Suhaib Webb – Death Jinn and Ruqiya – Part One
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The holy grail, worship, and Tasaק are important pillars for Islam, with the importance of faith, rules, and love in society. The holy grail is used to cover dead people and bring back Easter, with false statements made during video interviews, including missed Fortnite Creed and the return of Easter holiday. cultural and political events, including the return of Easter holiday and Easter weekend, also play a role in false statements made by various speakers.
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And I think this is actually a very
important topic because it's one third of our
our practice of Islam is Usuluddin.
If we think about our Islam as a
map, it's three parts of this map that
we can look at our lives and say
how is my Islam?
How is my practice of Islam?
The first is Usuluddin, the second is worship,
Fiqh, and then the third is Tasawwuf or
Tazkiyat al-Nafs, purification of the soul and
the mind, building the inner capacity for our
work.
And Usuluddin, which I mentioned in the beginning,
is made up of three subjects.
Number one is Tawheed, Ilahiyat, God, like what
do I need to know about God?
Allah Subhanahu wa ta'ala.
Number two is Nubuwat, prophethood.
What do I need to know about prophets?
What do I have to believe about prophets?
What am I not allowed to believe about
prophets?
And the number three is what's called a
Sam'iyat.
Sam'iyat means things you hear.
Ibn Marik says, وَمَابِتَ وَآرِفٍ قَدْ جُمِعَ يُكْسَرُوا
فِي الْجَرِّ وَفِي نَصْبِكَمَةٍ Right?
Anything that has this Muslimat, Sam'iyat, Qanitat,
Ariflam, it's a female plural.
So Sam'iyat, those things that you have
to hear.
And scholars of theology were very smart to
call these things Sam'iyat because it implies
you can't think it.
It's not something you construct.
It's not something that you think or feel.
It's something سَمَعْنَا وَآطَعْنَا You have to hear
it from the Qur'an or you have
to hear it from Sayyid al-Akwan, from
the Prophet ﷺ.
Another word for Sam'iyat that most of
you probably know is Al-Ghaybiyat, the unseen.
And Allah subhanahu wa ta'ala says, الَّذِينَ
يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ
يُؤْفِقُونَ Those who believe with the unseen.
This Ba is called Ba Musahaba.
We translate it as to believe in.
This is a mistaken translation.
أَمَنْتُ بِاللَّهِ means مَعَ اللَّهِ المَعِيَّة If I
say جِتُّ بِعَمْرٍ I came with Amr.
It doesn't say I'm in Amr.
I'm with Amr.
مَرَرْتُ بِفُلَانَ I passed by him.
The حَرْف بَا means حَرَكَة, action.
So you say إِمَان بِاللَّهِ, we translate it
wrong, to believe in Allah.
No, to believe with Allah.
Of course Allah is not physically with us.
Allah is beyond any physical limitations.
But Allah says in the Qur'an, وَهُوَ
مَعَكُمْ أَيْنَمَا كُنتُمْ Allah is with you wherever
you are.
أَقْرَبَ إِلَيْكُمْ الْحَبَلِ الْوَرِيدِ Allah is closer to
you than you are to your jugular vein.
لا إله إلا الله لا يخفى عليه شيء
في الأرض ولا في السماء Nothing is hidden
from him.
But if I frame my relationship with Allah
as a companionship, Ba Musahaba, from the same
word صحابي, the Ba of صحبة, the Ba
of companionship, then I realize that I'm never
alone.
Allah is with me by his knowledge, by
his attributes.
سُبْحَانَهُ وَتَعَالَى And therefore this is a relationship
and I am responsible in this relationship.
Faith in God means the acquisition of rules
only.
This is Christianity.
Faith with Allah means the acquisition of knowledge.
And I translate this, إِلَى الَّذِينَ آمَنُوا وَآمِلُوا
And that's why the highest level of Iman
is the highest level of that understanding.
أَن تَعْبُرُ اللَّهَ كَأَنَّكَهُ تَرَاهُ فَإِن لَمْ تَكُنْ
تَرَاهُ فَإِنَّهُ يَرَاكُ And you see Allah as
if you see him.
فإن لم تكن تراه فإنه يراك Worship Allah
like you see him.
Why?
Because you have this relationship.
Even though you can't see him, you know
he sees you.
This is not وَحْدَةُ الْوُجُودِ This is وَحْدَةُ
الشَّهُودِ I mean everything happened from Allah.
And one of the mistakes that Muslims make,
especially Sunnis, we don't study correctly.
Going on TikTok and watching 30 second clips
or YouTube bouncing from this talk, this person
talking about this person, about this Imam, about
that, about this, about whatever has happened in
the community.
Now people talking about what people were talking
about, what people were talking about on YouTube.
Like you got that kind of time?
Are you that kind of loser?
Your life is so empty that you have
to watch other people's lives?
Live your own life, have some dignity in
yourself.
But learning is to sit and study.
One book in theology, one book in fiqh,
one book in tasawwuf.
Most Sunnis we don't do that.
We just like to say we know.
But we should be humble.
إِنَّمَا الْعِلْمُ بِتَعَلُّمُ Right?
Knowledge is with work and hard.
So any major book of Sunni theology, you
find something that challenges Sunnis.
In particular, who say, you know, God created
good, but they don't know who created the
evil.
We don't make shirk with Allah.
Allah SWT says, وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٍ
Allah created all things, He causes all things.
فَعَالُ لِّمَا يُرِيدُ He does what He wants.
يُدَبِّرُ الْأَمْرَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ He controls
all things, everything that happens in the earth.
قُلْ كُلُّ مِنْ عِنْدِي اللَّهِ Everything is from
Allah.
Good, evil, bad, suffering, happiness, poverty, difficulty, you
name it.
It's from Allah, not just good.
That's why Imam Ibn Taymiyyah has a great
statement about the hadith of Sayyidina Gabriel.
He says, when the Prophet talked about Iman,
he said, أَنْ تُؤْمِنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُولِهِ
وَالْيَوْمِ الْآخِرِ وَتُؤْمِنَا كَرَرَ الْفِعْل He mentioned the
verb a second time.
To believe with Allah, with the angels, with
the Prophets, with the Hereafter, with the books,
and then he said, and to believe.
Why would he repeat the verb here?
Because the object of this verb is what
most Muslims will have a problem with, even
adherent practicing Muslims.
وَتُؤْمِنَ بِالْقَدْرِ خَيْرِهِ وَشَرِّهِ He didn't say خَيْرِهِ,
فَقَدْ He said, and to believe that whatever
Allah has decreed is going to happen, good
or bad.
He didn't just say good.
That's why Sahibul Jawhara, Jawhara al-Tawheed, one
poem he had to memorize, and Azhar, you
know, he says, وَجَائِزُ عَلَيْهِ الْحَقِّ الْخَلْقُ وَجَائِزُ
فِي حَقِّهِ الْخَلْقُ That one of the rights
of Allah is to create.
وَالْإِجَادُ وَالْإِشْقَاءُ وَالسُّعَادُ That Allah is the only
one that has the right to make something
occur from nothing.
To create it, to bring it out, happiness
and sadness.
We ask Allah to make us happy.
And the hadith of Abdullah ibn Mas'ud
radiyallahu anhu, إنما يجمع خلقه في بطن أمه
أربعين يوماً The person's creation happens in these
periods.
And then he says, ثُمَّ يُرْسِلَ إِلَيْهِ الْمَرَكُ
فَيَنْفُخُ فِيهِ Then the angel comes and blows
into it.
وَيُؤْمَرُ بِأَرْبَعْتِ أَشَاهِ And then commands four things
that Allah has commanded.
بِكَتْ بِرِسْقِهِ The provisions of a person.
And then he mentions, وَعَمَرِهِ أَلْشَقِيُّنَ أَوْ السَّعِيدِ
And that what will happen in that person's
life, whether they will be happy or sad.
قُلُّوا مِنَ اللَّهِ And so that takes us
now into this discussion around evil.
Because we know that evil is from the
unseen in the context that we're talking about
now.
Because the unseen is mentioned by al-Qadir
Abu Bakr ibn al-Arabi, is anything that
is beyond our perception.
That's the unseen.
Anything which is beyond our ability to know,
is considered al-ghayb.
And the only source of ghayb is al
-wahy.
And that's one of the major principles.
مصدر The source for understanding anything which is
from al-ghaybiyat, al-sam'iyyat, is revelation.
Not a pirsab, not a shaykh, not an
imam, not some hocus-pocus stuff.
قَالَ اللَّهِ قَالَ رَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ
وَآلِهِ وَصَحْبِهِ وَسَلَّمَ That's it.
That's why Abu Hamid, rahimullah and Imam Majid,
he was teaching here for so many years,
the ihyaa.
On the section on ruh, if you look
at the ihyaa al-Madeen, it's huge.
But on the section of ruh, what does
he say?
وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا He said,
I don't have a lot to say about
this because Allah only gave us a little
knowledge.
This is Imam al-Ghazali.
Now if you go on Reddit, you put
like, what do you Muslims think about the
ruh?
Well, you know, I was having a tumeric
latte at Camarilla, and like I had a
kale salad with my hemp-based kufi on.
And then I was like, yeah, man, the
ruh is like this.
I was in Shenandoah, bro.
SubhanAllah.
A lot of jahal leads to a lot
of talking.
