Suhaib Webb – Islamic Law and Its Foundations ‘Ashmwiy’s Text Part One
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AI: Transcript ©
We begin by praising Allah. We send peace
and blessings upon, our beloved messenger, Muhammad sallallahu
alaihi wa sallam, upon his family, his companions,
and those who follow them until the end
of time. Brothers and sisters,
So, first, it's really an honor to be,
in this Masjid,
Masjid Al Taqwa,
which is the, you know, the Masjid of
of all of our imam.
Those of us who, you know, survived the
nineties, if you will,
was largely because of the great work and
effort of the community here,
in Masjid Al Taqwa.
And especially, Imam, Imam Suraj
and his family.
Bless them
and reward them never in a 1000000 years.
I imagine I'd be like teaching,
man,
in Masjid Taqwa.
So
As well as the brothers and sisters that
have always been crucial,
Sister Medina,
so many people,
in working, brother Jamal,
tireless hours
for the community.
I was asked,
to come and teach, so my schedule, unfortunately,
is somewhat busy.
So I said that I'll try to come
because you can't say no to Masjid al
Taqwa.
So try to meet them halfway,
every other week, Insha'Allah.
And if this goes well, Insha'Allah, we'll try
to
add, more more lessons, Insha'Allah. Sha Allah.
And what I I chose to fig teach
is
usooloo filk.
Usooloo filk is
the ingredients of filk
to make it easy for you. And oftentimes,
how it's taught is taught in isolation.
So someone will learn, like, ousoleufirk
without learning firk. But that's kind of like
learning how to swim without water.
It's like fishing
without fish. It's like being told theoretically how
to fish,
but never actually, you know, fishing.
It's like being taught grammar
without texts.
It's like being taught taught touchweed without the
Quran.
So oftentimes what happens is people learn usool
al filq in isolation,
and they forget it
because there was no application.
The same thing with fiqh.
They learn fiqh without the osu.
So, they may learn the rules for how
to do this, how to do that, but
they won't have the evidences,
they won't have the logic or the reasoning
behind the opinions.
And that can also leave them vulnerable
to certain type of irresponsible messaging within the
Muslim community,
as well as attacks
from outside of the Muslim community.
So my way of teaching is a little
different, that I teach them together.
So,
what we're going to be doing is reading
from a book in the Maliki Medheb. If
you're not Maliki, it doesn't matter. Nobody really
we're in a trans Medheb age now.
It's very difficult for someone to follow like
1medheb
in
bed style or bushwick, like from a to
z.
Same thing overseas.
But we're going to be reading what's called
Matl al Ishmaawiyah.
It's a text we study in Ezhar. It's
taught to, 6th graders.
And it covers a lot of the basics.
But then also extracting the usul.
So you'll understand, like,
how the Med Hab came to its conclusions.
What were the evidences that it used? What
was its approaches in understanding the evidences?
And that's very important for a number of
reasons because it will help in many ways
equalize some of the differences that we have
as a community
and understand each other better,
because one of the outcomes, as Imam Mohammed
talked about,
of Islam, is to like is personal achievement
and growth.
Becoming a better person.
And one of the outcomes of education
is to widen us, to help us understand
situations and people, and to be as the
prophet said,
I
was sent with, like, a tolerant religion which
is found in Tawhid.
So, before we start,
let's talk about 3 important terms. One we'll
find in the text,
the Imam al Ashamawi. Imam al Ashamawi lived
in the 10th century after Hijri. Imam al
Asakhawi is a great teacher. He said,
He said, you know, he heard
hadith from me. He listened to me. So
we know that he was alive,
in the early part of 10th century. There's
not a lot of information about him except
he's from a village called the Ishma, Awa
Ishma. Either one is fine. And it's a
small area called Morofia.
It's very famous in Egypt, that's not small.
But he was from an area where it
was said that the Sahaba made du'a for
the people there.
We'll talk about him perhaps in the future.
