Shadee Elmasry – Faith or Knowledge- Which is More Important- NBF 371
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Welcome, everybody,
to the Safina Society. Nothing but facts livestream
on a warm
August
29th. It's a Thursday
in this great state in New Jersey, and
we are moving into the month of September.
School has started.
School started, and
most kids are getting back to school, and
we're getting back to that schedule.
And it's always a really nice and fun
time of year. Only issue with it is
that sometimes I wonder and I ask myself,
you know what?
I'm so organized.
Right?
And you got your you go to school.
You get your Trapper Keeper. You got your
folders.
You got your pencils
perfectly. Your book bag's perfect.
And everything's perfect, and you're ahead, and you
do the homework 2 weeks in advance, and
you read the syllabus, and
you do well. Now I'm on the other
side. I'm on the teaching side,
both at Safina Society. Now I as you
know, I'm subbing at an Islamic school, which
I so far
really enjoy,
and
could teach all day long with my eyes
shut and my left hand turned behind my
back.
And the beauty is is making it simple
for the the high schoolers. That's the key.
Make it simple. Make it of it. And
it doesn't have to be
excessively
structured.
Right? And one thing I don't do is
I don't ever not say something.
So what I mean by that is that,
you know, sometimes you'll
you get a teacher who will say, well,
I'll get to that later. Right? No. I
say it, and then I say it again.
And the style of teaching is that
it's just nonstop revision, nonstop quizzing. I just
quiz, quiz, quiz, quiz, quiz because that's what's
gonna make them jog their memory and make
them read the day before.
Right?
So that's the mentality there, and
you gotta stay disciplined to stay on top
of the school year.
Administrators
never sleep. I mean, they got
the summertime is more important for admins
than the school year.
Right? So in it's a Phoenix side. I'm
an admin and a teacher.
Oh my goodness. Nonstop.
Nonstop. But now the new model is gonna
make things 10 times better. Guess why? Because
every teacher of ours at Arcview
is a in his own class, and he
has his own little country, his own little
world.
And when you go there, he sets the
schedule. He sets the curriculum.
He accepts you or rejects you
because
aside from essentials in Arabic,
the other ones you have to apply to.
You have to have taken prerequisites
to get in.
The Sheikh is the one who's gonna read
that,
and he's gonna accept you or reject you.
And you plug in where he says, don't
tell me, oh, they're
1 third through the book. No. No. Get
listen to the recordings.
But
plug in where the if you were to
to travel,
to sit and study with a scholar, you're
gonna plug in wherever the sheikh is teaching.
So that's where you just plug in. And
they're gonna go over so many books.
Right? They go over so many books
that the same material
is gonna be reviewed
in those books.
Let's get to our section on
al Hadith here because this is one of
my favorite sections and my favorite books.
He says here,
So the Sunan
cannot be said that they have one kind
of hadith in them. The Sunan are the
famous 4 Sunan.
Cannot be said that their
Sahih, Hassan, Daif, or even Munkar. They have
in,
in the and
portions, it's the bulk of it, Sahe.
In the,
things that are not necessarily direct law,
It's Sahih and Hassan and.
We utilize
the. We have utilizations for.
But there are some even that have been
accused of being, a whole hadith that that
should not should be rejected.
The
is the one who popularized this concept of
Al Hasan Hadith.
So the different versions, there are different so
you had the author write to book. His
students copy down the book.
Scribes.
We now have to study now not only
the content of the book,
but the scribal work,
the transmission of
the actual book.
And in that case,
in this regard,
there are different versions.
In some, the scribe says Hassan. In others,
the scribe sets
So he's talking back in the day when
you got a version
that a human
copied. Humans can make a lot of mistakes.
Now today, of course, we have versions too.
Right? But
the editing of today is much
probably
much easier than editing over the past. Either
way,
if you have a book of hadith today,
you have to ask who that publisher is.
Gotta ask who that publisher is.
And that's what he's saying here. You have
to compare your version with other versions.
So when you how do they when it
when it when they do it's a book,
means they're taking a manuscript and now printing
it
as, like, a modern publication. What is this
what does that guy do?
That scholar will go sit there, and he
will go to the archives,
and he will take 5, 10, 15, who
knows how many,
manuscripts.
And page by page
will analyze
until
a pattern emerges.
These 5 are always the same. This 6th
one
is always different, so put it aside and
mark it.
Mark down why we're rejecting this.
Then you go to the 5.
Right? Of these 5,
let's say they're all perfect at the end
of one of them. For example,
they could say becomes illegible. So maybe the
guy got tired at the end. Whatever. But
they're comparing.
And let's say on one hadith,
one of them's off. So what do you
think is gonna be right? The one who's
off or the 4 that are the same?
And these manuscripts,
they come out of nowhere. Where where did
you write it from?
And they continue to trace the history
like,
archaeologists
all the way until they get to a
conclusion of
what are some of the,
actual,
reliable manuscripts from the unreliable ones.
And that's what they do. That's how they
make tahdig.
Women, Mavon, Nihi, Sunan Abidot, and also from
the Mavon, the location
of Hassan Hadith.
He's shooting for the Sahih Hadiths,
but he also includes what becomes close to
it.
And that which has weakness, he points it
out. That's the benefit. He points out and
he says, I'm narrating this because others have
narrated it or for there's a reason for
it, but I am
pointing out there's.
If Abu Dawood is silent, it's a good
hadith.
He says salah. So he didn't say Sahih
or Hassan. Good.
But if we have a a a hadith
that only Abu Dawood gives
us, nobody else
transmits it as a Sahih Hadith,
and he doesn't mention that it's weak.
We categorize that as Hassan. Let me repeat
that. When imam
Imam Abu Dawood,
you know Abu Dawood, he's the small Ahmed
of Anhamban. He loves Ahmed of Anhamban,
and he only went to Basra and left
Baghdad.
It's Baghdad. Yeah. He only
left back is Baghdad or is it or
which is so Kufa?
My mind is skipping me here. You mean
Mohammed even Hamble?
He's in Baghdad. Right? Baghdad. Right? Yeah. That's
what I thought.
Yeah. So Abu Hanifa was in Kufa. Imam
Ahmed was in Baghdad.
Loved
Imam Ahmed so much, and he spent all
his time with him as much as he
could until the ruler,
the Khalifa,
said I need you to go to Basra.
There was
some fit in there,
and everything was messed up.
In bus oh, increase increase.
Yeah.
Oh, it's too much? Okay. Fair enough.
So he sent him to Basra, revive knowledge
in Basra, and that's the only reason Abu
Dawood went to Basra. But he loved Imam
Ahmed.
When Abu Dawood
does not cite a hadith that only he
cites,
only he says it's Sahih. No one else
said it's Sahih.
Then we count that as Hassan.
Wa'ama Musnadu Ahmad ibn Hanbal.
No, Ummah Musnadu Ahmad ibn Hanbal. Now let's
talk about the Musnad of Ahmad ibn Hanbal
and the Muslim of Abu Dawood Atayalisi.
Waayruh Muhammad al Masaneet and other Masaneet.
These 2 books do not catch up
with the main books of hadith in their
strength of evidence.
How could somebody say that Imam Ahmed's book
and his narrations
do not catch up
with the main sources of hadith? How can
someone say that? Answer is he wasn't trying
to do that. That's why.
The reason was
his book
cites in it what scholars cite.
His own son said to him one time,
oh, father, you cite this hadith in your
Musnad,
But I've heard you rule against it and
rule the opposite way. He said, son, I
don't put in this hadith what I hold
to be the best hadith or the best
evidence. I put in it what
have said
such that
if you hear anybody citing any hadith that's
in the,
you should know it has a degree of
reliability. It's within the realm of acceptability.
That's the goal
of Imam Ahmed ibn Hamba.
That's his purpose.
Okay. We'll leave that part to next week.
That's our little,
little sliver
of Hadith knowledge. So he's asking me, well,
what are
some of your, stories about high school? I'll
tell you what's interesting. I can't match your
names, but found it very interesting. You know
what is popular amongst the students?
I kinda believe this. What?
Race car driving.
What do you mean race car driving?
Yeah. Like f one NASCAR race car driving.
Are you games? No. Watching it.
Oh, that was Yeah. Watching it. How's that?
How's that?
I mean, it's the last thing I expected.
I don't know what they are, gen z
or gen alpha, to be into. I think
right?
Race car driving. And they know the players,
and they had a debate today. Right? They
debated.
They said,
Lewis Hamilton is the best. The other person
said, no. He dropped off. They're like I'm
like, what? You guys care about this stuff?
Yeah.
They didn't hear you. I didn't expect this.
Youth, here's a claim. Young people today,
Muslims in general, do not need
dialectical theology.
What does dialectical theology means? It's the ping
pong of ideas.
You serve me,
I gotta respond to you. Right?
My response
is gonna the tension and the you're jamming
me into this question will produce for me
an answer I would never have come up
with by myself.
That's the meaning of dialectical,
theology.
