Suhaib Webb – SWISS Summer Nights Muslim Women Marrying NonMuslim Men (Part 2)
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Hopefully now,
as you can see, there's some, improvements happening
and hopefully some of the, technical challenges that
we were dealing with
over the last few nights have been remedied.
And,
it's great honor and pleasure to be at
your service and with you.
It's an exciting day. A lot of things
happening,
in the world that are certainly heartbreaking and
devastating and
taxing upon the community.
We make dua for
people across the globe who are suffering,
and continue to suffer. And, you know, perhaps,
it's a wake up call for the rest
of the world to realize how far away
from humanity,
people truly are. Because every day, at least
every day, when I see images from overseas,
I'm saying to myself, like, how long until
someone has
some type of moral integrity and moral compass
to stand up for the haqq and to
do what's right?
And we ask Allah
to defend the Palestinian people. We ask Allah
to give them victory over their enemies, and
we ask Allah
to protect,
this ummah and the ummah of the prophet
until the end of time.
Last week, we started the series, summer nights
here at Swiss at our school.
And on Tuesday evenings, we talk about faith
and.
And tonight, we're talking about,
some
contemporary issues
that face to Muslims when it comes to
areas of fiqh in Islamic law. That was
my my my focus of study was on
Islamic law, alhamdulillah, overseas as well as
here in the United States when I studied
here.
And the issue that has come up on
numerous occasions is the issue of of Muslim
women marrying non Muslim men.
We know that there's a marriage crisis in
the Muslim community. I I I tend to
look at all of these things as symptoms
of sort of a failure
to facilitate,
people getting married
and to ensure that people, are ready for
marriage. And that's something at least here in
the context of North America. I can't talk
about anywhere else. I still think we're we're
lacking.
I'll give you guys a great project that
I saw some years ago in the Bay
Area when I lived in San Francisco Bay
Area. Was that actually we would mentor,
people who are not married regardless of their
age.
Because this is not just a youth issue.
I don't like how we always blame the
youth. Listen, the youth are leading the world
right now. The youth are the one ones
at encampments. The youth are the ones in
Gaza bringing water to their families. The youth,
are the ones who are doing what old
folks should be wise enough to know how
to do. So I don't like it when
people blame young people. We know that the
prophet
he said,
I was helped by the young people. So
I don't,
by any means, want to frame
this need as something that's strictly for young
people. Anyone that hasn't been married.
And what we we we did for them
years ago in the bay areas, we would
mentor them with families.
So they would hang out with a married
couple and they would hang out as a
man with a man who's married. She's a
woman with a woman who's married. And they
would spend some months with them.
And they would talk about everything from, of
course, faith
and Ibadah, being good Muslims,
to financial issues, financial management, thinking about the
future,
To all kind of things. And they would
build a relationship that would actually last beyond,
the
the marriage.
And so that couple, in many ways, would
push in and be someone that that that
new couple, regardless of how old they were,
could rely on. And I think that's something
that people should consider doing locally. That's not
something that needs a worldwide
solution or a national solution. People can come
together and do that locally And bring in
people who can mentor anyone who's thinking about
getting married and and and, you know, help
them through the process of preparing for marriage.
So we know that this is a crisis,
and we know that many sisters,
are struggling to find good men. Many good
men are struggling to find good women. It's
always strange to me. You meet all these
good brothers and sisters. You ask yourself, why
don't they know each other?
And this question is one that comes up
quite a bit in the United States, and
that is, you know, a Muslim woman marrying
a non Muslim man. And last week, we
began to address some of the evidences of
those few people who have said that this
is permissible.
These are not fuqaha. Right? I I I
know of no I sit on 2 large
faqbodies,
across the globe. I know of no major
trained
faqid that has said this. It tends to
come from people more so like in the
Western Academy
or people who are very sincere, very thoughtful.
I'm sure we don't wanna to attack anybody.
But may not be in scholarly circles that
in those scholarly circles that demand peer review.
You know, scholars talk a lot. Scholars talk
a lot today. You know,
see the I sent a message to Sheikh
Yasir Qari. He sent a message back to
me.
Students of knowledge like myself are in touch
with scholars. There's a lot of conversations that
happen, so it's very important to be in
scholarly circles so that you're subjected to peer
review.
Just in the last few weeks, you know,
a few people contacted me. Can you read
this paper about the qira'at? Can you look
at this fatwa? I sent a book to
someone that I needed them to look at
that I read. So there is
a a a back and forth, and I
I I often don't see people who come
up with these opinions
in these in these circles.
