Suhaib Webb – Muslim Women & Marrying Outside of Islam
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AI: Transcript ©
Prophet Muhammad.
Send peace and blessings upon our beloved Messenger,
Muhammad
Sallallahu Alaihi Wasallam
upon his family, his companions, and those who
follow them until the end of time.
Assalamu Alaikum
to everybody, Alhamdulillah. It's great to be here
and great to see everyone. Alhamdulillah once again,
here at our Swiss summer nights program,
which happens every Tuesday, Wednesday, Thursday, Alhamdulillah, around
this time.
And we know that Tuesdays is dedicated to
faith and Ihsan,
and Wednesdays is dedicated to some of the
contemporary issues that are important to the Muslim
imagination.
And then Thursdays is developed or dedicated to
tasool for tasqueton nafs Alhamdulillah.
I can't emphasize how important it is to
learn
no matter where you are. Alhamdulillah, I'm very
thankful that I became Muslim when I was
very young
and I was able to invest in my
religious education
in my early 20s,
as I finished my university education, alhamdulillah, and
had some great teachers. And what I worry
about nowadays
is that we see
people teaching who never had teachers,
and that's a concern
because teachers work as necessary editors
and guides that help us as we grow
in our knowledge.
And the Prophet Sallallahu Alaihi Wasallam, he taught
us this, he had Sayyidina Jibreel, alayhi salatu
salam.
And Allah Subhanahu Wa Ta'ala taught Sayyidina Muhammad.
Wa'alama kamaram taquntalam wakanafallallahu
alaihi arakh a'alwima. Allah taught him what he
didn't know.
SallAllahu Alaihi Wasallam. Sayyidina Musa, when he has
the opportunity to learn from somebody, he travels
to that person.
He travels to that person.
Can you teach me like a little?
And the Ummah,
the history of this Ummah is a history
of learning.
And that's why every
major revival
of the Muslim Ummah,
regardless of the continent,
the ethnicity or the language,
You check it out, started
around a halaqa of learning.
A halaqa
of Quran.
That's why Imam al Bukhari radiAllahu anhu,
he has a very important
section in his Sahih called Baabula'ilmiqabaralalamal,
learning before you act. Many people can act,
but how many people will take the time
to learn correctly?
And just because someone may have a lot
of
followers, a lot of likes,
a lot of fans,
a lot of attention,
that doesn't mean you're right.
Some of the greatest scholars that we knew
in history
became famous after they passed away. They didn't
have a lot of fans.
So we ask Allah to add a bilafiya,
and we ask Allah, especially if we're young
to help us use our youth. Like if
you're really young, you should memorize the Quran.
Like you should memorize the book of Allah.
Alhamdulillah,
I'm so thankful that I was able to
memorize the Quran in 2 years.
Alhamdulillah,
and that was largely because Allah Subhanu wa
Ta'ala blessed me to become Muslim when I
was young.
So I want to encourage you and the
Prophet sallallahu alaihi wa sallam said that a
person is going to be asked about
their youth and how they destroyed it.
Your youth is your capital.
And that's why one of the 7 people
under the shade of Allah
on a day when there is no shade,
except the shade of Allah
So again, we start Bismillah Alhamdulillah, Wassa Allahu
wa Salam Ala Sayed Muhammad. Sorry,
it looks like there was some connection issues
there.
But as I was saying,
when you're young,
it's very important to understand that you have
a lot of enemies to your youth, man.
And
those enemies are going to try to take
one of the most important capital that you
have.
And that's your time.
And that's why the Prophet Sallallahu Alaihi Wasallam
said,
That there are 2 blessings most most people
lost out on,
is their health and their time.
I remember after I memorized the last 3
or 4 parts of the Koran.
I had to start memorizing the short of
Baqarah, and I was terrified.
I didn't speak Arabic at that time. So
at that time, like so the background was
like this monumental
accomplishment in front of me.
And my teacher from Sunagal, Sheikh Ahmed,
he told me the hadith of the Prophet
sallallahu alaihi wasallam would
Khamsa Qabbarah Khamsa.
Take 5 before 5.
And one of them was your youth before
you become old.
And after I heard this hadith from Sheikh
Ahmed,
Alhamdulillah, I was able to memorize Sultan Baqarah
in 2 weeks,
and I wasn't Arab.
Because I wanted
to show Allah
that I was using
the energy and strength of my youth
for him.
Allah gave you everything you wanted.
What are you giving back to Allah?
So if you look on TikTok, if you
look on Facebook, if you look on Instagram,
you see Muslims,
it's like a constant comedy festival.
And there's a place for comedy,
sa'atunwasa'a
As the Prophet Sallallahu Alaihi Wasallam said, there's
a time for this and there's a time
for that, but the majority of our time,
we have a very serious mandate in this
world.
It's a prophetic mandate.