K.
Look at this guy right here.
Interesting.
I don't know who he's talking to, but
anyway,
that's the meaning of dialectical theology.
That means the Quran,
it gives us
a
it's an a hadith.
But now you try to throw a curveball
and try to ask me a question,
Maureen, ask the scholars a question,
that's not
explicitly mentioned here.
The scholars have to dig. And what do
they have to look at? They have to
look at the lawism
lawism.
We'll talk about that in a second. Lawism
are necessary implications
of the text.
So the claim that people, youth, do not
need dialectical theology. They need iman, Ibad, and
Suhba.
Well, I would view it as like this.
A you cannot say a home doesn't need
security,
doesn't need protection, doesn't need locks. That's not
what makes a home. What makes a home
is love,
sharing,
company,
eating together,
hanging out together,
forgiving one another.
Alright. That's totally a true statement.
But that will all
be destroyed if a thief can enter the
house.
So you so both of them now here's
where I find that to be fallacious.
Because when you compare 2 things
in that manner and say, this is what
we need, this is what we don't need,
the assumption is you can only choose 1,
and we're not obligated to do that. Right?
There's no reason nothing jamming us from obligating.
Do we engage in dialectical theology
and answer the questions that
atheists, Christians, or misguided sects inside of Islam
are throwing at us?
Of course, you can't do that. Right?
Gotta answer these questions. But the the part
of the claim that's correct is
that Iman is located in the heart. And
if the heart is clean and healthy,
Iman grows
with worship,
with the study of
what Allah Ta'ala brought us directly. Forget the
dialectical theology.
With study of the law and practice of
it and the stories of prophets and all
of the meat and the real protein of
religion,
That's what will grow.
Such a person
still can be fooled and duped. That's the
problem.
Such a person can be misguided
no matter how beautiful and pious his heart
is.
Just like a wonderful home.
Mom cooks dinner. Dad goes to work, comes
back, takes a shower, sits down with the
family, eats a beautiful dinner, then they have
dessert. Then dad goes with one of the
kids to in the mosque.
Mom puts the other kids to bed. You
know, that whole classic look. Right? Yeah. That
family could be destroyed if you don't have
locks on your doors.
That family could come to an end someday
if you don't have locks on your doors.
So Kalem
is viewed to us as
the locks on the doors.
If someone fires at us in some capacity,
we better change the siding of the house.
Well, that's not the original siding that it
came with. Yes. We're gonna add now. We
have to respond
to guys firing back in the old days.
He may come with a bat. Today, he's
coming with a gun. I gotta be ready
for that. Right?
Not gonna say, you know what? Dad never
dealt with guns. He only we we only
dealt with his fit. Well, grandpa only dealt
with his fists. Dad dealt with a bat,
cricket bat,
baseball bat. Well, we're in a new generation
now. Right? Next generation,
shotgun. What is the new generation? Well, this
this the Wi Fi could get hacked in
this house. Everything is by Wi Fi now.
Right?
The lock ring. So now you're gonna need
a new generation. Now they're gonna say,
gun?
I don't well, yeah, you can probably get
that. A lock? Yeah. You could probably get
that, but less we need to make sure
that actually
some person can't hack into our our ring.
I'm talking ring is, you know, the Amazon
ring where you could literally
open garage doors. Right? You could do a
lot of things
if your house gets hacked. That's where we're
headed. Right? So great grandpa,
yeah, he dealt with, fists.
Next one dealt with a stick. Next one
dealt with a gun. Next one is gonna
deal with cybersecurity.
Alright. So that, you gotta be updated. Now
what's good? Back in the old day, grandpa
and grandma used to sit around and have
dinner together.
Right?
Yeah. That's
and that's why the relationships were good.
And they would sleep early, and they would
eat drink milk directly from the cow. Those
aspects are good. So in some aspects, you
wanna go backwards,
and that's what's good.
In another aspect,
you wanna move forward.
You can't secure the house the way great
grandpa secured the house,
but you want to have
those wonderful, loving families the way grandpa and
grandpa
used to do it because that they're probably
closer to nature, closer to fitra.
Right?
So that's where
dialectical theology and worship are both necessary.
The emphasis now
is based upon what you see in front
of it. Right? What do you see in
front of it in front of you? Do
you see like, in the local masjid, when
you pray Aisha
at at your masjid
and you got a of people
that just finished an 8 hour, 10 hour
workday,
went home, had a quick dinner,
and then came down to the masjid to
pray,
see the brothers, say,
maybe just un deflate his mind.
That type of person
is not in the mood to hear any
kalam.
He could care less right now.
He could care less. Right?
What he wants to hear, a story
that touches his heart, a dua that he
could recite.
That's what we're talking about. Right? Now
that
that kind of talk, that little 5 minute
speech, if you were invited to a university
philosophy class, come and explain Islam. Is that
what you're gonna say? No.
You gotta bring
the
you gotta bring the arms that suits the
artillery that suits the situation.
Furthermore,
I wanna note the difference between real life
and the Internet. The online to me, it's
a place of debating.
Yeah. It's a place of ideas.
It's a place where people research answers, and
it's a place where people,
put out their ideas and attack other ideas.
Funny thing is that is it people that
in the Masjid,
they it's just like 2 different worlds. There
are people that I know in the Masjid
every day.
They are not on Twitter, Facebook, YouTube.
And there are people that are
on those things. They're not in a local
mess it's like 2 different worlds.
The one world is all the latest the
latest questions, the latest debates, the theological debates,
names of groups,
and they're it's just like mudslinging
to a degree, but it's also a lot
of meaningful
debates. If you take the question
and answer it properly, people can learn something.
Inside the Masjid, it's none of that. Right?
It's literally in homes. When we have gatherings,
it's it's akhlaq.
It's adab. It's Mahaba. It's support. It's love.
It's
Sharia,
Ibad,
dua, dhikr.
And once in a while,
Right? Once in a while, a
of a debate or something like that.
That's a big difference. So that's the other
thing.
There's probably, I would say,
1 to 2% of youth
as they come up
and their mind starts to work, that ask
and demand
need answers
to certain questions. Otherwise,
it's not gonna work with them.
Those people
need
direct,
access
to answers,
and that's why you have to literally flood
the Internet with it. The Internet's like a
huge pool. Right? Every day,
there are more and more hoses being put
into the pool. Right?
And you see the immediate
release of the hose, and then it gets
diluted.
So what do you need? You need to
have a hose constantly running with the same
water.
So you can't it it's not like the
old days
where a sheikh would have his books,
and you would buy the sheikh's books,
and you're gonna read them.
So he doesn't need to repeat himself. The
Internet's the opposite. You must repeat yourself.
You can't say something in a blog post
or a YouTube or Twitter one time.
It's gonna be so diluted.
You need to constantly
repackage it, repurpose it, repost it
so that, boom, as soon as someone looks
it up, it's right there.
And that's why they do. They take old
clips, redo it into a new clip, or
just reanswer the same question.
Just gotta be constant. So it looks like
you're doing a lot of that. That's all
you do. It's not all you do. Right?
It's just one sliver of life.
And lastly,
I would say that dialectical theology or kelem,
it only exists because someone else threw rocks.
Security
on houses
only exists
after someone stole.
Right?
Oh, the early human beings were all sitting
there
living in tents and what have you in
little homes.
They probably didn't have locks on doors.
More relevant today is, like, needing a permit
to do something. Yeah. One guy did something.
I know. Now everyone needs a permit. Exactly.
At some point in time, somebody banged down
someone else's door, walked right into someone's door,
and
his wife wasn't dressed.
Oh, what are we gonna do now? Okay.
People, what's up with this new generation? They
they just walk right in as if we're
children. Like, kids just walk right in. Right?
So at some point in human history, somebody
walked right in.
Who was that person? We'll never know.
And then somebody came up with a gene
someone went out and start screaming, stop. Walking
right in, knock before you come in.
And it didn't work. And at some point,
somebody had to put a lock on the
door.
There was a day in which someone invented
the lock.
Right? Same thing with dialectical theology
where
you're asking a question that has never been
asked before.
Now it does have an answer.
We haven't left anything out of this book.
It does have an answer. It may not
come from the explicit text. It may come
from the of text.
Again, the law the law of law is
the necessary
implication of a text.
So that's where
these new answers
will have a right and a wrong.
There will be right and wrong to these
questions.
Okay?
Just because now why are these questions coming
up?
Allah
says, shaitan, what did you say about shaitan?
You
shaitan, Allah warned us. Shaitan is constantly nonstop
whispering to his followers. Those people whose are
far from the mercy of god are misguided
and following the path of shaitan.
Shaitan now has access to them. He whispers
to them. Argue with this. Say that.
Did shaitan stop arguing with us?
Did he stop inspiring
and whispering
to his his followers to argue with you?
Did he stop after the 3rd generation?
Such that we could say, okay. All theology
is done.
3 generations, and that's it.