But,
let's talk about 3 important,
terms. And InshaAllah, I have a text that
I'll try to maybe we can figure out
how to get it to brothers, sisters like
a PDF
that will help you follow along,
as well inshallah.
So, the first term that we wanna study
is the term
is like translated as the philosophy of Islamic
law
or, you know,
the theory of Islamic law.
But,
perhaps, the best definition
of the term is by an imam, Al
Qadi al Baidawi.
Al Qari Al Bairdawi wrote a book called
Al Minhaj.
It's a great text,
And he said,
The general evidences.
For example, we say an order is an
obligation. That's a general evidence. What makes it
general, you can take that that principle
Right? An order
implies an obligation. You can apply that to
a million things. So that's
Right? A prohibition,
an in in in a negation, if you
will,
implies something is forbidden.
So how many things are forbidden?
Like, large number of things. How many things
are obligatory?
Large number of things. All of those,
those particulars fall under that general principle and
order means an obligation
and negation implies
prohibition.
That
general principle
is called,
from the.
So we understand the general usage of the
evidences.
The opposite is fiqh. Fiqh is the specific
issue.
So Usul
is saying an order is an obligation.
Fiqh says smoking weed is haram.
So now I got really specific.
It got really focused.
The second component of after
knowing
evidences meaning orders
and commands could be permissible,
could be forbidden. There's different rulings and axioms
that we'll talk about as we go through
the text together.
The second component of is
how to use the evidences. And this is
where most people have a problem. If we
go online, you find a million people quoting
stuff out the side of their mouth.
I read in Bukhari this. I was reading
the Muwata one day. I was chilling, you
know. I was like playing Fortnite, then I
picked up Rial Salihin. I started banging out
some hadith, dude. I don't care about that.
How do you use those hadith?
So the second component is
how
do we use the evidences? What are the
parameters
and the rules
that teach us how we can use an
evidence? For example, when I became Muslim there
was a brother, he used to smoke a
lot of weed.
So
he came to the Masjid, it was after
Fajr and before Dhuhr, and he was lit
up.
We were new Muslims. So he said, yo,
man,
like, you come to the Masjid lit up,
and he is like, Allah says don't come
to salah lit up.
So he uses an evidence, that's not the
problem now.
The problem is what?
How he used it because it's not allowed
to use a text which has been abrogated.
That's the principle in osotofil.
So his problem is not having access to
the evidences.
His problem is what?
How to use it. So he's like someone
who used a lightsaber
to make his avocado toast.
Yeah. You have a lightsaber, but you don't
know how to use it. And that's where
a lot of people stumble.
The the the principles
and and guidelines
for how to use Quran and how to
use Hadith of the prophet Sallallahu Alaihi Wasallam
properly.
So the first
knowing those general evidences and principles and rules
and so on.
Like we say,
how
is to benefit
from
the evidences. Meaning, and here, Sheikh Al Baidawi,
he alludes to something really incredible that the
goal of Islam is benefit.
Like, how do you take benefit from it?
So the jurist and the Mufti
is concerned about people's overall well-being
and how to make sure they benefit.
And the last component of.
Who qualifies
to do this?
What are the conditions
of someone
who can engage the evidences, and utilize them,
and employ them, and serve people?
So that's also.
Knowing how to use the evidences. Someone said
as Arazi says in Masul.
You know, all the methods and and approaches
that govern firq is.
How do you use these evidences?
Like the brother that I mentioned earlier.
And
then what are the of
the
What are the of the one who seeks
to benefit? What are the conditions
of that person? That's why it's called The
word is a plural, it means foundations. It's
not called, Aslofik.
Asl mean one, osol.
So,
most
scholars now,
and especially Al Azhar before the government's intervention
settled on this definition of
regardless of the madhab.
Except for the Hanafis, that's a longer story.
Masha'Allah.
They have their own usul, their own approach.
But often times, there's a lot of intersectionality.
And in the Oslo studies, the Hanafis are
called
in the science of Osul.
The other 3 3 meth haves are called
Again, what's osu' rafik? The word osu' means
foundations.