How will it be O Muhammad alayhi salam
when we bring against every Ummah
a witness, and we bring you as a
witness
against your people,
and when the prophet
he heard that right?
He began to weep,
He began to weep because he has said,
I'm gonna be a witness against my people.
So before we get started,
I know sometimes people like
to be entertained, there's a place for that,
I like entertainment, Alhamdulillah.
But you have to make sure that you
are
learning your deen, and
that you are someone who
is like
invested in learning your deed.
And that your your energy
and your your strength
is gonna come from learning.
Like the more you learn, the more confident
you will you
will feel, alhamdulillah. So I just want to
encourage you, alhamdulillah, as I block one of
these crazy Zionists,
who's like losing his mind.
I just want to encourage you
to be from the people of learning. Tonight
we have something very important to talk about
though, Alhamdulillah,
and we're gonna actually break this probably into
4 parts. And what I'm going to do
is just make every Wednesday, regardless
of how long it lasts. Every Wednesday, I'll
try to come on social media,
especially after our school semester starts.
And do issues of contemporary issues,
touch on things that are, like, really important
to the Muslim community at this time,
and things that are out there that I
see that are concerning.
And so tonight what I wanted to talk
about in particular is related to Muslim women
marrying non Muslim men.
We know that there is a consensus,
a binding consensus amongst the Muslims from the
beginning of the time of the Prophet SallAllahu
Alaihi Wasallam until now,
that this is not allowed. Although in the
last few years, the last few decades, we've
seen some people, obviously I'm sure they're well
intended,
who questioned this consensus. So what I wanted
to do, and I'm going to be honest
with you, I'm defending the position of
normative Islam.
I just wanted to walk you through their
arguments
so that you feel strong
in a decision that you've made,
because Alhamdulillah,
Al Muslim,
we
are here to support one another.
And sometimes it's hard for sisters they can't
find husbands.
It's hard for brothers they can't find wives.
And so shaitan will come
and try to, like, make was was and
you might be online and you come across
something and it is a triggering
moment that may cause you to go into
a door
of something that's not allowed. So you have
to be very careful.
So my my role here as someone who's
trained in Islamic law for 17 years
is just to present
their arguments,
and to show you why these arguments
are problematic,
and you make your own decision. I would
encourage you to stick
to normative Islam for your own
own relationship with Allah Azza wa Jal. But
at the end of the day, Lasta'alaihim
be Musa'ati.
So the first argument that I've heard, and
this is an argument actually that's used by
a lot of people for a lot of
things. And you may need to take notes
because
I'm going to share quite a bit of
information in a very short amount of time.
And that's why I want to break this
up into different sections.
But when we're talking about this kind of
issue
and we're unpacking this kind of issue,
we need to make sure that anyone addressing
this issue like Missyar, I'm seeing everywhere on
TikTok now people talking about Zweig Missyar, which
we need to address because it's it's being
abused.
But
this issue
has to be addressed by someone who's not
only aware of fiqh, but also trained in
Usulufich.
Trained in Usulufich. And you have a lot
of scholars, alhamdulillah, in America and the UK.
They have
a tremendous
amount
of expertise in this field. Although those scholars,
I don't see people giving them that much
attention unfortunately.
SubhanAllah.
But Imam al Baydawi from Iran, who was
a great Shafi'i scholar from Shiraz,
He said that Usulufilq, you need to remember
this, is
is
is is three things.
Number 1, ma'rifat todala il fiqh ijmar and
to know what constitutes,
what is allowable to be in evidence. Remember
this, like, not everything can be in evidence
in Sharia.
Not everything can be a proof. I had
a dream, you know, I ate some spicy
food, and then I saw an angel who
told me we have to that's not a
daleel, not everything is daleel.
So
to know what what constitutes
an evidence.
The
second condition,
how to benefit from an evidence. So, like,
someone may know the evidence,
but they don't know how to benefit the
evidence. And I'm gonna model that for you
tonight in our discussion, baytni Allah.
The 3rd condition of Usul Al Fakk according
to Al Baydawi and Men Hajj al Usul
is
what are the conditions
of the person
who can engage in Islamic law? What what
are the conditions? What are the academic qualifications
of somebody who wants to talk about,
talk about divorce,
talk about,
talk about t, you know, t cells, talks
about Bitcoin, talks about smoking weed, talks about
hope that whatever whatever is out there
that people are worried about. There are is
a set certain level of qualification that has
to be met.
If that person doesn't have those qualifications,
then they should remain silent.
Right? Allah says, don't get into what you
don't know. And we have to be very
careful of this new kind of thing where
I'm not a scholar. I'm not a scholar
being used
to then talk about everything. And so then
when you correct the person, they say, well,
I'm not a scholar. I'm not a scholar.
No, no. I'm not a scholar
should cause you to remain silent because you're
harming the Muslimi.
You're harming the ummah because an absence of
knowledge always brings harm.