Because the salaf in Islam is that firstly,
the salaf in language
is anyone who came before us. You know,
your my grandfather is my Salaf, and I'm
his Salaf. Right? But the Salaf in
the Sharai terms is usually termed as the
first three generations.
Right?
Did theology the shaitan stop getting busy
after the first three generations such that we
could say the first two generations are bust?
Well, you're not gonna answer half the questions
then.
And if something is harming the Muslims, it
becomes a
to find a solution. Said this about the
jinn before too.
Like, jinn doctoring is not something the salaf
did. There's no such thing as a jinn
doctor back in the day, some guy who
comes to do a large bill of of
the of the shayateen al jinn. But when
it came about and there was a rukiah.
We know that. But when it came about,
probably in India or or in Morocco or
out of some place, these places,
that it got out of hand.
The work of the Hindus and these
these types of gurus and these people connected
with shayateen
got out of hand in harming the Muslims.
It become for
the ummah to produce a solution to this
that is in line with the Quran and
with the sunnah.
So that is an additional action that they're
taking that didn't exist in the salaf, but
it's a necessity.
That's why
said the innovations are based on their source.
Are they is it a necessity that could
be?
And is it contradictory as a said? We
judge it. Is it contradictory to the? Is
it opposing the?
So that's the first thing that said. Is
it opposing or is it not? The opposing
the sharia, that's the blame or the innovation.
That's what the prophet was talking about, the
misguidance and the rejected ones
that
they brought an innovation in this religion that
didn't have no
basis, and it contradicts this the the the
law of Allah
and
the akhid of Islam.
Be after that, now we have to ask
the ruling of it. Is it a necessity?
That's where Azzib Nabi said there it could
fall in 5 categories, obligatory, recommended,
permitted, discouraged, forbidden, depending on the circumstance.
I see your question, and I'm gonna answer
it.
So dialectical theology,
we're all sitting here, and everyone's having a
good time. No one's,
doing anything. Then you threw rocks.
You threw rocks first. So now we gotta
what are we gonna do? Throw rocks. You
threw rocks. That's what are we gonna do?
Do we gotta answer you back? As sheikh
Noor Hamim Keller says, you don't beat
someone in checkers
by playing chess, and you don't beat someone
at chess by playing checkers.
Now let's, take this question
that is an example of this.
We said Aqeedah is composed of what Allah
and His Messenger, alayhis salatu wa salam,
stated.
And
the lawazim,
the necessary
implications
of those statements.
These are called lawazim.
Not everything needs to be spelled out word
for word.
Hence, when Allah tells us, he is the
creator of all things.
Then if I ask the question,
is my action a thing? Yes. It's a
thing. So Allah created my actions.
Direct creator of my actions.
Well, how am I responsible? Yes. Because I
intended
to do one thing or another. So I
am responsive. I am charged legally
in this life and the next for what
I intended to do.
Is
someone says, does time apply to God?
Is time a creation of Allah?
Or is it the
of a creation of Allah?
Is place a creation of Allah? The answer
is if it's a creation of Allah Ta'ala,
then Allah Ta'ala created it, then it doesn't
apply to him.
K?
So if he's the creator of all things
and location is a thing, clearly, he existed
without a place. And I answered this because
a brother
said
not a single person
from the Sahaba ever said Allah exists without
a place. How could dare you say Allah
exists without a place? Well, also, they didn't
say exist with a place either. Right? Because
if you say that, you actually are putting
the onus of the burden of proof is
on you
to provide
a proof that there is a place that
there and what is that place? What is
the name of that place? Is it God
where you get is it God's home then
if that's what you're saying?
So let's read these from the sharia that
tells us that
the reason why the Ulema said
in. Well, as a man.
That's the first one.
How about the messenger, sallallahu
alaihi wasallam, said,
can
Allah Allah existed and nothing else existed
besides him. Bukhari.
Is place a thing?
Is time a thing?
Is location a thing?
Then he existed without it.
And he exists now as he exists then
because Allah doesn't change.
He has no needs for anything.
How about what is the meaning of?
He is the first and the last.
Well, one of the meanings, the valid and
sound meanings of that,
is it means that
before anything existed,
Allah existed
with all of his attributes.
And after everything perishes, Allah will exist
with all of his attributes and nothing lost.
I mean, for us,
if our stuff, if we lose it, we
decrease. Right? And if we gain it, we
increase. Allah
before all the creation, all this creation, as
massive as we imagine it to be,
7 heavens, paradise, and *. Before all of
this existed, he existed, and there was nothing
with him.
And after all of it will perish,
as we know, every single living thing will
perish.
Even
himself, Allah says.
Angel of death, Allah says die, and he
dies. There will be not a single living
soul or organism.
Will Allah have lost anything?
Will Allah have changed? Nothing.
So therefore, he exists before the Arsh,
before the throne of Allah ta'ala. Throne of
Allah ta'ala,
Allah has attributed it to himself to honor
it, to show us how great and
massive this is and what a great creation
it is.
Just like
Allah
says about,
I blew in him from my
ruah,
my spirit. Does Allah have a ruah, a
spirit? No. The answer is he owns it.
Well, Allah owns everything. Yes. But when he
attributes ownership to himself, it is a way
to honor that thing. So the ruh is
honored because Allah says, ruhima,
the one that I own, I created.
And all I must say is the same
of the arsh.
Allah says in the Quran,
Allah submits and Allah says, will Allah Allah
is the absolute independent
of any needs and everything needs him.
Clearly,
anything in a space
has a need for that space. Right?
And everything that is in a space is
dependent upon that space, whether it wants to
be or not.
Whether you say
let's say I go to a, if I
go to a gas station, nobody wants to
be in a gas station. I don't want
to be in a gas station, but I'm
there. Right? So I need this thing. If
this thing was to be wiped off the
earth,
I'm getting wiped off the earth. So whether
you want to be or not, you need
it.
So, therefore, if Allah is ever without need,
then he would not be in a space,
in a location.
Prophet
said,
Muslim. It's a beautiful dua. It's actually about
debt.
Fulfill my debts. But the line that's important
here,
You are the baton. You are the,
not apparent inwardly hidden. You could you're hidden,
we can say. Yes. Because some aspect of
Allah is hidden to us. We don't see
him now. We see him in the inshallah
and the akhirah without direction
or physicality.
Means beneath.
So if there is nothing above him,
nothing below him, then he exists without a
place. Who said that? Quotes
those who have said that.
Someone may say, alright. Why are you taking
the literal meaning of here? It's because we
always go to the literal meaning first unless
a verse,
is an explicit
verse, would tell us otherwise.
If
a verse is saying one thing
and then a,
a verse that's from the hats, that unclear
verses
is saying what seems to be the opposite,
then we say that it's definitely not that
meaning. It's not that apparent meaning. So here
at
there's nothing
that is contradicting,
Right? Or that is apparently opposing. So the
apparent meaning here is acceptable to us. If
that apparent meaning was opposing a verse,
then, yes, we would say we will go
to another meaning or we will leave it
completely.
Call a whole imam and now we will
call the a yard.
How about by reason?
If we define place,
remember what we have to what we said.
Don't you have to,
Talib Razi is saying a good point. He
said those who took above literally,
here, they have to take
below
metaphorically.
Right?
So we say, what is your what is
your
what is your
here? What's your standard? The standard is clear.
If a
verse,
the apparent meaning of the will
seemingly
contradict or contradict directly
a,
then we we do
10 z.
We We say the meaning is definitely not
this
outward meaning.
K.
We establish the text as it is a
text from Allah,
100%.
We believe in it,
but we say that this possible meaning is
not what Allah intended. Why? Because Allah himself
told us elsewhere,
told us something else elsewhere.
Let's go to just the reason and defining
terms. Right? We have to reason and define
terms. What is a place?
What does a place consist of? Is not
a place a physical location made of matter?
And anything that is in that place also
must be placed made of matter, and we
know Allah is not made of matter.
So that's just by defining terms.
That's it. If we define the terms and
the lawism of the terms remember what we
said earlier,
You're gonna worry about 3 things. Define your
terms, list out all the
the necessary implications of that term,
and then don't contradict yourself.
Make sure there's no contradiction there. The way
the define,
is,
al for all and.
So it's like emptiness. Mhmm. It's like
meaning, like, it's not it's not actually,
it's a good way to translate. But but
essentially, it's a lasm of a jism.
Right? So Correct. It's a lasmah of a
jism. Yep. If if something's a body, a
condition for it is that it must exist
in a place Mhmm. Right?
And it must have had accidents Correct. Which
is like characteristics.
It's from the lawazim
of a place
that what goes in it must be
material in nature. So if you flip it,
right Yeah. Then you see whatever's in a
place is a body. Correct. Can't be anything
else. Everything that is
in a place must be a body. Do
you understand that? That is this
some
philosophical Aristotle nonsense? This is nothing other than
defining terms.
Shaitan has fooled you with this branding.
Right?
Is this anything other than define the term,
define the loism of the term, the necessary
implications of that term? Like, tell me otherwise.
