Suhaib Webb – Islamic Law and Its Foundations ‘Ashmwiy’s Text Part One

Suhaib Webb
AI: Summary ©
The speakers discuss the importance of learning from the book Maliki MedGeneration to understand the evidences of Islam. They explain the concept of orders and commands, including the use of evidence and guidelines for Islam. The speakers also discuss the use of "will" in the context of religious leadership and caution. They emphasize the importance of following the Hayidica teachings and caution against washing one's face to support their faith. The transcript also touches on historical moments, including the use of "will" in the context of religious settings and the "med god" concept used in the Maliki Med Airwork.
AI: Transcript ©
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We begin by praising Allah. We send peace

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and blessings upon, our beloved messenger, Muhammad sallallahu

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alaihi wa sallam, upon his family, his companions,

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and those who follow them until the end

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of time. Brothers and sisters,

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So, first, it's really an honor to be,

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in this Masjid,

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Masjid Al Taqwa,

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which is the, you know, the Masjid of

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of all of our imam.

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Those of us who, you know, survived the

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nineties, if you will,

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was largely because of the great work and

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effort of the community here,

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in Masjid Al Taqwa.

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And especially, Imam, Imam Suraj

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and his family.

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Bless them

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and reward them never in a 1000000 years.

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I imagine I'd be like teaching,

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man,

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in Masjid Taqwa.

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So

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As well as the brothers and sisters that

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have always been crucial,

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Sister Medina,

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so many people,

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in working, brother Jamal,

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tireless hours

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for the community.

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I was asked,

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to come and teach, so my schedule, unfortunately,

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is somewhat busy.

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So I said that I'll try to come

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because you can't say no to Masjid al

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Taqwa.

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So try to meet them halfway,

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every other week, Insha'Allah.

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And if this goes well, Insha'Allah, we'll try

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to

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add, more more lessons, Insha'Allah. Sha Allah.

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And what I I chose to fig teach

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is

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usooloo filk.

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Usooloo filk is

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the ingredients of filk

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to make it easy for you. And oftentimes,

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how it's taught is taught in isolation.

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So someone will learn, like, ousoleufirk

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without learning firk. But that's kind of like

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learning how to swim without water.

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It's like fishing

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without fish. It's like being told theoretically how

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to fish,

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but never actually, you know, fishing.

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It's like being taught grammar

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without texts.

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It's like being taught taught touchweed without the

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Quran.

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So oftentimes what happens is people learn usool

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al filq in isolation,

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and they forget it

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because there was no application.

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The same thing with fiqh.

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They learn fiqh without the osu.

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So, they may learn the rules for how

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to do this, how to do that, but

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they won't have the evidences,

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they won't have the logic or the reasoning

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behind the opinions.

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And that can also leave them vulnerable

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to certain type of irresponsible messaging within the

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Muslim community,

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as well as attacks

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from outside of the Muslim community.

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So my way of teaching is a little

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different, that I teach them together.

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So,

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what we're going to be doing is reading

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from a book in the Maliki Medheb. If

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you're not Maliki, it doesn't matter. Nobody really

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we're in a trans Medheb age now.

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It's very difficult for someone to follow like

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1medheb

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in

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bed style or bushwick, like from a to

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z.

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Same thing overseas.

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But we're going to be reading what's called

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Matl al Ishmaawiyah.

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It's a text we study in Ezhar. It's

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taught to, 6th graders.

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And it covers a lot of the basics.

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But then also extracting the usul.

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So you'll understand, like,

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how the Med Hab came to its conclusions.

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What were the evidences that it used? What

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was its approaches in understanding the evidences?

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And that's very important for a number of

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reasons because it will help in many ways

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equalize some of the differences that we have

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as a community

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and understand each other better,

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because one of the outcomes, as Imam Mohammed

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talked about,

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of Islam, is to like is personal achievement

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and growth.

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Becoming a better person.

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And one of the outcomes of education

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is to widen us, to help us understand

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situations and people, and to be as the

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prophet said,

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I

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was sent with, like, a tolerant religion which

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is found in Tawhid.

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So, before we start,

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let's talk about 3 important terms. One we'll

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find in the text,

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the Imam al Ashamawi. Imam al Ashamawi lived

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in the 10th century after Hijri. Imam al

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Asakhawi is a great teacher. He said,

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He said, you know, he heard

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hadith from me. He listened to me. So

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we know that he was alive,

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in the early part of 10th century. There's

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not a lot of information about him except

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he's from a village called the Ishma, Awa

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Ishma. Either one is fine. And it's a

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small area called Morofia.

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It's very famous in Egypt, that's not small.

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But he was from an area where it

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was said that the Sahaba made du'a for

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the people there.

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We'll talk about him perhaps in the future.

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But,

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let's talk about 3 important,

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terms. And InshaAllah, I have a text that

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I'll try to maybe we can figure out

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how to get it to brothers, sisters like

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a PDF

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that will help you follow along,

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as well inshallah.

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So, the first term that we wanna study

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is the term

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is like translated as the philosophy of Islamic

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law

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or, you know,

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the theory of Islamic law.

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But,

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perhaps, the best definition

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of the term is by an imam, Al

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Qadi al Baidawi.

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Al Qari Al Bairdawi wrote a book called

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Al Minhaj.

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It's a great text,

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And he said,

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The general evidences.

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For example, we say an order is an

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obligation. That's a general evidence. What makes it

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general, you can take that that principle

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Right? An order

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implies an obligation. You can apply that to

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a million things. So that's

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Right? A prohibition,

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an in in in a negation, if you

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will,

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implies something is forbidden.

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So how many things are forbidden?

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Like, large number of things. How many things

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are obligatory?

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Large number of things. All of those,

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those particulars fall under that general principle and

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order means an obligation

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and negation implies

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prohibition.

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That

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general principle

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is called,

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from the.

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So we understand the general usage of the

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evidences.

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The opposite is fiqh. Fiqh is the specific

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issue.

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So Usul

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is saying an order is an obligation.

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Fiqh says smoking weed is haram.

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So now I got really specific.

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It got really focused.

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The second component of after

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knowing

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evidences meaning orders

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and commands could be permissible,

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could be forbidden. There's different rulings and axioms

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that we'll talk about as we go through

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the text together.

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The second component of is

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how to use the evidences. And this is

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where most people have a problem. If we

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go online, you find a million people quoting

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stuff out the side of their mouth.

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I read in Bukhari this. I was reading

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the Muwata one day. I was chilling, you

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know. I was like playing Fortnite, then I

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picked up Rial Salihin. I started banging out

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some hadith, dude. I don't care about that.

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How do you use those hadith?

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So the second component is

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how

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do we use the evidences? What are the

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parameters

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and the rules

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that teach us how we can use an

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evidence? For example, when I became Muslim there

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was a brother, he used to smoke a

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lot of weed.

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So

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he came to the Masjid, it was after

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Fajr and before Dhuhr, and he was lit

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up.

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We were new Muslims. So he said, yo,

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man,

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like, you come to the Masjid lit up,

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and he is like, Allah says don't come

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to salah lit up.

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So he uses an evidence, that's not the

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problem now.

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The problem is what?

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How he used it because it's not allowed

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to use a text which has been abrogated.

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That's the principle in osotofil.

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So his problem is not having access to

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the evidences.

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His problem is what?

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How to use it. So he's like someone

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who used a lightsaber

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to make his avocado toast.

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Yeah. You have a lightsaber, but you don't

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know how to use it. And that's where

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a lot of people stumble.

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The the the principles

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and and guidelines

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for how to use Quran and how to

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use Hadith of the prophet Sallallahu Alaihi Wasallam

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properly.

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So the first

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knowing those general evidences and principles and rules

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and so on.

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Like we say,

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how

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is to benefit

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from

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the evidences. Meaning, and here, Sheikh Al Baidawi,

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he alludes to something really incredible that the

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goal of Islam is benefit.

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Like, how do you take benefit from it?

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So the jurist and the Mufti

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is concerned about people's overall well-being

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and how to make sure they benefit.

