn't we
wanna learn about it? Right? So the the
the the the the plane, right? This is
the plateau, this is what the ulama shi
know, the the plane, the rest of the
people we should at least learn basic Arabic.
K? We should learn basic fiqh. Right? You
can choose whatever madhhab you want. I follow
the madhhab of Imam Malik, that's why I
leave my hands down when I pray.
Right? That's why you may have noticed that
said Allahu Akbar started reading the Fatiha with
Abismillah in the middle, and
Sometimes I read behind someone who reads the
longest ifta, and I mindlessly read the whole
and it's done, and then the guy says,
I was a bit like a kid on
a jinn, it's gonna be a long slot,
man. Right? So you don't have to follow
me. I'm not saying you have to follow
me. There's all these wonderful a yimah whose
whose fit is written, choose any one of
them. It's like arguing, say, I don't wanna
take
a Honda Accord to the airport, I wanna
take a Toyota Camry. Yeah. That's the same
thing. Just get in and then go. You're
you're gonna miss your flight.
Your flight is to China. You're gonna miss
your flight because you're arguing about
There is the same thing. No. It's not
the accord, it's the knob for the okay.
It's not exactly the same thing, but it's
the same thing. Just get in the car
and go. Okay? This a lot of them
create you to argue about these things. So
you have Hanafu shayf, learn from him. You
have Sha'afu shayf, learn from him. Whoever it
is, learn the basic amount of fitth for
what's the part of the for you. How
to pray, how to make say, or do
you know how to pray, and how to
make wudu? No. You don't learn from osmosis.
You have to actually go through the books
and learn the hakam 1 by 1, and
then you'll learn how much you knew and
how much you didn't know. Right? So learn
the fit, how to pray, how to make
wudu, how to pray when the prayer times
come in, how to fast if you have
enough money to pay zakat, what the law
of zakat is. It never ceases to amaze
me how little people know regarding the law
of zakat and how many people for 20
30 years of their lives
are, like, not validly paying zakat. And all
of that is going to be something a
person is gonna be punished for on the
day of jatukwabi,
jibahu, majinubu,
that that that that those loonies and tunis
are gonna be, melted and branded in the
forehead and in the sides of the person
who withheld it from
its rightful recipient.
That's a big deal. Who who each one
of you can hold a, hold a dime
or hold a nickel in in a fire,
wait till it's red hot, and then
say, just stick forget about your side, your
forehead, stick it in the palm of your
hand, and then say, like, yeah, that's cool.
I could do 10¢. That's not a big
deal. Right? Learn the hakam of the zakah.
Learn what right? Learn what the hakam and
iiraath are when you die, how to distribute
your inheritance. Almost nobody does that, by the
way. Most inheritances are distributed by
the court because people don't leave, Sharia compliant
wills, and this is considered a zulum because
you don't have the right to leave your
money to who you want to. Allah
by the text of the Quran has already
decided who you leave your money to, and
how you leave your money to them, and
what proportion they're supposed to have the money
left to them. If you wanna get married
one day,
some of our young people, you can't, like,
say, yeah, because your baba is watching this
kind of embarrassing. Your mama might be upstairs,
but, you know, you wanna get married one
day. Okay. Learn the hakam regarding marriage and
regarding,
divorce, what the rights of the husband is,
what the rights of the wife is. Learn
those things. That's what? First is what? Arabic.
The second is basic fiqh. Right? Basic Arabic,
basic fiqh. What's the third one? Right? The
third one is basic Aqida. Right? Take this
course 15 hours, learn what's in the
then keep reviewing it for the rest of
your life. And basic what? Basic spirituality, the
matters of the heart. Right? Is like legal
rulings.
Right? Fitar is legal rulings. There are matters
that are inside of the heart that the
judge will never rule over. Right? That that
that you have to purge all of
kibr, you have to purge all of arrogance
from your heart, otherwise, you're not gonna go
straight to jannah. It's hadith of the Prophet
we just read it. Right? You have to
purge hasad. Right? The jealousy from your heart.
Right? That because hasad eats up good deeds
just
like fire consumes like small twigs very quickly.
It's a hadith of the prophet You have
to love Allah and Israel
You have to hate the things that he
made haram. You have to trust in Allah
to have taqwa if lost. What are all
these things? And a very beautiful book exists
to teach you what all these things are.