Is that not common sense? Is there, like,
a second option here? Yeah. Like, it's it's
so simple common sense. Can I put my
imagination in a place?
No.
I can't even say my imagination is in
my head. That's even metaphoric.
Right? Your imagination is it's like It's not
even a thing. It's not really like it
doesn't actually have a like an extra mental
existence. It's completely mental. So like a gist
and what is a gist and what is
a body? It's something that's murakkab. It's it's
made up parts,
Okay. And then what's the necessary implication of
something that's made of a part? Yeah. God
has parts. Whatever has parts depends on those
parts, right? Like it's so simple. Like like
you can tell this to like, you know,
high schooler and they'll understand. It's not very
hard, it's not like some deep philosophical stuff.
There's no 2 Muslims that will disagree.
No 2 humans that will disagree. If we're
gonna talk,
we gotta define our terms.
We gotta list out the the implications of
those terms and then we get we don't
contradict ourselves. That's it.
Now let's take another
angle here. If what we're saying is correct,
are we gonna come here in the year
1445?
What are your Hijra year are we? Right?
1444.
Wait. 45. Right?
Okay.
And come up with some new ideas.
Are we in which tahids and aqeedah for
us to say this stuff?
Who said it before us?
And if it's true, who affirmed it that
this is the case?
Let's go first to Imam al Bayhafi. And
we have to note, the question came up
later.
Therefore, by default,
we will not have commentary from the setup.
How about this?
Ask me and quote only the first three
generations. Do I pay my Bitcoin
as currency or as stock?
It's the same thing.
K. It's the same thing.
This hadith that we just said
that
you are the outwardly apparent,
so there is nothing above you. And you
are the inwardly hidden,
and there is nothing below you.
He says, how
it has been narrated
regarding this hadith,
that number 1,
wherever you are,
you are the same and it your nearness
and farness from Allah because nearness and farness
from Allah is mental. It's spiritual, means I'm
in his pleasure
and I'm receiving that, or I'm in his
anger. It has nothing to do with physically.
So if I shot myself up in a
rocket, am I closer to Allah?
What is this? Worshiping an idol in the
heavens? Right?
So he is apparently outwardly apparent,
but
is outwardly apparent. That means we can look
at evidences and know that he exists, so
his existence is outwardly apparent.
Okay.
And he says he is inwardly hidden, so
he you will not find his existence in
a location. You don't run around and fly
up in the sky looking for the creator.
K? No matter what technology we ever developed
and peer out and
shoot through all 7 heavens.
We will you you will that is how
he is al Balatin.
So his existence
can be determined with the intellect,
but
he cannot be determined with a location.
Some of our companions have taken this as
evidence too.
And
there's nothing above you, there's nothing below you.
If there's nothing above him.
And nothing below him.
Then he's not in a location.
Anything in a location
must be have something above him or below
him or on his right or on his
left. Correct or incorrect? This is from is
this philosophy? No. This is from the definition
of a place.
Define place and the necessary implications of a
place.
Let's go to
Quran.
To
to describe Allah
with highness
and greatness
is not a description
of location
or direction
or limits.
Because these would be the attributes of physical
bodies,
And we say that Allah TAIL is not
a physical body. We're in Namah Turfau
Al Adi
Bidua
e ilasem,
e. Lien nah Sema,
Mahabitul
Wahi.
Women's,
women's,
so what he say here? He's saying, we
only raise our hands up in dua. And
likewise, the famous
hadith of the Jaria where she points upwards.
Why?
Because it is the qibla of Dua.
Because the sky is where we see the
revelation come down from. Jibreel used to come
down from there, and the rain comes down
from there. And it is the place of
noble angels.
And, also, the deeds go up there. So
everything good is upwards to us. Everything good
is up.
And even above that is the Arash of
Allah. It's a physical
creation. It is above all of that. And
paradise is even is above.
Just like Allah made the Kaaba, the Qibla
of salah and dua.
So the vertical
qibla of dua is upwards. The horizontal qibla
of dua is Mecca.
He created direction, and he has no need
for it.
And he had existed pre eternally
without the creation
of time and place.
There is no place for Allah nor time.
And he is now as he always
was, and there is even
no meaning to say for Allah is, was,
and will be. That's for us, our perceptions.
Alright.
When we say that Allah is high, it
means his
his Qadr, his value, it's his worth to
us.
Right? And
his, greatness
is high, not his location.
We're not speaking about the location because Allah
is transcendent
beyond direction.
K?
Let's see what
Alisan Al Arab.
Kaal Al Imam Alugawiyu.
Jamaluddini.
Ibn Mandur.
What did ibn Mandur say? The great grammarian.
He says in that regarding the hadith Qudsi.
Hadith Qudsi is the meaning is from Allah,
the wordings from the prophet Sallallahu Alaihi Wasallam.
Whoever comes near to me,
a like a a yard or whatever.
I come to him
even more
near to him. Well, he says, what does
it mean?
What does that mean?
He says, well, muradu
be Korribil Abdi min Allah azza wajal al
Korb.
Bivikri
walam alis sa'ihi.
Nearness to Allah has nothing to do with
a location.
It has to do with
near obedience,
remembrance,
good deeds.
Not the nearness of the essence or the
location.
Because
physical nearness
implies, again, physical nearness.
The necessary implication of that
is that
the matter that we're talking about is a
physical body.
It's a physical body.
And Allah
is transcendent beyond all of that, he says.
Let's go to
with the
What does he say here?
If you call in the be salallahu alayhi
wasalam a Karabu
maya * lab
do maya * lab do maya be he
was added
The closest that you the slave is with
Allah to to Allah
is what he's in Sujood.
So when I'm in sujood, I'm nearest to
Allah Ta'ala.
What does that mean? That means
in your honor
and in your obedience
and in your goodness,
not in distance
because he is transcendent beyond location
and distance and time.
He says this hadith,
by necessity
by necessity, the
but the necessary implication of this hadith
that you're closest to Allah while pro prostrating
is the negation
of direction,
for Allah.
Let's go to
Tafsir Nasafi.
K.
Feet of Siri Surat Yunus.
Then he made his tua upon the
It means he took complete control
over
the largest
creation of Allah,
implying, therefore, he controls everything less than that.
He has complete control
and says
over the Arsh. Now why say it over
the Arsh? Because Arsh is the greatest of
Allah's
creation, and therefore, if he controls that, he
controls everything else.
Right?
The understanding from,
from that.
Not, he says,
not a location.
And the has
no hadud. The one we worship has no
limits.
Because if you are upon something, you have
a limit.
Right?
If this is upon this,
the cup is on the mic.
Therefore, the cup must have a limit. This
is the bottom
of the cup.
K.
Are we making an analogy with Allah? No.
We're defining the word Allah,
upon.
Right?
That's what we're doing here. We're defining the
word.
So he says, therefore, it's not
the sitting
on a throne.
It is controlling
the throne
because
the one we worship has no limits,
and to be sitting on something or upon
something requires a limit.
Alright?
Island.
For Allah Subhanahu Wa Ta'ala.
Ilah, excepts.
Just narrating it.
Just narrating
a verse does not make someone
a kafir. But if he means it,
knowing exactly what he's saying
in terms of
the location and that's what he intends, then
according to Nasafi
k.
Who else?
That's in Nasafi. It's not me saying that.
Let's go to
Ibni Rusht,
not the philosopher,
not the philosopher.
We're talking about Aljed. Ibni Rusht Al
Maliki Al Mutawafah
5 20.
He is the great author of the Maliki,
school, and he's one of the 4 that
Khali relied upon.
Ibn Roshjuljad.
Allah is not in a location.
He existed before creating
space, space.
He's just using the same basic understanding. If
Allah created everything, space is a thing, and
Allah existed before space. Therefore, he's not in
a space.
The Qurah
Ibn Hajj mentions this in his book, Al
Madqal.
Yeah.
You don't say about Allah certain things. You
don't say where is he? You
don't say how is he?
When is he?
Because he's the creator of all of these
things,
time and place, and all of matter. He
created it. Therefore, they don't apply to him.
This is a transcendent god. When you say,
subhanAllah, this is the meaning.
Transcendent be him.
Allah attributing
the arsh to himself.
It is
honoring the arsh.
The house of Allah. Does not Allah the
owner of everything?
Then why does Allah attribute the house to
himself?
It's because
to honor this house.
It is the house of Allah to honor
this house, not to establish this house as
his home and his location.
Who mentions this? Ibn Hajar al Asqalani.
He mentions
this in his book, Fathilbari,
and he confirms it. He agrees with it
and he said this is what's correct.
Alright.
So
that's the answer to this question
which,
again,
if we were sitting in that peace, you'd
never have to never think about this. You
would never think about it. That's the nature
of dialectical
dialectic
back and forth. K?
Back and forth.
You
Volley to me. We gotta answer it back.
Right?
