Suhaib Webb – Maliki Fiqh For Newbies AlAkhdari (Part Two) Faith and Character
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AI: Transcript ©
Let's talk about the text quickly because we
have to get started.
But before we do, let's talk about the
author. The text we're studying is Al Akhdar.
Before we get into it, let's think about
it. We have the factory. We have the
supervisor.
You have the employees.
You have the materials used to produce filk.
That's in the neck.
Think about it. You go to the store
and you find things that you might not
like. Oh, that was made there. That was
made there. You don't fight about it.
When Muslims fight over issues of fiqh, they're
like people fighting over,
you know, chandali kebab or bhoti kebab.
Hyderabad Biryani or Karachi Biryani?
Oklahoma barbecue
or Virginia barbecue? Ain't nobody fighting over that?
I didn't say I didn't say anything.
Don't try to put me in trouble here,
bro. It's an issue of HD High. You
wanna go over Virginia barbecue?
Allah bless you. I'm with Maryland barbecue. What
you gotta say now?
Okay. But seriously, DC.
DC smokehouse.
But alhamdulillah, the point is nobody fights over
these things. So when we're fighting over things
like this, it's really kinda what we're fighting
over.
Let's talk about the writer of the book
about to study, Sidi Abdulrahman
Al Akhbari Asaree.
Sirid.
Sadhbari,
again, I'm not gonna be able to do
him justice, was born around 920
after hijady and dies 953.
He was 33 years old, man, when he
died.
There are some who say he died 983
is a weak opinion. Strong opinion, He dies
952. He's from Africa. He's from
Algeria.
This individual
is someone who
was a genius.
He wrote about astronomy. He wrote about math.
He wrote about geography,
and he died at 33 years old.
Some of the most important books he wrote
wrote that we studied in Egypt are 3.
This book we didn't study because this book
is for elementary skid kids. I taught this
book to my my daughter when she was
about 6 years old. Doesn't mean it's a
disrespect,
but this text is considered like a very
primer based text. Right? It's important.
So it's studied in Le Azhar in 2nd,
3rd grade.
Other book that he wrote that's very important
is Asulam,
which is a book on logic, Islamic logic.
144
lines.
It is a masterpiece.
And if somebody wants to understand the classical
Aristotelian
writing style of scholars,
especially legal scholars,
the sullum is the stairway. So it's called
the stairway. I think I heard a stairway
that happened earlier.
It's the stairway to understanding.
The other book he wrote that we studied
is called Al Jawhara Al Maknun.
It's a poem he wrote
on rhetoric,
the 3 major sciences of rhetoric. This amazing
man.
So he was a poet. He was a
person of letters. He wrote about logic. He
wrote about math, grammar,
everything,
Tasawwulf,
everything.
The book in front of us is called
Al Akhtari, Matl Akhtari,
because his tribe was known as Al Akhtar.
Akhtar means green. You know, the companion of
Musa's name is Khaddu
because he had, like, a green shot.
Sayna Abraham Al Akhtari,
we're going to begin his text today,
and this text is going to cover the
following things. Number 1, faith,
morality, and ethics.
Has nothing to do with fiqh. Why would
he talk about that? He doesn't wanna separate
them from that. And as Imam Al Khazari
mentioned in Bilhaj al Abideen,
that there are 3 major sciences every Muslim
should learn.
And people ask Imam Al Khazari, how much
should I learn? He said, enough to cause
you not to fear that you may go
to *.
Was tough.
Now that he's like, enough to feel you're
going to Jannah. Al Azari was like, as
long as you do not fear you may
go to *, then you're good. Stop learning.
What were those three sciences?
Faith. Right? Number 2,
what do you call and what I'm at
fit,
how to pray, how to fast, how to
make Hajj,
so on and so forth. And 3rd, what
do you call a seer ilama?
Right? The sciences of the heart, fear, hope,
sadness, happiness.
What am I attached to?
So we'll begin, insha Allah, with this text,
Bismillah Alhamdulillah,
wosratos salam ala Rasoolah.
And forgive me for the introduction, but I
I feel that it's very important to understand
ideas
as best we can before we just jump
in.
You know? So that way you know the
neighborhood. Oh, there's the barbershop. Yeah. I know
where the barbershop is. Oh, okay. There's the
barbecue now from Virginia. Yeah. I know where
that is. Oh, okay. There's you know?
I know what things are, so I'm not
just walking into an empty space.
