Sulayman Van Ael – Divine Names 3b alAdl & al Fadl
AI: Summary ©
AI: Transcript ©
We are going to continue.
I would like to ask people, drinking during
the class is okay, eating during the class
is not.
Okay, so no eating, drinking is okay inshallah.
So now we are going to continue.
So we said Allah is Al-Adl, but
he's also Al-Muqasit, Al-Muqasit is usually
used to show that Allah subhanahu wa ta
'ala is just also towards those who deny
his existence and also teaches Muslims to be
just towards people of other religions, of other
faiths or without faith, and also towards the
non-Muslim minorities in a Muslim country.
And this is something I have written for
you, which I have called Ahlul Dhimma, and
it is needed to talk about this.
So it talks about the status of non
-Muslim minorities in a Muslim country, okay?
So we are talking about non-Muslims who
are the minority within a Muslim country.
Because today very often in these political debates
we found people always describing Islam as being
oppressive, as being intolerant, as being filled with
hate towards people of other religions, and that
if non-Muslims were to live amongst Muslims
in an Islamic framework that they would have
very bad lives.
So what I have done now for you,
I have done a little research that I
want to share with you.
I would like you to take note, but
I would also like you to listen.
So a combination of both, but I think
it is inshallah very important what I am
about to say, because it is actually showing
that the dhimmi, and who is the dhimmi
to start with?
The dhimmi is a non-Muslim living under
the responsibility of a Muslim ruler, and I
am talking according to the Islamic principles.
So I am not talking about Saudi Arabia
and these kind of countries, not to be
too political, but no country today represents what
Muhammad ﷺ represented 100% without any doubt.
So the dhimmi would be a non-Muslim
living in a Muslim country and paying taxes
to the Muslims.
So the first thing now which the orientalists
would say, like this is discriminative, correct me
we don't say this, discriminatory, so why did
some people say yes?
Because it is.
This is sometimes my problem.
Sometimes I use words and then people disagree,
and I say if you don't know how
should I know?
You get the gist of it.
Okay, no I don't want you to get
the gist of it, I want to talk
proper English.
So is it, what is it then?
You can say both.
There is an ijma, you can say both.
Okay al-qis.
Biased.
Biased.
Okay, let's continue.
So now, well, so people would say that
this is discriminatory, and they would say that
it is unjust, unfair, because why should a
non-Muslim pay special taxes which Muslims do
not pay to the Muslim ruler, or rather,
how do you call this, treasury, anyway.
So now, what we need to know is
that the jizya, that is what they used
to pay, these taxes, they were less in
amount than the zakat a Muslim should pay
yearly.
This is number one.
So the jizya they would pay, so the
non-Muslims who would live under the protection
of a Muslim ruler within a Muslim country,
they won, the jizya they would pay would
be less than the zakat, than the amount
on which you need to pay zakat.
That's number one.
Number two, paying these taxes which were less
than zakat would exclude them or free them
from taking part in war, meaning that these
non-Muslims, they were not obliged to go
and engage in war against other countries.
So the Muslim soldiers would have to protect
them.
Three, when these non-Muslims would travel through
Muslim countries, they would have Muslim soldiers protecting
them with their lives.
All of this was included in these taxes.
You see?
So if they would travel, they would take
their goods, they would travel around the world
and they would be protected.
Four, their lives would be protected within the
Muslim country and would be protected outside of
a Muslim country.
So for example, if they were to be
kidnapped for one reason or another, because they
were important people, by a non-Muslim country,
then they would have the promise of the
Muslim ruler that he would do everything to
free them.
It's not like some countries say, we do
not, what?
We do not bargain with terrorists.
They would.
They would try everything to free their people,
even if they were non-Muslims.
These non-Muslims were allowed to bring alcohol
into the Muslim country, but not openly.
Meaning, that if it was hidden, not hypocritically
hidden, meaning just there wouldn't be a sign
of it, they were allowed to drink it
in their houses.
They were not allowed to drink it in
the open, what?
In the open spaces.
Because according to them, they were allowed to
live by the rulings of their books.
And in the ruling of the Jews back
then, some sorts of alcohol weren't forbidden.
So they were allowed to abide by the
book.
They were also allowed to rule, to have
their proper courts.
So a Jewish court, for example, as long
as it had nothing to do with capital
punishment and all the other things.
It was the rule of marriage and divorce,
these kind of things, and they were obliged
to abide by this.
Is that clear?
Okay.
So now Allah subhanahu wa ta'ala, sometimes
Muslims, try to pay attention, sometimes Muslims have
the feeling that they are not allowed to
love a non-Muslim.
They say it is haram to love a
non-Muslim, meaning for example, me myself, my
grandmother is 95, or she will turn 95
on the 27th of August.
I'm not allowed to love her.
