Suhaib Webb – Examining The Argument of Those Who Hold A Muslim Woman Can Marry A NonMuslim Man (Part 2)
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Assalamu alaikum.
Hopefully now
as you can see there's some improvements happening.
Hopefully some of the, technical challenges that we
were dealing with
over the last few nights have been remedied,
and it's
a great honor and pleasure to be at
your service and with you.
It's an exciting day. A lot of things
happening
in the world that are certainly, heartbreaking and
devastating and,
taxing upon the community.
We make
dua
for people across the globe who are suffering,
and continue to suffer. And, you know, perhaps,
it's a wake up call for the rest
of the world to realize how far away
from humanity,
people truly are. Because every day, at least
every day when I see images from overseas,
I'm saying to myself, like, how long until
someone has
some type of moral integrity and moral compass
to stand up for the Haqq and to
do what's right.
And we ask Allah to
defend the Palestinian people. We We ask Allah
to give them victory
over their enemies, and we ask Allah
to protect
this Ummah and the Ummah of the Prophet
Sallallahu Alaihi Wasallam until the end of time.
Last week we started a series summer nights
here at Swiss at our school, alhamdulillah,
and on Tuesday evenings we talk about faith
and ersan,
And tonight we're talking about,
some
contemporary issues that face to Muslims when it
comes to areas of fiqh in Islamic law.
That was my my my focus of study
was on Islamic law, alhamdulillah, overseas as well
as
here in the United States when I studied
here.
And the issue that has come up on
numerous occasions is the issue of of Muslim
women marrying non Muslim men.
We know that there's a marriage crisis in
the Muslim community. I I tend to look
at all of these things as symptoms of
sort of a failure
to facilitate,
people getting married,
and to ensure that people, are ready for
marriage. And that's something, at least here in
the context of North America, I can't talk
about anywhere else.
I still think we're we're lacking.
I'll give you guys a great project that
I saw some years ago in the Bay
Area when I lived in San Francisco Bay
Area, was that actually we would mentor
people who were not married, regardless of their
age,
because this is not just a youth issue.
I don't like how we always blame the
youth. Listen, the youth are leading the world
right now. The youth are the ones at
encampments. The youth are the ones in the
Gaza bringing water to their families. The youth,
are the ones who are doing what old
folks should be wise enough to know how
to do. So I don't like it when
people blame young people. We know that to
prophet
Sallallahu Alaihi Wasallam, he said,
I was helped by the young people. So
I don't,
by any means, want to frame
this need as something that's strictly for young
people. Anyone that hasn't been married.
And what we we we did for them
years ago in the Bay Area is we
would mentor them with families.
So they would hang out with a married
couple, and they would hang out as a
man with a man who's married. She's a
woman with a woman who's married, and they
would spend some months with them.
And they would talk about everything from, of
course, faith
and Ibadah, and being good Muslims,
to financial issues, financial management, thinking about the
future,
to all kind of things. And they would
build a relationship that would actually last beyond,
the
the marriage. And so that couple, in many
ways, would push in and be someone that
that that new couple,
regardless of how old they were, could rely
on. And I think that's something that people
should consider doing locally. That's not something that
needs a world wide solution or a national
solution. People can come together and do that
locally, and bring in people who can mentor
anyone,
who's thinking about getting married and and and,
you know, help them through the process of
preparing for marriage.
So we know that this is a crisis,
and we know that many sisters,
are struggling to find good men. Many good
men are struggling to find good women. It's
always strange to me, you meet all these
good brothers and sisters, you ask yourself, why
don't they know each other?
And this question is one that comes up
quite a bit in the United States, and
that is, you know,
a Muslim woman marrying a non Muslim man.
And last week, we began to address some
of the evidences of those few people who
have said that this is permissible.
These are not
Right? I I I know of no I
sit on 2 large bodies,
across the globe. I know of no major
trained
faqeel that has said this, it tends to
come from people more so like in the
Western Academy,
or people who are very sincere, very thoughtful.
I'm sure we don't wanna to attack
anybody,
but may not be in scholarly circles that
in those scholarly circles that demand peer review.
You know, scholars talk a lot. Scholars talk
a lot today. You know,
see the I sent a message to Sheikh
Yasir Khari. He sent a message back to
me.
Students of knowledge like myself are in touch
with scholars. There there's a lot of conversations
that happen, so it's very important to be
in scholarly circles so that you're subjected to
peer review.