A lot of knowledge leads to a lot
of quiet and silence.
But we'll talk about hopefully two things.
We won't, we won't take two hours.
Trust me, I have four kids.
My wife will kill me.
You'll be reading about my obituary tomorrow.
Because our wives are really the ones who
put forth the struggle.
SubhanAllah.
May Allah reward them and our husbands.
The first we'll talk about is death.
Then after that, we'll talk about jinn and
shayateen.
Then we'll talk about ruqya, exorcism.
And if we have time, we'll talk about
sihr and ayn.
And if not, alhamdulillah, next year, we can
pick up sihr and ayn, inshallah.
But these all fall under al-ghaybiyat, the
unseen.
Meaning the only source of information for them
is authenticated hadith, statements of the sahaba, and
revelation.
That's it.
Save yourself trouble.
And there's nothing wrong with asking people for
their sources.
It's not a good teacher that you feel
so scared, you can ask them questions.
That's a bad teacher.
A good teacher is the one who you
feel so empowered and so comfortable.
You can ask questions, alhamdulillah.
So the first is death.
In Islam, death is defined as when the
soul reaches here.
As is mentioned in the Quran, Allah subhanahu
wa ta'ala says, إِذَا بَلَغَتِ الْحُلْقُومِ وَأَنْتُمْ
هِينَ إِذِنٍ أَيْحِنَ بَلَغَتِ الْحُلْقُومِ تَنْظُرُونَ Until the
soul reaches here.
And the Prophet sallallahu alayhi wa alihi wa
sahbihi wa salam, he said Allah subhanahu wa
ta'ala continues to accept the repentance of
a person حَتَّى يُغَرْغِرُ until they begin to
choke.
Meaning until the soul reaches here.
In fiqh, we have Sheikh Abdurrahman, if we
have a lot of scholars that can answer
these questions, this has an impact on things
like, you know, DNR.
Because we define death differently than say in
the hospital, where they say someone's brain dead.
They say, well, death is when بَلَغَتِ الْحُلْقُومِ
وَأَنْ نَازِعَتِي غَرْقَ It's mentioned in the Quran.
But that's death.
The first question that people ask is, can
we communicate with the dead?
Somebody, maybe they had some really spicy Nihari,
you know, and then they woke up at
night and they thought they saw something in
the kitchen, right?
Or they had some strange experience, it didn't
have enough, so the person's upset.
We believe there's only three ways we can
have communication with the dead.
Three.
That's it.
The first is they can hear us.
There's a difference of opinion on this because
some people misunderstood the verse, إِنَّكَ لَا تُسْمِعُ
الْمَوْتَةَ Allah said to Sayyidina Rasul ﷺ, you
cannot make the dead hear.
This is not talking about the literal dead.
This is talking about the kuffar.
سَوَاءٌ عَلَيْهِمْ أَنذَرْتَهُمْ أَمْ لَمْ تُذِرْهُمْ لَا يُؤْمِنُونَ
It's talking about those people.
خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ That Allah sealed their
hearts, doesn't matter whether you call them or
you don't call them, they're not gonna believe.
So the dead here doesn't mean literally dead.
هذا مجاز.
It means that they are dead in their
soul, dead in their hearing.
The proof of this is in Surah An
-Naml also when Sayyidina Umar Al-Khattab became
Muslim.
As Imam Al-Qurtubi mentioned, Allah ﷻ sent
the verse, أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ
نُورًا يَمْشِي بِهِ فِي النَّاسِ The one who
is dead, we brought him to life.
Here Sayyidina Umar as Ibn Qayyim he mentions,
he wasn't literally dead, he was what?
In his iman he was dead.
May Allah ﷻ.
So he was dead because he didn't have
iman.
As for the dead that are in the
grave, we have numerous evidences that show they
can hear us.
For example, the hadith of Sayyidina Aisha ﷺ
related by Amalek and the Muwatta وَأَرْوِيهِ بِالإِسْنَادِ
And Shaykhi Shaykh Abdurrahman Kattani from Al-Maghrib,
Al-Bukhari and Muslim.
How you doing man?
Thank you.
Okay brother.
Barakah wa feekum.
May Allah give you bottles of water in
Jannah.
Ameen.
Brother get some bottles man.
Halal bottles.
Convert jokes.
So imam Majid said every time you come
you give good talk but you say one
thing man.
I always get in trouble.
That's how it is Shaykh.
So the first is the hadith of Sayyidina
Aisha who said that the Prophet ﷺ said
to her, when she said, when we go
to the grave what do we say?
Sayyidina Aisha, Ummul Mu'mineen, our mother رضي الله
عنها Prophet said when you go to the
grave you say, السلام عليكم دار القوم المؤمنين
وإنا إن شاء الله لاحقون أنتم سابقون ونحن
لاحقون When you go to the grave say,
Salaam to the deceased.
Will you say Salaam to people who can't
hear you?
And why would you go and say السلام
عليكم دار القوم المؤمنين to the أموات, to
the dead people if they can't hear you?
And we believe and this is an usul
of fiqh that the Prophet ﷺ لا يأمرنا
بالعبث and the Prophet ﷺ doesn't order us
to do something that has no meaning, has
no purpose.
Oh well he just said it so you
just go there and say it but it
doesn't have any real impact.
أعوذ بالله Also in Shurta Anfal, Allah ﷻ
said هل وجدتم ما وعد ربكم حقا That
verse is actually quoting the Prophet ﷺ on
the day of Badr when he was talking
to Abu Jahl and talking, thank you may
Allah give you a coffee in Jannah.
Everybody's gonna start breaking stuff right?
May Allah give you a Tesla in Jannah.
May Allah give you a house in Jannah.
You can just keep bringing all kinds of
stuff man I'm good.
As long as it's on the boycott list
if it's BDS approved because I know everyone
here is BDS compliant.
الحمد لله Right?
And may Allah ﷻ bring victory to the
people of Gaza and Lebanon.
And just keep bringing it though for real.
So he said to them, يا أبا جهل
هل وجدتم ما وعد ربك حقا He said
to him, did you not see what Allah
promised you that you were defeated?
المغيرة Did you not see what Allah promised
you?
He was talking to them in their grave.
Some scholars said this is خاص برسول الله
This is only for the Messenger of Allah.
But we have a rule as mentioned by
Imam al-Shafi'i in the Risalah Anything
which is only for the Prophet ﷺ is
clear.
Like there's no ambiguity.
It's not a ظاهر It's not مجمل It's
not شيء فيه غمود It's clear.
Like in the Qur'an Most of us
know what the Prophet can accept and can't
accept.
What he can do, what he can't do.
Because it's very clear, بَيِّن Number three, the
Prophet ﷺ in authentic hadith he said, مَا
مِنْ أَحَدٍ يَمُورُ بِقَبْرِ أَخِيهِ فَيُسَلِّمْ عَلَيْهِ إِلَّا
يُرْضَ عَلَيْهِ أَسَّلَامٌ That nobody will pass by
the grave of his or her brother or
sister in Islam and say, أَسَّلَامُ عَلَيْكُمْ Except
they will respond to them, subhanAllah.
And they will answer them.
There are other narrations that support this, but
this is important for people who lost.
A lot of us, we lost family in
COVID, man.
A lot of us now, we're losing family.
My wife's Lebanese, right?
Things are happening.
It can be very therapeutic to know that
if you go to the grave of somebody,
they can hear you, الحمد لله You can
talk to them, you can make dua for
them.
You can read a Qur'an for them
as we'll talk about in a second.
عَبْدَ الْإِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا An authentic
hadith.
When he died, he said, Read Baqarah on
my grave.
Read Surah Baqarah on my grave.
رَضِيَ اللَّهُ عَنْهُمَا So that's the first.
So it's important.
Maybe we lost children.
You know, we'll talk about it in a
second.
It's very therapeutic to be able to talk
to them.
بابا بيحبك ماما بيحبك You know, we love
you, we miss you.
You know, we pray that Allah SWT will
unite us together in Jannah that we'll see
you.
وَالْحَمْدُ لِلَّهِ هَذَا خَيْر كِتِير And we shut
this door.
أَغْلِقْنَا بَابَ الرَّحْمَةِ بِاسْمِ الْبِدْعَةِ We close the
door of mercy in the name of bid
'ah.
But here's the hadith of the Prophet ﷺ.
Here's the statement of the message of Allah.
That's why Sayyidah Fatima رضي الله عنها The
authentic hadith related by Imam Muslim.
She would go to the grave of the
message of Allah.
صلى الله عليه و آله و صحبه و
سلم And she'd say, يا أبتي Oh my
father.
Who is she talking to?
Then she'd say, جنة المأوى For you is
the highest level of Jannah.
صلى الله عليه و آله و صحبه و
سلم Then she said to Sayyidah Anas, How
could you put dirt on the body of
the Prophet ﷺ?
But then she would continue to visit him.
صلى الله عليه و آله و صحبه و
سلم That's the first.
The second way is in our dreams.
As is mentioned in the 42nd verse of
the 39th chapter of the Qur'an.
Surat Az-Zumar الله يتوفى الأنفس حين موتها
That Allah takes the souls.
We ask Allah to give us حسن الخاتمة
Good ending.
الله يتوفى الأنفس حين موتها Allah takes the
souls of those who die.