That's why Umar ibn Abdul Aziz, he
said that the one who
who speaks without knowledge
will do more damage than good,
will do a more damage than good. So
the the area that we want to
unpack this issue over the next few weeks
together in is Usul Al Filq.
And I know that this is a sensitive
issue. One of the assumptions is, well, the
early scholars
were patriarchal.
The early scholars were were anti women.
Throughout Islamic history and Islamic law, there are
certain issues of itchdiyahad
where definitely that is a legitimate concern.
I'm saying that as someone trained in the
law, someone who worked
in that field for for some time
overseas.
That certainly in some of the more archaic
legal opinions
that are outside of
specific text from the Quran and Sunnah. I
won't say that they're patriarchal because that word
didn't exist in. I'm very cautious how I
judge the past, but I can say for
the present, yes, these opinions
need to be reexamined.
So there is a truth to that argument
in certain areas, and it applies to many
things, not just to women.
But on areas where there is a foundational
text
and something very clear,
that doesn't happen.
And we're going to talk about that now.
So again quickly, what is
Usulofik?
What constitutes an evidence?
How to use the evidence correct? Because some
people may have an evidence and use it
wrong,
and that's usually the case with the untrained.
What are the conditions of the person
that is going to engage?
What are the conditions of the person
that's going to engage in
these issues?
The reason I say that is as we're
going to see now,
that the arguments made
by,
academics
and brothers and sisters
on this issue
exhibit their lack of familiarity
with usulafaq.
With usulafaq.
The first argument is I remember this. I
started to talk about it, but I wanted
to make sure I address
this. The first argument and this is something
that people use a lot, is they'll say
there's no evidence from the Quran and sunnah
that a Muslim woman marrying a non Muslim
man
is prohibited.
That's the first sort of claim. Right?
That there's no evidence
that
this relationship
is forbidden.
So, therefore,
that relationship
is permissible.
We say,
this axiom I'm about to tell you
is held
by the Hanafis,
the Madakis,
the Shafi'i,
and some of the Hanabila.
And that is,
the axiom says,
that and pay attention to it, you can
hear,
that
seeking
to prove something
without the proof of something is not evidence.
Like, you can't if you don't have proof,
you can't prove it.
So the idea that there's no evidence
equals a ruling
is a problem.
And Al Ghazari said it. And Bukhari said
it. And
even Taymiyyah said it. So
we see 4
is to to to prove a point.
Without a dalil. Think about it. How can
you prove a dalil without a dalil? Like
the answer
is in the in
the accent. Yeah. This is a Sudanese jalabi,
one of my wonderful Sudanese brothers gave it
to me, alhamdulillah,
gives me salaams like this.
So,
that
to to prove a point without a point
is not a is not a evidence. Think
about it. How can you prove a point
without a point?
But there's a problem here,
and it exhibits
the sloppiness
of the argument
that
there is
an evidence here.
And the evidence actually isn't a Dalir, it's
an Asul.
Well, Asul Hu An Nas.
And what does mean?
Means
an unassailable
text
or unassailable
fact that is brought together by doing a
survey of the Quran and Sunnah.
Imam Ibn Hagib,
he
said,
And now is something that doesn't accept interpretation,
doesn't accept
The
reason I say that is what this group
is actually claiming is not the absence of
an evidence.
What they're trying to claim is something called
Istasheb.
If you listen to it, the word istasheb
is from the word istifa, like you say,
I seek Allah's forgiveness.
Is seeking forgiveness.
Right? You alone, we worship you alone, we
seek
assistance from.
I'll get into the evidences next week, so
don't worry Insha'Allah.
But I wanna talk about the arguments
of these people, so we can appreciate. We
don't need to I'm not about debasing people,
ridiculing people.
That's not I don't I don't We have
to have good character with people, even if
we, vehemently, disagree with them, because it's not
gonna build. They're not gonna listen to you
if you shame them.
So Al istihab
means to seek
a Sahaba,
but not Sahaba like in the time of
the Prophet sallallahu alaihi wa sallam.
Not that type of to seek sohba,
but not the sohba of a person.
Pay attention to seek the sohba
of something
that the Sharia
never addressed.
The Sharia hasn't addressed it.
There's no text in the Quran. There's no
text in the Sunnah. There's no Ijma. There's
no Qiyas Jali.
There's nothing there.
So they say
in the books of Usul. We learned this
in Fatwa because they're very important.
Means that you're going to accompany
the origin
of something that had no ruling in the
Quran and Sunnah. This is not a Dalil.
I'm telling you this. I I went through
this to show you when they're saying there's
no evidence,
this is sloppy.
There is evidence, but what you should get
at is what you're trying to say is
there's no you're trying to
say,
And it's a lot here. I don't wanna
make complicated because it's just have is is
not is this have of the hokum, it's
it's just have of the hal.
Hal. These are 2 very different things. But
I just want you to appreciate, like, how
sloppy the argument is.