It begins he says, alhamdulillahi
rabbilalamin
Wasratu Wasratu Wasratamu
Muhammad Khateemul Anadiin wa imam al mursaleem. It
begins with all praises due to Allah,
subhanahu wa ta'ala, the sustainer of all creation,
prayers and peace
upon the best of us, our master, Muhammad,
the seal of the prophets, and the leader
of the messengers.
Just a few points here, he says, Alhamdulillah,
he starts with that because that's how the
Quran starts, Alhamdulillahiram
Bilalami.
And the prophet said anything that you do
that's serious,
if you don't say Alhamdulillahi,
then it will be it will, like, be
deficient in blessing.
Then he says that Allah is rub. The
word rub, I don't like the translation lord,
man. That's that euro there has my father-in-law
has a almost a 30 probably will be
a 35 volume tux here he's working on,
Sheikh Mohammed Aas. And one of his focuses
is in
the impact of colonialization
on the translation of the Quran.
That can't be understood because white supremacy
works well when it's subtle,
when it's not paid attention.
So it gives, like, example, like, yomokiyama. How
do we translate yomokiyama?
The day of judgment. But that's not what
it says. Piyama means what? The day you're
gonna what? You're gonna stand up.
An example of this is the word rub.
The word rub and and this doesn't mean
that we we criticize translators. God bless them
for what they did. Right? That's not an
easy job. May Allah have mercy on them
and continue to bless them. So this is
not like being said to call people out.
I don't like that stuff. God bless them.
I'm sure they would probably tell me, no.
No. You're wrong. No problem.
It's it's okay. I hear that a lot.
I got a 2 year old who now
can talk. Says, no. No.
I'm used to it.
And I have a 20 year old that
means I don't sleep at night. I don't
sleep in the daytime.
But, subhanallah,
the word rub actually means cherisher, man.
The one that takes care of you.
The one who sustains you.
Al Hanuk,
creator.
Al-'alamin.
We read it in the is translated as
praise be to Allah, the lord of the
worlds. But al-'alameen is from Adam. Adam is
a flag
because an Adam is what directs you to
something else. So now we see we can
expand thikr, that the entire world
is an indicator of something.
What does it indicate? That it has horab.
So when we say,
Upon all the things around us that direct
us to Allah. This is also the foundation
of liberation theology in Islam, that everything in
the world should be respected and honored because
it is a reminder of Allah.
So it goes counter
to notions of of other kind of thoughts
and theories.
Then he says,
Sheikh says, the first thing first things first,
the first obligation upon a responsible person. What
does he mean by mokalaf? The word mokalef
is from a kulfa, which means a burden.
We have to be very, very careful of
slick,
commodified
religion that says, you know, religion should be
happy. Everything's good. There's no challenges. Say that
to Sayyid Nabila.
Say that to Salama.
Say that to the early Muslim Suhaib who
gave everything he owned
to go be with the prophet.
Sallallahu alaihi wa sallam. Because when you make
religion about ease, and you can easily sell
it to people. And then you can commodify
it, and you can make money out of
it.
But there is certainly a component of religion
that implies a burden.
And, of course, in our initial engagement with
faith, there's gonna be some challenges. I remember
when I first became Muslim, man, I felt
like there was like an explosion in my
heart happening. Like, man,
I wanna go do this. And I had
a I had a mentor, Sheikh Abdul Salam
alayhi Ramon, from the Dua, from Dua Islam,
told me, you can't do that, man. You're
Muslim now. No more dope, gang.
Can't do that. I was like and then
I remember how lost I was the first
gym. I was like, yo. Them girls beautiful,
man. Yo. Hook me up to one of
them a rock girls. Excuse my language. He's
like, man, brother, you need to sit down.
You need to go make, we'll do, man.
But you we'll do. Right? But there's there's,
of course,
a a process of emergent religious literacy.
So in this process,
the sheikh, he says the first thing
that you have to think about,
the first obligation
is appreciate the fact that it could be
a burden
here. It could be a challenge.
And sometimes we do people who do service
when they wanna become Muslim, and we don't
explain to them really what Islam is.
I had a roommate years ago.
When he first started living with me, he
didn't pray.
And he was watching Love and Basketball.
And I was like, look, man. You better
watch Jahannam and Shaitan, bro.
I got Love and Basketball.
He's like, you know what, Aki? I didn't
I didn't know this when I converted. Nobody
really explained this to me.