والتي لم تموت في منامها And He takes.
This is وَعَطْ Speak Arabic.
And He takes.
وَيَتَوَفَّى الَّتِي لَمْ تَمُوتْ فِي مَنَامِهَا And He
takes the souls of those who died in
their sleep.
Because in theology, we have two types of
death.
If you remember that Nas song.
Sorry, Jahidi, a throwback.
Where he said, I never sleep because sleep
is the cousin of death.
May Allah guide him back to Islam.
We believe what's called موت الكبرى and موت
الصغرى The major moat, major death is when
the soul reaches here.
The minor death is when we sleep.
That's what the Prophet ﷺ told us to
make.
We'll do before we sleep.
Not غصر.
In case we pass.
And why he said, Say لا إله إلا
الله وَحْدَهُ لَا شَرِيْكَ لَا لَا هُمُكْ وَلَا
الْحَمْدُ يُحِيُّ وَيُمِيتُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٍ
A hundred times.
If you die, you die on the death
of Fitrah.
Ya Allah.
And to make that du'a, بِاسْمِكَ اللَّهُمَّ
أَمُوتُ وَأَحْيَانَ When we wake up.
Because Allah أَحْيَانَ بَعْدَه He brought us to
death.
الحمد لله الذي أحيانا بعدما أماتنا When we
wake up in the morning, we say الحمد
لله for the one who brought us to
life after we were dead.
So here in this verse, the 42nd verse
of the 39th chapter, يَتَوَفَّ الْأَنفُسَ حِينَ مَوْتِهَا
He takes those souls that have died.
وَالَّتِي لَمْ تَمُوتُ فِي مَنَامِهَا And he takes
those souls who haven't died during their sleep.
And what's understood and beautifully mentioned by Al
-Qurtubi رحمه الله and others is that there
is a realm while we're sleeping where we
could possibly parley with the deceased.
Well, الحمد لله, you know, if you met
your family, your mom, your dad, those of
us who are new Muslims and we lost
so many family members, you know, we're worried
about them, children that we may have lost.
My mother, my wife's great-grandmother just died,
you know, just a few months ago.
Well, الحمد لله, if we see those people
that we knew, maybe we lost people in
Gaza, ya Allah, in Syria, in Lebanon, Iran,
Iraq, Yemen, Egypt, wherever.
Pakistan, Afghanistan.
We see them, الحمد لله, in our dream.
That's why Abdullah ibn Salam رضي الله عنه
is authentically narrated, who was, you know, formerly
not Muslim and became Muslim in the community
of the Prophet in Medina.
And the Prophet صلى الله عليه وسلم made
him the brother of Salman al-Farisi.
And they used to say, you know, if
you die first, visit me in my dream.
It's very beautiful.
Promise me, wallahi, you'll do your best and
tell me what saved you in the hereafter.
Tell me like, if you achieved the najah,
how did you achieve najah?
That's why when you find in the books
of the ulema that have not been sort
of changed by certain groups, usually in the
beginning of their books, they'll mention, I saw
in a dream, my teacher visited me.
I saw the Messenger of Allah.
I saw such and such person.
The modern Muslim mind reads this and says,
this is bid'ah.
Because Sunnis are like Simba in The Lion
King.
They look in the water, they see a
pig.
They don't see who they really are anymore.
Bid'ah, bid'ah, bid'ah.
Everything's bid'ah.
But then they read the classical books of
the ulema and they said, how come they're
doing stuff I thought was wrong?
Because you're wrong.
Not they're wrong.
Look at Imam Ibn Marik.
We had to memorize the Al-Fi'at
al-Imarik, maybe Allah will help us to
teach Al-Fi'at in America.
Wallahi, it'll be a beautiful thing.
Ihyaa hadhihi al-mutoon.
It's 1,000 lines we learned in the
high school in Azhar about nakhwan sarfan balagha.
Qala Muhammadun huwa ibn Mariki, Ahmadu rabbilaha khaira
mariki.
We had to memorize it.
And Ibn Marik, he was a genius.
He was the sheikh of Nawwi, Imam Nawwi,
the Suri, in grammar.
Can you imagine being the sheikh of Nawwi?
I mean, you must be like first round
draft pick, man.
That's not the dealings, bro.
That's why he says, wa rajulu min al
-kirami andina.
That line is actually talking about a Nawwi.
When he came and visited him, he saw
him, he said, wa rajulu min al-kirami
andina, wa laa yajuzu ibtida bina kira.
He's talking about a Nawwi.
Anyways, Imam Ibn Marik, Ibn Marik, Jamaluddin Ibn
Marik from Andalus.
He moved to Syria because, you know, mashaAllah.
He, in writing his poem, a thousand lines
more or less to capture the Arabic language,
the essence of the Arabic language, and to
make tarjih between the Kufis and the Basris.
There was a person who came before him,
who did it.
His name was Ibn Mu'ti.
Ibn Mu'ti, al-fita bi-mu'ti.
It's published actually.
So Ibn Marik, he was young, you know,
when you're young, sometimes jealousy, hasad.
As Ibn al-Jawzi said, be careful of
the envy of ulama.
It's worse than the envy of the people
who love dunya.
Like the envy that scholars and imams and
shukh and dua'at will have for each
other is actually worse than people fighting over
sephora and six-pack abs.
So he attacked Ibn Mu'ti, hajama wa sabba.
Then he said, Ibn Marik, I couldn't finish
my poem.
Like after I wrote the introduction and I
insulted him and just dressed him down, I
was unable to finish the al-fiya.
And I'm Ibn Marik.
I'm a genius.
This is what I do.
This is my job.
He said, wallahi, I sat for a few
weeks.
As I heard from Shaykh Imad Iffat, who
you know, Shaykh Imad Iffat is the one
who was killed in the Egyptian revolution.
This was my Shaykh in al-fiya.
Remember his name, the Shaykh of the thawrah,
the real thawrah.
Ibn Marik, he said, then I saw a
dream.
It was all a dream.
And this guy came to me with a
big turban and a beard.
And he started cussing me out, man.
Started letting me have it.
Not cussing him out, but you know, insulting
him.
How dare you insult your elders?
How dare you attack those who came before
you?
What's wrong with you?
Ibn Marik said, and Ibn Marik at the
time, he was older.
He was a big scholar.
So he said, who are you?
Talk to me like this.
He said, I'm Ibn Marti, man.
I'm the guy who wrote the first thousand
line poetry that you attacked in your poem.
Why are you attacking me like this?
That's why you have writer's back, because you
have qillatul adab.
You don't have good adab with the Shaykh.
Then Ibn Marik, he woke up and he
changed it.
وَهُوَ بِسَدْقِنْهَ إِذٌ تَفْضِيلًۢ مُسْتَوْجِبُ مُضْطَنَئِيَ الْجَمِيلًۢ He
said, it's nice.
It's beautiful.
It's good.
He's an amazing writer.
God bless him.
MashaAllah.
Then he said, my writer's back was gone.
Then he begins, كَلَامُنَا لَثُن مُغْفِرُونَ قَسْتَقِمْ وَصْمُوا
وَفَعْلٌ ثُمَّ حَرْفُنَا الْكَلِمَ He finished the alfiyah.
Point is, it happened in a dream.
So this verse, those many sahaba, not only
the two I mentioned, they would say, if
you die, visit me.
And the mashayikh al-kibar al-'ulama al-'arifeen, they
would say to their teachers or their students,
if you die, visit me.
That's why Imam al-Junaid, many of his
students, they said after he died, he came
to us in a dream and we said
to him, what saved you?
And he said, tahajjud.
Two rakah for Allah.
That's what saved me.
I experienced this actually.
There was a young woman, she contacted me
on Instagram.
And you can always tell when it's a
non-Muslim because they're like, hi.
You know, we're like, alhamdulillahi nahmaduhu wa nastaeenuhu
wa nastaghfiruhu amma ba'duhu faqad.
You're like, dude, just say salam, bro.
Like, al-ijaz hu al-matoob.
But you could tell like, you know what
I mean?
She had the vibe like, hello, comma.
And she's like, can I ask you a
question?
Like, I don't really know you.
Like, I don't know how I'm supposed to
interact with you.
Like, no problem.
Khalas.
Don't worry.
She said to me, if you see Mohammed
alayhis salaam in a dream, is it a
good thing?
And I was like, man, I felt like
Luke Star Wars, man, with a new student.
You know?
And I said to her, really?
Why?
She's like, well, I saw him like 60
times.
Now, I really felt like Luke, you know,
like, take care of this person.
Then I said, okay, what did he look
like?
Because we know only two people can necessarily
see the message of Allah in the dream.
Number one, So that's why if we're not
scholars of how he looks, we should ask
the shukh, the imam.
We should ask them.
Number two, a sahabi.
Because sahabi, they know what the Prophet looks
like.
So then I said to her, can you
write down what he looks like?
Wallahi, it's like I was reading the shama
'il.
Like what she said.
She described him perfectly.
Then I said to her, what is he
doing in the dream?
She said, he's hugging me and he's crying.
I said, every time, every time it's the
same dream.
So I said, who the heck are you,
man?
Then she said, I was adopted.
Then I start, you know, spidey sense, right?
I said, really, where are you from?
She said, east, you know, eastern part of
one place, which is known to be 99
.9999% team Crescent.