Right? And and
and being
peer reviewed by one another, which I think
is very important especially issuing fatwa. And I
think at a broader level, that's a challenge
for people that are giving Dawah online, people
giving Dawah on TikTok, people giving Dawah on
Instagram. Who who is mentoring them? Right? Who
is telling them, hey, this is perhaps,
incorrect what you shared.
This is not necessarily it might sound good,
but it's wrong. If you don't have people
around you to edit, you will have a
sloppy life.
Just remember that if you don't have people
around you to edit you, you you will
have a sloppy you will have a a
a sloppy life. And that's just how it
is. And that's why,
Sayedna
said, la yufiqhu qaumun laysadadayhim
nasihum.
People will not succeed who don't have advisers
around them. And the prophet, salallahu alayhi, your
son, said, adhinu al nasihah. We all know
this hadith
that the religion is sincere advice. So that's
one thing I've noticed about people that have
sort of given that opinion. I don't see
them as scholarly councils. I don't see them
in gatherings. I don't see them presenting their
findings. What I do see is they kinda
prevent present their findings to people online
or on a blog post, or you're presenting
people that may not be trained.
And that's sort of unfair. Right? So the
first evidence that we talked about last week,
and I'll make quick was that they say,
you know, there is no evidence. There is
no evidence to prohibit
a Muslim woman marrying a non Muslim man.
So therefore, they call what's called an Usul
al Fiqh
is just hab.
From the word sahabah,
like the same word sahabah. Sahabah is someone
that accompanies you. Right? So it's just have
it's just have or had.
That since it was permissible for Islam,
it stays permissible as after Islam and unless
there's a text to prohibit
it. This is one of the most difficult
sort of pieces
of evidence to use because that means a
person has done an incredible amount of research
to make sure that there's been nothing that
prohibits
the object of discussion.
So al Asluf al Ashaibaha.
That the foundation of things is permissible as
long as there is no text
to show that it is impermissible. So they're
invoking this axiom. It was called,
Ibaahatul asl or istas hab.
And I I noted to you that the
problem with this
is that istas hab can only be used
when there is
no fundamental
foundational text or principle
that is well known amongst the Muslims. Something
which Mawlana Shah Kashmiri wrote about extensively the
great Hanafi wujud did, you know,
Something that everybody knows.
And and and the sloppiness of this argument
with respect to those people is that they
are assuming and I need you to pay
attention and I wanna make this as simple
and brief as I can.
They are assuming
that the asshole
of sexual relations
is permissibility.
That the default,
meaning default, that the default
for sexual relationships
is permissibility.
Every Muslim knows
that's not the case.
You could ask, you know, young pubescent Muslim
adults.
You could ask the oldest person in the
community.
Everyone knows that * without an aqid
is not allowed.
That sexual relations without an aqid between people
who are eligible to marry each other, they
are Sharia compliant in their nikah, a man
and a woman,
is horma.
And this is the point I wanted to
make last week and forgive me if I
didn't make it well because I'm thinking in
Arabic and trying to speak in English.
I don't speak in English very well either
when I think it's think in English.
But that is in this situation, it's one
of the rare situations in Islam
where the asl is not Ibaha. The foundation,
the default of the act is not permissible.
That's when you can say it's just hard.
Well, it was permissible before Islam.
It it there was no ruling for it
in Islam, so it stays permissible after the
time of the prophet sallallahu alaihi wa sallam
unless something happens.
But we know that before the time of
the prophet, sallallahu alaihi wa sallam, people were
making zina.
And then verses in the Quran,
don't come close to zina.
The prophet said is one of them will
be aat, one of the 7 major sins.
So we do know we know that within
Islam,
* before marriage was forbidden.
The only way that * can be permissible,
that's why Sheikh Khalil
says, Istighlal.
Right? It it the the aqat of nikah
makes permissible. Istighlal.
It seeks to make permissible
what was forbidden. That means that the the
the the asl,
the foundation of sexual relationships
without
a contract
is forbidden.
So these people, unfortunately, their argument, they got
it wrong. They're saying that the foundation is
permissibility.
But the foundation is that it's forbidden because
we have a text and when we have
a text, there's no istas hab.
There's no continuity
of the original permissible act before the time
of Islam.
What does that mean?
That means actually that it's inversed
and that it is not upon us
to prove that something
is not haram, that the Sharia has
very clearly made haram, that * before marriage
is haram.