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And the last component of.

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Who qualifies

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to do this?

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What are the conditions

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of someone

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who can engage the evidences, and utilize them,

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and employ them, and serve people?

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So that's also.

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Knowing how to use the evidences. Someone said

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as Arazi says in Masul.

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You know, all the methods and and approaches

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that govern firq is.

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How do you use these evidences?

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Like the brother that I mentioned earlier.

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And

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then what are the of

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the

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What are the of the one who seeks

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to benefit? What are the conditions

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of that person? That's why it's called The

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word is a plural, it means foundations. It's

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not called, Aslofik.

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Asl mean one, osol.

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So,

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most

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scholars now,

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and especially Al Azhar before the government's intervention

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settled on this definition of

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regardless of the madhab.

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Except for the Hanafis, that's a longer story.

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Masha'Allah.

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They have their own usul, their own approach.

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But often times, there's a lot of intersectionality.

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And in the Oslo studies, the Hanafis are

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called

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in the science of Osul.

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The other 3 3 meth haves are called

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Again, what's osu' rafik? The word osu' means

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foundations.

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Usul al Masjid are the foundations of the

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Masjid.

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Usul is the foundations of Fiqh.

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What are those foundations?

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Most callers said they're

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encapsulated in 3 areas because of

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great definition.

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No one that delil. For we were talking

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about the nineties earlier, right? In the nineties,

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it was about where's your delil.

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What we should have been asking is how

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do you use the dalil

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because everybody has dalil.

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You can find people using dalil for, for

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all kind of ratchet stuff.

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And then, how do I use those evidences?

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And what are the conditions,

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the qualifications

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of a scholar

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to utilize these things.

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Second thing that we want to talk about

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is Fiqh. The word Fiqh is from a

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word which means to understand.

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The prophet

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said, whoever Allah intends good for, you faqhihu

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fiddeen. You faqh from Fiqh.

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Whoever Allah intends good for, it gives him

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or her understanding of religion.

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When when, Ibn Abbas,

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god be pleased with them both,

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when Sayidina Muhammad

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grabbed him and he prayed for him,

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he said,

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teach him tafsir.

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And give him understanding of religion.

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We know that prophet Musa in in,

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Surataha,

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when he made that dua, when he was

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dispatched to go to Firaoun,

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he said,

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You know, at least,

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release this this impediment from my speech

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so that people can understand me.

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Al Razi is a great scholar, Masha'Allah. One

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of the Imams of Ahlul Sunnah.

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Al Razi said that Fiqh means more than

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just understanding though.

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For example, you don't say like,

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You just say, like, in Arabic, like, I

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deeply understood the sun is above me.

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You say.

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So fiq, he says, is implies

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that you've a deeper level of cognition,

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deeper level of understanding,

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a a greater investment of the mind.

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In in our studies,

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Filk is the opinions

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of scholars

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on specific issues

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based on specific evidences. Some

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some they say

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This is like an older definition but it's

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hard to explain in English. But if we

00:15:14 --> 00:15:16

wanted to make it like more accessible to

00:15:16 --> 00:15:16

ourselves,

00:15:17 --> 00:15:19

fiqh is the knowledge of the opinions

00:15:20 --> 00:15:21

of scholars

00:15:22 --> 00:15:23

on Fiqh issues

00:15:24 --> 00:15:25

that were extracted

00:15:26 --> 00:15:27

to answer specific

00:15:27 --> 00:15:28

situations.

00:15:29 --> 00:15:31

So ossolo filk is like the rules, the

00:15:31 --> 00:15:34

general rules. A great example I can give

00:15:34 --> 00:15:36

is ossolo filk is the ref.

00:15:38 --> 00:15:38

Is is

00:15:43 --> 00:15:45

is the one that says, No, no technical

00:15:45 --> 00:15:47

foul, bro. No pass interference.

00:15:48 --> 00:15:50

That's the job of osotofilk,

00:15:50 --> 00:15:52

to give the rules and principles that guide

00:15:52 --> 00:15:53

the legal mind.

00:15:54 --> 00:15:57

Filk, its job is to answer specific questions

00:15:57 --> 00:15:58

in specific situations.

00:15:59 --> 00:16:01

And we hear something now if we're listening,

00:16:01 --> 00:16:04

that Filk is about extraction. It's called Istembat.

00:16:06 --> 00:16:08

And that's why we say there's a difference

00:16:08 --> 00:16:09

between Sharia

00:16:09 --> 00:16:10

and Fiq.

00:16:11 --> 00:16:12

Sharia,

00:16:12 --> 00:16:15

as Al Qarafi Al Mariki said, prayers 5

00:16:15 --> 00:16:17

times a day. Nobody should say according to

00:16:17 --> 00:16:19

my med head, prayers 5 times a day.

00:16:20 --> 00:16:23

That's the the order of Sayidina Muhammad

00:16:25 --> 00:16:26

There's no fiqh.

00:16:27 --> 00:16:29

Fiqh means one of 3 things.

00:16:29 --> 00:16:30

Number 1,

00:16:30 --> 00:16:33

there's an evidence in scholars dispute

00:16:34 --> 00:16:34

it's soundness.

00:16:36 --> 00:16:38

So like there's evidence out there.

00:16:39 --> 00:16:41

For example, should you read the Quran for

00:16:41 --> 00:16:43

dead people? Are you allowed to do that?

00:16:43 --> 00:16:45

There's evidences for it. Scholars they differ on

00:16:45 --> 00:16:45

it.

00:16:47 --> 00:16:48

Number 2,

00:16:49 --> 00:16:52

they differ on the meaning of the evidence.

00:16:52 --> 00:16:53

So they agree on its soundness,

00:16:54 --> 00:16:55

they differ on its meaning.

00:16:58 --> 00:17:00

We'll talk about it next week

00:17:00 --> 00:17:02

when Allah says in Quran. Or if you

00:17:02 --> 00:17:03

touched a woman

00:17:03 --> 00:17:05

or if you touched your spouse,

00:17:06 --> 00:17:08

Does that break wudu or not? They they

00:17:08 --> 00:17:10

all use the same evidence, but they differ

00:17:10 --> 00:17:11

not on the evidence but on its what?

00:17:11 --> 00:17:12

It was called

00:17:14 --> 00:17:15

On the meaning of the text.

00:17:16 --> 00:17:19

Because sometimes a word in Arabic, just like

00:17:19 --> 00:17:21

any other language, has a lot of different

00:17:21 --> 00:17:21

meanings.

00:17:23 --> 00:17:24

So number

00:17:24 --> 00:17:25

1

00:17:26 --> 00:17:26

is,

00:17:27 --> 00:17:27

is

00:17:28 --> 00:17:30

the text sound. Of course, this is talking

00:17:30 --> 00:17:30

about

00:17:31 --> 00:17:33

like hadith of Sayyidina Muhammad salallahu alaihi wasalam.

00:17:34 --> 00:17:35

Is this hadith authentic?

00:17:35 --> 00:17:37

The actions of the Sahaba,

00:17:37 --> 00:17:40

the statements of Sahaba, the statements of the

00:17:40 --> 00:17:40

Salaf,

00:17:40 --> 00:17:43

are these things actually sound or not?

00:17:45 --> 00:17:47

Number 2 is the meaning. So we agree

00:17:47 --> 00:17:49

the text is sound. This happens a lot

00:17:49 --> 00:17:50

on Quran.

00:17:50 --> 00:17:51

Allah says,

00:17:56 --> 00:17:58

and that one part of the 6th verse

00:18:00 --> 00:18:02

of 2 words, you're gonna find 33 differences.

00:18:05 --> 00:18:07

When you stand to pray,

00:18:08 --> 00:18:10

most of Udama said, this doesn't mean stand.

00:18:10 --> 00:18:12

It means when you intend.

00:18:12 --> 00:18:15

Because the next part, then wash your faith

00:18:15 --> 00:18:17

faces. How many people they stand to pray

00:18:17 --> 00:18:18

then they wash their faces?

