Covid-19, Shariah, and relaxation of laws
Channel: Ismail Kamdar
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Marina de la de La
Paloma who the other people on your machine, but the only Willamina shaytani R rajim Bismillahi Rahmani Raheem, you read a lot. Now you read
one of the things we need to be grateful for, with our Sharia. So Allah subhanho wa Taala has revealed for us a law that is flexible enough to take into consideration the ups and downs of human life. And that many of our laws, they have within them an inbuilt flexibility in that, when times get tough, the wall relaxes every time to get easy to go get stricter.
And we saw this in action over the past two years. So two years ago, the pandemic started. And there was a lot of discussion and debate on how do we handle our rituals during the pandemic. And the maximum effect that we brought up at that point was a shocker potentially mutation that
causes relaxation of the world.
What this maxim means is that when things get tough, the laws of Islam are relaxed. For example, if someone is sick in the month of Ramadan, they make up the fast later they don't have to fast the goal be that if someone cannot stand the praise, they sit and praise Allah, the Lord relaxes for them. If someone cannot find water, they do not do do they do the young, the law relaxes for them. And we see this even on more extreme circumstances were in the case of the of the Sahaba in Makkah, when they were being tortured, some of them even would see words of Coover to save their lives. And the prophets oil subsidy was permissible for them to do that, because it was a matter of life and
death. So taking this principle into consideration, we came up with a solution to years ago, which was to separate in our salah, to social distance in our salah, and to wear masks in our salah. Now, we need to understand that this is not the norm.
Right? The norm in our Sharia is that we stand shoulder to shoulder and that we pray Salah with our faces uncovered. That is the norm. The situation we've been through is the exception. Now they are sub principles, the principle you mentioned two years ago. The sub principles tell us that when you make these changes, they are always temporary. They are always temporary meaning when we told people two years ago that you don't have to go for Juma now because of the pandemic after a few weeks was okay we go with Juma but you know we social distance. Why? Because things are changing. And hamdulillah things are changing even more and getting better. So again, the law will change
accordingly. So I want to mention some of the sub principles so that we can apply to our situation and to other situations in our life as well. One of the principles of founding all of the mud hubs related to difficulty things is is either Doppel amrep, DESA with the tussle
when things become difficult, the law relaxes. And when life becomes easy, the law become stricter. This is a maximum effect. What does this mean? It means for example, if it's the month of Ramadan, and you get sick, the law relaxes. You can fast after Ramadan, you can make it up later. But what happens is that you get better.
With it life becomes easier, the law becomes stricter, you have to start fasting that same day. Right? It doesn't mean you got sick. So now for the rest of Ramadan, you don't have to fast No, because when things get easier to go goes back to its original form. Same if somebody's injured the leg. And because they injure the leg, they cannot stand the pre sold out. So they start sitting in principle. What happens when the leg gets better what happens when they can stand and resell again, it becomes compulsory for them to stand in free solo. So the law is not the changes that we that we do to the Lord that is at this point within the Sharia are not permanent, they are temporary. The
same applies to the situation we are in today that we have been social distancing in our Salah for the past two years, and then the mask now set up for the past few years. And after consultation with many of the doctors and those involved in the medical field, we believe that this is no longer necessary. Right the pandemic is towards the tail end now inshallah it's coming to an end. The virus can variants are not as strong as the earlier ones. The majority of us sitting here are vaccinated despite we can't keep following the light ago. It wouldn't be correct to follow the light law in the state. Instead the law has to get strict again it has to go back
To the original that Allah revealed, and that is that we should be praying to hold it to shoulder. And
so wearing the mask, that's a choice if you feel more comfortable wearing it, you can, but it's not necessary either. This is some of the other Maxim's related this will be understanding better.
So in another maxim found in the Hanafi bookshop, where it is stated by Judge Aldrin Batala, these are wildly whatever becomes permissible because of a excuse because of a valid excuse. It will no longer be permissible with excuses over I will ever becomes permissible because of a valid excuse will no longer be permissible with a valid excuses.