Usul al Masjid are the foundations of the
Masjid.
Usul is the foundations of Fiqh.
What are those foundations?
Most callers said they're
encapsulated in 3 areas because of
great definition.
No one that delil. For we were talking
about the nineties earlier, right? In the nineties,
it was about where's your delil.
What we should have been asking is how
do you use the dalil
because everybody has dalil.
You can find people using dalil for, for
all kind of ratchet stuff.
And then, how do I use those evidences?
And what are the conditions,
the qualifications
of a scholar
to utilize these things.
Second thing that we want to talk about
is Fiqh. The word Fiqh is from a
word which means to understand.
The prophet
said, whoever Allah intends good for, you faqhihu
fiddeen. You faqh from Fiqh.
Whoever Allah intends good for, it gives him
or her understanding of religion.
When when, Ibn Abbas,
god be pleased with them both,
when Sayidina Muhammad
grabbed him and he prayed for him,
he said,
teach him tafsir.
And give him understanding of religion.
We know that prophet Musa in in,
Surataha,
when he made that dua, when he was
dispatched to go to Firaoun,
he said,
You know, at least,
release this this impediment from my speech
so that people can understand me.
Al Razi is a great scholar, Masha'Allah. One
of the Imams of Ahlul Sunnah.
Al Razi said that Fiqh means more than
just understanding though.
For example, you don't say like,
You just say, like, in Arabic, like, I
deeply understood the sun is above me.
You say.
So fiq, he says, is implies
that you've a deeper level of cognition,
deeper level of understanding,
a a greater investment of the mind.
In in our studies,
Filk is the opinions
of scholars
on specific issues
based on specific evidences. Some
some they say
This is like an older definition but it's
hard to explain in English. But if we
wanted to make it like more accessible to
ourselves,
fiqh is the knowledge of the opinions
of scholars
on Fiqh issues
that were extracted
to answer specific
situations.
So ossolo filk is like the rules, the
general rules. A great example I can give
is ossolo filk is the ref.
Is is
is the one that says, No, no technical
foul, bro. No pass interference.
That's the job of osotofilk,
to give the rules and principles that guide
the legal mind.
Filk, its job is to answer specific questions
in specific situations.
And we hear something now if we're listening,
that Filk is about extraction. It's called Istembat.
And that's why we say there's a difference
between Sharia
and Fiq.
Sharia,
as Al Qarafi Al Mariki said, prayers 5
times a day. Nobody should say according to
my med head, prayers 5 times a day.
That's the the order of Sayidina Muhammad
There's no fiqh.
Fiqh means one of 3 things.
Number 1,
there's an evidence in scholars dispute
it's soundness.
So like there's evidence out there.
For example, should you read the Quran for
dead people? Are you allowed to do that?
There's evidences for it. Scholars they differ on
it.
Number 2,
they differ on the meaning of the evidence.
So they agree on its soundness,
they differ on its meaning.
We'll talk about it next week
when Allah says in Quran. Or if you
touched a woman
or if you touched your spouse,
Does that break wudu or not? They they
all use the same evidence, but they differ
not on the evidence but on its what?
It was called
On the meaning of the text.
Because sometimes a word in Arabic, just like
any other language, has a lot of different
meanings.
So number
1
is,
is
the text sound. Of course, this is talking
about
like hadith of Sayyidina Muhammad salallahu alaihi wasalam.
Is this hadith authentic?
The actions of the Sahaba,
the statements of Sahaba, the statements of the
Salaf,
are these things actually sound or not?
Number 2 is the meaning. So we agree
the text is sound. This happens a lot
on Quran.
Allah says,
and that one part of the 6th verse
of 2 words, you're gonna find 33 differences.
When you stand to pray,
most of Udama said, this doesn't mean stand.
It means when you intend.
Because the next part, then wash your faith
faces. How many people they stand to pray
then they wash their faces?
So, you're gonna find here interesting discussion.
Is
is does it mean when you really stand
to pray, does it mean niyah, back and
forth.