00:18:20 --> 00:18:22

So, you're gonna find here interesting discussion.

00:18:24 --> 00:18:24

Is

00:18:26 --> 00:18:27

is does it mean when you really stand

00:18:27 --> 00:18:30

to pray, does it mean niyah, back and

00:18:30 --> 00:18:30

forth.

00:18:30 --> 00:18:33

And they're going to bring poetry, evidences,

00:18:33 --> 00:18:35

bars for days, man,

00:18:35 --> 00:18:37

of ancient Arabic to show

00:18:37 --> 00:18:39

and statements of the Salaf.

00:18:40 --> 00:18:41

This is why we took this opinion.

00:18:45 --> 00:18:47

What's the face? Then wash your face.

00:18:47 --> 00:18:48

Said,

00:18:49 --> 00:18:51

this is the face. This is what

00:18:51 --> 00:18:54

said, from here to here to here to

00:18:54 --> 00:18:56

here. Some said, from here to here.

00:18:57 --> 00:18:59

The Maliki said, you should wash your whole

00:18:59 --> 00:18:59

beard

00:19:00 --> 00:19:02

because an extension of your wedge,

00:19:03 --> 00:19:04

if it's long.

00:19:05 --> 00:19:06

So

00:19:06 --> 00:19:08

that's how filk plays out.

00:19:09 --> 00:19:12

The third is when there is no text.

00:19:14 --> 00:19:15

So, when there is no text on an

00:19:15 --> 00:19:16

issue,

00:19:17 --> 00:19:19

how does the scholar,

00:19:20 --> 00:19:21

what are the parameters

00:19:22 --> 00:19:24

that the scholar is going to use? That's

00:19:24 --> 00:19:25

the Osul,

00:19:25 --> 00:19:26

but the opinion

00:19:27 --> 00:19:27

is the 'filk'.

00:19:28 --> 00:19:30

So, if you think about

00:19:31 --> 00:19:32

it, 'filk' implies

00:19:32 --> 00:19:33

by its nature

00:19:34 --> 00:19:34

differences.

00:19:37 --> 00:19:38

Sharia, by its nature,

00:19:39 --> 00:19:39

implies

00:19:40 --> 00:19:40

obedience.

00:19:42 --> 00:19:42

The problem,

00:19:43 --> 00:19:46

unfortunately, in our Muslim community is we tend

00:19:46 --> 00:19:47

to confuse the 2.

00:19:47 --> 00:19:50

So my firq opinion became something or the

00:19:50 --> 00:19:52

scholars firq opinion that I follow became something

00:19:53 --> 00:19:54

that you have to follow.

00:19:54 --> 00:19:57

But the Sharia, it's no problem.

00:19:59 --> 00:20:01

So, that's why one of the great scholars

00:20:01 --> 00:20:04

of Islam, he went into a mosque. This

00:20:04 --> 00:20:06

happened in Masar, in Egypt, and people they

00:20:06 --> 00:20:08

were fighting in the Masjid. We talking about

00:20:08 --> 00:20:10

this panel earlier, man. They were fighting in

00:20:10 --> 00:20:10

the Masjid.

00:20:12 --> 00:20:14

And he said, like, why are you fighting?

00:20:14 --> 00:20:16

They said, we wanna pray 20 rakat taraweeh,

00:20:17 --> 00:20:19

and they wanna pray 8 rakat taraweeh. You

00:20:19 --> 00:20:21

know, there's hadith to support both.

00:20:23 --> 00:20:25

The hadith and Bukhari of Sayda Aisha

00:20:25 --> 00:20:27

and the hadith of the mutton of Abi

00:20:27 --> 00:20:27

Shaiba.

00:20:28 --> 00:20:30

There's authentic hadith, the statement of who

00:20:32 --> 00:20:33

made it 20.

00:20:34 --> 00:20:36

So he said to them, let me ask

00:20:36 --> 00:20:36

you a question.

00:20:38 --> 00:20:40

Is the number of rakat for taweeh

00:20:42 --> 00:20:43

or sharia?

00:20:44 --> 00:20:45

They said,

00:20:45 --> 00:20:46

which means

00:20:47 --> 00:20:50

it's if it's founded within scholarship and in

00:20:50 --> 00:20:51

the parameters of Usul,

00:20:52 --> 00:20:53

it's not an issue we need to be

00:20:53 --> 00:20:54

arguing over.

00:20:55 --> 00:20:57

He said, is brother and sisterhood

00:20:57 --> 00:20:58

or

00:21:00 --> 00:21:02

They said, this is So he said, you're

00:21:02 --> 00:21:03

like somebody

00:21:04 --> 00:21:05

who came to the masjid to pray fajr,

00:21:06 --> 00:21:07

prayed 2 rakat and went home and went

00:21:07 --> 00:21:09

to sleep and didn't pray with the jamaat.

00:21:10 --> 00:21:11

You just prayed the sunnah and left.

00:21:12 --> 00:21:14

You just walked to the masjid, prayed,

00:21:18 --> 00:21:21

I'm going back home. Let me sleep. You

00:21:21 --> 00:21:22

left the

00:21:23 --> 00:21:25

for something that is not as

00:21:26 --> 00:21:26

intense

00:21:27 --> 00:21:28

in our

00:21:28 --> 00:21:29

community,

00:21:29 --> 00:21:32

especially because we are littered with agents,

00:21:33 --> 00:21:35

and those agents, I remember in Egypt they

00:21:35 --> 00:21:38

used to say, the most religious looking people,

00:21:38 --> 00:21:40

be careful to them. And that's not, I'm

00:21:40 --> 00:21:41

not calling nobody out,

00:21:42 --> 00:21:44

but people that got that smooth talk, man,

00:21:45 --> 00:21:46

but they worked.

00:21:47 --> 00:21:49

Number 1, they attacked the religious leadership and

00:21:49 --> 00:21:51

the teachers, that's their thing. So you got

00:21:51 --> 00:21:52

nothing left.

00:21:53 --> 00:21:55

What you got? Sheikh Google,

00:21:56 --> 00:21:57

Ibn Yahu,

00:21:57 --> 00:21:58

Ibn AOL,

00:22:00 --> 00:22:03

And our history is filled with charismatic idiots,

00:22:04 --> 00:22:06

filled with it. The Quran.

00:22:09 --> 00:22:10

There are some people that come to you,

00:22:10 --> 00:22:13

their speech is like, wow, man.

00:22:13 --> 00:22:14

Bars.

00:22:17 --> 00:22:19

And they swear by Allah that their heart

00:22:19 --> 00:22:20

is pure.

00:22:21 --> 00:22:23

And they're the worst people.

00:22:24 --> 00:22:26

You look through our history, you'll find great

00:22:26 --> 00:22:27

scholars.

00:22:28 --> 00:22:28

How Ibarusht

00:22:29 --> 00:22:30

died? House arrest.

00:22:30 --> 00:22:33

Al Tabari, the scholar of tafsir that we

00:22:33 --> 00:22:35

all know, ibn Jareer. You know how he

00:22:35 --> 00:22:37

died? House arrest.

00:22:38 --> 00:22:38

Imam Malik

00:22:39 --> 00:22:41

gets punished. Abu Hanifa,

00:22:42 --> 00:22:43

jail. Imam Ahmed,

00:22:44 --> 00:22:45

jail. Ibn Taymiyyah,

00:22:46 --> 00:22:48

jail. Al Ghazari has to flee for his

00:22:48 --> 00:22:49

life

00:22:50 --> 00:22:52

because time and time again,

00:22:53 --> 00:22:54

great intellects

00:22:55 --> 00:22:56

were replaced by Soulja Boy.

00:22:57 --> 00:22:58

Rakim

00:22:58 --> 00:22:59

is replaced

00:23:00 --> 00:23:01

by Soulja Boy.

00:23:03 --> 00:23:04

And we feel it.