The classical example of this, if you cannot find water,
right, you have an excuse to determine what happens when you find water. Your excuses gone, you have to start doing judo. Again, the same applies here, right? We had a good excuse to separate in our Salah and stand socially distance because we are afraid we could get sick from each other shoulder to shoulder well, that fear has died down. So that excuse is gone. So we should start praying shoulder to shoulder again.
Another Maxim related to this is my Comala, Rura, rubies Awadhi has is the rule whatever became permissible because of necessity or whatever law was established, because of necessity, will end with the necessity is over. Now, what is the rule? What is necessity? Necessity means life in debt. That's what the rule Robins life and death situations. And there are various levels of what permits something that is not permissible. So for example,
sitting in trade is not a matter of life in debt. Right. But the necessity isn't what makes it impossible. It's just difficulty. So these are two separate levels of our law. Difficulty makes the smaller laws easier. And necessity even the big laws become easier. So for example, in the life and death situation, if someone's dying, and there's nothing else to eat, to be allowed to eat pork or drink alcohol just to save the life. Right. So necessity makes you the most the worst of harass combustible because it's a life and death situation. So again, in the for the past two years, we were in a state of Durham, that we felt it was necessary to as a matter of life and death, that we
socially distance, it's no longer a matter of life and death for most of us are insha Allah for all of us. And therefore, we should go back to praying shoulder to shoulder. Now, you know, this will clear up some of the
controversy that popped up in the past two years because of all this.
When two years ago, when this whole thing started, we had two groups amongst the community. We had those who said we need to social social distance in our salah. And we had those who said this is haram. This is bit artists changing the religion. And I think both groups need to understand.
We need to understand where the other person is coming from. And we need to understand the sincerity of the other side. Because what happened was, this caused the split in our community, and in many cases cause splits in families, that we have family members who see each other as innovators, because someone is socially distancing in their salah or wearing a mask against Allah. Firstly, you must understand that when it comes to Vic, especially issues like this, they have always been differences of opinion, they have always been differences of opinion. And these differences of opinion, should not cause us to hate our brothers. Because this is something you're in the time of
Rasulullah saw yourself didn't have the medical information we have today didn't have this this discussions we have today for handling distinct on a global level they dealt with based on what is available at the time, and even then they had differences of opinion. So for example, at the time of the sahaba.
A plague with cilia, a sharp, devastating plague, called the plague and was hit ashore. And this plague is famous for having taken the lives of many, many green Sahaba many Sahaba who studied their biography, the past do indeed plague of a pause.
And what happened that time was there were several discussions on how do we deal with this? How do we deal with this? So overall, the logo was on his way to visit a shop to inspect it, When the news reached him that the plague is broken out. So he met with these commanders and leaders and he asked them, What should we do? And even difference of opinions, even amongst the Sahaba some of this opposite we should continue this is God Allah you know, if you're going to get sick, that's Allah SCADA. And the other Saba said, No, we should go back to the Amira what we need we need to keep you see. And one of the Sahaba brought a hadith where the prophets will always have said that it is a
land in which there is a contagious illness, then whoever is in that land should not leave and whoever is outside that should not enter
Right, so this was like a kind of lockdown or quarantine for those days. So Omar radula, who decided to follow that hadith and to go back to Virginia, but did something that's not the only story of them deferring on how to handle these situations. We didn't see after Omar goes back to Medina. He's worried about our VEDA, even Jamal, now who is our VEDA in JAMA Abu Zubaydah, many of us don't know him, but he is one of the most important people in Islamic history. Rasulullah sallallahu I think it was I'm calling the trustworthy man.
When Rasulullah sallallahu The sun has to be almost regular, who grab the hand aboubaker and the ends are available Java and so choose one of these to
choose one of these.