Someone's asking Yes. Mind if I answer this
one? Yeah. Go ahead. So he's saying why
is Allah described as above rather than beyond?
I mean, first of all, using an an
an English term. In the Arabic, it's Allah.
And Allah is described there's 2 types of
Allah. It's hakami or hakiti. Mhmm. So what
is hakami and what is hakiti?
Allah that is hakami or hakiti is something
that's literal, which is talking about the upliftness,
literal upliftness in the Arabic language.
And then hakami,
right, it's it's not talking about the literal
meaning of aboveness, rather it's sort of like
a
a sort of metaphorical in a sense. Right?
So you say someone's ala, this, ala, that.
It doesn't mean literally.
Right? So it's it's not that, you know,
the way you're you're translating is wrong. It's.
You can why is Allah above rather than
beyond?
That is the answer that, Omar just gave
you. Allah is not always gonna be a
little like, just in normal Arabic speech, there's
so many, like, everyday use Allah now just
like for specific, for a literal meaning of
like being above something. Even in English, you
say I'm above this or above that. It
doesn't mean like It also says
Allah Subhanahu Wa Ta'ala is above them in
complete control.
Also, I have here open the Yeah.
On Sharhul Aqsa in Nasafir. So he has
the, like, definitions he gives of, and
it's it's like Rashaad was mentioning,
and this is, like, I think it was
on his Twitter as well is that let's
just agree on a few things and one
of them being that let's define our terms
and then keep going. Right? Like like let's
define our terms. And it seems like most
people online, like these people that, you know,
argue for the opposite side, they're using words
they don't know the meaning of. Yeah. Like
they just say it but they don't actually
understand what so like we can just sit
down for a second, right, and just agree
on a meaning and then let's move forward.
Not only just the meaning, the implications of
them. And the implications. Yeah. Gotta have the
implications. So here Mohammed Badjuri, he says,
So that's heys. Right? He said he says
it's,
it's an emptiness
that's occupied with something that, you know, subsist
in it, basically. Mhmm. And he gives the
example of, like, the inside of a cup
Yeah. Which is, like, occupied with water. Correct.
Right? And then. What is?
And then whoever disagrees with this, alright, give
me another definition of. If you disagree with
this, alright, let's go ahead.
Mhmm.
He relies upon it for establishment.
So something that like is in that place
relies upon it. Like a chair on the
floor or a bed on the floor. Or
a bed on the floor. Yep. If you
have another
So the hay is Go ahead and talk
about that. The hay is is like
the the the the gap or what would
we call this? It's like The space that
in which you fill something in and the
meken is something that rests upon something else.
Or they're both very similar to the The
location upon which something rests. Mention that they're
the same thing and then here he's mentioning
like Yeah. You know, some, some the element
So define this way. We have to define
the terms. But at the end of the
day, it's always gonna come back to this
idea Yeah. Of something subsisting and or relying
upon. Yes. Subsisting and in something and rely
how can the creator subsist and rely on
his creation? Then what was he doing before?
And are you saying he's changing constantly?
Open up the other pictures. We go to
next segment here,
about honoring and respecting religious
symbols.
Is an important part of our terbiyah in
Islam, to honor and respect religious symbols. What
is the number one thing that children have
to be taught to honor and respect the
Quran?
Kids do havs all the time,
and as children may not know that you
have to respect this book. This book can't
be treated like any other book.
So what do you do with it?
Well, first of all,
honor and respect, the source of law for
honor and respect, number 1, it's not law.
It's recommendation.
Number 1, highly recommended.
And
number 2, what's the motivation of it? Number
motivation is taqwa.
Whoever honors the symbols of Allah ta'ala, this
is from the taqwa of their hearts.
Number 3, what's the
dawbit of it? Who's gonna decide what it
is? Well, the society decides.
The righteous people decide.
And if you go to many countries, the
ulama, Syria, Egypt, Morocco,
Yemen,
Pakistan.
The righteous scholars will never put a.
Why they deemed the and
what is below it is a place of
dirtiness
and lowness.
So it should be
at a high level.
For example, if I had a whole bookshelf,
does it make any sense to put the
masahab at the bottom shelf? Or would I
put it in the middle or up above
that?
Right?
Is there any nus,
any text from the prophet, peace be upon
him, that I cannot put,
a random book over the Quran or any
book over the Quran?
Omer, have you ever seen a nus like
that?
Why is it universal that when we have
a pile of book, the musaf goes at
the top? I haven't seen a nus. There's
no nus for that. Exist somewhere. But It
could be. But I have seen any nus
on that because the sahaba did not own
many books. Right? They couldn't have been.
So the the mushaf,
that is a universal in the ummah. If
I have a pile of books,
number 1, the religious book should go over
the secular books. Like, if I got a
sports book
and a fiqh book and the Quran,
the mushaf.
There should there is a recommended order. Now
the sinfulness will be if I intended
to disrespect
the religion or the books.
But as a recommendation, as a known universal
in our ummah, You put the musaf at
the top. So that's to understand the nature
of
respecting religious symbols. The motivation is taqwa.
The ruling
is recommendation,
If not obligation even, because if it would
be understood that you're purposely
disrespecting, then that's prohibition and the opposite would
be obligation.
And the mode the the the the rules
are set by
the of the people. What
says,
command
to
command, make law by that.
The custom of who? Of who? Regular people?
No. The of
the people who
are pious and are knowledgeable. They're all in
these matters. Alright. Let's take these pictures because
many brothers were shocked to hear,
and some of you may made fun of
it, thought it was laughable.
Embrace you the Yeah. Totally.
Okay.
And I think people oftentimes they must be
15 years old or something and just tweeting
without thinking. But
they were shocked to hear that from
about 1,000
Hijri
Hijri, 982 Hijri,
equivalent to 1574
of the common era,
Sultan Salim made a law and made a
rule, and everyone's kept it pretty much,
right, since then.
And that rule
is based that does have a basis and
a basis. The basis in Madiki law, I
asked Sheikh Mahmoud what is the ruling that
we have for
tall buildings
bigger than the Kaaba? He said, it should
not block the view of the Kaaba.
The view of the Kaaba
should not be blocked.
That's on one hand. On the other hand,
it was to honor the Kaaba, and he
mentioned Sultan Salim writes a letter to his
governor here,
and he said ignorant novices in Islam, people
don't know anything about Islam, built huge buildings.
And I'm ordering you to demolish them, and
I have demolished some.
They built huge buildings next to the capital.
We're talking about 15 74.
Building was not the way it is, and
the population wasn't the way it is. We're
just telling you some history. That's all. It's
not a fatwa about
how tall a building can be in Mecca
today.
Yep. So he said that in 15/74,
Sulzani prohibited the construction
of any buildings,
that are taller than the Haram the Kaaba.
Sorry. And that was around 5 meters, 5
to 6 meters.
And he actually had those other buildings demolished
that were so tall.
Are you allowed to forbid the most a
Muslim from doing something halal?
Yes. The ruler,
the parents
can do that if they see a harm
to it. K?
That's a simple answer.
Eating Skittles in the morning, is it halal?
Can I prevent,
prohibit
my 4 year old from eating Skittles for
breakfast, ice cream for lunch,
and pancakes for dinner?
What kid wouldn't want that? Yes. I will
prohibit him from doing that because that is
harmful.
Umar ibn Al Khattab made many prohibitions in
the city of Medina
because he saw harm. What did he forbid?
Well, he forbid people from they were getting
so big,
and he saw a man buying meat one
day, grilling meat, next day, buying meat, grilling
meat, 3rd day, buying he says, what is
this?
Every time you desire meat,
you go and buy a meat and and
grill meat for yourself. The Muslims are getting
so rich.
Yeah. I want it. I'll I'll eat it.
He said, okay. These people have no discipline.
No more buying meat 2 times a day.
You can read all this in the Libyan
salabbi's book on Umar Al Khattab. He did
one of the best research on Umar Al
Khattab. If you ask me where you get
this,
my secondary source for this is a biography
of.
I have, like, maybe 5 biographies of. His
is one of the best. He used to
book him on to write it down. All
4 khalifas and more.
He Umar ibn Khattab saw that Muslims are
becoming so rich that they're bringing in foods,
nuts,
honeys,
cloths
that the Meccans that now Medinins at Arabs
had never seen before,
had never seen it before.
And they said this is an Umar ibn
Khattab deemed
we're too close
to the time of the prophet sallallahu alaihi
wa sallam
to be now completely transformed. We're gonna be
within 5 years a whole another people.
Everyone is multiple folds richer. So he banned
and forbade any imports
of any
food
or cloth
or furniture, whatever,
that didn't exist
before the death of the prophet
in our area
in Medina. He didn't ban it for elsewhere,
just for Medina.
What else did say no more ban?
He said he bans
a man owning more than 4 homes.
Maximum, you get homes per wife.
You got 1 wife, 1 home. 2 wives,
2 homes. 3 wives, 3 homes. 4 wives,
4 homes.
That's it. How about the height of the
home?