00:23:06 --> 00:23:08

Man, I just love that beat. What did

00:23:08 --> 00:23:10

he say? I have no idea. Now even

00:23:10 --> 00:23:11

in the Arab world, if you listen to

00:23:11 --> 00:23:13

most songs, ask the Arabs,

00:23:14 --> 00:23:16

is there even any meaning to the song

00:23:16 --> 00:23:16

anymore?

00:23:16 --> 00:23:17

There's no meaning.

00:23:18 --> 00:23:20

I was in Arab country, they're going,

00:23:22 --> 00:23:23

I said to his brother,

00:23:25 --> 00:23:26

He said,

00:23:27 --> 00:23:28

It has no meaning. I said, you're listening

00:23:28 --> 00:23:30

to something that has no meaning. He's like,

00:23:30 --> 00:23:32

but it sounds good. I said, that's like

00:23:32 --> 00:23:34

baby music. I put my baby the Fisher

00:23:34 --> 00:23:35

Price thing, ding ding ding ding.

00:23:36 --> 00:23:37

My baby's like, I love it.

00:23:38 --> 00:23:40

She's not trying to hear a TED talk,

00:23:43 --> 00:23:45

You know, so now we see

00:23:45 --> 00:23:46

that

00:23:46 --> 00:23:48

we get blown away

00:23:49 --> 00:23:50

by little substance.

00:23:51 --> 00:23:52

But historically,

00:23:52 --> 00:23:54

people of great substance

00:23:55 --> 00:23:55

had enemies.

00:23:56 --> 00:23:59

That's how that's how it is. Imam

00:23:59 --> 00:24:01

Ahmed Dida said, if you want to make

00:24:01 --> 00:24:03

a person hate you, make them think.

00:24:04 --> 00:24:05

Like, make them

00:24:06 --> 00:24:08

like, my man now, he's a comedian. You

00:24:08 --> 00:24:10

understand? You don't where's the Dick Gregory's, man?

00:24:11 --> 00:24:13

You know, where's that that cultural

00:24:14 --> 00:24:14

antagonist

00:24:15 --> 00:24:18

that uses comedy, you know, still out there

00:24:18 --> 00:24:20

but they're not getting the shine

00:24:20 --> 00:24:22

that they used to get.

00:24:22 --> 00:24:24

So we need to be very careful

00:24:26 --> 00:24:27

of being played.

00:24:27 --> 00:24:29

Charisma is important.

00:24:29 --> 00:24:30

Charisma is seductive.

00:24:31 --> 00:24:32

But the prophecy

00:24:34 --> 00:24:36

it can also be like magic.

00:24:37 --> 00:24:38

It can take us out.

00:24:41 --> 00:24:41

So

00:24:43 --> 00:24:44

is about acceptance

00:24:46 --> 00:24:49

and as I encourage communities in America,

00:24:49 --> 00:24:50

just follow your imam.

00:24:51 --> 00:24:53

Like, imagine if I'm reading online,

00:24:54 --> 00:24:56

and I I follow an opinion that's going

00:24:56 --> 00:24:58

to, like, say, Assar is different than the

00:24:58 --> 00:24:59

time of Assar here.

00:25:00 --> 00:25:01

I'm like, yo, I'm not gonna go pray

00:25:01 --> 00:25:02

in the mosque anymore.

00:25:02 --> 00:25:04

I'm gonna pray at home

00:25:04 --> 00:25:06

because I follow my. Are you crazy?

00:25:07 --> 00:25:09

Like, how much reward do you get for

00:25:09 --> 00:25:10

going to the mosque? And the unity of

00:25:10 --> 00:25:12

the Muslims is what precedes everything.

00:25:14 --> 00:25:17

One time, even Tamia, God bless him, people

00:25:17 --> 00:25:19

send him a message, and they said, we

00:25:19 --> 00:25:22

are fighting in our mosque over the meaning

00:25:22 --> 00:25:24

God rose on his throne. Does that sound

00:25:24 --> 00:25:25

familiar to some of

00:25:28 --> 00:25:29

us? And they started to fight.

00:25:30 --> 00:25:33

So he wrote an essay and he said

00:25:33 --> 00:25:35

in the essay, I'm not gonna unpack the

00:25:35 --> 00:25:36

issue of istiwa.

00:25:37 --> 00:25:38

Why are you fighting?

00:25:39 --> 00:25:41

And he goes off on this issue of

00:25:41 --> 00:25:43

the unity of the Muslims and being together

00:25:44 --> 00:25:45

and not being divided.

00:25:46 --> 00:25:47

So we've inverted

00:25:48 --> 00:25:49

it. We're divided over fiqh.

00:25:51 --> 00:25:53

We want to find absolute unity on fiqh

00:25:53 --> 00:25:55

and allow divisions in Sharia.

00:25:56 --> 00:25:58

That's that's not how it works.

00:26:00 --> 00:26:03

So firq is really the art

00:26:04 --> 00:26:05

of differing with class.

00:26:06 --> 00:26:08

That's why in our school before,

00:26:09 --> 00:26:11

they stopped teaching this class in Azhar,

00:26:11 --> 00:26:11

unfortunately.

00:26:12 --> 00:26:14

But before there was a class called Adeb

00:26:14 --> 00:26:15

al Bahwal Monavara,

00:26:15 --> 00:26:16

how to argue.

00:26:17 --> 00:26:19

Like debate club, like, you know, how to

00:26:19 --> 00:26:22

talk about issues that you don't agree on.

00:26:24 --> 00:26:26

The third word that we'll talk about, we'll

00:26:26 --> 00:26:27

find in the text, and that's medheb.

00:26:29 --> 00:26:30

Because that is kind of like one of

00:26:30 --> 00:26:31

those catch phrases.

00:26:32 --> 00:26:33

So we took 2 terms quickly.

00:26:34 --> 00:26:34

Number 1,

00:26:35 --> 00:26:35

sharia,

00:26:36 --> 00:26:36

osulofik,

00:26:37 --> 00:26:38

which is three things,

00:26:39 --> 00:26:42

Understanding the general evidences, how to use them,

00:26:42 --> 00:26:45

who's qualified to use them. Filk is the

00:26:45 --> 00:26:46

outcome of the

00:26:47 --> 00:26:47

extracting

00:26:48 --> 00:26:49

specific rulings

00:26:49 --> 00:26:51

for specific situations.

00:26:52 --> 00:26:55

That extraction means it's not Sharia, but there's

00:26:55 --> 00:26:55

an intellectual

00:26:56 --> 00:26:57

process happening there. Research.

00:26:59 --> 00:27:00

Habibi. And that research

00:27:01 --> 00:27:04

allows us, when it's done by the competent

00:27:05 --> 00:27:06

recognized scholars

00:27:06 --> 00:27:08

who's qualified, the 3rd component of,

00:27:09 --> 00:27:10

then we're patient.

00:27:12 --> 00:27:14

And we we have leeway as Imam al

00:27:14 --> 00:27:15

Shafi'i said,

00:27:21 --> 00:27:23

The issues of should never lead to us

00:27:23 --> 00:27:24

fighting each other.

00:27:26 --> 00:27:28

Issues of should never lead to physical

00:27:29 --> 00:27:29

confrontation.

00:27:31 --> 00:27:33

So in this in this class together, if

00:27:33 --> 00:27:35

you hear me say things that differ with

00:27:35 --> 00:27:38

the imam, in this masjid, my madhhab is

00:27:38 --> 00:27:39

the madhhab of the imam of this masjid.

00:27:40 --> 00:27:42

See what I'm trying to say? Like, I'm

00:27:42 --> 00:27:42

a follow

00:27:44 --> 00:27:46

that opinion. I may mention different opinions

00:27:47 --> 00:27:49

just to learn, just for the sake of

00:27:49 --> 00:27:50

practice,

00:27:50 --> 00:27:51

but

00:27:51 --> 00:27:53

none of that's taught so that we can

00:27:53 --> 00:27:55

go and create problems in our communities.

00:27:58 --> 00:28:00

So we'll start. Any questions before we everybody's

00:28:00 --> 00:28:02

okay? It's a lot of information.