And then she said, I have a piece
of paper that they said was left to
me by my family, but it's in some
language written backwards.
I was like, yalla, please make it Araby.
I said, can you send it to me?
So she sent it to me.
It was Araby.
It was shajarat al al.
It was her family tree.
She's Hassania.
She's from the family of Imam Hussein.
Then I said to her, you're from the,
you know, I'm trying to be like non
-Muslim about it, you know, like, oh, you're
from like the the folk of the prophet,
you know?
And then she goes, oh, is that a
big deal?
You know?
And I was like, yeah, you're, you're from
the Ashraf.
You're from it area, right?
You're from the Asada Tina.
And then she said, then what does this
dream mean?
It's the first day of Ramadan.
This is like two weeks.
I talked to her.
I said, it means that if your family
left you, your grandfather came to get you.
And she took shahada.
So don't sleep on this kind of stuff.
Literally.
And she became Hamda, a good sister.
And she's from the Ashraf.
And her grandfather found her in her dreams.
Not here.
The third way that we can communicate with
the dead is a hadith in Sahih Sunan
of the Imam al-Nasa'i, which is
from the six major books of hadith.
And also one thing about dreams, dreams, jinn
min jaluli Allah.
Sometimes dreams are a soldier from the soldiers
of Allah.
Maybe someone's in a bad marriage.
They have their dreams.
Maybe somebody, their kids are giving them a
hard time.
They run into the mother of Sayyidina Musa.
Maybe somebody's worried about their parents.
They may say Sayyidina Abu Huraira to tell
them about his mom.
You know, it's a place to be strengthened.
If someone sees their family members in a
good situation after death in their dreams, keep
doing sadaqa for them, whatever you are doing.
If somebody sees their family members or friends
in a difficult situation, make charity for them.
Ask Allah to forgive them.
Do khair on their behalf as we'll talk
about in a second.
The third way that we communicate with the
deceased is actually not us.
Imam al-Nasai mentions with the sound Isnad
that the Prophet ﷺ said that when someone
dies, they actually will meet people in the
barzakh, this realm between the hereafter and dunya.
And those people that died before them will
say, Hey, how is Fatima?
Tell us about Suhaib.
They will ask about you.
And they will tell them, Yeah, you know,
I left them.
They were going to GW.
May Allah help them.
Right.
Protesting, Alhamdulillah for Haqq.
You know, Oh, I left them.
They're going through some difficulty.
Oh, this, this, this, this.
What's called al-hiwa.
They will parley and this long hadith and
they will ask if they knew you, if
they were your relatives, if they were your
family, they will ask the recently deceased about
you.
And they will tell them, Alhamdulillah.
It takes us to the last thing about
the deceased is can we benefit them?
And we know the majority of Ahlus Sunnah
say yes, a minority say no.
The minority, they use two important evidences that
we should respect.
We don't have to disrespect someone just because
we don't agree with them.
Number one, the hadith of the Prophet ﷺ,
the actions of every person stops after they
die, except three.
عِلْمٌ يُنْتَفِعُ بِي Beneficial knowledge.
وَوَلَدٌ يَدْعُو لَهُ مِنْ بَعْدِي Or a child
that will make du'a for them afterwards.
We know the narration, how can we punish
them under the earth when they have a
righteous child above it.
SubhanAllah.
كيف نُعَذِبُهُ تَحْتَى الْأَرْضِ How can we punish
that person under the ground and their righteous
child is above the ground.
The third he said, صَدَقَةٌ جَرِيَةٌ is a
continuous sadaqa.
We see so many people now, alhamdulillah, wells
in the Muslim country, hospitals, schools, you know,
whatever we can do, alhamdulillah, that will last
after we're gone.
So that's the first evidence for those who
say you can't.
The second evidence is the verse, وَأَلَّيْسَ لِلْإِنسَانِ
إِلَّا مَا سَعَى وَأَنَّ سَعْيَهُ سَوْفَ يَرَى Sultan
Najm Allah says that everyone will have what
they strove for.
Everyone will only get in the hereafter what
they worked for.
The response of the majority of Ahlul Sunnah
is, we agree with you.
That person who dies, yeah, they can't help
themselves.
And that person when they're gone, they cannot
strive anymore.
But the verse and the hadith are not
talking about their friends or their family or
their community.
It's talking about them.
But they're dead.
But it doesn't say any of those texts
that the living cannot help them.
And in fact, there are texts to show
the opposite.
For example, in Sahih Muslim, the woman who
came to the message of Allah صلى الله
عليه و آله و صحبه وسلم And she
said, يا رسول الله Oh, Messenger of Allah,
my father, he died and he was incapable
of making hajj.
Can I make hajj on his behalf?
And the Prophet ﷺ said, if your father
had a debt, would you pay it?
Yeah.
Then make hajj on his behalf.
صلى الله عليه وسلم The second is that
the sahaba themselves would ask people to do
khair on their behalf after they died.
And this is the importance of the madhhab.
What do the madhhabs help us do?
They save us the trouble of trying to
have to reinvent the wheel.
They are a interpretive, if you will, guard
as we go through surat al-mustaqeem.
Doesn't mean that we don't have our own
ijtihad and own fatawa on issues.
Of course.
Me personally, on contemporary issues, I prefer contemporary
scholars.
On issues of theology and ibadat, I prefer
the classical scholars.
This is my methodology.
I was taught.
But here, subhanAllah, we find Imam Ibn Qudama
in al-Mughni, his Hanbali, volume 2, page
225.
I believe volume 2, page 225.
He says, فَأَيُّ فِعْلٍ فَعَلَهَا وَجْعَلَهَا ثَوَابًا لِآخِيهِ
الْمُسْلِمِ الْمَيِّدِ Any good that a person does
and dedicates it to a deceased Muslim brother
or sister will go to them.
That's why in the Hana, in Maliki, I
study Hanafi fiqh, alhamdulillah.
Any Hanafi book you pick up, you find
a section, what's called, the title of the
chapter is Sending the Virtues of the Quran
to the Deceased.
Sending the thawab of the Quran to al
-mayyid.
It's impossible for us to believe that the
entire Hanafi madhhab, thousands of ulama over centuries
and centuries of peer review are ahlu bid
'ah.
Sincerity.
And also the Prophet ﷺ for his own
uncle Abu Talib, he did something that reduced
his punishment in the hereafter.
صلى الله عليه وآله وصحبه وسلم So how
can we benefit them?
Sadaqah, Dua.
And that's why for example, one of the
ways we can support charitable vehicles, alhamdulillah, like
Islamic Relief and Baitul Mal and whoever, say,
yeah, I want to do this in the
name of such and such person.
Our madrasah, actually we have our Quran course,
one of our classes in Warsaw is named
after one of our aunties in Malaysia whose
family opened up a chair for that study
in her name, alhamdulillah, so that people will
make dua for her.
Because after death, we don't worry about riyah
for people.
People are gone, you don't worry, they can't
make riyah because they're not mukallaf anymore.
But we can make sadaqah and khair on
behalf, alhamdulillah.
Another question that I got, and this is
an important question, and there's a trigger warning,
we're going to talk about suicide, is that
oftentimes, I find three mistakes when it comes
to death.
Number one is that when someone dies, they're
divorced from their spouse.
Are you insane?
Well, you know, they died, this is they
died, like that's the same as talaq.
No, talaq is talaq.
Death is death.
And so let's say for example, to the
spouse, I saw this in some communities, you
can't see the deceased spouse anymore because since
they died, I mean, what a great thing
to say to someone who's going through misery.
Oh, on top of the pain of death,
you can now no longer see your spouse
because they are now no longer mahram to
you.
What kind of insanity is this?
Untethered from scholarship, tethered to emotions.
Abu Bakr radiallahu anhu is authentically related, when
his wife died, he washed his wife.
Ya Allah.
Abu Bakr radiallahu anhu, عليكم بسنتي و سنت
سنتي خلف الراشدين من بعدي And the narrator
says, I saw him kiss her forehead.
This is the masculinity that we want as
men.
The masculinity that makes us so comfortable with
Allah, we can be vulnerable and we can
be strong at the same time.
America only teaches us how to hate men
as men, doesn't teach us how to love
each other.
That's why when you go to the Muslim
world and the brother comes and grabs your
hand and starts walking with you, how do
you react?
I know how I reacted.
Hey man, grab my hand.
He's like, والله أنا بحبك كتير I said,
ايه, ايه بالله ايه بليش يعني انا لا
عارفكم لا انا عارفك شاهدتك على يوتيوب وانا
بحبك كتير He's like, هذا فراق بيني وبينك
ولن لن أنبئك بتأويل ما لم تستطع عليه
But I ain't telling you nothing.
But then I realized, why am I so
hard?
Like why am I like this?
This is what America does to you because
it amplifies the negative.
No doubt we should be strong, we should
be brave, of course, but not because we're
insecure because we're confident in Allah.
So I said, all right, may I hold
my hand?
And then you know what?
It felt good, man.
There was a side, no, like it touched
me, like yeah, I became soft.
And I said, this is like, this is
brotherhood, this is brotherhood, man.
The whole way he's like, والله انا بحبك
I was like, okay.
But by the end, it's like, وانا بحبك
الله حبتني فيه You know, like خلاص In
Pakistan, I experienced, you know, Pakistan, a lot
of love, man.