Because actually when they say, Adam Adalil, there's
no Dalil, that's not what they're saying. Wa
alaikum salam, Muhammadu Allah clear. What they're saying
is, is to have al asl that the
Quran and sunnah have
never provided
any foundational
text, a nus
that shows the marriage between a non Muslim
man, a woman, a Muslim woman, and a
non Muslim man is forbidden.
That's the argument. They're saying,
Because they're saying,
before the time of the prophet, salallahu alaihi
wasallam,
that was allowed.
And since there is no asl,
then that means it continues.
I'll give you an example of istashab.
Istas hab would be, for example, tawaf,
that before the time of the prophet sallallahu
alaihi wa sallam, people made tawaf
around the Kaaba.
And Islam, Alhamdulillah, this Tawaf continued
because it came from Sayna Ibrahim
alayhi salaat to west salaam.
But did Islam leave the Tawaf
in the way that those pagans did it,
or did
it realign it
with prophetic morals? For example, they used to
make Tawaf and the *.
It it banned that. They would make Tawaf
in different ways with around idols and all
kind of strange practices. Islam
forbade that and forbid that. So
why there is is this hub of the,
of the Tawaf,
it's changed by the Sharia. It's, if you
will,
made Sharia compliant.
Same thing with marriages. Pay attention. I did
this on purpose.
Before the time of the Prophet Sallallahu Alaihi
Wasallam, the long hadith of Sayda Aisha, RadiAllahu
Ta'ala
Anha, mentioned by Imam Abu Dawood
about nikah
in Jahiliyah.
How people would get married
in the times of ignorance.
And then the prophet Sallallahu Alaihi Wasallam came
and
changed and forbade and,
created conditions for marriage.
So why there is istashab
of nikah,
before the time of the Prophet Sallallahu Alaihi
Wasallam,
there were certain types of Nika,
which were made forbidden.
For example,
Allah says,
You can't marry sisters anymore. They married
sisters. So nika has istushabalasal,
but
sisters,
forbidden.
Huri mata'ari kum umaha tukum.
Your mothers are no longer allowed for you
to marry.
Marriage is permissible.
You're not allowed to marry
your mothers.
So the argument and here I want you
to pay attention because it's going to hit
you very quickly
by these people is that nika
is something which is istashab.
And since nikah is istashab,
that means that a non Muslim
man can marry a non Muslim woman since,
remember this,
the origin
of
anything which is most
is
is permissibility.
It's permissibility. So that's why they argue this.
They say, well, there's no text. There's no
there's no clear principle.
There's nothing that says this can't happen. So
the of anything, the foundational
default ruling of anything for which there is
no text is permissible. We have the great
axiom,
The origins of all things untexted by the
Quran and Sunnah
are permissible.
So that's their argument.
The problem here
is that there is an asshole,
and it cannot be is this hub.
And that's why in Maraqis Surud, it's a
poem we memorize, you know,
in the yes, they did. Some of them.
Good question.
In the he says,
you know, we affirm the idea of istasheb,
something that's not texted, something that has no
foundation to say it's forbidden.
Something that we come across that there's no
ruling for. No
The Adam al Asli. He doesn't say.
He says.
That is just had can happen when there
is no clear
foundational
action
or text
from the time of the Prophet Sallallahu Alaihi
Wasallam
min al baby. Then he says, badaqasar
albati an Nasil Adam. And here you have
to pay very, very close attention.
In order to invoke istas hab on something,
you have to do a lot of research.
Like, there has to be a tremendous because
you're going to say this thing is permissible.
So before a scholar or scholars are going
to say this is something which is mustas
had,
they're going to exercise
all of their energy to make sure,
because it's dangerous. So the sheikh says,
that after someone uses
all of their energy to make sure this
is something which falls under istas hab.
Istas hab means its permissibility
stays its companion.
Right? Sahab, like sahaba, but here is tasab
means the permissibility
before Islam
stays a companion of that state
after Islam.
In order for that permissibility
to stay there, a scholar has to do
a lot of research that there is no
hustle. There is no clear text. There is
nothing that shows no, no, no, this is
not allowed, or this may have to change
in certain ways.
And this is something he says is very
serious.
Why do I say that? Because it's a
very simple argument.
What is the asshole
of sexual relations?
That's my question to everybody.
What is the awesome
of people
having
physical relationships with one another? What's this asl?
It's haram.
Imam al Sha'afi says in Al Al Asu
Fil Farooj Horma,
right, that the foundational relationship between
non marital people
is that they are not allowed to have
a physical relationship. This is something that every
Muslim knows from a 4 year old to
an adult.
That's that's the statement of Sayidina Imam al
Shafi'i.
In fact, we have an axiom mission by
Imam Al Qarafi al Mariki,
who said that the foundation
of of
of sexual relations, the default of sexual relations,
the default of other people's property,
the default of other people's wealth
is haram
unless
there is an aqd.