Just in the last few weeks, you know,
a few people contacted me, can you read
this paper about the qira'at? Can you look
at this fatwa? I sent a book to
someone that I needed them to look at
that I read. So there is
a a back and forth, and I I
I often don't see people who come up
with these opinions
in these in these circles.
Right?
And being peer reviewed by one another, which
I think is very important, especially issuing Fatwa.
And I think, at a broader level, that's
a challenge for people that are giving Dawah
online, people giving Dawah on TikTok, people giving
Dawah on Instagram. Who who is mentoring them?
Right? Who is telling them, hey, that this
is perhaps,
incorrect, what you shared.
This is not necessarily It might sound good,
but it's wrong. If you don't have people
around you to edit, you will have a
sloppy life.
Just remember that if you don't have people
around you to edit
you, you will have a sloppy, you will
have a
sloppy life. And that's just how it is.
And that's why,
Sayedna
Umar ibn Khattab radhiallahu anhu
said People will not succeed who don't have
advisors around them. And the Prophet Sallallahu Alaihi
Wasallam said, Adhinu an nasihah We all know
this hadith,
that the religion is sincere advice. So, that's
one thing I've noticed about people that have
sort of given that opinion. I don't see
them as godly councils, I don't see them
in gatherings, I don't see them presenting their
findings. What I do say, is I kinda
present their findings to people online,
or on a blog post, or you're presenting
to people that may not be trained.
And that's sort of unfair. Right? So the
first evidence that we talked about last week,
and I'll make it quick, was that they
say, you know, there is no evidence. There
is no evidence to prohibit
a Muslim woman marrying a non Muslim man.
So therefore, they call what's called an
istashab.
From the word sahabah,
like the same word a sahabah, sahabah is
someone that accompanies you. Right? So
that since it was permissible for Islam,
it stays permissible after Islam, and unless there's
a text to prohibit it.
This is one of the most difficult
sort of pieces
of evidence to use, because that means a
person has done
an incredible amount of research
to make sure that there's been nothing that
prohibits
the object of discussion.
So
that the foundation of things is permissible as
long as there is no text
to show that it is impermissible. So they're
invoking this axiom,
was called,
Ibahadal Asul or istas hab.
And I noted to you that the problem
with this
is that Istas Hab can only be used
when there is
no fundamental
foundational text or principle
that is well known amongst the Muslims. Something
which Mawlana Shah Kashmiri wrote about extensively the
great Hanafi Mujad did, you know,
something that everybody knows.
And and and the sloppiness of this argument
with respect to those people, is that they
are assuming, and I need you to pay
attention and I wanna make this as simple
and brief as I can,
they are assuming
that the asshole
of sexual relations
is permissible.
That the default,
ahsol meaning default,
that the default
for sexual relationships
is permissible.
Every Muslim knows
that's not the case.
You could ask, you know, young pubescent Muslim
adults.
You could ask the oldest person in the
community.
Everyone knows that * without an is
not allowed.
That sexual relations
without an aqid between people who are eligible
to marry each other, they are Sharia compliant
in their nika, a man and a woman,
is horma.
And this is the point I wanted to
make last week, and forgive me if I
didn't make it well, because I'm thinking in
Arabic and trying to speak in English. And
I don't speak in English very well either
when I think it's think in English.
But that is in this situation, it's one
of the rare situations in Islam
where the asl is not Ibaha,
the foundation, the default of the act is
not permissible. That's when you can say it's
dishab, well, it was permissible before Islam.
There was no ruling for it in Islam,
so it stays permissible after the time of
the prophet sallallahu alaihi wa sallam unless something
happens.
But we know that before the time of
the prophet SallAllahu Alaihi Wasallam, people were making
zina.
And then verses in the Quran,
don't come close to zina.
The prophet said it's one of the 1
of the 7 major sins. So we know
that within Islam,
* before marriage was forbidden.
The only way that * can be permissible,
that's why Sheikh Khalil
says, istihlal,
right?
The aqad of nikah
makes permissible, istihlal.
It seeks to make permissible
what was forbidden. That means that
the the the the the foundation of sexual
relationships
without
a
contract
is forbidden.
So these people, unfortunately, in their argument, they
got it wrong. They're saying that the foundation
is permissibility,
but the foundation is that it's forbidden because
we have a text and when we have
a text, there's no istas hab. There's no
continuity of the original
permissible act before the time of Islam.
What does that mean?
That means actually that it's inversed.
And that it is not upon us
to prove that something
is not haram, that the sharia has
very clearly made haram, that * before marriage
is haram.