Yeah, I had a brother start a massage
in my back.
Now, first, because we're, capitalist society makes you
lose your humanity.
So everything is framed to the lens of
the cultural wars.
But we should not be restricting ourselves to
the lenses of the cultural wars of this
country.
We should be above that because we have
prophetic lenses, not cultural lenses, not kafir culture.
So Sayyidina Abu Bakr models for us what
it means to love your spouse and to
be mourning your spouse and to shed tears
and kiss his spouse.
Nobody said to him, وطلقتها علشان الموت Like
you divorced her because she died.
Sorry, bro.
Peace out.
Islam is not an inhumane.
In fact, Sheikh Qaradawi used to say to
us, دين دين انساني It's a human deen.
It feels for people.
ما لا يرحم له يرحم And we lost
that because this country will suck the rahmah
from your heart in the name of being
protected and tough and harsh.
You see people, they live in a gated
community with 400 guns in freaking southern Virginia.
And you ask them, what are you worried
about?
The roosters?
What do you got?
Well, they're going to come kill us.
Who's the pronoun go to?
No idea.
So that's the first.
Number two is, can women go to the
graveyards?
It's like all the time.
I run into sisters, even who going to
visit one time, she's going to visit her
father's grave.
And on the way, she came from overseas.
They told her you can't go because you
know, خلاص, you're a woman.
You don't need to go in the graveyard
because your iman is so high.
What?
Who?
The hadith I mentioned earlier.
Why did I mention that isnad?
That's one of the 13 isnad of that
hadith.
السلام عليكم دار القوم المؤمنين وحدثني شيخي بالإسناد
Why did the isnad I mentioned to you
go to who?
Who did I say narrated the hadith?
Who remembers?
When you go in the graveyard, you say
the dua.
Who did I say narrated the hadith?
That's the answer.
That's why we say when you study isnad,
you learn about the anthropology of Islam.
Isnad teach you more sometimes than the mantuq.
Because the isnad will tell you, oh, that
was the father of that.
Oh, they must have had a good relationship
like Asim and Hafs.
Why does Hafs narrate from Asim?
Because Asim was his step-daddy.
Asim was blind.
But he married a single mother and he
raised her son as Hafs.
فَبِبَارَكَتَ تَرْبِيَةَ Hafs became an imam.
There's a story there.
It shouldn't be lost.
So the narration from Sayyida Aisha, would the
Prophet ﷺ teach her a dua to go
in the graveyard if it was haram for
her to go in the graveyard?
Think.
Don't just hear.
But I've seen it on YouTube.
I've seen a lot of stuff on YouTube
about me.
I don't believe one of the bad things
about me.
Not even one.
Maybe one.
Or two.
Number two, the narration in Bukhari, the Prophet
ﷺ, he's in the graveyard, there's a woman,
she's mourning her son.
And Sayyidina Muhammad ﷺ said to her, you
know, she didn't see him.
Be patient, Allah will give you.
She said, leave me alone.
You don't know what I've been through.
Then he walked away.
Look at his adab.
Sallallahu alayhi wa sallam.
Then the people said to her, that's the
Prophet ﷺ.
She said, what?
Yeah, that was Sayyidina Muhammad.
And she stood up and she ran.
Ya Rasulallah.
I said, As-sabra fi sada matul ula.
He taught her.
Rabbaha.
He said, you know, patience is in the
beginning.
But did he tell her, oh, and by
the way, never go in the graveyard again.
He didn't.
We have a great axiom in fatwa.
If the Prophet ﷺ needs to say something
is wrong, he doesn't hide it.
He's not gonna hide anything.
He's commanded to teach halal and haram.
So anytime something haram happens, he's gonna speak
to it.
He didn't tell her.
Yeah, be patient.
Oh, by the way, never go in the
graveyards again because women are not allowed in
the graveyard.
He didn't say that.
Sallallahu alayhi wa sallam.
The third, another narration from Al-Hakim and
I support it, Al-Mustadrak.
From Sayyidah Aisha radiyallahu anha, who was walking
in Medina and Abdullah ibn Mualaykal, he saw
her.
And he said to her, where are you
coming from?
She said, I'm coming from the graveyard.
My brother Abdurrahman, he died.
And I went to make like a'za
for him.
Then he said, but the Prophet ﷺ taught
us not to go to the graves.
Then she said, ثُم نَهَانَا ثُم أَمَرَنَا بِزِيَرَتِهَا
Yeah, he said don't, but later on he
commanded us to do it.
She understood us to be Muslim men and
Muslim women.
Some people will mention the narration rule number
316, don't take your deen from memes.
Please, stop.
I want you all to live.
Rule 316, don't take deen from memes.
They'll say, but the Prophet ﷺ and the
hadith I read in English, Allah cursed the
women who visit graves.
رَوَاهُ الْبُخَارِ وَمُسْلِمٌ MashaAllah alayk.
That's why I said earlier the importance of
scholarship and mathahib.
And Arabic.
Arabic is not the language of Arabs.
Arabic is the language of the ummah.
If you have this idea, Oh, Arabic is
Arabs.
You've been colonized.
You are a whitewashed mind.
You are now the victim and the outcome
of what the Eurocentrists wanted to happen to
Muslims.
Just like Ammiya.
I don't call it Ammiya.
You know what I call it?
لُغَ مُسْتَعْمَرَة It's a colonized language.
If you speak Ammiya all the time, فُصْحَا
تَعْبَانَ عَلِيَّ وَأَنَا مَا عَعَفْشُ وَلَا حَجَعَ صَعْبَ
جِدْنَ أَوِي Okay, خلاص, no problem.
But understand that Ammiya was interjected into the
Arabs to divide them more.
Nationalism, and each has his own language.
But what binds us is pure Arabic as
an ummah.
And other things.
We respect all languages, والحمد لله But the
language of Wahi is Arabic.
That's why al-Razi, who's Persian, he died
in Herat, Afghanistan.
He was poisoned by the extremists.
He said in Surat al-Hijr that the
Qur'an is more than Arabic.
The Qur'an is kalamullah.
Subhanallah.
And here's an example.
This hadith that people use to attack people.
Yeah, well, the Prophet ﷺ said that Allah
cursed a woman who visits a grave.
طيب Okay, بَرَكْ لَا فِيكْ May Allah reward
you, such a nice person, spewing that on
me.
But what does the Arabic say?
It doesn't say, لَعْنَ اللَّهِ زَائِرَاتَ الْقُبُرِ Allah
cursed women who visit graves.
زَائِرَات عَرِفْتَهَا I said it earlier.
Or is it زُوَّرَات It's زُوَّرَات It's a
strange sounding word.
Ibn Malik said what?
وَبَعْضُ فَالْفِعْرُ مَنْ يُحْكِمْ تُصَرُّفَهُ يَحُزْ مِنِ الْلُّغُةِ
الْأَبْوَابِ وَالسُّبُلَةِ If you understand why the words
change, and how they change, and why they're
different, and why the things happen to them,
the language will open itself to you.
Here's the difference.
There's a difference between زَائِرَات which means visit,
or زُوَّرَات Always visit.
Now the meaning changes.
So لَعْنَ اللَّهِ زُوَّرَاتَ الْقُبُرِ Those women who
constantly go into the grave.
Not they go like عَدَات like normal to
visit their deceased relatives, to visit their husband,
or to visit their kids, or to visit
someone who passed away who they love, their
friends, their co-workers.
He didn't say زَائِرَاتَ الْقُبُرِ which mean they
visit.
Once in a while he says زُوَّرَات They
visit so much.
And there's two understandings of this word.
One is those women who used to be
paid in the time of the Prophet ﷺ
before in جاهلية they will come and scream
and cry.
And you ask them like, it's like buying
likes, man.
You know what I'm saying?
They're like buying...
It's bought.
They're bought.
They're bought mourners, right?
So it's like, Hey, who are...
Oh, you know, Mashallah, you know all these
women, the implications عَوْدُ بِلَى is a bad
implication, right?
He was a ladies man.
All these women are here to cry for
him.
Because he had it going on, him and
his camels.
Right?
So it's a lie.
Number two is it could be someone who
goes so much they neglect their family, they
neglect their job, they neglect their responsibilities, they
neglect their children.
So I'm talking about a woman who regularly
wants to go to visit her deceased, like
on Eid day or whatever.
The last thing, we'll finish, we'll move on
quickly because of time, are people who commit
suicide.
This is an egregious sin.
It's one of the major sins.
But when I was an imam years ago,
and even now people call me and say,
such and such person's child committed suicide, may
Allah make it easy.
That's why every mosque should have relationship with
clinicians.
That there is mental health services available for
congregants.
There's nothing wrong with that.
It's an interdisciplinary issue.
And then they told me there was a
sister whose young daughter died in Boston.
Allah forgive her and give her Jannah.
And they said to me, we're not praying,
not in our mosque.
I was out of town.
I came from overseas.
I came back.
They said they didn't pray on her.
Ya Allah!
Nobody prayed on her?
Well, because the hadith of the Prophet ﷺ,
everyone became like Mufti, you know.
Rawahu Muslim from Anas.
No, it's Abu Huraira.
Yeah, yeah, yeah.
Mami Abu Huraira, sorry.
You know, you could have guessed Abu Huraira
would have been a better guess.
Just quantity wise.