And they're going to bring poetry, evidences,
bars for days, man,
of ancient Arabic to show
and statements of the Salaf.
This is why we took this opinion.
What's the face? Then wash your face.
Said,
this is the face. This is what
said, from here to here to here to
here. Some said, from here to here.
The Maliki said, you should wash your whole
beard
because an extension of your wedge,
if it's long.
So
that's how filk plays out.
The third is when there is no text.
So, when there is no text on an
issue,
how does the scholar,
what are the parameters
that the scholar is going to use? That's
the Osul,
but the opinion
is the 'filk'.
So, if you think about
it, 'filk' implies
by its nature
differences.
Sharia, by its nature,
implies
obedience.
The problem,
unfortunately, in our Muslim community is we tend
to confuse the 2.
So my firq opinion became something or the
scholars firq opinion that I follow became something
that you have to follow.
But the Sharia, it's no problem.
So, that's why one of the great scholars
of Islam, he went into a mosque. This
happened in Masar, in Egypt, and people they
were fighting in the Masjid. We talking about
this panel earlier, man. They were fighting in
the Masjid.
And he said, like, why are you fighting?
They said, we wanna pray 20 rakat taraweeh,
and they wanna pray 8 rakat taraweeh. You
know, there's hadith to support both.
The hadith and Bukhari of Sayda Aisha
and the hadith of the mutton of Abi
Shaiba.
There's authentic hadith, the statement of who
made it 20.
So he said to them, let me ask
you a question.
Is the number of rakat for taweeh
or sharia?
They said,
which means
it's if it's founded within scholarship and in
the parameters of Usul,
it's not an issue we need to be
arguing over.
He said, is brother and sisterhood
or
They said, this is So he said, you're
like somebody
who came to the masjid to pray fajr,
prayed 2 rakat and went home and went
to sleep and didn't pray with the jamaat.
You just prayed the sunnah and left.
You just walked to the masjid, prayed,
I'm going back home. Let me sleep. You
left the
for something that is not as
intense
in our
community,
especially because we are littered with agents,
and those agents, I remember in Egypt they
used to say, the most religious looking people,
be careful to them. And that's not, I'm
not calling nobody out,
but people that got that smooth talk, man,
but they worked.
Number 1, they attacked the religious leadership and
the teachers, that's their thing. So you got
nothing left.
What you got? Sheikh Google,
Ibn Yahu,
Ibn AOL,
And our history is filled with charismatic idiots,
filled with it. The Quran.
There are some people that come to you,
their speech is like, wow, man.
Bars.
And they swear by Allah that their heart
is pure.
And they're the worst people.
You look through our history, you'll find great
scholars.
How Ibarusht
died? House arrest.
Al Tabari, the scholar of tafsir that we
all know, ibn Jareer. You know how he
died? House arrest.
Imam Malik
gets punished. Abu Hanifa,
jail. Imam Ahmed,
jail. Ibn Taymiyyah,
jail. Al Ghazari has to flee for his
life
because time and time again,
great intellects
were replaced by Soulja Boy.
Rakim
is replaced
by Soulja Boy.
And we feel it.
Man, I just love that beat. What did
he say? I have no idea. Now even
in the Arab world, if you listen to
most songs, ask the Arabs,
is there even any meaning to the song
anymore?
There's no meaning.
I was in Arab country, they're going,
I said to his brother,
He said,
It has no meaning. I said, you're listening
to something that has no meaning. He's like,
but it sounds good. I said, that's like
baby music. I put my baby the Fisher
Price thing, ding ding ding ding.
My baby's like, I love it.
She's not trying to hear a TED talk,
You know, so now we see
that
we get blown away
by little substance.
But historically,
people of great substance
had enemies.
That's how that's how it is. Imam
Ahmed Dida said, if you want to make
a person hate you, make them think.
Like, make them
like, my man now, he's a comedian. You
understand? You don't where's the Dick Gregory's, man?