That's a process, of course. But we have
to be honest with people and say, the
shahada
involves a commitment.
The shahada involves discipline.
The shahada involves sacrifice.
Grow into it and develop and emerge as
a Muslim,
but understand that that's what's waiting around door
number 2.
So he says the first obligation upon a
person what do you think the first obligation
in Islam is?
Very interesting.
And if you've taken a class with me,
don't answer this.
The first obligation, the first thing a person
has to do
is think.
What a little bitumen.
The first obligation is a agreed by all
of Sunni theologians except Imam ibn Taymiyyah who
has his own opinion,
is that the first obligation
is to think before you accept Islam.
Imam Ibn Ashar says,
The first thing that a person has to
do is think.
Because if I don't know, how can I
believe?
How can I be certain if I haven't
thought? So Islamic studies teachers should be encouraging
thinking,
should be encouraging engagement. We shouldn't be intimidated
by questions. We should welcome them
because we have an axiom that says what
leads to an obligation becomes an obligation.
So what leads to knowledge is thinking. What
leads to thinking is asking questions.
I had a brother once. He came back
from America. He's like, man, I hate being
an imam. So, like, all these people asking
all these questions. I said, that's good. They
trust you.
He's like, oh, I thought it's because they
didn't like me. I said, no, man. They
trust you. That's a good thing.
Welcome that.
They're not challenging you. They're not trying to,
like, you know, stick out their chest and
push you.
They wanna grow, man. That's a good thing.
Many brothers tell me nobody asked some question.
Everybody's scared of them.
So the first obligation
is to learn.
That's why Allah says the Quran, Salam, endahu
lahi lahi lahi. You must know there's no
God by Allah. Ibn Abbas about the verse,
I have not created jinn in human beings
except to worship me, except to know me.
Liyarifooni.
So when we see Fox News and Islamophobes
and others, orientalists and and others attacking the
Pan Africanists,
attacking Islam, the white supremacists. You go, Islam
doesn't encourage thinking. Islam encourages the shutting down
of the mind. You can say, no, no,
no, no, no, no. The first obligation in
Islam is to ask and learn.
It's Muslims' fault if they didn't own that
obligation, but that obligation sits and waits.
And we live in an era where people
need to be able to ask powerful questions.
So he says, Arwad Umayyah jibo aal mokelef.
Who's the mokelef? Is someone who has mental
maturity and physical
maturity. Mental maturation,
physical maturity.
And we don't have time to talk about
this, but this gets into challenges like ADHD.
It's gets into challenges when people have compulsive
disorder. Islam has mercy on that situation. Doesn't
expect them to be like, I gotta do
all these things. Take it easy on people,
people with Alzheimer's,
people with dyslexia,
people with any type of mental or physical
challenge.
Imam Shehf, he mentions a great axiom. When
things become difficult, Islam
Islam employs mercy.
And oftentimes, parents may have a child who's
physically mature or not mentally mature. That's called
taqif naqas.
It's not it's not completely responsible, so adjust.
Or maybe mentally mature, but not physically mature,
understands the importance of doing things, but cannot
yet physically perform them. Then you don't burden
them yet,
but you prepare them.
He says,
The first obligation is for someone to correct
their faith.
Imam al Khazadi frames knowledge in 3 ways,
the journey,
what you need for the journey, and how
you need to feel about the journey. The
journey is Allah, that's aqeedah.
What are the things I need to do
on the journey? That's firk. How do I
get there? What will speed up the process?
What will slow me down?
The last,
how do I need to feel about it?
That's tasawaf.
But
he says the first thing is tasihul iman.
What does that mean? It means to learn
proper faith. To learn proper faith in a
simple way, the agreement of theologians, except the
modern Salafi school,
is that
upon the common Muslims, the only thing which
is the obligation for them to know it
in Aqidah are the general rules, not the
specifics.
So that's why Imam,
Abuhammed, he says, you know,
that you have one God Let you know
and I'll I'll mention what are the obligations
we should know about god. He exists. He
has no beginning. He has no ending. He's
different than creation.
He's independent.
He's 1.
He's all knowing. He's all powerful. He's alive.
He speaks. He hears. He sees. That's it.
That's all you need to know.
That's all you need to know.
But now how do we teach aqidah? You
know, what is the *, bro?
What's the *, man?
You know, what does it mean smile?
Imam Miojosi said whoever teaches aqidah like this
to people should be banned from teaching.
Because it takes people into
ain't nobody praying tonight for that reason?