That the Prophet ﷺ said, whoever kills himself
with a knife, they'll be killed like this.
Khaaridan mukhalladan feeha, abada.
And it says, whoever beats themselves to death,
this will happen.
Khaaridan mukhalladan feeha, abada.
The hadith says in Muslim, as we read
to our shiur, this Sahih Muslim.
The problem here is something, man.
And we have great students and scholars of
knowledge in the audience.
Correct me if I'm wrong.
And correct me if I'm right.
That this is Ziyarat al-Rawi.
It's called Ziyarat al-Rawi, meaning the narrator
added something to the hadith to give it
tawqeed.
Are you trying to say tawqeed?
Like, you know, to emphasize, to show the
severity.
But it is not allowed to take rulings
from Ziyarat al-Rawi except a few, as
mentioned by Ibn Hajar and Nuhbat al-Fiqh.
What I'm saying is one of the narrators
of the hadith was narrating it and he
said, that part, that they will suffer like
that forever is not a statement of the
Messenger of Allah ﷺ.
It's a statement of one of the ruwat,
one of the narrators, which is called Ziyarah.
It's allowed.
It's allowed.
Like, it's like tafsir of the hadith as
he understood it.
But we don't take rulings from it.
So therefore, if we read the hadith without
the Ziyarah, it says, the one who stabs
himself will be punished.
The one who poisons himself will be punished.
The one who beats himself to death will
be punished.
The Prophet did not say and that will
happen to them forever.
That changes at a policy level how we
function as a community or janazah services, like
what happened to many families who lost people
due to suicide.
And also, we became a community of rahmah.
So this understanding based on the actual wording,
the matan of the kalam of Sayyid al
-An'am ﷺ does not mean that, although
it is a major sin.
That takes us to the next point.
Everyone take a quick deep breath.
A lot of information.
It's jinn.
Jinn.
First of all, people ask, can we see
jinn?
And people say, they saw a jinn.
A lot of jinns in Virginia.
So, I said earlier that Arabic is the
language actually of the ummah.
It's also the language of interpretation.
Al-Qari al-Baydawi in al-Manhaji said,
فَيَتَوَقَّفُ الْإِسْتِدْلَالُ عَلَىٰ مَعْرِفَةِ اللُّغَةِ وَأَقَصَامِهَا Al
-Qari al-Baydawi, he's Persian, from Shiraz, great
Shafi scholar in al-Manhaji said, the ability
to prove things from the Qur'an and
Sunnah rest on mastery of Arabic.
Mastery of the language.
The word itself, jinn, from jannah, فِعْلْ مُضْعَفْ
like حَقَّقَ has two noons in it.
And the meaning actually of the word itself
is سَتَر Something hidden.
Something covered.
There's the answer.
Can I see a jinn?
No.
Because its meaning is something which is مَسْتُور
That's why, subhanallah, what do you call the
place that we all hope to go one
day?
Jannah.
لَنَّ لَمْ تُرَٓى مَا لَا عِيْنٌ رَأَتْ وَلَا
قَلْبٌ وَلَا أُذْنُ السَّمِعَةْ وَلَا خَطَرَ عَلَىٰ قَلْبِ
بَشَرٍ Prophet said that jannah is something no
eye has seen.
That's why it's called jannah.
Ibn al-Qayyim said it could be also
because it's surrounded by trees you can't see
inside it.
Also, if you're from Pakistan, why are you
laughing?
زَنْجِبَدْ man.
زَنْدِگِي بِبَنْدِگِي شَبِندِگِي dude.
Proud of Pakistan, man.
شُكْرِي بَلْ شُكْرِ بَيْسَرْ غُرَيْسَبْ اُرْرَتِي طُرَيْ طُرَيْ
But Punjabi nigger.
Or Pashtun, ya Allah.
Persian, okay.
Azizam Persian, I can do Persian.
But not Pashtun.
Allah forgive me.
I know it's a major sin in Balochistan.
But Persian works in Balochistan.
بَسْبْحَانَ اللَّهِ The group, Jinnun.
Our brother Junaid, may Allah ﷻ give him
jannah.
Jinnun.
Because Majnun in Arabic means الْعَقْل مَسْطُور That's
why they call it Majnun.
But they don't say crazy.
See, that's the problem.
Just like ADHD.
You know, ADHD in Indian languages is what?
Indian Native Americans?
Many lives.
What a beautiful.
You got ADHD.
Take Ritalin.
Take Adderall.
If you go back to the classic people
that had nice names for things like attention
deficit disorder, right?
It was like, no, this person, they experienced
many lives.
They have a beautiful life.
You'll cry if you read things like that,
if you have ADHD.
Because you see there's ni'mah in it.
And they would say people, what they called
many lives, are much more emotionally intense and
caring people.
Anyways, Majnun isn't crazy.
Majnun is covered.
Hidden.
So it's our job, we are now responsible
to help find that Jinn that's hidden in
that person.
Oh, they're crazy.
We don't militarize illness in our theological language.
Subhanallah.
Also, Jinn is the embryo.
Before, now people can see the embryo.
But in the ancient times, the Arabs, they
called it Jinn.
Why?
So then that answers the question.
Can you see Jinn?
It's in the name.
It's from the unseen, from the ghaybiyat.
So people think and they saw Jinn in
their house.
Jinn in their front yard.
Jinn in the forest.
There's not a Jinn.
Imam Shafi'i said, whoever
said they saw a Jinn, we can't accept
them as a witness in court anymore.
They have disqualified themselves.
This came later on.
Also, we find some people, they said about
Jinn possession.
We'll talk about it in a second.
But seeing them in their true form is
only for the Prophets.
However, we do believe, as mentioned by al
-Baydawi, the same al-Baydawi, but in a
different book, on ilahiyyat, usul al-deen, that
Jinn can shapeshift by the will of Allah.
Just like malaika can shapeshift.
The hadith of the angel who came to
the man and said, where are you going?
He said, I'm going to visit my brother
in Islam.
He said, really?
That's the only reason?
That's the only reason.
I'm a messenger sent to you to tell
you that Allah loves you as you wanted
to visit him.
It was an angel in the shape of
a man.
How do we know that Jinn can become
human beings?
The hadith of Abu Hurairat radiyallahu anhu.
When he said, this old man came to
me and said, give me zakah.
He said, I'm going to take you to
the messenger of Allah after three times.
That old man said, wallahi, I will teach
you Quran.
Just don't take me to the messenger of
Allah.
He said, read Al-Bukursi at night and
you'll be protected.
The next day, Sayyidina Abu Hurairah, he came
to Sayyidina Nabi sallallahu alayhi wa sallam and
the Prophet said, how was your guest?
Abu Hurairah said, what?
He said, yeah, he said he was truthful
but he was a liar.
That was shaitaan.
Also, we know that we can't see them
in their true form because Allah says, He
and his crew see you from where you
can't see them, meaning in their true form.
Also, in Surah Anfal, the shaitaan came to
the Quraysh in the form of a man
and encouraged them to kill the Prophet sallallahu
alayhi wa sallam.
And also in their meeting in Surah Anfal,
before the Prophet made hijrah, and the shaitaan
came to them in the form of an
old man and said, you should kill him,
don't do anything but kill him.
And it was the form of a person.
So we believe that shayateen can shapeshift.
Al-Qari al-Baydawi writes, and it's the
opinion of the majority of Sunnis, that jinn
can shapeshift into animals and human beings.
However, it's impossible for you and I to
definitively say that.
I saw the squirrel at the park, man.
Squirrel was tripping, bro.
Shaitaan, bro.
Shaitaan squirrel, man.
You know, the monkeys at the Ghar-e
-Hira, taking your lunch and your shawarma.
That's shaitaan.
Why?
Because the affirmation of what's shaitaan is only
for the Messenger of Allah.
Sallallahu alayhi wa sallam.
Because he knows the ghayb, the unseen, not
us.
Same thing with the angels.
Someone did something nice to you or whatever.
Oh, mashaAllah, you know, they let me cut
in line.
I met an angel today.
Stop, man.
It's inshaAllah khair.
We should just be good to people.
You know, Sayyidina Jibreel, when he came to
the Prophet ﷺ, he was in the form
of a human being.
We believe, in our context here, we're not
talking about good jinn.
It's a whole different discussion.
We're talking about evil jinn.
Al-Hafidh ibn al-Tabarra mentions istighfar that
there are hierarchy to the jinn.
Number one, those jinn that don't bother anybody,
they just, they're doing their jinn business.
Right?
We call them jinn.
Number two, jinn that bother children, haunt children
in different ways are called arwah.
Spirits or ghosts.
But we can't see them.
Number three, those jinn that have evil intentions
and there's three or four levels of them.
Number one is called amir, the one that
wants to hurt you.
Number two is marid, even more hurt you.
Number three is ifrit, four, three out of
the group.
Ifrit, really wants to hurt you.
And then the last two, shaytan, which is
your super enemy.
And then the head of the shayateen is
iblis.
Something that's important to know, every one of
us has their own personal shaytan.
The Prophet ﷺ said, nobody is born except
their shaytan is born with them.
And that shaytan does not leave you in
Ramadan.
This is a mistake of people.
Now you can say, oh, that's why I
was doing all that badly.
Exactly, blame it on the shaytan, bro.
That shaytan doesn't leave you till you die.
Until you die.