You know, where's that that cultural
antagonist
that uses comedy, you know, still out there
but they're not getting the shine
that they used to get.
So we need to be very careful
of being played.
Charisma is important.
Charisma is seductive.
But the prophecy
it can also be like magic.
It can take us out.
So
is about acceptance
and as I encourage communities in America,
just follow your imam.
Like, imagine if I'm reading online,
and I I follow an opinion that's going
to, like, say, Assar is different than the
time of Assar here.
I'm like, yo, I'm not gonna go pray
in the mosque anymore.
I'm gonna pray at home
because I follow my. Are you crazy?
Like, how much reward do you get for
going to the mosque? And the unity of
the Muslims is what precedes everything.
One time, even Tamia, God bless him, people
send him a message, and they said, we
are fighting in our mosque over the meaning
God rose on his throne. Does that sound
familiar to some of
us? And they started to fight.
So he wrote an essay and he said
in the essay, I'm not gonna unpack the
issue of istiwa.
Why are you fighting?
And he goes off on this issue of
the unity of the Muslims and being together
and not being divided.
So we've inverted
it. We're divided over fiqh.
We want to find absolute unity on fiqh
and allow divisions in Sharia.
That's that's not how it works.
So firq is really the art
of differing with class.
That's why in our school before,
they stopped teaching this class in Azhar,
unfortunately.
But before there was a class called Adeb
al Bahwal Monavara,
how to argue.
Like debate club, like, you know, how to
talk about issues that you don't agree on.
The third word that we'll talk about, we'll
find in the text, and that's medheb.
Because that is kind of like one of
those catch phrases.
So we took 2 terms quickly.
Number 1,
sharia,
osulofik,
which is three things,
Understanding the general evidences, how to use them,
who's qualified to use them. Filk is the
outcome of the
extracting
specific rulings
for specific situations.
That extraction means it's not Sharia, but there's
an intellectual
process happening there. Research.
Habibi. And that research
allows us, when it's done by the competent
recognized scholars
who's qualified, the 3rd component of,
then we're patient.
And we we have leeway as Imam al
Shafi'i said,
The issues of should never lead to us
fighting each other.
Issues of should never lead to physical
confrontation.
So in this in this class together, if
you hear me say things that differ with
the imam, in this masjid, my madhhab is
the madhhab of the imam of this masjid.
See what I'm trying to say? Like, I'm
a follow
that opinion. I may mention different opinions
just to learn, just for the sake of
practice,
but
none of that's taught so that we can
go and create problems in our communities.
So we'll start. Any questions before we everybody's
okay? It's a lot of information.
Everybody's okay?
Any questions before we start?
Yes, sir.
No. It's coming from the ulema. It's just
not coming from Waihi.
So filk is what's not coming from specifically
from Waihi. Like, pray 5 times a day.
That's sharia. Where you put your hands in
salah, that's filk.
Sorry,
sir.
Well, there's a chain of narration, but it's
implicit. It's not explicit.
But the Sahaba differed in firq issues
and they work through it.
The problem is not the fiqh, the problem
is the adab.
So when we teach people like now, I
just tried to say something. I said, listen,
if I say something that differs with the
imam, I follow the imam, I'm just using
it for the sake of teaching.
We need to be responsible when we teach
people.
Like the Maliki madhab for example. We say,
if we go to a place where people
put their hands like this, we should put
our hands like this to avoid Khalaf. That's
in our Madhab. In our Madhab,
we read,
wash and nafir
and there's not a basmalah in the wash
and nafir. It's considered Makru to say bismillah
rakmanirrahim
in salah in Ahmedabad.
But as Imam Saeedi says in his explanation
of the result of Abizaid,
if you go somewhere and people say,
you should say
for the unity of the Muslim Ummah.
So the problem is not necessarily the fiqh,
the problem is the Ummah.
Like, we like to blame scholars. Like, one
brother told me, man, I think, like, if
somebody lost their pencil, they'll blame the ulema.
You know, like, man, these ulema, I lost
my pencil.