So what are the obligations we have to
believe about God? He exists.
No beginning. No ending. Unlike creation, creation is
not like him.
He's independent.
He's 1.
He's willing. He's all powerful. He's alive. He
hears. He sees. He speaks. Khalas.
That's it.
The other about the prophets. What do we
have to believe about the prophets?
They're intelligent.
They were honest. They conveyed everything Allah
conveyed them to command,
to convey, and they're trustworthy. Halas, aruba'a'wajibatulmbia.
That's it.
We don't need to make aqidah for people
like now when people text me, I think
I left Islam right. You know, I was
praying.
And remember them Ninja Turtles?
I seen a Ninja Turtle in my salah.
Do you think I was worshiping the turtle?
No. I don't think it were I like
to ask them, were you worshiping the turtle?
No. Bye.
I was playing Fortnite. Right?
You know when people start to ask you
kind of questions,
you know that they've been
unfortunately irresponsibly held handled
and not rooted in foundations. When people would
ask the prophet these kind of questions, what
would he say? When is the day of
judgment, oh messenger of Allah? What'd you prepare
for it? That's a tough answer.
What do you prepare for?
So we need to be careful also exposing
ourselves to things that make it more complicated
than it is. I get really upset when
I run into new Muslims. A month after
becoming Muslim, they're like, man, I think I
gotta take Shahad against.
Why would you need to become Muslim again,
man? You became Muslim a month ago.
So when he says,
by the agreement of the scholars, What he
means by that is in a general way,
I believe, alhamdulillah. And we know that the
prophet salAllahu alaihi wa sallam, when people would
become Muslim, he did not ask them to
explain.
So when when someone would come to him
and say la ilaha illallah Muhammad Rasoolallah, he
wasn't like, what do you mean by that?
There's like an esoteric and an exoteric.
Let's break that down.
Let's get on some folk call type stuff,
like, break it all the way down.
Imam Ahmed Abu Hanbal said, manqara laha illallah
Muhammad Rasoolallah
Now when people wanna get married and the
the person that they wanna marry is not
Muslim, but they wanna take Shahada, people always
like, maybe we should ask. Don't ask what
Allah didn't show
you. You can ask about adherence to Islam.
Yes.
As my future spouse, are you going to
adhere to this?
That's the question, but don't open the heart,
that's not our business.
So he says, Tasiyu imanihithumma'arifatumma'yushihobihifadwain.
The next thing that a person has to
learn is what is obligated what is ob
what is obligatory upon them when it comes
to acts of devotion. So first, work on
my iman. 2nd,
how do I worship? Imam Ghazali says this
is the fruit of knowledge. Knowledge tells you
who you worship
and how.
Thiqh is the how.
Tawhid
is why.
And, also, you lose to something, farda'in. You
have 2 types of obligations in Islam. Individual
obligations mean no one else can do it
for you. Like, can't can't call Lou Sam
and be like, yo, man, can you pray
5 dirham for me tomorrow, bro? I'm really
tired.
I was watching the mayor of Eastwood. Can
you pray for me, bro? Got caught up
last night binging some Netflix.
You think you can drop that for me
also while you're at it? No. That's.
I have to do it.
Means we all like this. This is. We
do it as a community. If somebody does
it, then we kifaya. We do it as
a community.
If somebody does it, then we are all
excused.
Then he gives examples of individual obligations. He
says,
like what you need to know to pray,
what you need to know to purify yourself
for prayer,
and what you need to know to fast
correctly.
So now we see where he's headed.
But what does he do in the very
beginning? It says,
The first obligation upon someone who's responsible
is to reform their faith, meaning,
And then to know how to worship,
how to pray,
how to be pure,
how to fast.
And now he begins to do something different
as we try to finish quickly.
He takes kind of a strange turn.
He delves into character.
Doesn't go right into salah. Doesn't go right
into purification.
Doesn't go right into,
fasting.
But it says, wayajibu
arihi anyouhafitha
Allah hudurilahi
wa yaqifainda
amrihiwanay.
That it is obligatory
upon a person, and yakif actually means to
stop. But I translated it here as it
is Allah has obligate obligated
upon him or her
to hold sacred
the limits of Allah.
Meaning, what Allah said is forbidden. Don't come
close to that. The prophet said it's like
a person who is shepherding sheep near the
pasture of a king, and they let the
sheep get really close
to the pasture of the king. What's gonna
happen if one of those sheep get in?