It's upon those people not to say that
we have no evidences
default ruling of impermissibility
is no longer acceptable.
So stay with me,
because
there's a a slot penis to the argument,
and I have to sort of come and
clean it up with a mop, and it's
not easy. But I hope also you can
see
the depth of Islamic law, the care of
Islamic law, and then how we have to
be very key careful
with with what we read and what we
follow outside because it could be untethered from
the logic of the Sharia. And the logic
of the Sharia says, Yeah, everything before the
time of the prophet was permissible?
Yeah. It doesn't stay permissible if there are
text or fundamental
axioms
that make it very clear that that that
thing is forbidden. Like alcohol before the time
of the prophet
for those disbelievers, they considered halal, not not
not religiously.
Islam came and said that alcohol is forbidden.
So now can someone come to me and
say there's no evidence
that that, you know, alcohol is forbidden?
They have to prove it. I don't have
to prove it. It's right there in front
of us. Us. Because we noted, as imam
said,
that the default, the default
of sexual relationships between a couple is that
it is forbidden,
unless there is an aqad,
unless there is aqarunika.
In the Quran,
and in the sunnah of the Prophet Sallallahu
Alaihi Wasallam,
we find
considerable amounts of evidence to show
what marriage is. It's between a man and
a woman, right? There are certain conditions that
have to be met there.
And it's it's detailed. I did a series
in the early 2000 on the wives of
the prophet about, I think, 13 CDs. I
went through each marriage
of each of his blessed wives.
And then so I I at the end
of my talk last week, I said,
is there any text in the Quran or
in the sunnah
that outlines
how a non Muslim man can marry a
Muslim woman.
We have it in Surat Al Maidah if
a Muslim man wants to marry a woman
who's a Christian or Jew.
It's detailed. You
know, they're and
so on and so forth.
But we don't find any verses in the
Quran
or any text in the hadith of
that lay out the conditions and the qualifications
for a non Muslim man to marry a
Muslim woman.
So there's no Dalil
for their case, not our case,
not for the case of the majority.
Secondly, I noted within the academic tradition
of Islam,
if we look at any of the books
of fiqh,
if we look at any of the books
of fiqh, from the earliest times, and we
talked about the idea, is there a patriarchy
in Filk? And I said, no doubt in
issues of Ijtihad,
there are certain things that have to be
examined, and women have a legitimate, and men
have a legitimate concern there. Most definitely because
a person is the son or daughter of
his environment.
We know that so there are certain issues
outside of foundational text where sometimes the Ijtihad
certainly has been influenced by people's environmental realities.
That's the job of scholars now to go
back and not just simply
relate those texts to people, but to make
sure are these texts that are issues of
issues that are open to to to, interpretation,
Are they harming or bringing benefit? Are they
bringing are they bringing?
Nobody has a problem
with
this
to something. I can't really translate it. And
means the process of making sure this opinion,
you know, fits the moment and serves the
best interest of that person's Jannah. We have
no problem with this. But on fundamental issues,
this is impossible.
Fundamental principles in the Quran and sun that
are from Allah and from the messenger of
Sallallahu Alaihi Wasallam,
this is impossible.
So if we look at the early
early early earliest
books of Islamic law, we don't find one
chapter on what, every chapter on Nikkah has
conditions,
has principles, has things you have to do,
has things you can't do, you do this,
don't do that, pay this, pay that, don't
do this, you can, can you have, you
know,
a prenuptial agreement? All these kinds of things
were addressed.
We don't have one sentence,
one sentence that talks about what are the
conditions of
a, what type of non Muslim man can
marry a Muslim
woman?
So that was the first argument that I
addressed, how they have confused istashab,
istasabal
hal, and there is no way to say
that there's continuity,
istasab,
the companionship
of the earlier permissibility,
because
that in itself
that in itself
is prohibited clearly in the Quran with the
issue of marriage.
Marriage makes it clear that zen is no
longer allowed. So it's just doesn't work. So
marriage has to be proven if you will.
Right? There has to be conditions that you
and I have to adhere to that. There's
a certain set of rules. It can't be
a secret marriage, it can't be be careful
with things
I'm seeing on TikTok. Stay away from this
stuff. People are playing with fire and they're
playing with your fire.
Right?
Marriage is something that's honorable. It has a
it has a. The the prophet said,
It's a very serious issue. It's not something
just to go play around so you can
have some fun, man.
If you want to be ratchet,
be ratchet.
If you want to be religious and ratchet,
please don't. Just go be ratchet.