Like, these are ulema, someone didn't pay my
phone bill. Man, scholars are horrible, man.
What? What had to do with scholarship? Although
scholars,
there's a problem now, and then we're somewhere
with scholars.
But we need to teach people at that,
man.
As Abdullah bin Mubarak said,
we are a people who need more
than a little knowledge. We need little more
than a lot of knowledge.
So that's why traditionally,
iman,
fiqh, and essen, tasawaf were taught together.
So a person came out whole.
Why why would the prophet anyone here familiar
with Mu'adh ibn Jabal? He's the most knowledgeable
of halal and haram.
But can you show me one narration where
the prophet is teaching Mu'adh halal and haram?
Or are most of the narrations in the
interaction
with Mu'ad
about character?
Mu'ad
have good character. Why? Because a faqih,
generally, may be tough.
The faqih is worried about the outer issues,
the outer actions.
So how do you calm a lawyer down?
You work on their heart and their character.
So the prophet is balancing
Mu'a's genius
and his legal pedigree
with what?
We have an imbalance. We have Sufis with
no fiqh. We have
with
no. Sayed Nas Sha'afi said,
he
said,
or a sufi. Don't be one or the
other. You know what I mean? Both.
Like, how can you be a and sit
with the UAE
and eat their food and sleep in their
beds and fly in their planes
and not speak truth to power?
How could you be a Sufi and sit
at the UAE?
How could anyone be a faqih
or a sufi
and not have a Black Lives Matter sign
in front of their masjid?
So there's problems now, there's imbalance. So I
would say that is the issue of balance
and teaching,
Not necessarily the problem in the system,
but the people who may be teaching are
taught.
So we'll start insha'Allah. Let me get off
that soapbox.
We'll start now
and
we'll begin in the you can find this
book online. If not, I'll get it to
you inshallah. You can email me
swsohayweb.com
and just put taqwa, masjid taqwa.
And I know what to send. I know
what to get you.
And feel free to differ with me too.
Like, people here that study with me, they
know, like, I don't care. Like, I ain't
that important.
Like, if I feel like I'm so great
you can't differ with me, I'm in the
wrong field. That's not religious service.
That's, you know,
deaf comedy jam or something.
Right? We we have to be with the
people and we have to give to the
community
and and learn from people, man. So we'll
start inshallah.
So usually when you read these classical books,
you read like this tremendous praise of the
writer.
The writer did not write that.
I remember when I first started studying, I
was like, man, these people are so arrogant.
Right? Always having a bad suspicion.
These people, like, the way they talk about
themselves, like, stuff a lot. The sheikh is
like, you
know,
like, he said to me, like, you know,
you don't they didn't write that, their students
wrote that.
We mentioned earlier.
Ishma was the village that he's from.
It was said that the Sahaba, when they
came to Egypt,
they made dua for people there. Those people
were not Muslim when they came there, but
they still made du'a for them. We're making
du'a for the people in the streets, man.
You know how I became Muslim, mashallah?
The brother that I became Muslim from was
accepted Islam in State Street Masjid
in 1962.
He was from Marcy.
Sheikh Abdrahman.
He was part of the Dhar, and they
were bringing back to old school.
And he said to me,
I saw you, I was all in red.
I was a Pomona 456 pyro blood. I
was all in red with my friends, acting
a fool, man, in the swap meet. I
don't know if you have swap meets on
the East Coast.
Acting a fool, like a flea market.
And he said, When I saw you, I
said, 'Man, I gotta make du'a for this
dude.
The only thing that will help this person
is Allah.
So he said, the first time I saw
you,
I'm a dua that Allah will guide you.
And then he hugged me, man, when I
took shahada, he was crying.
Here we see the Sahaba,
when they passed through Ishmael.
I'm sure people in Ishmael, they weren't like
saliheen,
they were wild.
But they made du'a for them.
We're making dua for the people we see
in the streets, man.
For the brothers and sisters whose family are
Muslims, do we pray for them on a
minbar?