It's upon
those people not to say that we have
no evidences for the opinion of normative Islam.
They have to prove
for some reason why that default ruling of
impermissibility
is no longer acceptable.
So stay with me.
Because
there's
a sloppiness to the argument and I have
to sorta come and clean it up with
a mop. And it's not easy. But I
hope also you can see
the depth of Islamic law, the care of
Islamic law, and then how we have to
be very key careful
with with what we read and what we
follow outside because it could be untethered from
the logic of the Sharia. And the logic
of the Sharia says, yeah, everything before the
time of the prophet was permissible.
Yeah. It doesn't stay permissible if there are
texts or fundamental
axioms
that make it very clear that that thing
is forbidden. Like alcohol before the time of
the prophet sallallahu alaihi wa sallam, for those
disbelievers they considered halal, not not not religiously.
Islam came
and said that alcohol is forbidden.
So now can someone come to me and
say there's no evidence
that that, you know, alcohol is forbidden?
They have to prove it. I don't have
to prove it. It's right there in front
of us. Because we noted as Imam al
Shafi'i said, that
the default the default
of sexual relationships between a couple is that
it is forbidden
unless there is an aqad,
unless there is aqarunika.
In the Quran
and in the sunnah of the prophet salallahu
alaihi wasalam,
we find
considerable amounts of evidence to show
what marriage is. It's between a man and
a woman. Right? There are certain conditions that
have to be met there.
And it's it's detailed. I did a series
in the early 2000 on the wives of
the prophet salaw alaihi wa sama about I
think 13 CDs. I went through each marriage
of each of his blessed wives, radiAllahu anhu.
And then so
I at the end of my talk last
week, I said,
is there any text in the Quran or
in the sunnah
that outlines
how a non Muslim man can marry a
Muslim woman.
We have it in Surat Al Maidah if
a Muslim man wants to marry a woman
who's a Christian or Jew.
It's detailed.
You know, their and
so on and so forth.
But we don't find any verses in the
Quran
or any text in the Hadith of Sayra
Akwa
that lay out the conditions and
qualifications for a non Muslim man
to marry
a Muslim woman.
So there's no
for their case,
not our case.
Not for the case of the majority.
Secondly, I noted within the academic tradition of
Islam,
if we look at any of the books
of fiqh, if we look at any of
the books of fiqh
from the earliest times, and we talked about
the idea is there a patriarchy in and
I said, no doubt in issues of ishdihad,
there are certain things that have to be
examined. And women have a legitimate and men
have a legitimate concern there. Most definitely because
a
person is the son or daughter of his
environment.
We know that. So there are certain issues
outside of foundational text where sometimes the ishtihad
certainly has been influenced by people's environmental realities.
That's the job of scholars now to go
back and not just simply
relate those texts to people, but to make
sure are these texts that are issues of
issues that are open to to to, interpretation,
are they harming or bringing benefit? Are they
bringing are they bringing?
Nobody has a problem
with this or something. I can't really translate.
In is the process of making sure this
opinion,
you know, fits the moment and and serves
the best interest of that person's Jannah. We
have no problem with this. But on fundamental
issues, this is impossible.
Fundamental principles in the Quran and sunnah are
from Allah and from the messenger of Allah,
Sallallahu Alaihi Wasallam.
This is impossible.
So if we look at the early
early early earliest
books of Islamic law, we don't find one
chapter on what every chapter on the has
conditions,
has principles, has things you have to do,
has things you can't do. Do this, don't
do that, pay this, pay that, don't do
this. You can, Can you have, you know,
a prenuptial agreement? All these kinds of things
were addressed.
We don't have one sentence.
One sentence that talks about what are the
conditions of a What type of non Muslim
men can marry a Muslim woman?
So that was the the first argument that
I addressed. How they have confused is just
have is to have
and there there is no way to say
that there's continuity
is just have the companionship
of the earlier permissibility
because
that in itself
that in itself
is prohibited clearly in the Quran with the
issue of marriage.
Marriage makes it clear that zina is no
longer allowed. So it's just how does it
work. So marriage has to be proven if
you will. Right? There has to be conditions
that you and I have to adhere to
that. There's a certain set of rules. It
can be a secret marriage. It can be
be careful with this
thing I'm seeing on TikTok. Stay away from
this stuff. People are playing with fire and
they're playing with your fire.
Right?
Marriage is something that's honorable. It has a
iffah, it has a noor. The prophet said,
Allah
says, It's a very serious issue. It's not
something just to go play around so you
can have some fun, man.