Shaytan has seven goals for you as a
Muslim and four or five ways to achieve
those goals.
The first goal is to make you a
kafir.
That's it.
And there are two ways to make someone
a kafir through his strategy as mentioned by
Ibn al-Jawzi.
Number one is doubt.
How do I deal with doubt?
Ask and learn.
Number two, desires.
How do you deal with desires?
Think about death and think about the repercussions
of living an irresponsible life.
The second goal of shaytan, if he can't
make us kuffar, is major sins.
Because usually major sins are going to amplify
the desires that take me into what?
Kuffar.
The third is minor sins.
What's the difference in major and minor?
Major sins, what's mentioned with hellfire, minor sins
aren't.
The fourth, makroohat.
Dislike stuff that's permissible but could lead to
sin.
That's why it's makrooh.
The fifth, mubah.
Permissible stuff but I waste my time.
So for example, two days ago this brother
and I, we pray fajr together in the
masjid.
If one of us misses, we call each
other on Georgia Avenue.
He didn't come.
So of course, mashaAllah, I had to become
uncle G.
I call him.
He's like, bro, you seen Love is Blind
Habibi?
I was like, what?
He's like, yeah man, the show called Love
is Blind Habibi, man.
Gotta watch this show on Netflix.
Crazy.
And I was like, is that why you
missed fajr in the masjid?
Because you were blinded by Love is Blind
Habibi?
He's like, but it's so...
He's like, yeah man, you're right.
Astaghfirullah, man, I binge watched the whole thing,
bro.
Me and my wife were like, watching it
till like four.
I was like, you just came to the
masjid.
He's like, I was tired.
Ah, tired from watching Love is Blind Habibi.
Ya Habibi, maalish.
But the point is, that's mubah.
Maybe, maybe not.
I haven't seen the show.
I'm assuming because as Habibi, it's halal, it's
dabiha.
But something tells me, I don't think it
is.
But I have a good suspicion with him.
But it did make him miss fajr, right?
So, be indisciplined.
In the permissible.
If I waste so much time playing Fortnite
all the time, Assassin's Creed, we're in Baghdad,
bro.
Abbasid Empire.
But I miss fajr.
Really?
So, that's the shaitan.
Or I'm involved in mubah that takes me
away from my family.
I don't have priorities.
The last, is he gets you to choose
the less of two good.
What an enemy.
He can't trick you, can't deceive you, can't
take you away from what you're supposed to
do.
But at least he doesn't stop.
At least I'll get you to choose the
akhaf al khairain.
That's why Ibn Taymiyyah has a good statement.
العارم ليس من يعرف الخير بل العارم هو
الذي يعرف خير خيرين وشر شرين Ibn Taymiyyah
said, the scholar isn't the one who knows
the good.
The scholar is the one who knows the
best of goods.
And the scholar isn't the one who knows
what's bad.
The scholar is the one who knows the
baddest of the bad.
يالله بصيره There are four or five ways
that shaytan seeks to destroy you.
And we're going to stop here because it's
late.
Number one, anger.
That's why in fatwa, in Dar e Iftah,
انا كنت اشتغل في Dar e Iftah مصرية
وكنت افتي هناك They used to tell us,
لا فتوة بالاغلاق لا افتاة بالاغلاق If you're
having a bad day, don't give fatwa.
I'm like, ooh, I don't have to come
to work.
الحمد لله Bad day.
Like, no, you can write other people's fatwa.
Come on, man.
But they would say, don't give fatwa if
you're mad.
So now if you're an influencer, man, I
just had the worst day of my life.
Live!
Why would you do that?
It'll take all that anger out on your
people.
I remember when I was Snapchat Imam, and
I was in a bad mood one day,
answering questions, and someone wrote to me, hey,
man, you're in a bad mood.
Stop.
It's a good person.
I said, والله اسمعني My mother just died.
You know, my head is not there.
So, anger.
How many divorces I saw?
Because of anger.
How many friendships I saw destroyed?
Because of anger.
How many masjids were wrecked?
Because of anger.
And the Prophet said that, anger is from
fire, and fire is from Shaytan.
So when you feel angry, make wudu.
Say, أعوذ بالله من الشيطان الرجيم He said.
The second is negligence.
Inshallah, you can start a Qur'an when
there are 20, there's still katakeet.
Don't worry.
Don't teach them too much about the deen.
Don't be hard on them also.
We make a mistake.
We teach our children ahkam, before we teach
them hubb.
To love Allah.
To love Rasul Sallallahu Alaihi Wasallam.
Then the rulings will fall.
Follow them.
Or we neglect our marriages.
Ah, خلاص We got married.
Everything is good now.
No, no.
Every seven years, all your cells die.
Except for a few cells in your brain.
So every seven years, you're a new person.
Just pan Allah.
Make sure you grow together.
Don't neglect your relationship with your spouse.
Don't neglect your relationship with your parents.
One day, I was talking to my mother.
The next day, my father called me.
Come.
She was gone.
Just like that.
Don't neglect.
Oh, I'll go back to Allah.
I'm still young.
If you die tomorrow, you're old now.
If you die tomorrow, you're old today.
The believer doesn't allow himself to be restricted
by time.
The believer is only restricted by Akhira.
So negligence, Shaytan.
He says, لَأُمَنِّيَنَّهُمْ I will make them procrastinate.
In Surat An-Nisa.
The third, desires.
The fourth, fear.
إِنَّمَا ذَٰرِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَ Shaytan wants you
to be scared.
I'm going to take off hijab.
Why?
I'm scared.
I'm not going to pray.
Why?
I'm scared.
I'm not going to wear a kufi and
be, you know, as an ally to sisters.
At least let me show some of my
Islam.
Why?
وَأَنَا بِأَخَافُ What are you scared of?
I don't know, you know.
I was watching Fox News.
مُخْتِئُونَ مَنْظَرْنَا يَوْمًا إِنَّ لِي ثَعْرَ بِالدِّينَ Shaykh
he says, mistaken is the one who thinks
that fox, he means here the fox in
the field, I'm saying the fox on TV,
has deen for one day.
ثَعْرَ بَالدِّينَ لَهُ Nah, be strong, be with
Allah.
مُتَنَبِي سَّدْ إِذَا غَامَرْتَ فِي أَمْرٍ مَرُومٍ فَلَا
تَعْنَا فِي مَا دُونَ النَّجُومِ مُتَنَبِي سَدْ If
you set out to do something good, don't
stop till you reach the stars.
فَطَعْمَ الْمُوْتِ فِي أَمْرٍ حَقِيرٍ كَطَعْمَ الْمُوْتِ فِي
أَمْرٍ عَظِيمٍ Ya Allah, the taste of death,
whether you're living for something great or something
small, is the same.
So you might as well be great.
As shaytan, he works on fear.
The last is extremism.
And in Islam we have two types of
extremism, too loose, too harsh.
Ibn Qayyim says, there's no command in the
Qur'an except there's a shaytan sitting on
the command who will call you to being
too harsh or too easy.
And he will study you and he will
know you.
Do you lean to being too harsh?
Do you lean to being too easy?
And he will work you and manipulate you.
How do you save yourself from that?
فَاسْعَلُوا أَهْلَ ذِكْرِي إِن كُنْتُمْ لَا تَعْرَبُ أَسْتَعُوا
لَمَا We'll finish here quickly because it's late.
I have a 6 a.m. flight also
to Austin.
May Allah help me.
I'm from Oklahoma.
I don't like Texas.
I'm from D.C. I don't like...
So, your highways here are like the maze
runner, okay?
What is wrong with these roads?
My wife has a Tesla.
I can't afford one.
And even the Tesla's like, go right, go
left.
I said, if you get Elon Musk...
لَا نَطَلَعْ عَلَيْهِ رَبَّنَا يَهْدِيهِ Sorry.
So, people with Teslas were like...
I think Dua gets my man.
رَبَّنَا يَهْدِيهِ Is Ruqya.
Exorcism.
The word Ruqya is from a word which
means to heal.
Notice every time I use a word, I
use the Qur'an to define it.
That's what you should do.
If you're a teacher, a sheikh, a student,
use the Qur'an first.
Or use the Sunnah first.
أَفْصَحُ اللِّسَانِ كَلَامُ الرَّحْمَٰنِ وَكَلَامُ سَيْدُ الْأَنَامِ صلى
الله عليه وسلم That's it.
Allah says, وَقِيلَ مَنْ رَاقَهُ In short, Qiyamah.
Who will Raqahu?
Who will heal him?
So, the word Ruqya means to heal.
It's not exorcism.
Be careful of this stuff.
Exorcism is different.
That's Georgetown.
The stairs.
The cheap guacamole in Linda Blair.
Raq means to heal.
Also means to raise.
مَرَاقِي السَّعُود In Usul al-Fiqh we have
one poem called مَرَاقِي السَّعُود To be raised.
To be elevated.
Because the Arabs they thought, you know when
you do Ruqya, you elevate the illness from
a person.
In ancient times.
The Prophet ﷺ, he said in two hadith.
One he said, don't do Ruqya.
The other hadith he said, whoever can do
Ruqya, فَلْيَنْفَعْ أَخَاهُ Whoever can do Ruqya, let
them do it.
This is called تعارض الأدلة We have two
different evidences.
They contradict each other.
What do we do?
We try to make them work.