Like don't use the deen for your ratchetness.
Be on the haqq.
And and we all may make mistakes, but
using
this deliberately in this way is unacceptable
and and manipulating people.
So we know that
it can only happen with an with
witnesses with a wali, with a with a
with a qadi or a mufti or an
imam,
with the acceptance of both the man and
the woman. There's no compulsion. There's conditions for
nika.
Where are any of the conditions in any
textbooks
for what kind of non Muslim man can
marry a Muslim woman? We're gonna say it's
unconditional. I mean, if if a Muslim man
has conditions to marry a non Muslim woman,
then also a Muslim woman would have conditions
to marry non Muslim men. Would make perfect
sense, but we don't have it because
because it's it's it's not allowed. So istihab
doesn't work and when it's inverted, you can
see the sloppiness of their article that instead
of asking people to prove what's as clear
as the sun in the sky, they have
to bring evidences from Quran and sunnah that
show that this ever happened.
And that's the problem of their argument. And
I think they're sincere, but I think that
they are missing a few points, especially in
the art of Fatwa.
The second argument that they make, and I
want to make this brief and forgive me,
but there were a number of questions about
last week. I know that there's sort of
some legal
mumbo jumbo happening. It can be hard to
follow. Be patient with me also. It's not
easy to kind of render this into English,
especially I'm from Oklahoma. We barely speak English,
as it is.
The second
flaw that I've seen them make and I
need you to pay attention again because it
will be a little technical also.
Is that they say the verse
do not marry
polytheist women till they believe.
And don't believe, don't marry,
don't marry your daughters to polytheist
men
until they believe.
They say
that the verse says polytheists.
It doesn't say
disbelievers, but we'll talk about that next time
when we get to Sholem Al Tahina.
So they say this verse is only talking
about
the polytheists
and not the Jews and Christians.
And this is an argument
that I've ran into very adherent,
sincere,
good Muslims that have had this question.
Just because these people have these questions doesn't
mean they're bad Muslims, man. We we have
to stop treating people,
like pathology.
Right?
People are struggling to make sense of things,
and it's a difficult moment.
Muslims are being slaughtered. We have no legitimate
government in the world.
And because of that, we've learned to hate
each other so much that we find value
in fighting each other more than we find
value in defending each other. Like W. D.
Du Bois talked about, we suffer from sort
of like a double consciousness.
So we don't need to vilify people that
are asking questions, engaging, unless they're rude, then
we can push back with firmness. But most
of the time, people are asking questions
from from a good place,
But I've I've ran into to adherence Muslims,
you know,
Adherent Muslims
who had this question about mushrikeen.
You mean don't marry
polytheist women, polytheistic women till they believe.
Don't marry your daughters to polytheists
until they believe.
So the argument here is,
the verse al mushriqeen
means people who worship idols.
In Fatwa
and in Usul Lofiq,
language
in the Quran
is divided
in in 2 main ways. There's 3, but
I'll mention 2 to make it as simple
as possible.
Number 1 is Its
linguistic
meaning. What does it mean in the language?
So, mushriqin,
the word mushrik, is someone
who commits shirk.
In in the Adat of the Arab,
right, in the custom of the Arab, the
mushrik was Al Watani, the person who worshiped
an idol.
So that's what they're saying. They're saying, look,
in the language
in the language,
this is what it means. So this verse
is not a prohibition
for
women
to marry non Muslim men.
The second type of word we have, which
is very important,
is called Ma'ana shar'i.
It's the shar'i meaning.
And without a doubt,
the Sharia meaning
comes after the prophethood of Muhammad sallallahu alaihi
wasallam.
So the Arabic language was there,
Prophet Muhammad Sallallahu Alaihi Wasallam is sent as
a mercy to all humanity. And
he comes with the Quran, and the Quran
has words,
and many of those words were known to
the Arabs, of course.
So initially you find
some confusion.
Because the Arabs in the very beginning,
they they had not fully been Sharia educated.
So they were actually understanding the Quran
through their custom. You can find this at
times in certain hadith, in certain discussions with
the prophets, certain confusions like
when when when when he had the
Adi ibn Abi Hatam, when he thought, you
know, and so the
the white thread and the black thread meant
like actual threads. He didn't know it meant
metaphor.
So he goes to the prophet and he
says, like, I have the white thread and
the black thread, but I can't see them.
And the prophet said, no, alayhis salaam, it's
not it's not the literal meaning,
it's talking about the break of dawn.