I have to despise her, hate her, because
she's a kafira, and she will go to
*.
This is what we find in many books
which are printed in Saudi Arabia.
Fatwas, fatawa, coming here, questions like, am I
allowed to love my non-Muslim relatives?
No, you are not, they say.
You need to hate them, despise them, dislike
them, and you shouldn't visit them.
Another one says, am I allowed to express
my condolences to my neighbor whom I've been
living next to for 20 years?
No, you are not allowed to show any
form of grief for someone who is destined
for *.
And so I mean, if you now have
all these fatawa coming in, and people not
knowing that there are many differences about these
issues, then you will create a very violent,
intolerant Muslim community.
The first thing you need to know is
that Allah subhanahu wa ta'ala in the
Qur'an made very clear, and I'm not
going into the details because it's not a
class of fiqh, that Allah subhanahu wa ta
'ala allowed the Muslim men to marry a
Christian or Jewish woman, isn't it?
Now, not even to marry, also to have
children.
So now Allah subhanahu wa ta'ala says
in the Qur'an in Surat Ar-Rum
about people who are married, وَجَعَلَ بَيْنَكُم مَوَدَّةً
وَرَحْمَةً And He placed amongst you mawadda, the
climax of pure love, and rahma, mercy.
So now if a Muslim man can marry
a Jewish woman or a Christian woman, this
won't be based on hate, is it?
It will be based on love.
So this is the very proof that love
between a Muslim and a non-Muslim is
not only allowed to exist, it's even allowed
to lead to having children together, okay?
So this is very important.
It's from the Qur'an.
It's not me saying this.
Allowing to be married to the women of
Ahlul Kitab is in Surat Al-Ma'idah,
the one that marriage is what?
Filled with love and mercy is from Surat
Ar-Rum.
And in another one, Allah subhanahu wa ta
'ala says لا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ
يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ مِنْ دِيَارِكُمْ وَظَاهَرُوا عَلَىٰ
إِخْرَادِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِتُوا إِلَيْهِمْ Allah doesn't forbid
you to have birr, and birr is the
highest form of excellent behavior.
That's birr.
Allah doesn't forbid you to have excellent behavior
or to have qist, meaning being just and
correct towards people who are non-believers, who
didn't force you to get out of your
homes, were not witnessing you being driven out
of your homes, Allah doesn't forbid you to
be just to them and to behave like,
anyway, non-Muslims.
So these are some of these verses that
show us very clearly that towards non-Muslims
we should have an excellent behavior as well.
I mean, some people think gossiping about a
non-Muslim is okay, this is not qist.
Allah said, تَبَرُّوهُمْ وَتُقْسِتُوا And one of the
names of Allah is المقسط.
We need to have qist, at least, qist
is being just, no bad behavior.
And تَبَرُّوهُمْ, what do you hear in the
word بَرُّوهُمْ, how do we call being good
for parents, بِرُ الْوَالِدَيْن Did you know that,
بِرُ الْوَالِدَيْن, it's the same word.
Allah says we need to have بِر towards
the والدين, towards the parents, and here Allah
says that we are allowed to have بِر
towards the non-believers.
It's that high.
You see this?
So now, Allah made very clear that, subhanAllah,
we are allowed to love them, treat them
well, and so much more.
But now about the dhimmi again, which I
found very important to mention under the name
المقسط.
So the dhimmi would be a citizen in
a Muslim country with a Muslim passport, but
he wouldn't be a Muslim.
Is that clear?
So this is why Dr. Zuhaili said, the
Ahlu dhimmah were people with an Islamic ID,
people with an Islamic ID who weren't Muslims.
Now here, subhanAllah, we see that in مَطَالِبُ
النُّهَى They say, and the leader of the
Muslims has the obligation to protect the people
of dhimmah, and those who harm them, Muslims
or non-Muslims, should be stopped by the
leader.
So a Muslim leader would stop the Muslims
from harming Ahlu dhimmah, even if they had
to stop them by fighting them.
So you would have the Muslim leader, this
non-Muslim minority, he would stand up for
them.
Imam al-Qarrafi says, and it has been
said, that when Muslims see that a dhimmi,
a non-Muslim in their midst, is being
threatened, or that people try to take his
life, that they are obliged to give their
own lives protecting him.
This is Imam al-Qarrafi, I'm talking about
old scholars of more than 500 years ago
and so much more, it's a Maliki scholar.
So he says that non-Muslims in a
Muslim country, seeing a non-Muslim being attacked,
that they would have to give their own
lives.
And this is why Imam Ibn Abideen said
that harming a dhimmi, a non-Muslim in
a Muslim country, is worse than harming a
Muslim.
He said, because we granted them peace and
protection in the name of Allah, and he
who harms them, has what?
Has betrayed Allah and his Messenger.
You see this?
So all of this is in our books,
where did it go?