Umar Ibn Khattab banned building a home that
was taller than the time of the prophet
sallallahu alaihi wa sallam.
The the taller than the the homes at
the time of the messenger.
He banned it. All this is found in
Salabi.
It's his it's jihad of what's benefit and
what's harm.
Sultan Salim deemed it.
Now are the Ottomans perfect in every way?
No. But in honoring the religion, in this
case, this is his ruling.
He deemed it that in order to maintain
honor and respect,
that don't build anything higher than that. Is
that the fattah for today?
I I doubt it. There's just too many
people. Right?
You need to have big. I mean, what's
the point of even discussing that? It's there
anyway.
Right?
What else did he do? He said, outhouses
must be moved far away.
Right?
Must be so that there's no stench around
the Haram.
Alright?
And he talked about
making accommodations for pilgrims,
and the Qazi then, the wali there, ordered
the demolition of all such homes that were
bigger.
K.
So on and so forth. But that's the
concept of respect.
Right?
You know, Sheikh, it's funny to interject. Yeah.
It's hilarious to me, like, because you had
this discussion on Twitter that some of these,
Madhikari
support the, you know, obey the Sultan guys.
Yeah. When it comes to the Ottomans, they're
like, oh, they're foolish innovators. I know. I
know. What their king says. That's so true.
And then when it comes to Saudi, I
love less than Saudis because they're the leaders
and we obey them. Like, okay. So if
you live in that time, what would you
you would have done like
So
ironic.
It's
fun.
I don't have to know being the ruler.
Yeah.
You're not not anymore.
Listen. The
and the, they're gonna be against us anywhere.
So
right. They're gonna miss anything you say. If
you if you if you,
say up, they're just gonna say down. Right?
So it's just,
there's their their retorts
are tainted in that.
If you constantly have a bias against someone,
your critique for them is tainted.
There's a picture of the
ruling. We're saying that it applies now. No.
Of course, it doesn't. Times have changed,
but it's not gonna be for me to
say. And I probably
if you ask my opinion, which doesn't really
make a difference,
I would probably say that
you could have kept the sanctity of Mecca
a lot better.
Right?
That's that would be my opinion, but it's
just an opinion. Isn't that clock terrible by
Yehud by Yehud? Oh, I won't be surprised.
Oh, yeah. Yeah. It was. Actually, the engineers
were Jews. Yeah. Yeah. Exactly. Like, the engineers
of the actual clock were Jews. I mean,
that does that's the if look. If they
know how to make a clock, we can
take that, but,
issue of,
how is it treated
should not only always be viewed as
just because their Wahhabis were against it. Not
at all. There are a lot of things.
Hajj is so
amazingly easy these days.
Right? We think that just because the official
doctrine of Saudi
is the Wahhabi doctrine and that's their home,
that everything that Saudi does, we're just gonna
be at, that'll be stupid. Right? Like, no
one has Hajj has been made, so
forget the last
change of how Americans sign up for Hajj.
Scrap that. But in the Hajj,
like, there's hardly any hardship. They've put so
many bathrooms everywhere. Right? That was one of
the biggest hardships.
They are giving out water. They're they're
and and by the way, my
view of them, they were amazing hosts.
The
that,
group
that, what do they call it? The,
whatever, department of commanding right and forbidding wrong,
has been dismantled. So the guy's frowning at
you and trying to assess, okay. He's looks
like he's,
a med heavy or something, then we're gonna
look at him nasty.
It doesn't exist anymore.
And by the way,
it's okay. That's all they were taught. Right?
We have to also be fair about, you
know, people. That's how they're brought up. That's
what they're taught. Maybe he doesn't know any
better. But the Saudis at Hajj were more
than welcoming, and I loved every single person
who was working
as an official in some way because, clearly,
there has been some message passed on to
them about how to host.
My my wife said the same thing. She
said she had the women there who work,
the men there who work around the Haram,
and they're like military fatigue they're wearing now.
And, generally, people would, like, make sure that
her and the baby were okay.
And she told me many times, like, they
were, like they play the baby baby, make
the baby feel comfortable,
ask you if you need anything. So someone
who is gonna think that we're gonna go
and hate on
Saudi just for the, that is so dumb.
Do you think that they're all a monolith?
And you think that someone
of a misguided
point in his life that you think the
one point about his is misguided. Is that
his whole personality?
Of course not.
It's not his whole personality. Is that his
whole piety? Of course not. That's one mess.
Not gonna throw the whole person out on
one mess. And on the other side, anyone
who is,
oriented,
we're just gonna accept everything and love him?
No. There are a lot of Sufi groups
I don't like to be around. They're very
just closed minded and all about,
being near or further
from the sheikh, and it's like, I probably
feel
I'd probably do better away from you guys.
Right?
So it's called insaf,
to be a munsif,
to be fair about certain things.
Who's done better in studying
hadith and
Mustall
hadith?
Give me a tariqa
and give me some students from
Riyadh
or the students of Abdul Karim Al Khudair.
I'm just reading our books anyway. They will
completely
surpass you in hadith, in Almal Hadith. You
may not like his Sharhab hadith. Right? That's
a separate subject.
But in this, you're gonna get trounced. They
studied. They tried. They they loved it. Right?
It's called insaf.
And let me tell you another thing. If
we're being monsoon,
a lot of times us,
people of,
we
make the barometer of the the the line
a matter that's actually. It's.
That should not be the line.
The,
the,
None of these things.
None of them are.
It's all.
Every single one of them is is is.
This is not the the the the
the the the the the.
This is not the how you're gonna measure
somebody.
Be against be against all. They
said, okay. You're gonna talk kalam, we leave
the room.
That's what I I learned from Sheikh Hatem
Al Hajj and the others.
Now ibn Al Taymiy is a in my
opinion. He's using arguments.
Right? He is using arguments.
The and Sheikh Hatem Al Hajji confirmed that
the elders of the Hanabi,
they were like, no. No. No. We don't
talk about these things. We don't even discuss
them.
We have to honor that position.
It's insaf. You have to be monsaf, and
we have to or the the ummah,
its unity is upon what's in the deen,
not what's.
So much
of the measurement
is on matters that are. Who cares?
If a person comes and say, I deem
the and the the
the and
the group to be an innovation. I only
say to him one thing before we continue.
Do you view it as an innovation as
that is your head about it,
or are you saying there it's and
and
there is no discussion about it? Because if
you say that, I'll say that basis is
wrong. You can't say there's no discussion about
it. There is discussion.
There's on both sides.
Great on both sides.
And if the other side says we establish
and we establish the and group and all
these other things.
Say it. Establishing it based on what?
That your you and your and the deemed
it beneficial and good?
But or are you saying this is the
only saying and there's no discussion? Anyone who
is against this is, what, outside the sunnah
or an innovator?
Nah. See, these packages are not right.
Mess.
The issue of is far greater. Right?
Does this make sense to you, Omar?
So I think on our side,
it
the the the the line,
it shouldn't be these
things,
these things.
But both sides should recognize
what is a explicit,
definitely part of the sunnah, cannot go against
it or without it. And what is a
matter of
They're making.
Right? And many, many on both sides.
What's the next thing that was on our
agenda?
Let's take some q and a now.
Assalamu alaikum in a recent livestream, you said
there are
to many things in life. Would this mean
that all things are possible if the are
understood and practiced correctly?
In principle and in general, yes.
In general and in principle, yes. But we
cannot say
always.
Right? There are many people take all the
in life, but Allah does not will for
them what they're trying to attain.
Okay.
Mister Kulu says,
we as laymen, do we need to choose
a scholar,
a school of thought,
or can we just follow the sunnah and
the Quran enough? What will why don't you
see what Allah says? Does not Allah says,
if you are a layman,
then you don't know. Right?
Ask the people
of knowledge
if you don't know. One time,
a
common guy asked him for a ruling.
Very common guy. He doesn't know anything. Right?
He said, what's the ruling on this? He
says, this is the ruling.
And the man said, what's your evidence? He
said, I'm the evidence.
He says, how?
He can't make up rules. He says, Allah
says,
ask the people of knowledge if you don't
know. You don't know.
You can't even begin to understand evidence. Right?
So for a common person to make his
life easier, the scholars have brought the rulings
and put them in manuals. Live your life
based upon a manual, a fiqh.
And as some scholars of that school of
thought that you can ask questions to.
Then you raise your whole family in your
house.
This is what we live on. If there's
a hardship, if there's some
something that's difficult, there's wiggle room in the
methods. Right?
One of my teachers, similar thing he told
me that, I just asked him, like, what's
one of the big problems you think in
the Arab world with Muslims? And he said
it's a Manhush problem. Like, just like understanding
the Deen, like, methodology in general how to
approach the Deen. Mhmm. And he was telling
me, like, when he teaches,
like, when people start to like, before, like,
people even ask questions, he's like, okay. I'm
gonna tell you the ruling. Yeah. Don't ask
me daleel. The daleel is Abu Hanifa. You
follow Abu Hanifa, then he's your daleel. He's
the daleel. Know anything. Yeah. You don't know.