And that's why, for example, when Allah says,
you know,
The sahaba, they come to the prophet sallallahu
alaihi wa sallam, and the verse says in
Surat Anaim,
those who do not
distort their faith with zul
means any type of oppression or evil.
When the sahaba heard this, they became terrified
because they understood it according to their their
language,
their their their people, their culture.
So they came to the Prophet sallallahu alaihi
wa sallam, and they said what You Rasulullah,
who doesn't commit Zun?
And here we see the Sharia definition comes
in. The prophet sallallahu alaihi wa sallam says
very clearly,
don't you remember what Luqman
said to his son in nashirkah
lavulmuna'adim
that associating partners with Allah is a great
oppression. So it changes the definition here based
on context, to the Sharia definition.
We have an axiom that says,
if the Sharia definition
and the Arab definition, the Arabic definition collide,
we give preference to the Sharia definition.
Remember
this axiom.
Remember this axiom.
If the Sharia definition
and the linguistic definition
collide.
If there's
preference is given to the Sharia meaning. I'll
give you an example.
If you go to any classic Arabic dictionary
and you look up the word salah, what
does it mean?
Does it mean 5 daily prayers like you
and I pray, with her like you and
I pray, nawafo like you and I pray?
Who knows?
What does
5 daily prayers mean?
5 daily prayers in, excuse me, what does
salah mean in the ancient language? It means
dua.
They understood salah to mean dua.
Allah says to the prophet, Inna salataka
sakanoo lahum sotatoba
Allahu Subhanahu Wa Ta'ala
says very clearly
that
your salah for them brings them sakeena. He
means dua. Your dua.
But now, in this time,
2024,
we have the Sharia definition of salah.
We have the linguistic definition of Salah.
Which one
do we understand when we use the word
Salah in the Sharia context? We understand ritual
prayer.
This also applies
to the word mushrikeen.
This axiom, those people who try to argue
for what we hold to be unassailable
and
immutable, that a Muslim woman is not allowed
to marry non Muslim men. We hold this
as unassailable, immutable,
for reasons, for usul,
not for for patriarchy. I don't know because
this is what the deen is telling us.
We we and now I'm showing you and
unpacking it how how you see this argument.
And how beautiful,
how deep and beautiful is our deen, man.
How incredible is our deen, and how we've
neglected,
we neglected this.
A woman who just embraced Islam for people
in the comments, we can talk about that
in the future. That's a that's a that's
an issue that needs to be unpacked.
Talking about now,
pushing into marriage.
So the word,
as it was used by the ancient Arabs,
definitely meant someone who worshiped idols.
But the sharia comes and expands
the idea of shirk
to not only include idolaters
but to include the Jews and Christians.
For example,
look in Surat Al Tawbah.
Allah Subhanahu Wa Ta'ala says they took their
monks and their rabbis,
as gods along with Allah.
They were only commanded Ila ryaabudu
to worship
1 God.
La ilaha
illahu
there is no God but him listen to
how the inverses the end of the verse
talks about Jews and Christians
Subahanahu
Amma
Yushriqun.
Transcendent
is He
from what
they make shirk.
So Allah Subhanahu Wa Ta'ala
describes Lyahud, wanasara
as mushriqim.
Also, we find in Surat Al Imran,
Allah Subhanahu Wa Ta'ala says that prophet Abraham
was not a Jew or a Christian but
he was an upright Muslim and he was
not a polytheist.
That polytheist
is going back to the Jews and Christians.
So here again, they're called mushrikeen.
Numerous places in the Quran
Allah Subhanahu Wa Ta'ala expands
the meaning of mushrik
beyond
the linguistic meaning of the Arabs and idolater
to include
the Jews and Christians.
So the idea
this idea that this doesn't expand
to,
include Jews and Christians is reversing the axiom,
reversing the principle. The principle says that if
we have the linguistic meaning of the word
and the Sharia meaning of the word, we
give
preference
to the Sharia. I'll give you an excellent
example.
Is people who say taking pictures are haram
because they take the definition of, they take
the statement of the prophet sallallahu alaihi wasallam
in his time when he said Surah,
Musawir
to mean pictures but there were no pictures
in his time sallallahu alaihi wasalam whether you
say pictures or halal haram that's not my
point the point is this evidence
this evidence,
this evidence
is is
is not acceptable because the the the the
meaning of the word changes.
To now a modern usage that the prophet
didn't use. The prophet, he didn't know about
pictures, he didn't have a camera like we
have cameras now. He's talking about idolatry,
not taking pictures.