00:28:02 --> 00:28:03

Everybody's okay?

00:28:03 --> 00:28:05

Any questions before we start?

00:28:06 --> 00:28:06

Yes, sir.

00:28:25 --> 00:28:27

No. It's coming from the ulema. It's just

00:28:27 --> 00:28:29

not coming from Waihi.

00:28:29 --> 00:28:32

So filk is what's not coming from specifically

00:28:32 --> 00:28:35

from Waihi. Like, pray 5 times a day.

00:28:35 --> 00:28:37

That's sharia. Where you put your hands in

00:28:37 --> 00:28:38

salah, that's filk.

00:28:47 --> 00:28:48

Sorry,

00:28:49 --> 00:28:49

sir.

00:29:14 --> 00:29:15

Well, there's a chain of narration, but it's

00:29:15 --> 00:29:17

implicit. It's not explicit.

00:29:18 --> 00:29:21

But the Sahaba differed in firq issues

00:29:21 --> 00:29:22

and they work through it.

00:29:23 --> 00:29:25

The problem is not the fiqh, the problem

00:29:25 --> 00:29:26

is the adab.

00:29:26 --> 00:29:28

So when we teach people like now, I

00:29:28 --> 00:29:30

just tried to say something. I said, listen,

00:29:31 --> 00:29:32

if I say something that differs with the

00:29:32 --> 00:29:35

imam, I follow the imam, I'm just using

00:29:35 --> 00:29:37

it for the sake of teaching.

00:29:37 --> 00:29:39

We need to be responsible when we teach

00:29:39 --> 00:29:39

people.

00:29:40 --> 00:29:42

Like the Maliki madhab for example. We say,

00:29:42 --> 00:29:44

if we go to a place where people

00:29:44 --> 00:29:46

put their hands like this, we should put

00:29:46 --> 00:29:48

our hands like this to avoid Khalaf. That's

00:29:48 --> 00:29:50

in our Madhab. In our Madhab,

00:29:51 --> 00:29:51

we read,

00:29:52 --> 00:29:53

wash and nafir

00:29:53 --> 00:29:55

and there's not a basmalah in the wash

00:29:55 --> 00:29:57

and nafir. It's considered Makru to say bismillah

00:29:58 --> 00:29:58

rakmanirrahim

00:29:58 --> 00:30:00

in salah in Ahmedabad.

00:30:01 --> 00:30:04

But as Imam Saeedi says in his explanation

00:30:04 --> 00:30:05

of the result of Abizaid,

00:30:05 --> 00:30:08

if you go somewhere and people say,

00:30:09 --> 00:30:10

you should say

00:30:11 --> 00:30:13

for the unity of the Muslim Ummah.

00:30:13 --> 00:30:16

So the problem is not necessarily the fiqh,

00:30:16 --> 00:30:17

the problem is the Ummah.

00:30:18 --> 00:30:20

Like, we like to blame scholars. Like, one

00:30:20 --> 00:30:22

brother told me, man, I think, like, if

00:30:22 --> 00:30:25

somebody lost their pencil, they'll blame the ulema.

00:30:25 --> 00:30:27

You know, like, man, these ulema, I lost

00:30:27 --> 00:30:27

my pencil.

00:30:28 --> 00:30:30

Like, these are ulema, someone didn't pay my

00:30:30 --> 00:30:32

phone bill. Man, scholars are horrible, man.

00:30:32 --> 00:30:34

What? What had to do with scholarship? Although

00:30:34 --> 00:30:35

scholars,

00:30:35 --> 00:30:37

there's a problem now, and then we're somewhere

00:30:37 --> 00:30:37

with scholars.

00:30:39 --> 00:30:40

But we need to teach people at that,

00:30:40 --> 00:30:41

man.

00:30:41 --> 00:30:43

As Abdullah bin Mubarak said,

00:30:44 --> 00:30:45

we are a people who need more

00:30:46 --> 00:30:48

than a little knowledge. We need little more

00:30:48 --> 00:30:49

than a lot of knowledge.

00:30:51 --> 00:30:52

So that's why traditionally,

00:30:53 --> 00:30:53

iman,

00:30:54 --> 00:30:57

fiqh, and essen, tasawaf were taught together.

00:30:58 --> 00:31:00

So a person came out whole.

00:31:01 --> 00:31:03

Why why would the prophet anyone here familiar

00:31:03 --> 00:31:06

with Mu'adh ibn Jabal? He's the most knowledgeable

00:31:06 --> 00:31:07

of halal and haram.

00:31:08 --> 00:31:10

But can you show me one narration where

00:31:10 --> 00:31:12

the prophet is teaching Mu'adh halal and haram?

00:31:14 --> 00:31:16

Or are most of the narrations in the

00:31:16 --> 00:31:16

interaction

00:31:17 --> 00:31:17

with Mu'ad

00:31:18 --> 00:31:19

about character?

00:31:20 --> 00:31:21

Mu'ad

00:31:24 --> 00:31:27

have good character. Why? Because a faqih,

00:31:28 --> 00:31:29

generally, may be tough.

00:31:30 --> 00:31:33

The faqih is worried about the outer issues,

00:31:33 --> 00:31:34

the outer actions.

00:31:35 --> 00:31:37

So how do you calm a lawyer down?

00:31:37 --> 00:31:38

You work on their heart and their character.

00:31:39 --> 00:31:40

So the prophet is balancing

00:31:41 --> 00:31:42

Mu'a's genius

00:31:43 --> 00:31:44

and his legal pedigree

00:31:45 --> 00:31:46

with what?

00:31:50 --> 00:31:52

We have an imbalance. We have Sufis with

00:31:52 --> 00:31:54

no fiqh. We have

00:31:54 --> 00:31:54

with

00:31:55 --> 00:31:57

no. Sayed Nas Sha'afi said,

00:32:00 --> 00:32:00

he

00:32:02 --> 00:32:02

said,

00:32:03 --> 00:32:04

or a sufi. Don't be one or the

00:32:04 --> 00:32:06

other. You know what I mean? Both.

00:32:13 --> 00:32:15

Like, how can you be a and sit

00:32:15 --> 00:32:15

with the UAE

00:32:16 --> 00:32:18

and eat their food and sleep in their

00:32:18 --> 00:32:20

beds and fly in their planes

00:32:20 --> 00:32:22

and not speak truth to power?

00:32:23 --> 00:32:24

How could you be a Sufi and sit

00:32:24 --> 00:32:25

at the UAE?

00:32:26 --> 00:32:27

How could anyone be a faqih

00:32:28 --> 00:32:29

or a sufi

00:32:29 --> 00:32:31

and not have a Black Lives Matter sign

00:32:31 --> 00:32:32

in front of their masjid?

00:32:34 --> 00:32:37

So there's problems now, there's imbalance. So I

00:32:37 --> 00:32:38

would say that is the issue of balance

00:32:39 --> 00:32:40

and teaching,

00:32:41 --> 00:32:43

Not necessarily the problem in the system,

00:32:43 --> 00:32:46

but the people who may be teaching are

00:32:46 --> 00:32:46

taught.

00:32:46 --> 00:32:49

So we'll start insha'Allah. Let me get off

00:32:49 --> 00:32:49

that soapbox.

00:32:52 --> 00:32:53

We'll start now

00:32:53 --> 00:32:54

and

00:32:54 --> 00:32:56

we'll begin in the you can find this

00:32:56 --> 00:32:57

book online. If not, I'll get it to

00:32:57 --> 00:32:59

you inshallah. You can email me

00:32:59 --> 00:33:00

swsohayweb.com

00:33:01 --> 00:33:03

and just put taqwa, masjid taqwa.

00:33:04 --> 00:33:05

And I know what to send. I know

00:33:05 --> 00:33:06

what to get you.

00:33:07 --> 00:33:08

[email protected].

00:33:14 --> 00:33:16

And feel free to differ with me too.