The marital relationship
without an aad
is haram.
So the argument
goes against
the grain
of the usul
that says the foundation of marital physical
interactions and living like a married couple between
each other
is forbidden
unless there is an aqad.
So it's not istas hab.
It's not istas hab because there is an
asl.
And if the asl of the Foruj is
alhurma,
if the foundation
of sexual relationships
is forbidden,
unless there is an Aqid,
then the idea
that
non Muslim men and non Muslim women,
and Muslim women can marry
because it's
also is permissible is wrong.
And in fact, the logic is inverted
because if we said that the origin of
a relationship
is forbidden,
then it can only be permissible with Dalil.
Now pay attention. This is the second
argument now.
If the origin of something is forbidden, it
goes against
means
The origins of things are permissible. But we
know that the origin of marriage is the
default of marriage is a better word. It's
not permissible
to engage in those relationships without an akhid.
So therefore,
its default is not permissibility.
Its default is
it has to
have an aqad.
So the argument, number 1, that there's a
no dalil is wrong. We showed why. Number
2, the argument that this is is this
had is wrong. We just showed why.
And if you think about what I'm saying,
it actually puts the burden of proof upon
those who say it's permissible.
Is there anywhere
in the Quran,
in anywhere in the sunnah of the Prophet
SallAllahu Alaihi Wasallam
that expresses the permissibility
of marriage
between a Muslim woman
and a non Muslim man in the way
that it expresses the permissibility
of marriage in other ways.
Where's the text?
So,
I apologize for the technical argument,
but I I I did that to show
that actually the inverse holds true. They shouldn't
be asking
normative
jurist
and logicians
to to do what they do. No. The
burden of proof
is on
them is on them. And the reason that
they're asking,
Madik and Sha'afee
and Abu Hanifa and Sayna Imam Ahmed for
evidence, and I say this respectfully is because
they are swimming in a sea which is
too deep for them.
And the proof that they're swimming in a
in a sea that's too deep for them
is they confuse three things. Number 1, they
confuse the meaning of Dalil, with Asul, Nas.
Number 2, they confuse the idea of
that something, you know, maintains its permissibility
because there's nothing there to show it's forbidden.
But we all agree upon, everyone agrees upon,
that * before marriage is forbidden.
That marital relations, even the financial issues related
to marriage, are largely forbidden unless someone does
sadaqa
without an aqid. So the hustle of everything
related to marriage until there is an aqid
is
so it's not
So we say
It's forbidden until there's an ikah.
So what does that mean? When something is
forbidden,
it can only become permissible
with Dalil.
Now we need Dalil. So what what I
did is I showed you the argument now
is reversed. It's not
the people who are saying this is not
allowed, who need evidence,
is the people who say it's allowed based
on their flawed sort of approach, who have
to bring evidence.
The hadith of the prophet salallahu alaihi wa
sallam has said that the evidence is due
on the claimant, not the one that you
attack, or not the one that you argue
with. It's not right. Everyone I argue with,
I ask them to bring evidence. I'm the
one arguing.
And we know that Dalil, according to Sharif
al Masani,
This is very important, especially for young people.
So a lot of people on TikTok, man,
welcome, man. It's good to see you guys
here, man.
Young people got that fire,
Fire
in dunya, no fire in akhirabineallahu.
But there are 4 conditions for daleel. Before
anything can be used in fatwa,
anything that we do in that field, when
we write fatwa for the North American fit
council, or when
we're writing fatwa, in al Azhar before Dar
Ifta.
At daleel, I want the daleel, I want
the daleel, I want the daleel, where's the
daleel, the daleel, the daleel?
Ask them
what are the conditions of dalil?
Because if you don't know the ingredients of
biryani,
you can't cook biryani.
If you don't know the ingredients of
a of a ribeye steak with some mashed
potatoes and fried okra,
we're all going to be hungry.
So just because someone can walk around and
say, Dalil,
Dalil,
Dalil,
Dalil, Dalil,
Ask them,
what are the four conditions of Dalil agreed
upon by Ahlus Sunnah?
If they don't know,
they should be quiet.
And that's the greatest sign that they're not
being honest to you,
that that they that they
are not being honest to you. You may
be able to make biryani, but I guarantee
you that biryani is not winning no prizes
with Gordon Ramsey
or
whoever.
What's the first condition of Dalil?
Number 1, it has to be authentic from
the Prophet Sallallahu Alaihi Wasallam, has to be
Sahih, of course, the Quran is Sahihim or
Tawater. No need to talk about the Quran.
So number 1, it should be authentic,
authenticated.
Then the Sahib iman al Musaha.
Number 2,
it should be
There should be a clear relationship between what
the daleel is claiming, what the person using
the Dalil claims the Dalil approves.