It's called the Riaba Salihin. It's in every
masjid. Everyone thinks they know what's inside of
it, and almost nobody's read it. This is
my experience. Almost nobody's read it. Such a
beautiful book. People don't even know what the
topic is. This is the book of hadith.
Well, actually, it's Ayatul the Quran as well.
And if you read
the
if you read the forward to it, that's
what he talks about. Is that this is
a book which describes the inner states, the
states of the heart, and the states of
moral conduct that don't neatly fit into the
purview of the law. It just describes what
parts of those affairs there are in Islam.
So these are four things, everyone should learn
these basic things. This is something that just
like you shouldn't be allowed to go to
a university without having gone to high school,
You shouldn't be allowed to be an adult
and be a Muslim man, Muslim woman, and
adult, respectable adult without learning these four things,
and there are things that can be taught.
It's not something that requires, like, 8 8
years behind the sky type of Jedi training
before you can use the force to, like,
make the lamp fall down from the roof.
Okay? These are very simple things. Right? There's
a little bit of that as well. We
won't talk about it right now. Okay? But
that that's not this is that's not gonna
take that type of effort. This is gonna
take a very a very simple basic effort.
You have this ulama, you have Sheikh Abdullah,
you have Sheikh Abdulwa'id, you have
Sheikh
Hamoud, you have other people Toronto,
I've heard are driving Uber and driving
buses because nobody is you know, once Jum'ah
is over, everybody says, oh, get a real
job. Right?
Bring someone into the Masjid. Right? Don't burden
him, he's already doing too much. Right? Bring
someone into the masjid to help him to
do this. If we can't train ourselves, train
the kids, but here's the catch. What's the
catch? The catch is if you're tell your
kids to learn it, they're not gonna learn
it. If the kids see you see you
strive to learn it, then they're gonna learn
it because they don't do what you say,
they do what you do. Right? If if
even if it took you to learn one
Baba's Sarf, it took you a year,
and you're hitting your head against the wall,
daratum, daratum, ahamdha, you know. If
you're really struggling hard, what's gonna happen? Your
kid is always your children are always gonna
think you're mommy and dad. They they get
into a fight with you or argue with
you. They still honor you inside of their
heart because there's something great to them. Maybe
sometimes, this is a reason that certain children
have problems with their parents is because they
consider them as so great, and so how
could they do this to me? They're they're
they're, you know, it was they they should
be these great people. Right? If your kid
sees you that did my father, you know,
he spent an entire year, the samajhi
valued the the the the knowledge of Deen,
he spent an entire year learning up just
a baba saf. You think that's not gonna
have an effect on them? It's gonna have
an effect on their whole life. It's gonna
have an effect on their entire life. Right?
Not every alim comes from the household of
an alim. There are many people who many
of the greatest of ulama come from the
household of simple and pious
people who didn't know so much about the
deen, but had love for love for the
deen, and love for Allah, and love for
his Rasul
and that's what they'll learn from from your
from your struggles. This issue is a big
issue. K. All this ISIS, Mysis, all these
arguments inside of the Masjid, all of the,
kind of weirdo extremist groups, all of these
people, Muslims killing each other, and the Dara'
al Islam, Muslims killing non Muslims using making
generating a machine that gives ammunition to all
those people who hate Islam and wanna portray
it as bad in this world. Right? The
CEO of that company is Iblis, and he
has many people from the hints that do
a very good job, propagating his his his
business. Right?
All of this has to do with what?
It has to do with a a lack
of knowledge. It has to do with a
lack of knowledge and with arrogance. 1 2
things when you mix them together, it it's
a very dangerous it's a very dangerous mixture.
So learn those things you should be firm
about, learn those things that we can be
flexible about, and learn everything in the middle.
Increase your knowledge so that Allah may
accept from you. Right? It's that Allah may
accept from you. May Allah accept from all
of us and give us a better tomorrow
than today, and make the best of our
days the day that he takes us from
this world, and make our khatima, iman, and
ankher, and give us to,
receive from the the blessing of the shatha
of the prophet
on the yomukiyama.
May he write for us that he's pleased
with us, from this day, until the day
we meet him, a day that will never
end.