00:33:16 --> 00:33:17

Like, people here that study with me, they

00:33:17 --> 00:33:19

know, like, I don't care. Like, I ain't

00:33:19 --> 00:33:20

that important.

00:33:20 --> 00:33:22

Like, if I feel like I'm so great

00:33:22 --> 00:33:23

you can't differ with me, I'm in the

00:33:23 --> 00:33:25

wrong field. That's not religious service.

00:33:26 --> 00:33:27

That's, you know,

00:33:28 --> 00:33:29

deaf comedy jam or something.

00:33:30 --> 00:33:31

Right? We we have to be with the

00:33:31 --> 00:33:33

people and we have to give to the

00:33:33 --> 00:33:33

community

00:33:34 --> 00:33:36

and and learn from people, man. So we'll

00:33:36 --> 00:33:37

start inshallah.

00:33:42 --> 00:33:43

So usually when you read these classical books,

00:33:43 --> 00:33:45

you read like this tremendous praise of the

00:33:45 --> 00:33:46

writer.

00:33:46 --> 00:33:48

The writer did not write that.

00:33:48 --> 00:33:50

I remember when I first started studying, I

00:33:50 --> 00:33:51

was like, man, these people are so arrogant.

00:33:51 --> 00:33:53

Right? Always having a bad suspicion.

00:33:54 --> 00:33:56

These people, like, the way they talk about

00:33:56 --> 00:33:58

themselves, like, stuff a lot. The sheikh is

00:33:58 --> 00:33:59

like, you

00:34:00 --> 00:34:01

know,

00:34:01 --> 00:34:04

like, he said to me, like, you know,

00:34:04 --> 00:34:06

you don't they didn't write that, their students

00:34:06 --> 00:34:06

wrote that.

00:34:18 --> 00:34:19

We mentioned earlier.

00:34:22 --> 00:34:24

Ishma was the village that he's from.

00:34:24 --> 00:34:26

It was said that the Sahaba, when they

00:34:26 --> 00:34:27

came to Egypt,

00:34:28 --> 00:34:30

they made dua for people there. Those people

00:34:30 --> 00:34:32

were not Muslim when they came there, but

00:34:32 --> 00:34:34

they still made du'a for them. We're making

00:34:34 --> 00:34:35

du'a for the people in the streets, man.

00:34:36 --> 00:34:37

You know how I became Muslim, mashallah?

00:34:38 --> 00:34:41

The brother that I became Muslim from was

00:34:41 --> 00:34:43

accepted Islam in State Street Masjid

00:34:43 --> 00:34:44

in 1962.

00:34:47 --> 00:34:48

He was from Marcy.

00:34:49 --> 00:34:50

Sheikh Abdrahman.

00:34:50 --> 00:34:52

He was part of the Dhar, and they

00:34:52 --> 00:34:54

were bringing back to old school.

00:34:55 --> 00:34:56

And he said to me,

00:34:57 --> 00:34:58

I saw you, I was all in red.

00:34:58 --> 00:35:01

I was a Pomona 456 pyro blood. I

00:35:01 --> 00:35:03

was all in red with my friends, acting

00:35:03 --> 00:35:05

a fool, man, in the swap meet. I

00:35:05 --> 00:35:06

don't know if you have swap meets on

00:35:06 --> 00:35:07

the East Coast.

00:35:08 --> 00:35:10

Acting a fool, like a flea market.

00:35:10 --> 00:35:12

And he said, When I saw you, I

00:35:12 --> 00:35:14

said, 'Man, I gotta make du'a for this

00:35:14 --> 00:35:14

dude.

00:35:15 --> 00:35:18

The only thing that will help this person

00:35:18 --> 00:35:19

is Allah.

00:35:19 --> 00:35:21

So he said, the first time I saw

00:35:21 --> 00:35:22

you,

00:35:22 --> 00:35:24

I'm a dua that Allah will guide you.

00:35:25 --> 00:35:26

And then he hugged me, man, when I

00:35:26 --> 00:35:28

took shahada, he was crying.

00:35:29 --> 00:35:30

Here we see the Sahaba,

00:35:31 --> 00:35:32

when they passed through Ishmael.

00:35:32 --> 00:35:34

I'm sure people in Ishmael, they weren't like

00:35:34 --> 00:35:35

saliheen,

00:35:36 --> 00:35:37

they were wild.

00:35:38 --> 00:35:39

But they made du'a for them.

00:35:40 --> 00:35:41

We're making dua for the people we see

00:35:41 --> 00:35:42

in the streets, man.

00:35:43 --> 00:35:45

For the brothers and sisters whose family are

00:35:45 --> 00:35:47

Muslims, do we pray for them on a

00:35:47 --> 00:35:48

minbar?

00:35:49 --> 00:35:50

Dua is

00:35:53 --> 00:35:55

important. Means that he was from the tariqa

00:35:55 --> 00:35:56

of Imam

00:36:01 --> 00:36:03

And we know there's different types of Sufism,

00:36:03 --> 00:36:05

just like there's different types of Salafism,

00:36:06 --> 00:36:08

Just like there's different types of Sunism. Right?

00:36:08 --> 00:36:11

There's the good, the bad, and the strange,

00:36:11 --> 00:36:12

and the problematic.

00:36:31 --> 00:36:33

He said, you know, some of my friends,

00:36:33 --> 00:36:34

he's like super humble. He didn't say my

00:36:34 --> 00:36:36

students, my followers.

00:36:38 --> 00:36:40

You know, there's no ego. She's like some

00:36:40 --> 00:36:42

of the some of my boys, man.

00:36:42 --> 00:36:44

They asked me to compose

00:36:45 --> 00:36:46

an introduction

00:36:47 --> 00:36:49

to the opinions of the Maliki School.

00:36:51 --> 00:36:52

Maliki School existed

00:36:53 --> 00:36:55

in the classical world in a number of

00:36:55 --> 00:36:56

places.

00:36:56 --> 00:36:57

First was Iraq.

00:36:58 --> 00:37:00

Not too many people know about it. And

00:37:00 --> 00:37:02

up until the time of a great scholar,

00:37:02 --> 00:37:04

Al Qadi Abdulwaheb al Baghdadi,

00:37:04 --> 00:37:06

who has an incredible book called Al Ma'ona.

00:37:10 --> 00:37:12

Al Qadi Abdul Wahab used to write all

00:37:12 --> 00:37:14

of the Maliki books with Dalil.

00:37:15 --> 00:37:16

He was amazing.

00:37:17 --> 00:37:18

But there was a lot of fights between

00:37:18 --> 00:37:19

the Shafi'is

00:37:19 --> 00:37:21

and the Hanbali's and the Hanafi's,

00:37:21 --> 00:37:22

no disrespect.

00:37:22 --> 00:37:25

And the Malekis were like, yo, we out.

00:37:26 --> 00:37:27

We're not getting caught up,

00:37:28 --> 00:37:29

man. So we bailed

00:37:30 --> 00:37:31

and when he left and he got to

00:37:31 --> 00:37:34

Egypt, people in Egypt, his grave is next

00:37:34 --> 00:37:34

to city Khalil.

00:37:35 --> 00:37:36

It's a very important person we'll talk about

00:37:36 --> 00:37:37

in the future.

00:37:38 --> 00:37:38

People ask,

00:37:39 --> 00:37:39

how

00:37:41 --> 00:37:43

was life in, in Iraq? He said,

00:37:49 --> 00:37:51

He said, I was like, Iraq, I was

00:37:51 --> 00:37:53

like the Quran in the house of a

00:37:53 --> 00:37:54

pot in a pot in the house of

00:37:54 --> 00:37:55

an apostate.

00:37:56 --> 00:37:58

That's how they treated me. It was bad.

00:37:58 --> 00:38:00

So he went to Egypt and

00:38:00 --> 00:38:02

that's how one of the ways that the

00:38:02 --> 00:38:04

Maliki Madhav became prominent in Egypt.

00:38:05 --> 00:38:07

The other is that, of course, the major

00:38:07 --> 00:38:08

students of Imam Malik

00:38:09 --> 00:38:10

were maslidis.