It's gonna be, as my grandma used to
say, cruising for a bruiser.
And to control himself,
yukif inda emri,
to stop, to pause
in the face of God's commands
and God's prohibitions.
And then he does something which is profound.
And if you've read Minhajul Abi Deen of
Imam al Qazari, he's actually kind of following
the back
end of that text.
Because when I think about it, like and
I'm sure a lot of us, right, even
when I read it just now, I was
like, man, I got a lot of work
to do, man. Not the offender. Somebody who
wanna I gotta stop myself
in the face of commands, in the face
of prohibitions.
I'm gonna be suddenly scared.
So then what does he say?
2nd obligation is to repent
for the mistakes
in regards to the commands and prohibitions
before Allah is displeased with that person, meaning
in the hereafter.
And then he says the following are the
conditions of repentance.
One of the best blessings we have is
repentance. One time, someone came to Rabiya Ar
Ra'i,
sorry,
Rabiya Al Adawiya Alayrahamaha,
the great scholar, this great woman scholar who's
the theologian of love in our history.
And they came to her and and the
person said, I feel so bad because Allah
Subhanahu Wa Ta'ala has caused me to feel
guilty. She said, why would you feel guilty
at the one that's inviting you back?
Why would you feel guilty at the one
who promises if you return to him, he's
gonna forgive you?
Why would you feel guilty
That Allah has invited you to experience grace.
So the sheikh, he puts repentance here after
commands and prohibitions
to say, if you're failing and if you're
having problems, don't worry. Repent.
Allah says, Repent to Allah
la'ala come to fihoon,
repent to Allah believers you will be successful.
So he mentions what are the conditions of
Tawbah, he says, washaruto
tawbati anlatam. The first is to feel regret,
ala ma'fat, about those things that have happened
in the past.
Waniya tu Allah y'ooda ilathambinsima
baqa min umri. And then to have a
sincere intention that the person will not go
back to the sin as long as they
live. If they go back, insha Allah, still
they repent, no problem.
But it's a sign of sincere repentance. Allah
says, in
the Quran, like, really have that determination. In
other words,
not for the person who, like, slips and
fails, but, you know, some people they make
Tawba like, yeah. I'm not really. You know
what I mean? It's just that Ramadan Tawba.
Right? It's not the sincere Toba. I know
I'm gonna go do it later. Not that.
Saying, be be sincere in that.
And that if the person is doing the
evil at that moment and they realize it's
evil, they should
stop.
And it's not allowed to delay Tawba.
We know how long we're gonna live? So
as soon as I feel the sense of
regret, I should return to Allah.
Then he touches on something, and again, we
won't have time to talk about it. Maybe
in the future, it's very important.
Someone shouldn't say, you know, I'm gonna get
better as soon as Allah guides me.
I'm gonna change as soon as Allah lights
my my match. I'm gonna get better as
soon as Allah makes me aware of my
own evil. You just admitted you're aware of
it, man.
He said because that's a sign of a
loser
and a sign of someone who's lost.
Why do you think he's doing this? This
is a book of Filk.
Why is he talking about character?
Because someone earlier said,
when you think of filk, you think of
something dry.
But what he's trying today is say say,
like, all this runs together, man.
You can't be a faqih and then be
a person of bad morals.
You can't be moral and be a person
who's wad a fiqh. But Imam Ahmed said
something profound. I would rather be with a
person who's a sinner, but has good morals
than a person who has bad morals and
is obedient.
So what he's trying to say is the
centrality of all this is how you carry
yourself,
how we conduct ourselves as though he's preparing
us for Ibad or preparing us next week
when we start Filk.
So he says,
Allah has obligated upon him or her to
monitor his or her speech,
preventing it from salacious,
sinful, and ugly words.
And he says and what's called
a man at talaq. This is important for
husbands
to use talaq as a threat
or to swear by divorce.
Will divorce such and such if this happens.
Are you crazy?
So he says,
I just read all this in English. Allah
has obligated upon him to monitor his speech
preventing it from salacious, sinful, and ugly words,
using divorce as the object of an oath,
teasing or ridiculing a Muslim,
insulting him or her, or frightening him or
her without a Sharia approved reason.
What's even about frightening? Like, yo, if you
don't pray, you're in trouble. That's what he
means.
Not some countering number 4 or something like
that. What he means is, like, you know,
you better get it together, dude. You're in
big trouble
reminding someone.