If you want to be ratchet,
be ratchet.
If you want to be religious and ratchet,
please don't. Just go be ratchet.
Like, don't use the deen for your ratchetness.
Be on the haqq. And and we all
may make mistakes, but using
this deliberately in this way is unacceptable
in in manipulating people.
So we know that nikah
can only happen with an aqad,
with witnesses, with a wadi,
with a with a qadi or a musi
or imam,
with the acceptance of both the man and
the woman. There's no compulsion. There's conditions for
nikah.
Where are any of the conditions in any
textbooks
for what kind of non Muslim man can
marry a Muslim woman? We're gonna say it's
unconditional. I mean, if a Muslim man has
conditions to marry a non Muslim woman, then
also a Muslim woman would have conditions to
marry non Muslim men. It would make perfect
sense, but we don't have it because
of because it's it's it's not allowed. So
istas how does it work? And when it's
inverted, you can see the sloppiness of their
article. That instead of asking people to prove
what's as clear as the sun in the
sky, they have to bring evidences from Quran
and sunnah that show that this ever happened.
And that's the problem of their argument. And
I think they're sincere, but I think that
they are missing a few points especially in
the art of fatwa.
The second argument that they make and I
want to make this brief and forgive me,
but there were a number of questions about
last week. I know that there's sort of
some legal
mumbo jumbo happening. It can be hard to
follow. Be patient with me also. It's not
easy to kind of render this into English.
Especially, I'm from Oklahoma. We barely speak English
as it is.
The second
flaw that I've seen them make, and I
need you to pay attention again because it
will be a little technical also.
Is that they say the verse of Surat
Baqarah,
mean do not marry
polytheist women till they believe.
And don't believe poly don't marry
don't marry your daughters to polytheist
men
until they believe.
They say
that the verse says mushriqin,
polytheists.
It doesn't say Kufar,
disbelievers, but we'll talk about that next time
when we get to Sultan Al Tahena.
So they say
this verse is only talking about
the polytheists
and not the Jews and Christians.
And this is an argument
that I've ran into very adherent,
sincere,
good Muslims
that have had this question.
Just because these people have these questions, doesn't
mean they're bad Muslims, man. We we have
to stop treating people,
like pathology.
Right? People are struggling to make sense of
things and it's a difficult moment.
Muslims are being slaughtered. We have no legitimate
government in the world.
And because of that, we've learned to hate
each other so much that we find value
in fighting each other more than we find
value in defending each other. Like W. E.
Du Bois talked about, we suffer from sort
of like a double consciousness.
So we don't need to vilify people that
are asking questions, engaging. Unless they're rude, then
we can push back with firmness. But most
of the time, people are asking questions
from from a good place Alhamdulillah.
But I've I've ran into to adherent Muslims.
You know?
Adherent Muslims
who
had this question about mushrikeen.
Mean don't marry
polytheist women, polytheistic women till they believe.
Don't marry your daughters to polytheists
until they believe.
So the argument here is
the verse
means people who worship idols.
In fatwa
and in Usulufir,
language
in the Quran
is divided
in in 2 main ways. There's 3, but
I'll mention 2 to make it as simple
as possible.
Number 1 is, Ma'ana luhawi.
It's linguistic
meaning. What does it mean in the language?
So mushriqin,
word mushrik is someone
who commits shirk.
In in the Adat of the Arab, right,
in the custom of the Arab, the mushrik
was Al Watani, the person who worshiped an
idol.
So that's what they're saying. They're saying, look,
in the language
in the language,
this is what it means. So this verse
is not a prohibition
for
women
to marry non Muslim men.
The second type of word we have which
is very important
is called Ma'ana Sharai.
Is the Sharai meaning.
And without a doubt,
the sharia meaning
comes after the prophethood of Muhammad Sallallahu Alaihi
Wasallam.
So the Arabic language was there.
Prophet Muhammad salallahu alaihi wa sallam is sent
as a mercy to all humanity. Alayhi salallahu
alaihi salallahu alaihi salallahu alaihi salallahu alaihi salallahu
alaihi salallahu alaihi salallahu alaihi salallahu alaihi salallahu
alaihi salallahu alaihi salallam. And
he comes with the Quran
and the Quran has words.
And many of those words were known to
the Arabs, of course.
So initially you find some confusion
because the Arabs in the very beginning,
they they had not fully been Sharia educated.