So again, taking the linguistic meaning of now,
and changing the sharia meaning, gives you the
wrong fatwa. In both cases you can see
it works for permissibility for something that's forbidden
it's a lot of writings on this subject
where especially with the ami'ah you know, Arabic
slang, has sort of sometimes impacted the people's
understanding
of Fatawah.
Also, how do we know that Mushrikeen
includes the Jews and the Christians?
By the reactions
of the Sahaba.
We don't just take the Sahaba for actions.
We also take the Sahaba's reactions to words.
Reactions to verses.
Like for example in the verses of Hajab
King,
and and Muslim women stopped in the street
and said I'm not going to move until
someone brings me something to cover myself. This
is a daleel, this is a reaction
to to a verse of the Quran and
they were not corrected for this action.
When
the verse
in Surat Al Baqarah was sent in Medina,
Sayedna ibn Abbas radiAllahu anhu,
he says,
do not marry polytheist women till they believe
this verse is sent in Medina not in
Mecca.
And do not your daughters to polytheists until
they believe.
Even Abba says in Medina
that when these words came as mentioned by
Al Tabari the Sahaba stopped marrying
all non Muslims.
Jews, Christians,
polytheists. Here we see something.
The Sahaba
have now understood the Sharia meaning of mushriqin.
They understood that it doesn't just mean the
polytheist in Mecca and Medina, it also means
now,
the Christians and Jews that are living specifically
more so in Medina. Their reaction.
We also see their language.
So for example, as is authentically related,
from Sayna Amr Al Khattab radiAllahu Anhu
said, He said, do not enter the churches
of who? Al mushrikeen.
He didn't say anything but mushriqin because he
understood even though the ahlikita,
even though they have a special designation because
they were sent prophets and they were sent
books, and we give them a special type
of respect, of course,
but still, they commit shirk.
So here we see Sayidina
authentically narrated.
They said,
Do not go into the churches of who?
Al mushakeen, he called them mushakeen.
So here we see 2 reactions of the
sahaba to the words, The idea that, oh,
Mushukin doesn't mean Jews and Christians. Well, ibn
Abbas says when the verse came,
the Sahaba stopped marrying all non Muslims.
Number 2, we gave the example of Sayna
Umar Ibn Khattab
during his lifetime as the Khalifa
when he said what? When he said to
the people,
don't go into the churches of the polytheists.
He had numerous statements that he said like
that, I'm just giving you one for time.
Finally, people are asking about marrying,
Muslim men marrying non Muslim women, and this
may interest you because Abdullah ibn Aminu Khattab
Radiallahu Anhuma,
as related by Imam al Bukhari and his
Sahih in the chapter on talaq
chapter on divorce
you'll find it there Sayna ibn Amr Khattab
radiAllahu anhuma
he was asked
by people about marrying
Christians
and Jews.
And in the context of Christians,
he said, faqadharramallahu
This is the word he used.
Allah has prohibited
Muslims to marry polytheists.
So again,
we're layering now the argument that was made
in the beginning with the axiom. Right? Because
an axiom
without
examples
is empty, it's subjective. What does the axiom
say that if a word has a linguistic
meaning and a Sharia meaning we prefer the
meaning in Sharia. How do we how do
we know the Sharia meaning in the Quran
and in the Sunnah? Like the word salah?
Like the word nikaha even.
Then we gave examples of how the Sahaba
as their,
as they understood the Deen more and more,
they began to adopt the Sharia meaning,
instead of the linguistic meaning,
in its proper context. So
I gave the example of Sayna ibn Abbas
salatiallahu anhuma when the verse was sent in
Medina,
I saw some people asking, Masha'Allah, good, I'm
glad you're asking these questions. You're welcome to
ask any questions, Alhamdulillah.
I'm not, I appreciate you asking and
I'm thankful for your presence, Alhamdulillah.
But Sayyidina Abu Abbas radiAllahu anhu said when
the verse came in Surat Al Baqarah, I
believe it's verse 121, I may be wrong,
My memory may be wrong here.
Or 221, 220,
maybe 221.
Mean don't marry,
you know, polytheist women till they believe, don't
marry don't marry your daughters to polytheistic men
till they believe. He said at that moment
when the verse came,
the Sahaba
stopped marrying all non Muslims.
Not just idolaters,
everybody,
until the verses came in Surat Al Maida
till the verse came, you know, those
women from the people of the book who
who meet certain criteria, and if you give
them their Mahar,
then they started to marry them. So they
understood that to mean everybody.