00:38:12 --> 00:38:15

So you have a grave, masjid with a

00:38:15 --> 00:38:17

grave inside it called Masjid Sadaat Al Malikiya.

00:38:19 --> 00:38:20

Eshab

00:38:22 --> 00:38:23

and Yahya

00:38:23 --> 00:38:24

is buried there.

00:38:25 --> 00:38:27

These were young people who went to Medina

00:38:27 --> 00:38:28

from Egypt

00:38:28 --> 00:38:29

to learn.

00:38:30 --> 00:38:32

They came back to their home places

00:38:32 --> 00:38:33

and they taught.

00:38:35 --> 00:38:37

And then, of course, that extends to Tunis.

00:38:37 --> 00:38:40

That extends to Libya, Tunis, and Morocco,

00:38:41 --> 00:38:43

and the southern part of Sicily.

00:38:43 --> 00:38:45

You know, the Arabs were in Sicily for,

00:38:46 --> 00:38:47

around a 100, 200 years.

00:38:49 --> 00:38:51

And of course, Spain, most people we think

00:38:51 --> 00:38:52

of Spain.

00:38:53 --> 00:38:54

But the Med Heb came to Spain

00:38:55 --> 00:38:57

because of an 18 year old person.

00:38:58 --> 00:39:00

You should never underestimate your youth, man.

00:39:03 --> 00:39:04

The most

00:39:04 --> 00:39:07

authentic narration of the Muwata is from Yahia.

00:39:07 --> 00:39:10

Yahia's father took him from Spain to Medina.

00:39:11 --> 00:39:14

SubhanAllah, man. What a trip. Fatherhood's important.

00:39:15 --> 00:39:17

You know, spending time with our kids, man.

00:39:18 --> 00:39:20

And having these historical moments.

00:39:22 --> 00:39:23

Everyone here, we should take our kids to

00:39:23 --> 00:39:24

the grave of Malcolm.

00:39:25 --> 00:39:26

Remember our forefathers.

00:39:28 --> 00:39:30

Pray for the the leaders that came before

00:39:30 --> 00:39:31

us, to the grave

00:39:31 --> 00:39:32

of

00:39:32 --> 00:39:34

Bedi. Great people

00:39:34 --> 00:39:36

The the former imam who recently passed away

00:39:36 --> 00:39:37

here.

00:39:37 --> 00:39:38

These are great people

00:39:40 --> 00:39:42

So he brought his son to Medina

00:39:43 --> 00:39:45

and he used to sit in the gatherings

00:39:45 --> 00:39:46

of Imam Malik.

00:39:46 --> 00:39:48

And he was very young, you know, he

00:39:48 --> 00:39:49

was a young person.

00:39:50 --> 00:39:51

He was a teenager.

00:39:51 --> 00:39:52

And,

00:39:53 --> 00:39:54

Malik, he

00:39:55 --> 00:39:56

he saw him in his audience.

00:39:58 --> 00:40:01

And there was a group of elephants that

00:40:01 --> 00:40:01

came into Medina.

00:40:02 --> 00:40:04

You know, elephants in Medina back then is

00:40:04 --> 00:40:05

like Bugattis, you know what I mean? Like

00:40:06 --> 00:40:08

elephants, no elephants in the desert, so wow,

00:40:08 --> 00:40:09

elephants in the desert.

00:40:10 --> 00:40:12

So everybody got up and ran out,

00:40:13 --> 00:40:15

except Yahya. He was sitting at this young

00:40:15 --> 00:40:15

kid,

00:40:16 --> 00:40:18

and Imam Malik said to him,

00:40:19 --> 00:40:20

don't you want to go look at the

00:40:20 --> 00:40:21

elephants? He said,

00:40:22 --> 00:40:23

I didn't count for elephants.

00:40:25 --> 00:40:26

I came to learn.

00:40:28 --> 00:40:31

So at the age of 20, 21, he

00:40:31 --> 00:40:32

goes back to Spain,

00:40:32 --> 00:40:33

and then, of course,

00:40:34 --> 00:40:36

Africa, like deep into Africa.

00:40:37 --> 00:40:39

The Maliki MedHab spreads, Sudan,

00:40:40 --> 00:40:40

Chad,

00:40:41 --> 00:40:43

Mali. Some of the greatest scholars in our

00:40:43 --> 00:40:45

MedHab are from Mali,

00:40:45 --> 00:40:47

Senegal, and Gambia.

00:40:48 --> 00:40:50

There you'll find, for example, Sheikh Haber Hubamba,

00:40:51 --> 00:40:51

who

00:40:52 --> 00:40:54

led a nonviolent insurrection against

00:40:56 --> 00:40:58

the French. Sheikh Usman Danfodio,

00:41:00 --> 00:41:02

you're going to find, like, scholar after scholar

00:41:03 --> 00:41:04

who wrote incredible

00:41:04 --> 00:41:05

explanations

00:41:05 --> 00:41:07

all the way here. And I'm not sure

00:41:07 --> 00:41:09

if you're aware, just last week in Washington

00:41:09 --> 00:41:10

DC, they published,

00:41:12 --> 00:41:14

these papers of a person who was enslaved

00:41:14 --> 00:41:15

in America.

00:41:17 --> 00:41:19

Abdulrahman Ibrahim, I think is who it is,

00:41:19 --> 00:41:21

or Amr Al Saad, one of them. I

00:41:21 --> 00:41:21

can't remember.

00:41:22 --> 00:41:24

Amr al Saeed. Thank you.

00:41:25 --> 00:41:27

And in his in his I read it

00:41:27 --> 00:41:29

with my own eyes, man, with my glasses

00:41:29 --> 00:41:30

on.

00:41:30 --> 00:41:32

It's the explanation of Drisaleb

00:41:32 --> 00:41:35

Abi Zaid al Qairwani which is like a

00:41:35 --> 00:41:36

major book in the Maliki

00:41:42 --> 00:41:45

Sheikh Adubari is from the Egyptian school.

00:41:45 --> 00:41:48

The Egyptians are considered the strongest opinion in

00:41:48 --> 00:41:49

the Maliki madhab

00:41:51 --> 00:41:53

because of the number of students and the

00:41:53 --> 00:41:55

books that were written in Egypt.

00:41:55 --> 00:41:57

The Egyptians used to tease

00:41:57 --> 00:41:59

the other Malekis and say, the sun rises

00:41:59 --> 00:42:00

from the east,

00:42:01 --> 00:42:03

not from the west. Oh, you know, just

00:42:03 --> 00:42:05

semantics, but scholars are found everywhere.

00:42:06 --> 00:42:07

He says,

00:42:16 --> 00:42:17

The word is called

00:42:18 --> 00:42:19

in Arabic.

00:42:20 --> 00:42:22

Is the place you arrive to.

00:42:22 --> 00:42:24

And this is a form of rhetoric,

00:42:25 --> 00:42:26

which means

00:42:27 --> 00:42:29

the scholar, after looking into all the evidences

00:42:29 --> 00:42:31

and engaging all the evidences,

00:42:32 --> 00:42:34

that's that opinion where he arrived, where she

00:42:34 --> 00:42:35

arrived.

00:42:35 --> 00:42:37

So med head is called

00:42:37 --> 00:42:38

in rhetoric.

00:42:39 --> 00:42:41

I'd say the English like opinions.

00:42:42 --> 00:42:44

Final opinions of that school.

00:42:45 --> 00:42:46

So MedHeb

00:42:49 --> 00:42:50

that's

00:42:50 --> 00:42:53

where I went to. So that implies that

00:42:53 --> 00:42:55

there's a process of travel. Right? It's a

00:42:55 --> 00:42:57

beautiful metaphor, like, the ability to come to

00:42:57 --> 00:42:58

these conclusions

00:42:59 --> 00:43:00

wasn't just haphazard

00:43:01 --> 00:43:02

or didn't just suddenly happen,

00:43:02 --> 00:43:05

but he traveled to that place. Like, in

00:43:05 --> 00:43:06

his mind,

00:43:09 --> 00:43:11

Like, in his or her mind

00:43:12 --> 00:43:14

was this process of traveling

00:43:14 --> 00:43:15

to an outcome.