So they were actually understanding the Quran
through their custom. You can find this at
times in certain hadith, in certain discussions with
the prophets, certain confusions like,
when
when when when he had the adiabneb to
hafta. When he thought, you know, and so
to Baqarah meant the right the white thread
and the black thread meant like actual threads.
He didn't know it meant metaphor.
So he goes to the prophet and he
says like I have the white thread and
the black thread, but I can't see them.
The prophet no, alayhis salaam, it's not it's
not the literal meaning. It's talking about the
break of dawn.
And that's why, for example, when Allah says,
you know,
The Sahaba, they come to the prophet salAllahu
alaihi wa sallam. The verse says in Surat
Al Anaim,
those who do not
distort their faith with.
Means any type of oppression or evil.
When the Sahaba heard this, they became terrified
because they understood it understood it according to
their their language, their their their people,
their culture.
So they came to the prophet sallallahu alaihi
wa sallam, the sahih bukhari, and they said
what? You Rasulullah, who doesn't commit zoon?
And here we see the Sharia definition comes
in. The Prophet Sallallahu Alaihi Wasallam says
very clearly,
don't you remember what Luqman
he said to his son, in nashirkah
lathur mumu a'adim that associating partners with Allah
is a great oppression. So it changes the
definition here based on context to the Sharia
definition.
We have an axiom that says
if the Sharia definition
and the Arab definition, the Arabic definition collide,
we give preference to the Sharia
definition.
Remember this axiom.
Remember this axiom.
If the Sharia definition
and the linguistic
definition
collide,
if there's taw'ut,
Preference is given to the Sharia meaning. I'll
give you an example. A salah.
If you go to any classic Arabic dictionary
and you look up the word Salah, what
does it mean?
Does it mean 5 daily prayers like you
and I pray with her like you and
I pray. Nawafo like you and I pray.
Who knows?
What does 5 daily prayers mean?
5 daily prayers in excuse me. What does
salah mean in the ancient language? It means
dua.
They understood salah to mean dua.
Allah says to the prophet, Inna salataka
sakaloo lahu. So tatoba,
Allahu subhanahu wa ta'ala
says very clearly
that your
salah for them brings them sakinah. He means
dua, your dua.
But now, in this time,
2024,
we have the Sharia definition of salah.
We have the linguistic definition of salah.
Which one
do we understand when we use the word
salah in the Sharia context? We understand ritual
prayer.
This also applies
to the word mushrikeen.
This axiom, those people who try to argue
for what we hold to be unassailable and
and and and immutable that a Muslim woman
is not allowed to marry non Muslim men.
We hold this as unassailable, immutable
for reasons for usul,
not for for patriarchy. I don't know because
this is what the deen is telling us.
We we and now I'm showing you and
unpacking it how how you see this argument.
And how beautiful,
how deep and beautiful is our deen, man.
How incredible is our deen. And how we've
neglected.
We neglected this.
A woman who just embraced Islam for people
in the comments, we can talk about that
in the future. That's that's that's an issue
that needs to be unpacked.
Talking about now
pushing into marriage.
So the word Mushokeen as it was used
by the ancient Arabs definitely meant someone who
worshiped idols.
But the Sharia comes and expands
the idea of shirk
to not only include idolaters,
but to include the Jews and Christians.
For example,
look in Surat Al Tawbah.
Allah Subhanahu Wa Ta'ala says they took
their monks and their rabbis as gods along
with Allah.
They were only commanded
to
worship
one God.
There is no God but him. Listen to
how the inverses the end of the verse
talks about Jews and
Christians.
Transcendent
is he
from what
they make shirk.
Yushrikun.
So Allah Subhanahu wa Ta'ala, the Surat Tawba
describes the yahud, walasara
as mushriqin.
Also, we find in Surat Al Imran,
Allah Subhanahu Wa Ta'ala says that prophet Abraham
was not a Jew or a Christian, but
he was an upright Muslim and he was
not
a polytheist.
That polytheist
is going back to the Jews and Christians.
So here again, they're called mushrike.
Numerous places in the Quran,
Allah
extends
the meaning of mushrik
beyond
the linguistic meaning of the Arabs and idolater
to include
the Jews and Christians.
So the idea
This idea that this doesn't expand
to,
include Jews and Christians is reversing the axiom,
reversing the principle. The principle says that if
we have the linguistic meaning of the word
and the sharia meaning of the word, we
give
preference
to the Sharia. I'll give you an excellent
example.