Then we gave the example of Sayda Umar
Abu Khattab radiAllahu anhuma, who used to say
do not enter to the churches
of the mushrikeen,
he understood what it meant,
al mushrikeen.
And we gave a few other examples,
Sayna,
ibn Amar, Sahil Bukhari in the chapter on
talaq, if I remember correctly.
He said, Fakar Haram Allah Allah has prohibited
Muslims to marry polytheists when he was asked
in the context
of marrying Jews and Christians.
Then he said, is there any greater
I know of no greater example of Isharak,
of shirk,
than a woman saying
Rabiiisa, Our Lord is Jesus.
And for that reason, interestingly enough,
Abdullah ibn Amrul Khattab radhiallahu anhuama was of
the opinion that Muslim men are not allowed
to marry non Muslim women. That was his
opinion.
Even though it goes against the opinion of
the Mathaib.
In America, I'm personally against this because I
believe it destroys families.
We have a large number of amazing Muslim
sisters who are looking for husbands, walhamdulillahi, rubbaalameen,
and you can't ask them to sacrifice if
you're not willing to make a sacrifice. Also,
We have to think about nation building, and
community building,
not just
what is gonna like work for us.
So this was the second argument, Alhamdulillah we're
going to stop here. I don't want to
take too much of your time. Tomorrow night
we'll continue. We'll read from the book of
Imam al Muhaasibi,
which is such a beautiful book
on honouring the rights of Allah. So Tuesday
nights we read Aqidah,
right? Wednesday nights we take contemporary issues, and
then Thursday nights, Alhamdulillah,
we're taking
something related to Spirituality all through the summer
at Swiss. If you want to support the
work I do, you can subscribe,
become a student at our school full time
for $9.99
a month. You and your whole family, all
of our online classes,
everything you
can follow on demand, and you can also
attend our live classes. Our fall semester will
start, Insha'Allah Ta'ala, in late
September, I believe. But if you have any
questions, I'll take them. If not, Jazaakumala Khairan,
Wabarakallahu
Faikum. I hope everybody enjoyed,
and I hope it was informative for you.
And I'll just review what I'm saying as
you think of your questions. Number 1, we
said the first argument that people make is
that there's no evidence
because
this marriage is permissible between a non Muslim
man and a Muslim woman, as it was
permissible before the time of Islam, what's called
is this
hab
like Sahaba
is this hab
Sahaba
Sahaba
So istizhab,
it it stays the ruling the the the
state not the ruling, accompanies the act. We
said the problem with the argument of istas
hab istas hab only works if there's no
prohibition.
But we know that there is a clear
prohibition that people cannot have * before marriage
like they could before the time of the
Quran.
It was made prohibited and the only way
they could have *. That's why Khalil, he
says in his is.
And so does Sheikh Dardir and Akram Masaric,
you know, when you make an aqad in
in marriage is called istihlal
making halal
relations that were forbidden.
That's how the nikaha is defined.
Right? To make
permissible because it's asul is not ibaha, it's
not istashab,
its asul ishorma.
And remember this, if you can remember this,
it's gonna save you all this unnecessary stuff
I'm saying. That when something's
foundation is permissible
when something's foundation is permissible,
you have to prove it's haram.
When something's foundation
is haram,
you have to prove
it's permissible.
So you can see the argument now is
off. That unfortunately, with respect to those people,
they like confused everything.
Because it's haram, it's not my job to
prove it's haram,
because its foundation is haram you have to
bring evidences to show why
it's allowed.
Bring an evidence
that clearly says it, in the way that
every other conversation about marriage happens in the
Quran and sunnah.
And by no means am I attacking people
who may be in these relationships. I understand
life is complicated.
This is not taking a shot at you.
We have to teach our religion in a
responsible way, but also we don't wanna alienate
people,
who are
part of our community and life is complicated.
The second evidence that they use is they
say the word mushrikeim,
they use the linguistic meaning of mushrikeen means
only polytheists.
So in Surat Al Baqarah,
while Allah Subhanahu Wa Ta'ala says,
You know, do not marry polytheist
polytheist women till they believe, do not marry
your daughters to polytheist men until they believe
they say polytheist
doesn't mean Jews and Christians.
We said the problem here is they've inverted
the axiom. The axiom says if we have
a word and it has a Sharia meaning
and a linguistic meaning,
We give preference to the sharia meaning in
its right context.
We also give preference to the linguistic meaning
in its right context. It's a long discussion.
And we even give preference to a slang
meaning if it's allowed, and it doesn't change
the shari meaning.