This is the stage of Abu Zubaydah. When over became the Felipa. He made Aveda the commander of the Muslim army. When the Muslims conquered a sham he made a movie that the government of Russia
and now our leader is living in Damascus and the plague breaks up and Omar Abdullah is worried I'm going to lose my most valuable asset, the most important person in the world today. So he writes a letter to Abu Zubaydah, telling him come to Medina for meeting I need to talk to you. I just want to come to Medina for meeting I need to talk to you. I will be there read the letter and you realize what's going on. That Omar, Jana was trying to get him out of the land where the plague is so that he is like can be saved. So he writes a letter back to Mr. Gela, who telling him that he can't come and whatever is called the robot is going to happen. When Omar Reggiano gets the letter, he starts
to cry. And this haba asked him to pass away because that's probably the only reason you cry from getting a letter from Syria. He said know what he says if he already has, and a few weeks later, the good news, the Abu Zubaydah, even Java has to be in that plague. Now again, we see differences Yeah, Omar regular and who felt that there will be nothing wrong with Abu Zubaydah traveling from Damascus to Medina in a plague because he wants to protect the most important person in our VEDA have felt that you've been arranging the lives of himself, anybody who meets along the way, and maybe even spreading the plague to Monday night he goes, and they had this difference of opinion. And it didn't
affect the love for each other at all. It didn't affect their respect for each other at all. In fact, many years later on we'll radula who will be sitting with the sahaba. And you ask he would tell them, what do you wish for. And some of the Sahaba said, you know, I wish I had lots of money to give to charity, I wish I'd love to go to give a charity, Omar Raja who said I wish I had a room full of our leaders. So to send them out in the park.
But I wish I had the room for them. Oh man, this is the relationship they had, despite the difference.
And one more study to show you how the Sahaba handled the situation, that when the time came,
you know, to make informed decision about separating due to the plague. At that point, I'm gonna ask Ronnie Lohan who is now the ruler of the area because one by one, the Sahaba ruling over the area passing away from the plague. So obeying the general passes away is eating with young passes away and armonica OS is in charge of this area. And he decides that we all going to split up and go live separately in the mountains. So this this disease top spiritual the contagiousness goes down, right? So he decided to split up and basically go into lockdown until these diseases and one of the other Sahaba tells him that this is wrong. He tells him this is wrong. We supposed to be together we are
community we are we supposed to be there to win each other. And they have this argument they have a very heated argument over what to do. Eventually armor is the is the commander, what he says goes, they split up the sprint a few weeks separated, the player dies down. But notice even amongst the Sahaba they had a difference of opinion to be split up or do we stick together?
So my point in my lesson from this for all of us is that yes, we will differ. And some people you know, they may look at those who social distancing their Salah away marks the slide think that they're doing a bit of innovation, and others may look at those who are not doing that. I think they've been rescued reckless with their lives. But we must understand both sides are coming from a point of sincerity. And both sides are doing what they think Allah wants him to do. It happens that we have different understandings of it. That's the point you have to understand is, we look at the Sahaba, the ones who chose to stick together and who died, we still consider them tricky, right?
Despite the fact that we feel the opinion was wrong. And those who decided to split up and get away from each other till the contagious disease went away. We see them as being more in the right but it does not in any way take away from the piety and the knowledge and distinct from the other side.
So these are just some lessons related to what we've been through in the past few years. And ask Allah to accept for us all our efforts and to allow us to come to the strongest conclusion on every issue of faith.
And based upon these principles of fic, that when the excuse goes away, the lucsa goes away. And when whatever was permitted due to necessity is no longer a necessity is no longer around. Due to all of this we have decided that we will now start freeing shoulder to shoulder and we don't have to wear masks here for for Salah. However if someone's not comfortable, you can stand towards the side to convey the problem, but we're not going to enforce it anymore. Rather we go back to the sooner which is great shoulder to shoulder we are allowed to accept it's from us. And if this is not the correct opinion, you're allowed to put the correct opinion in our hearts. So
we'll have to do that.
hamdu Lillahi wa salatu salam ala Manland Amitabha Amitabha
renosterveld Hadith double lo of Halal Heidi Heidi Muhammad sallallahu alayhi wa sallam, for sure Mooney was desert to our desert in our pulumi that in the Lada, or kulula. If enough.
One of the lessons we can take from what we've been through is the importance of understanding our Chevy on a deeper level. You know, one of the mistakes we made with our education system is that we teach people to rigidly we teach it in a way as if there's no room ever for any changes or compromise. And that's not the understanding of this. There's not the understanding of the early Muslims, there's not an understanding really of Muslims throughout history. This is to me a modern idea that Islam is that strict indoctrination is really a modern idea that popped up perhaps in the 1920s or 1930s, in the past 100 years. You go back to the Abbasid Empire, the Ottoman Empire, you
obey it, and especially the follow up or wash it in. And you will see that they understood our Sharia to be flexible, based on certain principles built within the Sharia. Not a free for all flexibility, but flexibility based on principles. And the best example of this is Omar Rajala. Because in the time of Omar Abdel Fattah regular knew, we see that there are so many laws in our Sharia, where he took a flexible approach to dealing with it.