Is people who say taking pictures are haram
because they take the definition of, they take
the statement of the prophet sallallahu alaihi wasallam
in his time when he said Surah
Musawir
to mean pictures, but there were no pictures
in his time. Sallallahu Alaihi Wasallam. Whether you
say pictures are halal haram, that's not my
point. The point is this evidence
this evidence
this evidence
is is
is not acceptable because the the the the
meaning of the word changes.
To now a modern usage that the prophet
didn't use. The prophet, he didn't know about
pictures. He didn't have a camera like we
have cameras. He's talking about idolatry,
not taking pictures.
So again,
taking the linguistic meaning of now
and changing the Sharia meaning gives you the
wrong fattu. In both cases, you can see
it works for permissibility, for something that's forbidden.
It's a lot of writings on this subject
where especially the Amiyyah, you know, Arabic slang
has sort of sometimes impacted the people's understanding
of Fataw.
Also, how do we know that Musharikim,
includes the Jews and the Christians?
By the reactions
of the Sahaba.
We don't just take the Sahaba for actions.
We also take the Sahaba's reactions to words,
reactions to verses.
Like, for example, in the verses of hijab
king.
And and Muslim women stopped in the street
and said, I'm not going to move until
someone brings me something to cover myself. This
is a daleel. This is a reaction
to to a verse of the Quran, and
they were not corrected for this action.
When
the verse
in Surah Baqarah was sent in Medina,
Sayyidina Abbas radiAllahu anhu,
he says,
Do not marry polytheist women till they believe.
This verse is sent in in Medina not
in Mecca.
And do not marry your daughters to polytheists
until they believe.
Even Abbas says in Medina
that when these words came as mentioned by
Al Tabari, the Sahaba stopped marrying
all non Muslims.
Jews,
Christians,
polytheists.
Here we see something.
That the Sahaba
have now understood
the Sharia meaning of mushriqing.
They understood that it doesn't just mean the
polytheist in Mecca and Medina. It also means
now,
the Christians and Jews that are living specifically
more so in in in Medina, their reaction.
We also see their language.
So for example, as is authentically related
from the from from saying, Amr Al Khattab
said,
He said, do not enter the churches of
who? Al Mushriqin. He didn't say anything but
mushriqin because he understood even though the ahlikita,
even though they have a special designation because
they were sent prophets and they were sent
books, and we give them a special type
of respect, of course.
But still, they commit shirk.
So here we see saying, Amr ibn Khattab
authentically
narrated.
They said,
do not go into the churches of who?
And mushakeen. Called the mushakeen.
So here we see see 2 reactions of
the sahaba to the words. The idea that,
oh, Mushukin doesn't mean Jews and Christians. Well,
even Abbas says when the first came,
the Sahaba stopped marrying all non Muslims.
Number 2, we gave the example of saying,
Nur ibn Khotab
during his lifetime as the Khalifa.
When he said what? When he said to
the people,
Don't go into the churches of the polytheists.
He had numerous statements that he said like
that. I'm just giving you one for time.
Finally, people are asking about marrying,
Muslim men marrying non Muslim women, and this
may interest you because Abdullah ibn Amina Khattab
as related by Imam al Bukhari and his
Sahih in the chapter on Talaq,
chapter on divorce.
You'll find it there. Sayna ibn Amr Khattab
Radiallahu Anhuma.
He was asked
by people about marrying
Christians
and Jews.
And in the context of Christians,
he said,
This is the word he used.
Allah has prohibited
Muslims to marry polytheists.
So again,
we're layering now the argument that was made
in the beginning with the axiom. Right? Because
an axiom without without without
examples
is empty. It's subjective.
What does the axiom say? That if a
word has a linguistic meaning and a Sharia
meaning, we'd prefer the meaning in Sharia. How
do we how do we know the Sharia
meaning? In the Quran and in the sunnah.
Like the word salah.
Like the word nikah
even. Then we gave examples of how the
Sahaba as their
as they understood the deen more and more,
they begin to adopt the Sharia meaning
instead of the linguistic meaning
in its proper context in its proper context.
So I gave the example of Sayna ibn
Abbas salatiyaallahu anhu'ma when the first was sent
in Medina.
I saw some people asking,
Good. I'm glad you're asking these questions. You're
welcome to ask any questions.
I'm not I I appreciate you asking, and
I'm I'm thankful for your presence.
But said when
the verse came is, I believe it's verse
121. I may be wrong. My memory may
be wrong
here. Or, or 221, 220
maybe 221.