But here what we see, they inverted it,
they're giving preference to the linguistic meaning, and
ignoring the Sharia meaning. It's like somewhat if
you said, Hey, man,
let's pray, and they said, okay let's make
dua.
We're like, no we have to like pray.
So that would be someone now who's given
preference to the linguistic meaning
over the Sharia meaning. If you said to
someone, let's do som.
Som means to fast in the Sharia.
But Psalm,
right, in Arabic
linguistically
means to stop,
or to abandon. So if you said, hey,
let's do Psalm tomorrow, it's Thursday, let's do
Psalm, and then all day long they didn't
move, But they, you know, and you say,
what are you doing? You're not moving. Oh,
I'm doing Psalm.
That's not Psalm. So they're they're acting on
the linguistic meaning, not on the Sharia meaning.
That's what these people have done here. They
acted on the linguistic meaning, not the Sharia
meaning.
We said, for example, people would say that
when the prophet said that there's no photo
pictures in Islam, they actually translate it as
photographs. You should ask, there's no photographs on
time of the prophet
So
they're actually the translator now is subjecting the
words of the prophet to their linguistic understanding.
This is very dangerous.
Not arguing whether it's haram or halal, I'd
I'd take pictures, but just as an example.
It would be like someone taking the word
sayara and so to Yusuf, which means a
caravan, and saying it means a car now,
because siyara now means car.
You can't do that. So the same thing
happens here. They say mushrikim
means only polytheists,
not Christians and Jews. We gave examples to
show you, no, that's not the case. In
the Quran, the Sharia meaning comes and expands
polytheism
to go beyond just what people in Mecca
were doing, but also to what the Jews
and Christians did.
Number 2, we gave reactions of the Sahaba
that show us we can infer that they
understood Mushrik to mean also Jews and Christians.
For example, the statement of
about the verse in Surat Al Baqarah that
says don't marry Mushukin. He said that the
Sahaba stopped marrying all non Muslims after that.
Until the verse in Surah Alta 5:5 came.
The other we said is the statement of
Sayna, umar Abu Lahutab radiAllahu ta'ala an who
who clearly he used the word
in the context of Christians, and then also
gave the statement and fiqh, opinion, and fatwa
of say now,
Abdullah bin Omar, Radeelah, on whom next week,
inshallah, will continue. We'll talk about some of
the
evidences related to this, and we'll finish. And
then the week after, we'll talk about we'll
begin to talk about music,
be it Nila. I may be traveling, but
we'll see. I may be out of town
for 2 weeks.
We're taking a group of of the students
that were in encampments across the country
to, overseas, Alhamdulillah for a small,
powerful transformative
way to recharge our spiritual hearts before we
go back to school. Many of them go
back to school in the fall to show
them our support and love and admiration to
spend a few weeks in Ibadah and Thikr
and thinking about how we can continue to
support
brothers and sisters all over the world. If
you have any questions, Barakal Afikum people are
asking,
I'm recording this now also I'll post it
on my YouTube page. You can see this
one and the previous ones as well. Alhamdulillahi
rabbalani
people are asking where do you go to
sign up for my school? You can go
to join.suhebweb.com.
Join.
Dotsuhebweb.com.
This, Sarah is asking,
may Allah bless you. It will be on
my YouTube page. It's recorded, Alhamdulillah.
So I'll post it there, a better recording
with a microphone as you can see,
Insha'Allah, Wata'ala. Barakalahu Faikum Warriqum Salaam, Wa Rahmatullah.
May Allah Subhanahu Wa Ta'ala bless us and
help us. We ask Allah Subhanahu Wa Ta'ala
by all of his names and attributes. We
ask Allah Subhanahu Wa Ta'ala by the weight
of his arsh
and the number of his words to bring
justice, peace and victory to Palestine and to
the Palestinian people.
We ask Allah Subhanahu Wa Ta'ala to protect
our brothers and sisters in India and Kashmir.
We ask Allah Subhanahu Wa Ta'ala to protect
our brothers and sisters in Sudan,
2,000,000 people.
And in the Congo 2,000,000 people.
We ask Allah Subhanu wa Ta'ala to bring
higher to the Ummah, to bring islah to
the Ummah,
to bring unity to the Ummah,
to bring justice to the Ummah. Pray for
our brothers and sisters in Pakistan and Malaysia
and Bosnia
and all over the world in the Congo
and Mari and Senegal and Egypt.
Jazakamalaykum
wa rahmatullahi
ta'ala wa barakatuh