Like now, they're just kuffar.
All the kuffar are the same, all the
kuffar, like when people talk about kuffar, they
talk about non-human beings.
I mean, I saw both worlds, and I
saw bad people in both worlds.
I saw bad Muslims, and I saw very
good atheists, and I saw very good atheists,
very bad atheists, and very good Muslims.
So today, it's good for people if they
believe for their akhira, but it doesn't always
transform them into the best version of themselves
in this life.
The word Muslim, I'm telling you, in the
beginning when I became a Muslim, wallahi, I
didn't think there was such a thing as
a Muslim gossiping, or as a Muslim lying,
or as a Muslim breaking his promise, as
a Muslim with bad intentions.
And this is why a lot of people
who convert, who become Muslim very often, are
not able to distinguish between Islam and a
Muslim, so they leave Islam.
Say, if this is Islam, I don't want
it.
But alhamdulillah, that's why some converts said, alhamdulillah
that Allah showed me the beauty of Islam
before showing me the reality of the Muslim
community, but I saw many beautiful Muslims, more
beautiful Muslims than bad Muslims, without a doubt.
So let's continue.
The Prophet ﷺ said, and if someone oppresses
a dhimmi, this is a hadith of the
Prophet ﷺ.
In Sunan al-Bayhaqi, we said a dhimmi
is a non-Muslim, has a minority in
a Muslim country.
The Prophet ﷺ said, and if someone harms
a dhimmi, or oppresses him, or doesn't give
him his due or right, then I will
stand up for him on the Day of
Judgment.
So if you oppress that non-Muslim, the
Prophet ﷺ will be on his side on
the Day of Judgment.
So the Prophet ﷺ will stand next to
the non-Muslim against you.
Ajeeb.
And the Prophet ﷺ said, and this hadith
has been declared authentic by Khatib al-Baghdadi,
he said, and if someone harms a dhimmi,
I will be the dhimmi's lawyer on the
Day of Judgment.
And the Prophet ﷺ said, and this is
in the mu'ajam of Imam al-Tabarani,
he said, and if someone harms a dhimmi,
he has harmed me.
This is what the Prophet ﷺ says about
non-Muslims.
He said, if someone harms a dhimmi, he
has harmed me.
And when someone harms me, he has made
Allah angry.
And this is why, because the haq of
the dhimmi, even during the war, the lives
of the non-Muslims were very important for
the Prophet ﷺ.
Because the non-Muslims and the Muslims back
then, they were engaged in war.
And the Prophet ﷺ said to the soldiers,
if someone amongst them raises his hands, and
drops his weapon, and you promise him peace,
and you kill him, then you will not
smell the smell of Paradise on the Day
of Judgment.
And then he will say, I will be
against him on the Day of Judgment.
So that was in a state of war.
I mean, the Prophet ﷺ once passed by
his soldiers, and he saw that the soldiers
placed the non-Muslim soldiers, who were about
to kill the Muslims, like five minutes before,
they placed them in the sun.
He said, wasn't it difficult enough for them
to fight, get them out of the sun,
and give them to eat what you eat
from, and to drink what you drink from?
Because we do not punish people.
That was in a state of war.
What now, where we don't live in any
war?
We should be the source of positivity for
the non-Muslims.
I'm not going to give him meat, I'm
not going to give him this, I'm not
going to give him that.
Oh, are we allowed to give some of
our meat when we slaughter?
No, you're not.
You should really show that we Muslims, we
don't share, we don't care, you are non
-Muslim, and this is our life, get out.
Is that the way Muhammad ﷺ would react?
Never.
So let's continue.
This is why Umar ibn Khattab r.a,
when he sent his scouts over the Muslim
world to observe everything, they say the first
thing that he would ask, like in the
tarikh of Imam At-Tabari, when we came
back, the first thing he would ask was
not about Muslims.
He would ask, are the rights of the
non-believers still respected?
When people would come back from places far
away, because they didn't have phones, they had
nothing, so they had to send scouts looking
and observing.
His first question was about the non-believers
being protected and respected.
That was in the tarikh of Imam At
-Tabari.
And Ali r.a, he said, subhanAllah, and
this is in Al-Mughni of Imam Ibn
Qudama, one of the greatest Hanbali scholars.
He says that Ali r.a, the son
-in-law of the Prophet ﷺ said, the
dhimmiyoon, the people of dhimmah, they pay their
taxes with their money so that their lives
are worth as much as ours.
Meaning they pay these taxes, so we need
to protect their lives exactly as we protect
ourselves.
And we already said that the taxes they
were paying was less than the zakat that
the Muslims would be paying.
And Ibn Abidin said, and he's one of
the greatest late Hanafi scholars, and he said,
and all the scholars of Islam agree that
the Muslims have to protect the dhimmi, and
that they have to stand up for the
dhimmi, and that they are citizens.