Mean don't marry,
polytheist women till they believe,
don't marry your daughters to polytheistic men till
they believe. He said at that moment when
the worst came Al Mushiquim,
the Sahaba
stopped marrying all non Muslims,
not just idolaters,
everybody,
until the verses came in Surat Al Maida,
wal Masanaatumin
al Ladina oo tulkitabamimin
kabrikumuidaa
a taytu. So the verse came, you know,
those
women from the people of the book who
who meet certain criteria and if you give
them their Mahar,
then they start to marry you. So they
understood that to mean everybody.
Then we give the example of Saydna, Umar
Abu Nukhatab Radiallahu Anhuma used to say, do
not enter to the churches
of the mushrikeen. He understood what it meant.
And
we gave a few other examples.
Sayna,
Sahih al Bukhari in the chapter on Talaq,
if I remember correctly.
He said, Allah
has prohibited
Muslims to marry polytheists. When he was asked
in the context
of marrying Jews and Christians.
Then he said, is there any greater?
I know of no greater example of isharak,
of shirk
than some than a woman saying,
Our Lord is Jesus.
And for that reason, interestingly enough,
Abdullah ibn Amrul Khattab was
of the opinion that Muslim men are not
allowed to marry non Muslim women. That was
his opinion.
Even though it goes against the opinion of
the Mathai.
In America, I'm personally against this because I
believe it destroys families. We have a large
number of amazing Muslim sisters who are looking
for husbands, and
you can't ask them to sacrifice if you're
not willing to make a sacrifice also. We
have to think about nation building and community
building,
not just
what is gonna, like, work for us.
So this was the second argument. We're gonna
stop here. I don't wanna take too much
of your time. Tomorrow night, we'll continue. We'll
read from the book of the Imam al
Muhayasibi,
which is such a beautiful book on
honoring the rights of Allah. So Tuesday nights,
we read aqidah.
Right? Wednesday nights, we take contemporary issues. And
then Thursday nights,
we're taking
something related to spirituality all through the summer
at Swiss. If you want to support the
work I do, you can subscribe, become a
student at our school full time for $9.99
a month. You and your whole family, all
of our online classes, everything
you can follow on demand, and you can
also attend our live classes. Our fall semester
will start,
in late September,
I believe. But if you have any questions,
I'll take them. If not, jazakamalallahu
khayranumabarakallahu
fiqum. I hope everybody enjoyed. Alhamdulillah. And I
hope it was informative for you. And I'll
just review what I'm saying as you think
of your questions. Number 1, we said the
first argument that people make is that there's
no evidence
because
this marriage is permissible between a non Muslim
man and a Muslim woman, as it was
permissible before the time of Islam, what's called
istus hab.
Like Sahaba.
It's just have
Sahaba
Sahaba.
So it's just have it it stays the
ruling the the the state not the ruling,
accompanies the act.
We said the problem, the argument of istashave
istashave only works if there's no prohibition.
But we know that there is a clear
prohibition that people cannot have * before marriage
like they could before the time of the
Quran.
It was made prohibited, and the only way
they could have *, that's why Khalil, he
says in his Muftasr, istihlal.
And so does Sheikh Dardir and Akram Asarik.
You know, when you make an Akadem in
marriage is called istihlal,
making halal
relations that were forbidden.
That's how the nikah is defined.
Istihlal.
Right? To to make
permissible because it's also is not ibaha. It's
not istashab.
It's also is horma. And remember this, if
you can remember this,
it's gonna save you all this unnecessary stuff
I'm saying. That when something's
foundation is
permissible,
when something's foundation is permissible,
you have to prove it's haram.
When something's
foundation
is haram,
you have to prove
it's permissible.
So you can see the argument now is
off. The unfortunately with respect to those people,
they like confused everything
because it's haram. It's not my job to
to prove it's haram
because it's foundation is haram. You have to
bring evidences to show why
it's allowed.
Bring an evidence
that clearly says it. In the way that
every other conversation about marriage happens in the
Quran and Sunnah.
And by no means am I attacking people
who may be in these relationships, I understand
life is complicated.
This is not taking a shot at you.
We have to teach our religion in a
responsible way, but also we don't wanna alienate
people,
who are
part of our community and life is complicated.
The second evidence that they use is they
say the word mushrikeim,
they use the linguistic meaning of mushrikeen means
only polytheists.
So in Surat Al Baqarah,
Wallah Subhanahu Wa Ta'ala says,
You know, do not marry
polytheist women till they believe. Do not marry
your daughters to polytheist men until they believe.