What would he say now if you saw
how Muslims talk to each other online, man?
So it's not allowed to, like, even abuse
a Muslim. What I to
or to
to abuse them with speech
or to make fun of them or to
ridicule them.
Now all this is in Surat Al Hurjarat,
the 49th chapter of the Quran, or to
tease them.
That's why we have a very important axiom
in Islamic law. One day, someone called me.
They said, you know, this sister, she's liberal
Muslim. I was like, is liberal here a
pejorative?
He's like, yeah, man. Liberal Muslim.
I said, it's not allowed to say that,
bro.
He's like, why? I was like, what do
you mean by she's liberal? He's like, she's
just like,
you know,
AOC,
But she's not a AOC.
How could she be just like AOC? She's
not what do you mean by she's liberal?
He could not define what he meant.
He's just reflecting
the contemporary
nomenclature of America right now.
We have a famous axiom in Islam says,
is not allowed to criticize someone using a
general term like that. It's not allowed.
And let me try to hurry up and
finish.
And a person should protect his or her
vision from evil, from haram.
It's not allowed for him or her to
look at a Muslim in a way that
will harm them.
Look at this compared to what we see
now. How much because a post colonial community,
sometimes we get Stockholm Central
and wanna battle in hating each other because
the people that dominated us taught us to
hate ourselves.
That's why I say Muslim love is an
act of liberation, man.
And just Assem, if you can just let
me finish, I promise I'll finish.
I need to make a very important point.
He says he's not allowed to look at
a Muslim like that unless they're sinful.
And if that's the case, then you have
to abandon them. We need to explain this.
What he means is at the moment, the
person is doing the evil. Like, you don't
go to someone you know that's, like, got
some problems. You're like,
what are you doing? The Sheikh told me,
look at you like, scary.
No. He means at the moment they're doing
something evil, it will be okay for you
to be like,
the heck? That's okay.
And also for those of us who have
non Muslim family members,
right, and non Muslim friends. In Oklahoma, I'm
not Suheb. I'm Big Will. They still know
me as Big Will.
One of the guys I was in high
school with just got out of prison. In
my senior high school, he went into prison.
SubhanAllah. 92.
If I meet him, he ain't like, this
is hard. Maliki, it's like, what's up, man?
Let's light that up.
Can't do that, buddy.
But does this mean I can't be his
friend? That's not what the Sheikh has seen.
The Sheikh has seen at the moment they're
doing evil, you can't be there.
But other than that, you you keep relations.
And he said it's an obligation for you
to protect your limbs from evil as best
you can. I'm gonna finish really quickly. Sorry,
Lauren.
Wa'anyahibbarilahi
wa'yubuqaddalahu.
To love for Allah is an obligation.
To hate for Allah is an obligation.
To be pleased for Allah.
To be angry for Allah.
To call to give and forbid the evil.
All these are obligations.
And as we finish,
he mentions the major prohibitions. And forgive me
tonight because I haven't taught in a long
time, so I gotta get my timing a
little
little back on beat.
He says,
It's forbidden for the person to engage in
backbiting,
to
share information, to try create problems with people,
and to lie.
And
arrogance. What is arrogance?
The prophet defined it. He said, all of
you are from Bani Adam, and Adam is
from dirt.
Arrogant is about how we carry ourselves with
swagger
or a style or a flavor. That's not
arrogance. And arrogance is not just 2 things,
to look down on people
And to deny the truth.
Like Satan.
What we are with summer and showing off
meaning in religion,
not in, like, having a good job or
kids. That's okay. But here, using religion for
that. Walbogdu
Walbogdu means to hate people because they have
good things.
And to see myself as though I'm better
than others.
Well, hamzu wal lambs. What does hamz means?
To make fun of someone in front of
them. Lambs means to make fun of someone
behind their back,
to ridicule people, to talk about them.
And to be engaged in, like, wasting time,
doing evil things that waste time.
Fornication.
And to look at a woman who's not
properly dressed or a man who's not properly
dressed
and to find, like you know, get sexed
up, excuse my language, from how they talk.
This is not allowed.
And to usurp the property of people without
their permission.
I consider gentrification to fall on it. So
I gave a hope I when I lived
in DC. I'm not to be a gentrifier.
Gin with a j, gin.
Gentrifier.
Mhmm. Well, that will be shafa'a. And then,
like, you know, we say, what stop? And
I'm sorry I'm going over time, but I
just need to finish this, Osama, please. So
we're on schedule.