There should be
between what I'm using, the the evidence I'm
using, and what I'm trying to use it
for. If it's not clear, if I say,
you know, hey, 5 daily prayers means, like,
you know, like 5 reps on the bench.
That's that's not one asib.
Correspondence.
Thank you Fatima. There's no correspondence in a
relationship.
Is discombobulated.
Dalil means an evidence, Shifa. When someone says
this I'm using this to be haram. This
is means it's halal. This means it's permissible.
This means this is not permissible, that is
called Dalil.
Shifa, good question Shifa. May Allah bless you,
Mashallah.
And thank you Fatima for lighting it up
in the in the in the comments.
And I did unique, MashaAllah, Alhamdulillah.
So number 1,
the condition of an evidence
is that it has to be authenticated.
Number 2,
that it has to be
corresponding
and coordinated
with what it's being used
to prove.
You're not gonna get this on TikTok, man,
so make sure you soak it in.
Number 3,
That the it has not been abrogated, that
the evidence hasn't been abrogated by the Prophet
Sallallahu Alaihi Wasallam.
And number 4, and this is very important.
That that evidence can stand
peer criticism
and peer review.
So So this person uses this evidence, this
person comes with this evidence, this evidence, this
evidence,
this evidence,
this evidence,
and then it stands.
It it it it's not defeated.
It can stand criticism.
Those are the 4 conditions of Dalir.
Number 1,
that is authenticated.
Number 2,
it is coordinated with what the person is
trying to prove.
Number 3, that it's not abrogated.
Number 4, that it can stand
pure retreat.
So the question now is to the people
who say
that, you know,
that a non Muslim man can marry a
non Muslim woman
based on the logic I just presented.
Where's the evidence for that?
That meets those four conditions.
And this is where we're gonna stop.
Next week inshallah, we're gonna talk about the
argument
that the non Muslims,
Ahu Kitab, are not included
in the word Mushrikeen.
Allah Subhanahu Wa Ta'ala says do not marry.
Right?
Your daughters to a polytheist
until he believes.
The argument by some of the people here
is that, oh well he said mushrik, he
didn't say kafir.
I can understand why, but we'll talk about
from the point of Usul Al Firk.
Why this doesn't work?
And now if you're a student of knowledge,
you can appreciate how Usul Tafik is helping
me layer this conversation.
If you're a student knowledge right now, it's
like you're eating baklava, man. You're enjoying this.
Because you're seeing the layers. You see what's
going on.
How did I start the conversation tonight? Number
1, we're not going to demean or attack
or make fun of people. That's not going
to build bridges, that's not going to bring
any sense of healing. I may be emotional,
I may be firm, but I still believe
that we have to respect and be honest.
Our Shia Muslim Mushokeen, are you crazy?
Shia people are not Mushokeen, man. And I
just reacted to you in a negative way.
Please forgive me. I contradicted myself, but don't
say that. Don't fall into this stuff, man.
Those bombs, Fala Nal Khazad, don't care if
you're Shia or a sunnah man. They don't
care.
The people destroying the Muslim Ummah, they don't
ask you what your madhab is. If you're
Sufi, if you're Salafi,
don't care.
So you and I actually are more divided
in our understanding of the Muslim Ummah than
our enemies are, and that's why our enemies
defeat us. Our enemies actually defeat us because
they understand the danger of our unity
and the power of our unity
more than we do.
But next week we'll talk about that idea
that Waratun kahal mushakinahatta
yukminu,
that the word mushakin doesn't include Ahlul Kitab.
We'll talk about why this problematic but tonight
what did I talk about? Number 1 I
said we have the science called Usulufik.
Usulufik is the science of the art of
interpretation.
How do we interpret text? How do we
understand text? How do we engage text? How
do we how do we,
layer
the interpretation? And how then do we go
back? Because if you have knowledge of usool
al firk, then you can criticize alfattu An
Naj. You're like, oh, that sheikh is wack,
or this is scholar for dollars. This is
tahu. This is shirk. Anybody can say that.
But how do you go in and then,
like, honestly and objectively peer peer review? And
when you have usulufil, you're not trying to
destroy the person, you're trying to parse. Like,
maybe some of the fatwa is really good.
Like some of the answers really good. We
can use that part, but this part is
not good. Oh, yeah. This is excellent.
Keep that. It's not like just throw people
out.
Like why do we deem each other as
so irredeemable?
Like Muslims, we're very impatient. Someone makes one
mistake or says something wrong, I'm done with
them. Like, really, subhanAllah, like, we have that
band, we need each other.
Like, we're under siege. Like, we as a
Ummah, we are defeated, we are we are
ruined, We have the worst leaders in the
world. We're being pounded. We can't even bring
a bottle of water into Gaza. And you
wanna argue about Madhav's groups and sheikhs and
this group and shia and sunnah, sufi, salafi?
Are you insane?
That shows you how off it is.
Whereas what it should be is,
I'm down with team m for life.