So the plague was not the only major event that happened in the time of Mr. Rogers. Soon after the plague there was a draft.
And during the drought, people were stealing because they were starving. People were stealing out of necessity. So during that period when people were stealing Omar Rajmohan, who lifted their punishment for skilling right, which is the amputation of the hand, nobody's hand was to be amputated during that period. Now today, if someone had to do that, we see the changing the Shunya. We call them a models, right? You call them all kinds of names. But in reality, Omar Rajamma did that because he understood.
He understood the surely on a very, very deep level. He understood the shanty on such a deep level that the Prophet sallallahu alayhi wa sallam said, if they had to be a prophet afterwards would have been
if they had to be a prophet after me, it would have been common. His understanding of the show, he was on another level. And he understood that that law of amputating the hands of thieves, that is for professional criminals without any excuse, that is not for the poor person with stabbing that is not for these difficult situations. That's for the person who has made crime or lifestyle. And so he applied it when he needed to apply it. And at one point, he lifted and suspended in law for a few months, if not a year. And we see other changes like that as well. So for example, in the time of Rasul allah sallallahu alayhi wa sallam, they never used to piece a cow on horses, because horses
were considered a necessity for war. So, after the prophets, Eliza passed away, some of the Muslims saw this as a loophole. Instead of keeping stock of camels and sheep, they start stocking up on horses. Why so they could build their wealth without being so Mr. Rajan who changed the law, he said, No, now you have to praise the process. Why? Because in the time of the Prophet slice of the rate of necessity of war, today, they are a commodity, like the status of horses has changed. Therefore, the law changes accordingly. Again, look at the depth and perception of tomorrow you look at how deeply he understood,
he understood when and where a change could be made based on the principles that Allah has revealed. And there are many, many other examples like that. And the lesson I want us to take from this is to understand our religion has built in flexibility, based on the principle of Ashoka to distribute disease difficulty causes is based on the principle of absolute
necessity makes the Haram Khaled, Vision all of these principal adorable, adorable uses ha must be eliminated all of these principles which are found within our Sharia, and within the books are fake.
They allow for a level of flexibility and we need to be flexible as well in these areas. The problem and the challenge we have today, globally, not just local is that we are dealing with two opposite extremes. Or one extreme we have a firm rigidness with nothing is flexible to the left
We've made Islam so difficult the younger generation can even practice.
And that's very dangerous. On the other extreme, we have this modernism where everything's what people want it to be, when people are just following the adoption and trying to justify by changing the Quran and the Sunnah to suit enough's, both of these extremes have to be avoided. And the way to find the middle part is to study our religion. When you study fifth, when you study the goals of the show, when you study the maximum effect, it becomes clearer, what is strict, and what is flexible, what can change, and what can change. But we have to study to get there. And so I invite us all, to take up the time in our lives, to study Islam, and to study the flexibility of our Sharia, and to
study all these various laws and work together to make this Sharia so dynamic on the end. And one last point, that this is America, this Sharia is evolving. There is no way that a human being living in Arabia in Makkah, in an illiterate community. At a time when there wasn't even a civilization in Makkah, came up with a system of law, so practical, so comprehensive, so flexible, so perfect, that 1400 years later, it's still the best system in the world. There's no way a human being invented a system, this system is from the Creator. And the fact that it exists is proof that Islam is the true religion. The fact that we have such a perfectly beautiful set of laws, with built in flexibility to
handle the ups and downs of life is itself the proof that Allah exists and this SHALIACH came from him and this religion is the truth. And the deeper you study our laws, the more convinced you become often we ask Allah to accept our efforts we ask Allah Subhana Allah forgive us for mistakes are open for dunya Hasina. Babila after the Huseynov
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Super Hannah Robin?
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