Is that I I use like, yo, you
give me some money. I'll get you this
job. Like, the college scandals.
The college entry examples,
You know, like, yo, you hook me up.
I'll get your kids at NYU, man.
Really? Yeah.
I'll be dean or to use religion for
that.
To use someone's religious status
to accomplish something. Privilege.
Well, how would we understand this in contemporary
language is the misuse of privilege.
Watachirosolati
and awakatiha,
and to delay prayer
from its appointed time,
and is not allowed to be with a
sinful person at the moment, as I said
earlier, that they're doing the sin unless there's
a reason for that. That's a different
issue. As he just mentioned without a reason.
Walayatuburidalmakhlokina
bisakatilah,
it's not allowed to seek the pleasure of
creation if it involves
the displeasure of Allah.
Allah says, wallahuwara
Suruhu ahaqqwaayarduhu
in kanumu, meaning Allah and his prophet have
the right
to be pleased over anyone else if truly
you believe.
And the prophet said, There's
no obeying the creation
if it involves
disobeying the creator.
As we finish in again, this is an
introduction.
He's he's not this actually is a very
small part of the book, so nobody like,
man, this is a lot here.
But what he's trying to do is show
you the breadth and depth of
and the the the encompassing nature of worship.
That's not something just small, like worship is
in the mosque.
No. How how do I talk about people,
man?
How do I look down upon people? How
do I admire people? How do I treat
my children? How do I treat my neighbor?
How do I look do I feel angry
when I saw what happened to George Floyd?
That's a that's a righteous
reaction.
That hatred is valid in Islam.
When I saw what happened in Palestine, I
heard some interfaith partners telling Muslims like, you
guys are overreacting in your anger.
Who are you, man? Don't center this on
that. Center it on the pain
because the pain lies at justification for anger.
If we see what's happening in in Ethiopia,
there's a sense of anger.
We see what's happening to the environment. That's
a sense of righteous anger.
So what he did was he expanded fiqh,
not just to mean the ritual acts of
worship, but to be emotions,
justice,
the economy,
politics,
culture,
norms,
gender,
race.
Everything that we can bring into the table
that's bothering the world today is found in
his introduction.
Just change the language.
And then he says,
that you shouldn't do anything until you know
what the ruling is. People always come to
me, yo, man. I just invested $35,000
in this mortgage thing and this hedge fund.
Is that halal?
I don't I don't know if you want
me to answer now, bro.
Price should answer before you put the money
in it.
Seeing before you do ask, don't ask and
then do.
Well, yes, and
to ask
scholars. And, unfortunately, that's a time where scholars
aren't accessible. It's a disaster, man.
You know, when I hear imams and shuk
complain about the Muslims and Muslims complain about
the scholars, I ask them, when was the
last time you had a cup of coffee
together?
And when was the last time you talked?
They don't talk. And people rightfully say, I
can't I can't access scholars, man.
It's impossible.
That has to change. That has to be
a demand we make.
And
to follow the people of the sunnah of
Muhammad
the
scholars
who direct people to obey
Allah. Shaitan and war and warn them from
following shaitan.
And that that person should not be pleased
with the actions of those who are bankrupt.
What does he mean by the people bankrupt
who did not use the capital of the
dunya for what it's for?
So when they die,
they're gonna realize, man, I shoulda used these
things for something better, man. So don't be
like those people.
He said, you know what a great loss
they will experience and how they will be
saddened
and upset in the hereafter.
Then he says, mas alallaha iniwa fukanalitiba'i
sunatinabiina
wa shafi'ina
Muhammadin
Sayyidina Muhammadan Sallallahu Alaihi Wasallam. And then as
he finishes, he said, ask Allah
to guide us to the sunnah of the
prophet. Next week, Insha'Allah,
we'll start with wudu.
Right? But I want you to think about
for next week discussion questions, like, as you
read what I sent you, this is an
unedited translation. So I don't wanna see this
on eBay.
Right?
Why would he go off on this, like,
he goes on attention.
You know, I remember when I first started
learning this book in Arabic, I was like,
once you can
stop, I was like, you just keep going.
Don't do this. Don't do this because we
know you're a new Muslim. You got a
lot of don't do's, man. I'm like, man.
Yeah. Yeah. I'm in trouble, man. You know?
But
why would he do
that? If you have any questions, we can
we can take them. Inshallah. I know time
is short. I don't have a problem taking
questions.