I'm down with team m for life. We
can discard this some people are asking, can
we discard people?
Sometimes, yeah. Because if they're toxic or if
they're bullies, yeah. We you know, we need
to stay away from people. They're not polite.
They're not friendly. You know, they can always
try to bring us down. Definitely. That's that's
a rare there's conditions for the Hijra of
a person.
But what did I talk about tonight? Very
quickly, I need to make it fast. I
have to jump off, man. I got babies
and bills, man. I'm too old for this.
Y'all, it's way past my bedtime.
Number 1 is we talked about the science
of Usulullah Fakk means 3 things. You need
to remember this, knowing the evidences of Fakk
generally,
how to benefit from the evidences, and who
qualifies. It's usually the last 2 that you
find Muslims on social media, anemic,
and they actually have no idea what they're
talking about, unfortunately,
and they lead a lot of people astray,
and just because they have charisma or they
look good,
doesn't equate to them being qualified in knowledge.
Be careful.
Then what we talked about is the arguments.
The first argument that we address today by
people who say it's a small group of
people. We have a consensus from the time
of the Prophet salallahu alaihi wasalam up until
like the 19 fifties.
That the prophet salallahu alaihi wasalam and the
community agreed that a Muslim woman cannot marry
a non Muslim man. And we talked about
some issues of patriarchy
and gave some some thoughts on that. But
But then we said the argument is flawed
because number 1, they they say that there's
no evidence.
They actually say, well, there's no evidence
And since there's no evidence, this means it's
just hab. This means it's permissible. But I
told you there's a very important accent. You
need to remember this.
That when there is a foundational
principle,
for example, that premarital * is forbidden, premarital
relations are forbidden,
then its origin is not permissibility.
Its origin is not istishab.
Its origin is horma.
That is forbidden.
And when something is forbidden,
it its permissibility
needs evidence. So it's not on us
to prove the impermissibility
of such a relationship.
It's on the claimant
to prove that it's permissible,
because the foundation
of premarital
* and premarital relations
is already understood by everybody.
It's forbidden.
So then where is the evidence to show
that such a relationship
is permissible?
Number 1, in the Quran and sunnah.
Number 2,
even when the Quran allows a Muslim man
to marry a non Muslim woman,
it does.
It
mentions conditions. You can't just marry any non
Muslim woman. You can't just marry any non
Muslim woman. She has to be chaste. She
has no boyfriends.
She ain't ratchet.
Right? She's she's not someone that's gonna destroy
your deen, destroy your family. So even in
the relationship of a Muslim man that the
Quran allows to marry a a woman from
the people of the book, we find conditions.
Can you show me anywhere
in the Quran
and sunnah where there is one text that
says this is the condition of a Muslim
woman marrying a non Muslim man.
Nowhere.
It's not there.
So therefore, there's not a a historical
resume
of this. Then we go to the books
of fiqh. And by the way, I'm against,
Muslim men marrying non Muslim women in the
west. I have my own opinion on this
based on the opinion of Amrul Khattab
I feel like we're throwing our sisters under
the bus. We're destroying our families. I've never
really seen it work with respect to people
who may be in those relationships. I'm not
trying to throw, you know, throw you, any
bad luck,
but
we are abandoning Muslim sisters.
And that's what Omar was worried about in
his time, and that's why he said it's
not allowed.
But we find in the Quran
the conditions
of marrying
non Muslim women from Muslim men
in the 4th or 5th verse of the
5th chapter of the Quran.
You do not find
any conditions of a Muslim woman marrying a
non Muslim man
mentioned anywhere.
So I guess Mary?
Just married?
So she could marry, like,
Someone that's, like, out of pocket?
She could just so the Muslim man is
having a, you know, go through these kind
of conditions here,
but she can just marry any Joe blow.
God just, you know, robbed the bank. Are
we good? Hamdullah. Put a ring on it.
Masha'Allah,
alhamdulillah, barakallahu feekum.
Of course not, man.
Then we go to the books of Filk.
In the books of Fiqh, throughout history, from
the earliest text in Fiqh, from the 1st,
2nd centuries,
we find the conditions of marriage. We find
the conditions of marriage. We find the conditions
of marriage between different types of people.
What we do not find in any book
of fiqh is the conditions for a Muslim
woman to marry
a non
Muslim
man.
Nowhere.
So what is it that like, there's no
resume.
Like, you know, if this if this was
something that had been acted on. Right? Fiqh
is the science of actions. It's the science
of the actions of the Muslim community.
You will see a resume of this throughout
its academic tradition. You'll you'll find essays, you'll
find discussions, you'll find fatwa, you'll find nawaz,
you'll find ma'a, you'll find so many things.
Not
one.
So again, the burden of proof is the
Prophet said,
the burden of proof is on the claiming.
Not the one you you you asked to
get into the argument, like, I wanna argue
with you and now you prove it. No.
I have to prove my point.