Dua is
important. Means that he was from the tariqa
of Imam
And we know there's different types of Sufism,
just like there's different types of Salafism,
Just like there's different types of Sunism. Right?
There's the good, the bad, and the strange,
and the problematic.
He said, you know, some of my friends,
he's like super humble. He didn't say my
students, my followers.
You know, there's no ego. She's like some
of the some of my boys, man.
They asked me to compose
an introduction
to the opinions of the Maliki School.
Maliki School existed
in the classical world in a number of
places.
First was Iraq.
Not too many people know about it. And
up until the time of a great scholar,
Al Qadi Abdulwaheb al Baghdadi,
who has an incredible book called Al Ma'ona.
Al Qadi Abdul Wahab used to write all
of the Maliki books with Dalil.
He was amazing.
But there was a lot of fights between
the Shafi'is
and the Hanbali's and the Hanafi's,
no disrespect.
And the Malekis were like, yo, we out.
We're not getting caught up,
man. So we bailed
and when he left and he got to
Egypt, people in Egypt, his grave is next
to city Khalil.
It's a very important person we'll talk about
in the future.
People ask,
how
was life in, in Iraq? He said,
He said, I was like, Iraq, I was
like the Quran in the house of a
pot in a pot in the house of
an apostate.
That's how they treated me. It was bad.
So he went to Egypt and
that's how one of the ways that the
Maliki Madhav became prominent in Egypt.
The other is that, of course, the major
students of Imam Malik
were maslidis.
So you have a grave, masjid with a
grave inside it called Masjid Sadaat Al Malikiya.
Eshab
and Yahya
is buried there.
These were young people who went to Medina
from Egypt
to learn.
They came back to their home places
and they taught.
And then, of course, that extends to Tunis.
That extends to Libya, Tunis, and Morocco,
and the southern part of Sicily.
You know, the Arabs were in Sicily for,
around a 100, 200 years.
And of course, Spain, most people we think
of Spain.
But the Med Heb came to Spain
because of an 18 year old person.
You should never underestimate your youth, man.
The most
authentic narration of the Muwata is from Yahia.
Yahia's father took him from Spain to Medina.
SubhanAllah, man. What a trip. Fatherhood's important.
You know, spending time with our kids, man.
And having these historical moments.
Everyone here, we should take our kids to
the grave of Malcolm.
Remember our forefathers.
Pray for the the leaders that came before
us, to the grave
of
Bedi. Great people
The the former imam who recently passed away
here.
These are great people
So he brought his son to Medina
and he used to sit in the gatherings
of Imam Malik.
And he was very young, you know, he
was a young person.
He was a teenager.
And,
Malik, he
he saw him in his audience.
And there was a group of elephants that
came into Medina.
You know, elephants in Medina back then is
like Bugattis, you know what I mean? Like
elephants, no elephants in the desert, so wow,
elephants in the desert.
So everybody got up and ran out,
except Yahya. He was sitting at this young
kid,
and Imam Malik said to him,
don't you want to go look at the
elephants? He said,
I didn't count for elephants.
I came to learn.
So at the age of 20, 21, he
goes back to Spain,
and then, of course,
Africa, like deep into Africa.
The Maliki MedHab spreads, Sudan,
Chad,
Mali. Some of the greatest scholars in our
MedHab are from Mali,
Senegal, and Gambia.
There you'll find, for example, Sheikh Haber Hubamba,
who
led a nonviolent insurrection against
the French. Sheikh Usman Danfodio,
you're going to find, like, scholar after scholar
who wrote incredible
explanations
all the way here. And I'm not sure
if you're aware, just last week in Washington
DC, they published,
these papers of a person who was enslaved
in America.
Abdulrahman Ibrahim, I think is who it is,
or Amr Al Saad, one of them. I
can't remember.
Amr al Saeed. Thank you.
And in his in his I read it
with my own eyes, man, with my glasses
on.
It's the explanation of Drisaleb
Abi Zaid al Qairwani which is like a
major book in the Maliki
Sheikh Adubari is from the Egyptian school.