00:43:16 --> 00:43:18

So the word medheb, we lose something in

00:43:18 --> 00:43:20

English implies like a lot of work.

00:43:21 --> 00:43:23

Because when we travel, you know, you got

00:43:23 --> 00:43:24

to pack,

00:43:24 --> 00:43:26

you can take only a certain amount of

00:43:26 --> 00:43:26

bags,

00:43:27 --> 00:43:28

it's tiring,

00:43:29 --> 00:43:30

and it takes time.

00:43:31 --> 00:43:32

So the word madhab

00:43:33 --> 00:43:34

carries with it

00:43:34 --> 00:43:37

this idea. And also there's something beautiful.

00:43:38 --> 00:43:38

As Imam,

00:43:39 --> 00:43:40

Ahmed Zarooki

00:43:41 --> 00:43:41

said,

00:43:43 --> 00:43:44

different

00:43:45 --> 00:43:46

places that we go to

00:43:47 --> 00:43:49

doesn't apply. The different ways that we go

00:43:49 --> 00:43:51

somewhere doesn't imply that where we're going is

00:43:51 --> 00:43:51

different.

00:43:52 --> 00:43:55

So someone may take the subway, someone may

00:43:55 --> 00:43:57

take Uber, someone may ride a bike, but

00:43:57 --> 00:43:58

we all can go to Manhattan.

00:43:59 --> 00:44:01

We just went different ways. So the Madhab

00:44:01 --> 00:44:02

implies

00:44:02 --> 00:44:04

the end is Allah,

00:44:05 --> 00:44:07

but the ways may have been different.

00:44:08 --> 00:44:11

So there's that madhab, there's this madhab. Again,

00:44:12 --> 00:44:13

for the unity of the community,

00:44:14 --> 00:44:16

it's very easy to divide Muslims.

00:44:17 --> 00:44:18

That's simple.

00:44:18 --> 00:44:19

Come into a community,

00:44:20 --> 00:44:22

start talking about people, tearing people down.

00:44:23 --> 00:44:24

But

00:44:25 --> 00:44:26

a true,

00:44:27 --> 00:44:28

a true Darya,

00:44:28 --> 00:44:30

a true community member

00:44:30 --> 00:44:32

is always putting unity at the forefront.

00:44:34 --> 00:44:36

Because when we're together, we're strong. So the

00:44:36 --> 00:44:37

medhab

00:44:38 --> 00:44:39

may came different ways,

00:44:40 --> 00:44:41

but we arrived at the same place.

00:44:43 --> 00:44:43

So he said,

00:44:56 --> 00:44:59

They said, so I responded, alhamdulillah,

00:44:59 --> 00:45:01

seeking the rewards of Allah.

00:45:02 --> 00:45:04

Then he says, and we'll just take a

00:45:04 --> 00:45:05

little bit and we'll finish

00:45:08 --> 00:45:09

inshallah.

00:45:13 --> 00:45:15

Sheikh he says, you should know. Whenever you

00:45:15 --> 00:45:17

read a classical text and scholars say,

00:45:17 --> 00:45:19

them know. That's like your grandma, man, like,

00:45:19 --> 00:45:20

grabbing you here.

00:45:21 --> 00:45:22

Pay attention.

00:45:24 --> 00:45:25

Hey, in Oklahoma

00:45:25 --> 00:45:27

hey, you hear hey?

00:45:27 --> 00:45:29

You better respond, man.

00:45:30 --> 00:45:32

There's no millennial stuff there yet.

00:45:32 --> 00:45:34

They will still violate your human rights in

00:45:34 --> 00:45:35

Oklahoma.

00:45:37 --> 00:45:37

So

00:45:38 --> 00:45:39

is like,

00:45:41 --> 00:45:42

And also the word

00:45:42 --> 00:45:45

implies, like, humility, man. Learn.

00:45:46 --> 00:45:49

Allah. He makes dua. May Allah guide you,

00:45:49 --> 00:45:50

give you tawfiq and success.

00:45:54 --> 00:45:56

Sheikh, he says those things which nullify wudu

00:45:56 --> 00:45:57

are 2 types.

00:46:00 --> 00:46:02

We all know this, but we're gonna take

00:46:02 --> 00:46:04

something we're we're gonna take a little turn

00:46:04 --> 00:46:05

in a minute that will make it interesting.

00:46:12 --> 00:46:13

Means those things

00:46:13 --> 00:46:15

that nullify would do on their own,

00:46:16 --> 00:46:17

like use in the restroom.

00:46:23 --> 00:46:25

He defines it later in the text. Those

00:46:25 --> 00:46:27

things which would do on their own.

00:46:30 --> 00:46:32

Those things which may cause

00:46:34 --> 00:46:36

something that violates wudu, like sleeping.

00:46:40 --> 00:46:41

So ahadath,

00:46:42 --> 00:46:43

those things that happen.

00:46:46 --> 00:46:49

Occurrences. That's why it's called hadith. It happens.

00:46:49 --> 00:46:51

Someone talks to you, it happens suddenly.

00:46:53 --> 00:46:53

Well,

00:46:54 --> 00:46:55

is the plural of

00:46:58 --> 00:47:00

causes of those things

00:47:00 --> 00:47:01

which violate.

00:47:04 --> 00:47:05

How do we know that wudu is an

00:47:05 --> 00:47:06

obligation?

00:47:25 --> 00:47:27

Oh, you who believe when you wanna pray,

00:47:27 --> 00:47:29

wash your faces, wash your arms,

00:47:31 --> 00:47:33

wash your head,

00:47:34 --> 00:47:35

and wash your feet.

00:47:37 --> 00:47:38

Is that

00:47:41 --> 00:47:42

and prophet said

00:47:55 --> 00:47:57

Allah will not accept your salah

00:47:58 --> 00:48:01

if you have violated wudu until you make

00:48:01 --> 00:48:02

wudu.

00:48:05 --> 00:48:07

So now I just gave you, like,

00:48:08 --> 00:48:09

something to think about.

00:48:14 --> 00:48:14

So he says,

00:48:15 --> 00:48:16

and

00:48:17 --> 00:48:17

the word

00:48:19 --> 00:48:20

which means light.

00:48:23 --> 00:48:24

Something which is really bright.

00:48:25 --> 00:48:27

Because when we make we believe in the

00:48:27 --> 00:48:31

hereafter they'll be like a celestial light. The

00:48:34 --> 00:48:35

prophet

00:48:39 --> 00:48:41

He said, you know, that the prophet said,

00:48:41 --> 00:48:43

you know, when you wash, this will be

00:48:43 --> 00:48:46

like noor, light in the hereafter.

00:48:47 --> 00:48:50

So sayin Abu Herrera used to extend his

00:48:50 --> 00:48:52

wudu, he used to wash up to here.

00:48:52 --> 00:48:54

The Zaidi Medhab, they wash like that

00:48:55 --> 00:48:56

because they want to extend

00:48:57 --> 00:48:59

the Nur and they

00:48:59 --> 00:49:00

hear

00:49:01 --> 00:49:01

In

00:49:03 --> 00:49:04

implies

00:49:06 --> 00:49:07

a specific action

00:49:09 --> 00:49:10

required for prayer

00:49:11 --> 00:49:12

that uses water

00:49:14 --> 00:49:16

and is conditioned with specific acts. So it's

00:49:16 --> 00:49:19

an action required for prayer that uses water

00:49:19 --> 00:49:21

that has specific

00:49:21 --> 00:49:23

actions related to it.

00:49:27 --> 00:49:30

He said the things that violate will do

00:49:30 --> 00:49:31

are 2.

00:49:32 --> 00:49:34

The first, what violates it on its own.

00:49:35 --> 00:49:36

The second,

00:49:37 --> 00:49:38

what causes those things

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