He's the daleel. If I some if someone
says to me, why are you taking these
pills? I said, doctor so and so told
me to.
I'm not gonna tell him
I'm not gonna know the evidence of why
this pill helps me. I couldn't even begin
to tell you the name of the pill
in the first place. These things, they got
names that are impossible to pronounce.
He's like, don't ask me hadith. Don't ask
me in Quran. Yep. Abu Hanifa is the
proof. That's it. And learn the thing and
move on. Otherwise, don't come to the class.
Azhar says
in India,
a a person
gave out to the people on the day
of an exam,
the sweets
that they is associated to offerings to their
gods.
And I couldn't deny it. What can be
done?
The headmaster of the school does that. And
why couldn't you deny it? That's another quest
subject. We don't expect to have a discussion
here.
Let's hypothetically
say that you got totally jammed up in
front of everybody.
I need this job. I can't, and I'm
just stuck, stifled. I didn't prepare for this.
So
you could put it in your pocket
and toss it out later.
If not,
even if you got stuck eating it, you
hate it in your heart at least, and
say astaghfirullah.
If a food is specifically associated
with a god
alright. Let's say he gives you, for example,
an elephant shaped cookie or an elephant shaped
chocolate, which is
based off the god. I don't know what
the sweets are. Right? Or maybe like a
lifesaver with 9 arms or something like that.
Right?
I don't know what the sweets are, but
it's clearly, distinctly known in society that this
is related to that god,
then we're we don't need it.
He put it in my mouth directly.
Woah.
Then then you're not even your problem.
Swallow it while you're hating it.
Right? Or keep it in your mouth and
spit it out later. Your,
like, candy canes are specifically related to Christmas.
Right? Is anyone gonna deny that the candy
cane in United States is a Christmas holiday,
a treat?
So I don't let them in the Masjid.
Someone one time brought a whole box of
candy canes from his job. He said, oh,
they're leftover. We can give them out to
the kids. I said, no. We're not giving
out to the kids. Candy canes in December
in the Masjid.
Already, we got half of these people calling
us. Now they come to the MBC, find
candy canes.
Oh my gosh.
Did you break that up? I threw no.
No. I threw it all out. I threw
it all out to make a point. Right?
So I,
went off and some people say, oh, it's
just a candy cane. No. It's not just
a candy cane. Right?
Likewise, carving a pumpkin and putting it out
in October,
Halloween.
You can eat pumpkin because people eat pumpkin
all the time, but to carve it or
put it in front of your house, you're
celebrating Halloween.
How do you treat your non Muslim students
and coworkers
with adab and sharia?
With adab,
with what they're accustomed to
in term that's not contradictory to the sharia?
K?
What's the ruling on fishing for sport? I
think it's harmful.
You catch a small fish,
hooking it,
and then you,
you cast it to catch a bigger fish.
Then you catch the bigger fish, eats that.
Then you cast the bigger fish back in
the water. I would say that I I
assume that that's harm.
The fish is being harmed.
Right? The fish at that point, you're getting
hooks in their mouth. You wanna get a
hook in your mouth for fun?
MMA man.
Taf deal of Abu Bakr as Siddiq.
It's by Ijmaa Sahaba,
so no one can go against the Ijmaa
of the companions.
The the at the time they would select
a Khalifa, they select the most
virtuous of them.
The Sahaba have Ijma'ah.
They agreed upon Abu Bakr as their khalifa.
No one's gonna debate that.
So, therefore, the Sahaba themselves by their action
and by their consensus
upheld Sayyid Abu Bakr as their most virtuous.
And that's it. They did it.
Abu Bakr and Umar and Othman Ali, that's
ijma'u sahaba is upon that. So we're not
gonna differ. No one's gonna come from after
the sahaba and grade the sahaba. It doesn't
make any sense.
And it's not adab.
Fala tafdil Abu Bakr siddiq is by ijma'u
sahaba.
When once there is an Ijmaa, it's not
to be contradicted later. That's the from the
rules of Ijmaa.
Can you wipe over the socks? Not in
the Hanafi Maliki or Shafa schools.
In the Han Hanbedi school, I've heard 2
sayings about it. 1, that you can wipe
over socks, and I heard the other. I'm
not a Hanbedi, but I can ask around.
The other is that, no, the sock has
many different conditions, and it's not the sock,
that we have now on Allah knows best.
So you can go ask the Hanbalis if
you wanna wipe over socks. But then you
have to make your whole will do according
to the.
Asking Rasulullah for his intercession
is not shirk. No. It is recommended
in the
in all 4 madhhabs.
Aatikrahman asked a very good question for Azhar,
Hindu principal of the school. You better make
sure his hands were clean. By the way,
who knows if you ingested
cow dung, by the way?
But I have to tell you, cow dung
is Tahir. Right? You know that?
Tahir. Technically, cow dung is Tahir.
The the
the urine and defecation
of,
vegetarian animals
is not nejus for us. However, eating it,
what's wrong with these people? Not only that,
they brush their teeth with it. Human vegans.
Human vegans? No.
But you better make sure you may have
ingested cow dunk. You could better go vomit.
I'm saying that facetiously, of course.
But you never know. It could be cow
dunk dipped in chocolate. You'll never know which
is which.
That's a problem when you get into eating
cow dunk. I saw it on the BBC.
Many people, they imagine
because I teach
the the
that amount to have animosity with these Salafi
guys. It's not the case at all.
Not the case at all. I don't have
a single personal beef with any one of
them. Right?
Not a single one. We don't hate you
personally. No. Like
yeah, we just hate your ideas and we
believe I mean, some of these things we
we're just telling you what our olamat say
about this and what we believe and will
inshallah die upon.
Okay?
That doesn't mean I'm out, I have hatred
to them. I don't know.
In fact,
majority of people,
they're very innocent hearted in their attempt to
get to the truth
and accept it even if they're wrong, but
we just hold that these points in are
very important to clarify.
That's all.
You know, but they're getting very riled up.
But,
why do some people hate because
they're influenced by Shia? That's why.
Mahalia
set through Sahaba or sit through Sahaba.
He is the one. If you attack him,
you'll eventually go to Othman. Has to be.
He if you honor him, you honor all
the Sahaba because he's the most vulnerable of
Sahaba to be accused and attacked
because he had the
afterwards, we're looking in.
He he had a conflict with Sayid Ali.
We say about it, his conflict was of
matters of the dunya.
He did not believe
ill of Sayid Ali,
and he had a conflict of the dunya.
And Adi Bin Thalib was right.
How do we know if Sayed Ali was
right? Are we judging between Sahabas? And you
just said don't judge between them. The answer
is we don't judge the virtue of 1
Sahabi over the other, but Sayedna Ali has
a hadith about him. Sorry. Ammar ibn Yasir,
the Sahabi Ammar ibn Yasir.
He supported Sayedna Ali in this conflict.
The prophet
said,
About Ahmad ibn Yazid, he will be killed
by the rebellious
group.
So when
the Syrian army came out to face off
against Sayidina Ali bin Abi Talib,
Ammar was with Sayid N Ali
and was killed
by 1 of the when we say Syrians,
we mean the Arabs who went to Syria.
They're all the same people. They're all Arabs
from Arabia, and they went to Egypt, went
to Iraq, Kufa,
went to Syria. Right? So when we say
the Syrians, we mean the Arabs who went
to Syria. They're the ones who killed Omar
Ibn Yasir.
So therefore, who is Alfa'al Baria? The Syrians.
After to, at Tahajjud,
after I my salatul Hajj, I have limited
time. Better make dua or send salawat to
dua.
And you could mix it. Dua mara, salawat
mara. Why? Because the Prophet Sallallahu Alaihi Wasallam
said, the one who remembers Allah gets more
than what
those who ask are given.
So, therefore, one time you can do salawat
and one time you can do
dua.
No Muslim can have an ill
feeling towards a companion.
Imam Malik said, if you are merely annoyed
by a companion,
you're out of Islam because of Allah saying
in Surat Al Fath,
at the end of it,
that the prophet that Allah establishes
the uprightness
of the companions
to annoy
kufar.
Therefore,
is what they kufar, they expelled the prophet
sallallahu alaihi wa sallam.
Nothing annoys them more than to see that
he has wonderful followers, Sahaba.
So Imam Malik connected between the 2. Nobody
is annoyed by a companion who has iman
in his heart. He's a kafir. Now what
do we say in Aqidah? We say that
we can't judge people by their heart. We
only judge them by their words. And what
is Kufr?
According to the later scholars, they had a
different opinion than Malik on this.
They said that what is Kufr
is rejecting the companionship
of Abu Bakr because that's directly in the
Quran.
And cursing the Sahaba is hypocrisy
and punishable.
And outside of the sunnah, your deeds will
not count if you hate a companion.