The Egyptians are considered the strongest opinion in
the Maliki madhab
because of the number of students and the
books that were written in Egypt.
The Egyptians used to tease
the other Malekis and say, the sun rises
from the east,
not from the west. Oh, you know, just
semantics, but scholars are found everywhere.
He says,
The word is called
in Arabic.
Is the place you arrive to.
And this is a form of rhetoric,
which means
the scholar, after looking into all the evidences
and engaging all the evidences,
that's that opinion where he arrived, where she
arrived.
So med head is called
in rhetoric.
I'd say the English like opinions.
Final opinions of that school.
So MedHeb
that's
where I went to. So that implies that
there's a process of travel. Right? It's a
beautiful metaphor, like, the ability to come to
these conclusions
wasn't just haphazard
or didn't just suddenly happen,
but he traveled to that place. Like, in
his mind,
Like, in his or her mind
was this process of traveling
to an outcome.
So the word medheb, we lose something in
English implies like a lot of work.
Because when we travel, you know, you got
to pack,
you can take only a certain amount of
bags,
it's tiring,
and it takes time.
So the word madhab
carries with it
this idea. And also there's something beautiful.
As Imam,
Ahmed Zarooki
said,
different
places that we go to
doesn't apply. The different ways that we go
somewhere doesn't imply that where we're going is
different.
So someone may take the subway, someone may
take Uber, someone may ride a bike, but
we all can go to Manhattan.
We just went different ways. So the Madhab
implies
the end is Allah,
but the ways may have been different.
So there's that madhab, there's this madhab. Again,
for the unity of the community,
it's very easy to divide Muslims.
That's simple.
Come into a community,
start talking about people, tearing people down.
But
a true,
a true Darya,
a true community member
is always putting unity at the forefront.
Because when we're together, we're strong. So the
medhab
may came different ways,
but we arrived at the same place.
So he said,
They said, so I responded, alhamdulillah,
seeking the rewards of Allah.
Then he says, and we'll just take a
little bit and we'll finish
inshallah.
Sheikh he says, you should know. Whenever you
read a classical text and scholars say,
them know. That's like your grandma, man, like,
grabbing you here.
Pay attention.
Hey, in Oklahoma
hey, you hear hey?
You better respond, man.
There's no millennial stuff there yet.
They will still violate your human rights in
Oklahoma.
So
is like,
And also the word
implies, like, humility, man. Learn.
Allah. He makes dua. May Allah guide you,
give you tawfiq and success.
Sheikh, he says those things which nullify wudu
are 2 types.
We all know this, but we're gonna take
something we're we're gonna take a little turn
in a minute that will make it interesting.
Means those things
that nullify would do on their own,
like use in the restroom.
He defines it later in the text. Those
things which would do on their own.
Those things which may cause
something that violates wudu, like sleeping.
So ahadath,
those things that happen.
Occurrences. That's why it's called hadith. It happens.
Someone talks to you, it happens suddenly.
Well,
is the plural of
causes of those things
which violate.
How do we know that wudu is an
obligation?
Oh, you who believe when you wanna pray,
wash your faces, wash your arms,
wash your head,
and wash your feet.
Is that
and prophet said
Allah will not accept your salah
if you have violated wudu until you make
wudu.
So now I just gave you, like,
something to think about.
So he says,
and
the word
which means light.
Something which is really bright.
Because when we make we believe in the
hereafter they'll be like a celestial light. The
prophet
He said, you know, that the prophet said,
you know, when you wash, this will be
like noor, light in the hereafter.
So sayin Abu Herrera used to extend his
wudu, he used to wash up to here.
The Zaidi Medhab, they wash like that
because they want to extend
the Nur and they
hear
In
implies
a specific action
required for prayer
that uses water
and is conditioned with specific acts. So it's
an action required for prayer that uses water
that has specific
actions related to it.
He said the things that violate will do
are 2.
The first, what violates it on its own.
The second,
what causes those things