The first is in Mecca, those people still
had shared practices with Ruqya.
The second is in Medina, now they have
Tawheed, now do Ruqya.
There are conditions for doing Ruqya and I'll
mention them quickly and we'll stop.
Number one is the best person to do
Ruqya to you is you.
Is you.
Is you.
Because why the Prophet ﷺ he did for
himself, the Sahaba they did it for themselves
first.
Doesn't mean other people can't do it, but
you.
Number two, it should only be with one
of the following things.
Please remember this.
Number one, Qur'an.
Any part of the Qur'an.
But the last two chapters are the best
as mentioned by Abu Mus'al Ash'ari.
Number two, the names of Allah ﷻ and
the attributes of Allah.
Number three, any supplication that the Prophet taught
us for this.
For example, the supplication for children.
أُعِيذُكُمَ بِكَرِمَةِ لَهِ تَامَةِ مِنْ كُلِّ شَيْطَانٍ هَمَّةٍ
وَهَمَّةٍ وَمِنْ كُلِّ عَيْنٍ لَمَةٍ Prophet made this
dua for Sayyidina Imam al-Hasan and Sayyidina
Imam al-Husayn.
أُعِيذُكُمَ بِكَرِمَةِ لَهِ تَامَةٍ مِنْ كُلِّ شَيْطَانٍ وَهَمَّةٍ
وَمِنْ كُلِّ عَيْنٍ لَمَةٍ This is from Imam
al-Tirmidhi with a good Isnad.
The second condition is, it should not be
gibberish.
It should not be gibberish.
You know, subhanAllah.
Everybody's okay on time?
You guys all right?
I can't see you.
The nur is, I mean, you guys are
so salihin.
I feel like I can't see anything.
So many awliya.
Awliya Virginia.
So, one day I took an Uber to
BWI.
I live in DC, Tacoma Park area, white
people, patchouli, weird stuff.
Okay, that's where I live.
So, anyways, the Uber comes and it's Inda
Mannash, Inda Mannash, salamu salamu.
It's my Habeshi sister, alhamdulillah, with a huge
cross on her mirror.
So, I say salamu salamu Inda Mannash, Inda
Mannash.
How are you?
Where's the bunna?
No bunna?
What's going on?
No bunna?
No coffee, man?
Then I had on the official work uniform
because it's Friday.
I'm flying to give the khutbah.
So, I look like a white dude who
appropriated Azhar.
But I'm actually a graduate from Hogwarts, Azhar.
So, I can wear it, right?
I earned that.
So, then she says to me, why are
you dressed like that?
I said, you know, I'm a school teacher,
Islamic school teacher.
Then she's like, you know what?
Can I ask you a question?
Wallah al-azim, I said to her, you
have a gin, don't you?
I'm not good at this.
Nobody call me.
I swear to God, I don't like, I'm
white.
I'm scared of this.
She said to me, yeah, how did you
know?
I said, wallahi, this is from Allah because
I don't like this stuff.
I'm not good at it.
And I'm sort of scared.
What's wrong with you?
Then she told me, it's some stuff, boy.
It's some stuff.
Then I said, did you go to the
priest?
Said it didn't work.
I was like, man, did the priest gonna
do it?
I said, all right.
How can I help you?
She said, can you read the Quran to
the airport?
Now it's Imtihan Shafawi.
Now it became a Quran test.
Like, what did I review last?
I'm hafidh, but like still, you know.
I said, yeah, I can do, I can
do one juz in 45 minutes.
I can do a juz in 30 minutes.
We can do the first juz of Baqarah
or second juz because I have to curse.
She's like, okay, do it.
So then I'm riding down the highway to
Baltimore reading Surah Baqarah loud with Ethiopian Christian
woman, man.
Then I'm reading and then she starts like.
So I'm like, you know, I'm like, man,
here we go.
Then we get to the airport, get to
that point.
And then she said, wait, I feel better.
Thank God.
I'm glad something worked here, right?
You know, I feel better.
And he said, well, I can stay in
touch with you.
I said, well, you know, I know some
good sisters.
I do.
Brothers always do that, man.
Sisters always do that because you never know
alternative motives.
You don't know who Shaitan will come at
you in different ways.
Don't be stupid.
So I said to her also, Masjid first
Hidra, really good people.
I can get you in touch with them.
But I gave her my phone number.
Then she texted me a week later.
She said, I met this Sheikh online.
Like, yeah, here we go, man.
Was he from Virginia?
I said, nope.
I said, OK, fine.
Ashburn.
Sorry, cool.
Richmond.
And she said, he sent me this picture.
And he said, I should read it.
But I don't read this language.
Can I send it to you?
I said, yeah, send it to me.
Allah, amen.
She sent me this handwritten note with backwards
Arabic, pure Sahib style.
Pure Sahib with numbers, Arabic numbers, and Zerubish,
all that weird stuff.
And then there's a picture.
I have a sense of humor, so forgive
me if you don't know me.
That's why I always get Imam Masjid in
trouble, man.
Here's a picture of the Sheikh in the
middle of the Kleenex, man.
That's handwritten.
No, he stenciled himself.
He was jacked, dude.
He was massive.
He's like on roids and growth hormone.
And he had no shirt on with a
turban.
So the aura is showing.
I'm like, man, what kind of Sheikh?
This is one of them, you know, Craigslist
Sheikhs.
Right.
So I said, look, man, why me?
My wife told me, why you attract crazy
people?
I said, baby, I don't know, man.
But look at, I'm looking at, dude, dude
look good though.
I wasn't asking anything.
Go to Vita Gym, like Vita, right?
In D.C. He was jacked.
This is Menderpick.
I don't know.
I said, hey, man, look.
So I looked at it and I said
to her, like, I wrote back, no.
Then I took a picture of this and
sent it to my teacher, who's a jurist.
He's not even into the weird stuff.
And he wrote back and said, don't look
at it and burn it.
It's on my phone.
Would delete?
Can I do a qiyas with delete?
He's like, yeah, delete it.
Sheel alatoo.
You know what Egyptians say, alatoo?
Alatoo.
I'm like, khalas alatoo, ahraqta alatoo, yeah, man.
Then I said to her, just read Quran
and Muslims do this.
Why can't you be satisfied with the book
of Allah?
That's a sign you're possessed.
Then you need something else.
You have kalamullah.
Why do you need something backwards?
Just numbers.
That can also mask narcissism.
Like, oh, I'm so special.
I get a special routine.
I get a special program because my jinn
is unique.
This is narcissism in a sick way.
It's shaitan ventriloquism using your face to talk
on his behalf.
Just read the Quran.
The third is that whoever does the ruqya,
if it's not you, it has to be
sharia compliant.
No khalwah.
With the opposite gender and non-mahram.
I lived in the Bay Area for 10
years.
Some of you know this.
We have a man now, thank God, alhamdulillah.
He is in prison because he sexually assaulted
around 20 women and even some boys that
their parents would bring them to prison and
drop them off to do ruqya.
No degree, no Islamic studies background, not known
to any of the imams.
He's just cool.
He's politically woke.
He's not part of the establishment.
Be careful about that kind of stuff.
Real religious leadership often is unfiltered and best
preserved where?
In your non-profits.
Because look at alhamdulillah, alhamdulillah, so many people
here right now.
Like if I don't offend one of you,
this is a rahmah.
I'm saying it's hard, hard to serve a
community like that, that's big.
But that means you've been filtered, you've been
publicly sanctioned.
Stop looking for the weird dude in the
park because that's going to lead you somewhere.
He would give these women roofies and sexually
assault them, man.
And he's in prison.
And I'm sure, mashaAllah, he's getting what he
deserves.
And pretty good.
The Muslim brothers are waiting on him.
So it has to be Sharia compliant.
How can someone take a jinn if they're
acting like the devil?
The last is, it may take time.
It doesn't have to happen immediately.
And Imam al-Ghazali says, it could be
your test from Allah.
Like any form of illness, it could be
that test.
It could be that test.
We'll stop here because of time.
It's late, alhamdulillah.
And if there's any questions, we can take
a few easy questions.
If we can turn on the light because,
mashaAllah, I don't even know.
I think I'm talking to myself.
But what do we talk about?
We talked about, number one, death.
Number two, shaitan.
Number three, ruqya.
How do you do ruqya?
You read the Qur'an.
You make dua.
You read the Qur'an.
You can blow on your hands and rub
on yourself.
All this is sanctioned by the Messenger of
Allah ﷺ.
And the last point I forgot is you
can pay for it.
But you should not pay exuberant costs.
The Sahaba, one of them, they took money
to do ruqya.
They took a fee.
But it shouldn't be exuberant.
And if you...
Trust yourself.
Someone's asking you for a lot.
We have to fly to this country and
pay them $50,000.
I saw this in the Bay Area too.
This is ridiculous.
Bakwas, man.
Excuse my language.
This is nonsense, right?
Sorry.
It's in the masjid.
You pay them a relatively small fee and
avoid stuff online.
Please, wallahi.
The videos on YouTube and the people freaking
out and running around and dancing and all
this stuff.
It could be staged.
It could be staged, right?
Stuff on TikTok.
Please, consult.
You have great scholars in Adam.
You have great shuyukh.
Like, that's what they're here for.
Use them.
So, I'll take any questions if you have
them.
If not, barakallahu feekum.