So as we see here, the absence of
texts,
from the Quran and Sunnah, as well as
the books of Fiqh, on what are the
conditions,
right, of that marriage.
And
yeah. And even to marry a Muslim man,
there are conditions.
Like he shouldn't be an evil person.
He shouldn't be someone who is physically abusive,
psychologically abusive. He should have the conditions of
he should have his money right.
As the prophet mentioned, sallallahu alaihi wasallam, he
should be emotionally solid. He should be able
to give what's called nafaka, and he should
be able to establish sakinah in the home.
So there's actually conditions and things the brother
mentioned to me Barak Alawfiq, even to bury
a Muslim man there are conditions.
But we don't find any discussion
in any
text across any madhab,
Sunni, Shia,
you name it. There's no section on what
are the conditions of a Muslim woman
marrying
a non Muslim man.
So there's a lack of academic history.
So next week, insha'Allah,
we'll continue our discussion,
and we will make it a lot more
easier and that's where we're going to go
through the second argument of these wonderful,
well intended people I'm sure is
although we disagree with them,
you know,
pretty vehemently,
is that the word Mushokeen in the Quran
doesn't mean Alikitaab.
That the word polytheist doesn't mean Alikitaab. And
in the verse of Surat Al Baqarah Allah
says do not marry polytheists.
That's the argument, Alhamdulillah.
So Alhamdulillah, tomorrow night we continue, we are
going to be reading a book in purification
of the heart by Imam al Muhasibi
that really helps us build the capacity of
our soul. So every Tuesday, Wednesday Thursday at
11 PM, Alhamdulillah, Tuesdays we're doing Aqeedah
with the goal of
faith.
Right? Aqidah means faith, Shifa.
Learning faith to achieve Ihsan,
not division in the Ummah.
On Wednesdays, we dedicate to contemporary issues and
this Wednesday session will continue
Alhamdulillah
after
our summer nights program is done at Swiss,
and then tomorrow night we'll read to a
very beautiful book by Imam Al Muhasibi
on
working on our character
and work on our hearts.
Someone's asking me about my school. Listen, man,
support Support. Independent
scholarship, man. You know what I mean? Support.
If you like the message, support us. $9.99
a month.
All our classes. We don't sell a class
for a high price.
Arabic, Quran with Ijaza,
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classes for new Muslims will start off all
lineup soon Insha'Allah.
All for only $9.99
a month for you and your whole family.
Right? So you can take care of that.
Go to join.suwayebweb.com.
My name JazakAllah Khairan. May Allah reward you.
I teach the Farbai'in there. So at that
school, I actually go through the whole Madikhi
Madhab, all the Azhar texts related to that.
And ask Allah Subhanu wa Ta'ala to increase
us in goodness. Before we go, we need
to remember and pray for our brothers and
sisters in the Congo.
You know, in less than a year, they're
saying around 2,000,000 people have been killed in
the Congo. SubhanAllah.
I talked to my friend just there 2
days ago. We need to also keep our
brothers and sisters in Palestine,
La Halla Walla Khotla Billah in our dua.
And also we have to
keep our brothers and sisters, well, alhamdulillahi.
I mean,
all over the world in Sudan and Syria,
and our duas, SubhanAllah. Someone's asking about Ashari,
Maturidi. Listen, Ashari,
Maturidi,
hambali. Oh Ahadasulna.
As the Imam al Safarini mentioned, this stuff
that you guys are busy with, this is
pushed by intelligence agencies
to divide you.
These are the 3 major schools of Akhirah.
Imam Abu Hasan Ashari is from the Salaf.
His students were from the Salaf. Imam Ahmed
is from the time of the Salaf. His
students are from the Salaf. Imam Abu Masurah
Ma'turi d,
he's from the time of the Salaf. Why
waste your time on this?
Why waste your time on this? Focus.
The prophet said, focus on what benefits you,
Focus on what benefits you and expand the
idea of who is
and be careful of people who try to
say
is only them and 3 people or them
and their shoo.
Nayah. This is a fitna. So, Yasir, may
Allah bless you for asking that question. Thank
you for asking. It's a good question. I
appreciate you, man. May Allah bless you. So
again, people asking you can join the school.
We have on demand and live classes. We
have a free app for you, free text,
everything. Go to join dot suahibweb.com.
We're gonna see you guys tomorrow night. Alhamdulillah.
Great discussion. Enjoy the interaction
on TikTok with the youngsters
with the youngsters and on,
on Instagram. I'm not going to say old
people. I'm just going to say the more
well refined
people, Mashallah,
the more well refined people.
We ask Allah Subhana Wa Ta'la to bless
us, to give us love of the deen.
We ask Allah to let us, you know,
come back to Allah and repent to Allah,
that Allah Subhanahu Wa Ta'ala will forgive us
and accept us and put noor in our
hearts and make us from the people of
Haqq.
Oh, man. You didn't record it.