If you say words of disrespect to a
companion, you nullify all your deeds, none of
your deeds count until you're fixing this this
till you fix this, Akhida. So who here
wants their question answered? It was,
someone was saying, what were they what are
they called here? They were saying what sight
or vision
says, who
is Yazid
in Mawaw ibn Mawawiya? Yazid is the son
of Mawawiya. He's not not a companion, and
he was known to be a public sinner.
And, therefore,
we say about him what imam Ahmed said.
Someone said, should we curse him and should
we invoke God's curse upon him?
He said, why would I invoke God's curse
upon him? What Allah's book is already cursing
him is not Allah Allah and His Messenger.
Did not Allah subhanahu wa ta'ala say, whoever
kills a Muslim
intentionally is cursed? And did not the prophet
said, whoever sows fitna in Madinah is cursed?
That was Imam Ahmed's answer to that question.
And that was sight or vision's question. Let's
see to the next question here.
General
Little,
how do I stop arrogance from my height?
I'm much taller than most of my countrymen.
He's a 195
centimeters.
I don't know what that is in feet,
but,
he's 64,
and he lives in an Asian country.
And, well, the thing is this.
Who gave you, that? Allah ta'ala. And Allah
decided that one person's short and one person's
tall.
And one person's wide and one person's thin,
and one person has hair and one person's
hair fell out, and one person knows, is
smart and the other person's slow.
You you you just remember who who just
made these decisions.
Right?
Who made these decisions?
It's not Allah's Kaaba.
Right? Who made these decrees, I should say.
Decree is a better word than decision. Who
made these decrees?
It's not Allah Ta'ala. So, therefore, what is
there to be arguing about? You didn't do
anything.
What do you have to be arrogant about?
More importantly than this general are pretty girls.
Easily have much, have arrogance.
Women who are attractive
tend to have more trouble being humble,
especially if they're attractive and they have a
good personality and smart.
But
if you think about it, it should be
easy for you because the one who gave
it to you can take it away. You
didn't earn anything.
And on top of that,
everything's gonna go.
Everything goes. All this stuff goes away.
So that's the way that you mentally
get yourself to have,
to have humility. Who gave it to me?
Allah gave it to me. He could take
it away. How could Allah take away my
height? You never heard of paralysis?
You'll be sitting for the rest of your
life.
How can Allah take away my beauty? You
can get burned.
How can Allah take my intelligence?
You could
get hit in the head.
So Allah can take anything away.
Someone's asking, do have any advice for young
women who don't know if they should start
a long career or get married and start
a family? No. Get married and start a
family. There's no doubt about that.
Because at the end of your life let's
let's judge it by that.
At the end of your life, you're imagine
yourself sitting all alone
or you're 60 with, like, a 10 year
old son.
That's not possible, but 50 with a 10
year old son
and a great career
and probably a divorce
versus you're 60,
and you have a wonderful set of kids
and grandkids and a husband.
Which one would you rather have? But not
on top of that, why is it mutually
exclusive too? Right?
It'll take a little bit longer,
and you will have certain restrictions on you.
But
why can't you do,
whatever it is that you're interested in doing
while married?
Right?
So but if I had to make a
choice, it would definitely be marriage
and family.
I'm telling you, careerism and this, strong independent,
this type of stuff is
fit from Iblis. I mean, they made the
means into the goal. Like, a career, why
do people get a career? Not, like, most
of the time, it's to accomplish something else,
like, to get money and support a family.
No. I think it's made that your turn
like it's totally destroying,
And then by the way, when you do
this,
you're actually decreasing your chances
to to have a normal happy marriage.
Like, reason being is that,
when you become complicated as a person, it's
really hard for you to match with somebody
else.
It's really hard.
Question. Is it Melek or Melek
Yomadin?
Both of them
are valid recitations.
But the Melek has a Kasra, not a
Dhamma. Melek Yomadin.
It's it's an ill it's going back to
our, Hamdulillahirabbalahirabbalahirabbalahirabbalahirabbalahirabbalahirabbalahirabbalahirabbalahirabbalahirabbalahirabbalahirabbalahirrahmanarrahimalahirrahimalik3attributesinarow
k.
And before that,
4 attributes of Allah in a row.
Someone's asking,
they keep asking. I was told there was
a specific way to form a line behind
the imam for salah, but I heard different
versions. What is it?
Repeat that again. They're basically asking about how
the the way to form a line behind
the imam for prayer, but there's Yeah. As
long as you're 1
you're behind him,
and then nothing should break up the row.
Like, there shouldn't be a pillar in the
middle.
Nothing should break up the row, and people
should be shoulder to shoulder touching.
Thoughts
thought one out says, is it rationally possible
for Allah to give us a false message
or lie or command prophets to misguide people?
Atheists ask this, not me.
Can you provide a rational proof? The rational
proof is god's will,
god's knowledge,
and god's speech
are all one.
His attributes are not disconnected.
Therefore,
his speech
is in accordance with his creation.
He does not speak a lie.
His speech is in accordance with his creation.
That's the answer to that.
And his creation was created in accordance with
his knowledge. Right?
So the knowledge,
the action,
and the speech of the Almighty, although there
are three
attributes, they are all in accord.
There is no disjointedness with this.
A human being could be disjointed.
I know how to make
a proper
I know how to write the letter a.
I know how to do it,
but I don't do it. I make it
incorrectly. And on top of that, I tell
you it's the letter c.
Right? So my knowledge, my action, and my
speech were all disjointed.
But Allah
is ahad. He is 1 in himself. His
attributes
do not
contradict and are not disjointed with one another.
You understand?
His knowledge,
his action, and his speech are 1.
The one meaning in accord with one another.
They're not 1. There are different attributes.
They're distinct attributes,
but they are in accord with one another.
There's no
in them.
Hence, it is rationally impossible
for his creation
to something to exist that is outside of
his knowledge,
or speech to be uttered that is not
in accord with the reality of the creation.
What does it mean then? They say
God, it tricked them or he plotted against
them.
They bring those I at.
Those means the people
who lay plots lie and trick
are punished with their own trickery. That's what
it means.
The guy who plots and lies and tricks,
he will be punished with those lies and
tricks. That's what it means. Allah Ta'ala does
not trick
and, what is the word that they use?
They will not trick
or fool
or lie
to somebody honest.
The lie is his own lie of that,
of that trickster.
No. No. The
no. The in English, what did they say?
I can't remember what they say about it
in English. So Allah Ta'ala does not trick
and does not plot
against the honest person.
His plot is against the one who plots.
Deception. That's what it is. He does not
deceive except the ones who deceive,
the people who deceive.
And his deception of them is to punish
them with their own deception. You're the one
who created the deception.
He punishes you with that.
That's the meaning of Allah to Allah's name
as the deceiver.
Is there such a thing as seeing blue
green lights while doing? I have no knowledge
of that.
Sheikh, why does polygamy have a negative perception
in our mind? My uncle married 2, 3
times, but I don't feel
to respect him due to that even though
I know it's
well, the disrespect would be if he's not
keeping up the rights of his children and
there he's broken their hearts and he's destroyed
their lives because maybe it's not all for
them.
That would be a problem. Either that, you're
sinful for that.
I could do something right now. I could
quit my job and would go make Umrah,
and my bank account would dwindle, dwindle, dwindle
until my kids go hungry, and I've done
nothing except the halal. I wanna go around
doing umrah. I'll travel seeking knowledge. I did
halal, good things, but did I have an
effect on people? Yes. I did. That I'm
sinful for.
And the knowledge I'm I may be rewarded
for, maybe not. Right? But
the the issue is is not that. It's
it's the impact it has. And, therefore, their
does have
an expectation
not regarding the ruling of it, but regarding
how people are gonna receive it.
Are they gonna be hurt by it or
not? Are they gonna be shocked? Are they
gonna be
feel, you know,
destroyed by it or not? That's
regardless.
That's
how they feel about that. So if the
kid ends up
messed up in the head,
I'm not saying that that's the case all
the time. But I'm saying if it's the
case, then, yeah, that that that's dad's gotta
be responsible for that.
Alright. We gotta run, folks. This was a
very good week.
Islam is saying Bengali
youth are shockingly struggling with ideas.
Sayed Qutb's books they read. Now sayed Qutb
is has some ideas in his book that
can be seen problematic. Although, I really think
he had a great intention in what he
did. But,
I I know what you mean by Darul
Islam, Darul Kufr.
Another one said they're becoming all
Hadith, and they reject the 4 madhhabs. Hadith
is different than the word. The word is
wonderful, al Hadith.
But the group, they actually have rejection of
the madhhab even. So, we'll discuss that another
time because it's a big issue and a
big discussion.
Another question, a third party is putting up
a sports tournament with a cash prize. Is
it permissible?
In the Madiki School, it's not, but check
the shit the Hanafi School because I believe
they have a different ruling on that. They
say whatever is halal to do is halal
to earn from.
So we don't in the Madiki school, we're
not allowed to to earn money from games.
Alright?
Alright. We gotta go.