They say polytheist
doesn't mean Jews and Christians.
We said the problem here is they've inverted
the axiom. The axiom says if we have
a word and it has a Sharia meaning
and a linguistic meaning,
we give preference to the Sharia meaning in
its right context.
We also give preference to the linguistic meaning
in its right context. It's a long discussion.
And we even give preference to a slang
meaning if it's allowed and it doesn't change
the sharing meaning.
But here what we see, they inverted it.
They're giving preference to the linguistic meaning
and ignoring the Sharia meaning. It's like someone
if you said, hey, man,
let's pray, and they said, okay, let's make
dua.
Like, no, we have to like pray. So
that would be someone now who's giving preference
to the linguistic meaning
over the Sharia meaning. If you said to
someone, let's do Psalm.
Psalm means to fast in the Sharia.
But Psalm,
right, in Arabic
linguistically
means to stop.
Were to abandon.
So if you said, hey, let's do Psalm
tomorrow, it's Thursday. Let's do Psalm. And then
all day long, they didn't move. But they,
you know, and you say, what are you
doing? You're not moving. Oh, I'm doing song.
That's not song. So they're they're acting on
the linguistic meaning, not on the Sharia meaning.
That's what these people have done here. They
acted on the linguistic meaning, not the Sharia
meaning.
We said for example, people would say that
when the prophet said that there's no photo
pictures in Islam, they actually translate it as
photographs. You should ask him, there's no photographs
in the time of the prophet SallAllahu Alaihi
Wasallam.
So they're they're they're actually, the translator now
is subjecting the words of the prophet to
their linguistic understanding. This is very dangerous.
Not arguing whether it's haram or halal. I
I take pictures, but just as an example.
It will be like someone taking the word
sayyara and so to Yusuf, which means a
caravan and saying it means a car now
because Sayara now means car.
You can't do that. So the same thing
happens here. They say Mushrikim
means only polytheists, not Christians and Jews. We
gave examples to show you, no, that's not
the case. In the Quran, the Sharia meeting
comes and expands
polytheism
to go beyond just what people in Mecca
were doing, but also to what the Jews
and Christians did.
Number 2, we gave reactions of the Sahaba
that show us we can infer that they
understood mushrik to mean also Jews and Christians.
For example, the statement of
about the verses of the that says don't
marry Mushukin. He said that the Sahaba stopped
marrying all non Muslims after that.
Until the verses hold to Majda 55 came.
The other we said is the statement of
saying that, umarrublukhotab
radiAllahu ta'ala anhu who
clearly he used the word
in that context of Christians. And then also
we gave the statement and fiqh, opinion, and
fatwa
of Sayna Uma, Abdullah bin Umar.
Next week, inshallah, we'll continue. We'll talk about
some of the
evidences related to this, and we'll finish. And
then the week after, we'll talk about we'll
begin to talk about music,
I may be traveling, but we'll see. I
may be out of town for 2 weeks.
We're taking a group of of the students
that were in encampments across the country
to, overseas,
for a small,
powerful transformative
way to recharge our spiritual hearts before we
go back to school. Many of them go
back to school in the fall to show
them our support and love and admiration, to
spend a few weeks in Ibadah and Thikr
and thinking about how we can continue to
support
brothers and sisters all over the world. If
you have any questions,
people are asking,
I I'm recording this now. Also, I'll post
it on my YouTube page. You can see
this one and the previous ones as well.
People are asking where do you go to
sign up for my school? You can go
to join dot suahibweb.com.
Join
dotsuahibweb.com.
This, Sarah is asking,
may Allah bless you. It will be on
my YouTube page. It's recorded.
So I'll post it there, a better recording
with a microphone as you can see.
May Allah bless us and help us. We
ask Allah by all of his names and
attributes.
We ask Allah
by the weight of his arsh
and the number of his words to bring
justice, peace, and victory to Palestine and to
the Palestinian people.
We ask Allah to protect our brothers and
sisters in India and Kashmir.
We ask Allah to protect our brothers and
sisters in Sudan,
2,000,000 people.
And in the Congo, 2,000,000 people.
We ask Allah to bring
higher to the ummah, to bring islah to
the ummah,
to bring unity to the ummah, to bring
justice to the ummah. Pray for our brothers
and sisters in Pakistan, in Malaysia, in Bosnia,
and all over the world, in the Congo,
in Mali, in Senegal, in Egypt.