And then he said, and some even said
that harming a dhimmi is worse than harming
a Muslim.
Okay?
Allah Akbar.
The Prophet ﷺ said in the musnad of
Imam Ahmad, that someone killing a dhimmi will
not smell paradise.
Someone killing a dhimmi will not, you know,
sense the perfume of paradise.
Like in the musnad of Imam Ahmad.
Subhanallah.
Then here, even stranger, in Al-Jawhar Al
-Naqi, when a Muslim killed a non-Muslim
in the time of Aban Ibn Uthman, who
was the governor of Medina, this Muslim killed,
do we say copt, a copt, Christian?
Copt.
Coptic.
He killed a Coptic Christian.
And then the life of that Muslim was
taken in exchange for a non-Muslim life.
And this is very strange because we see
that many verses and hadith seem to not
to support this.
But we see that our scholars, with regards
to the dhimmi, they would place the life
of the dhimmi at the same level as
the life of a Muslim.
So a Muslim life was taken because he
took away a non-Muslim life.
Subhanallah.
And Ali radiallahu anhu did exactly the same.
So all of this is qist.
I want to give some more examples, subhanallah.
Here, Abu Yusuf of the Hanaf, he said
the dhimmi's money is haram to touch.
Even if they don't pay the jizya, we
don't touch their money.
So some of the rulers, even if the
dhimmi wouldn't pay, they wouldn't force it out
of his pocket.
And he would still live under the protection
of the Muslims.
Is this ajib or is this ajib?
Once Ali radiallahu anhu, he saw, subhanallah, he
saw a Jewish man of Ahlul Dhimmi.
And he was begging.
And he said, why are you begging?
He said, because I was working all my
life.
Now I grew old and I don't have
the strength.
So then Ali radiallahu anhu said, they were
paying jizya when they were young.
So we will take care of them now
when they're old.
So he introduced a new law to pay
pension to the dhimmi's.
Subhanallah, to pay a pension to the dhimmi's.
Not only for themselves, he said, if a
dhimmi father, all of a sudden becomes weak.
And is not able to take care of
his children, the state will provide for him
and his children.
With food and drink and clothes for the
summer, during the summer.
And clothes for the winter, during the winter.
Some of my students before they said, well,
in those times it would have been better
to be a dhimmi.
Because they had so many rights.
And of course, subhanallah, it's better to have
la ilaha illallah in your heart.
Khalid ibn al-Walid, like in the book
al-Kharaj.
And one of the first books in the
halafi fiqh, subhanallah.
Khalid ibn al-Walid, he was a governor
at a certain point.
And then he wrote, and the dhimmi's have
the right to, how do you call it?
Their bells of the church, how do you
call this?
Do we say ring the bells?
Anyway, so the dhimmi's have the right to
ring their bells whenever they want.
During the day and during the night.
But not when the Muslims pray.
Subhanallah, can you imagine?
And this is a book written not even
100, 200 years after the death of the
Prophet.
Sometimes it seems that our first scholars were
more tolerant, thinking more in general terms, and
all inclusive society visions than we are today.
Today we seem to be much more narrow
minded in the name of religion.
While religion is actually teaching us exactly the
opposite.
All of this is qist.
You see this?
The qist is that everybody has his right,
everybody has freedom.
So this is what he did.
And like this, some of the scholars allowed
for them to build their churches.
The first church which was built in Egypt
was between 39 and 52 years after the
death of the Prophet.
Can you imagine?
The first church they allowed to be built,
but that wasn't with a cross.
The cross itself was not allowed to be
seen on the outside.
Because this would be according to Muslims, they
say, we respect you, you respect us.
On the outside, it is actually referring to
Jesus being the son of God and so
much more.
But the first church was between 39 and
52 after the death of the Prophet.
And it was the church of Marcus in
Alexandria.
And there is a book of Imam al
-Maqrizi, where he mentions all the churches which
have been built under the governance of the
Muslims.
They didn't build it themselves, they gave the
permission.
You see this?
So it gives us, sometimes we might even
be in shock when we hear this.
Say, no, you're not allowed to build a
church.
This is what they were doing more than
1200 years ago.
You see?
Allah.
Even in the time of the Abbasid, very
often, a Christian would be a minister.
Like Nasr ibn Harun and Jesus ibn Nestorius.
Now he was a minister and secretary of
state of Muawiyah was Sarjoon.
He was a Christian as well.
Some of the people who wrote down the
Qur'an at the time of the Prophet,
salallahu alayhi wa sallam, were Christian.
Because they were needed to write it down,
not to preserve it.
So some of them were, I mean, the
Prophet, salallahu alayhi wa sallam, trusted them.
Of course, he would say, read what you
have written.
And they would not be the only ones
writing it down.
But some of them were Christian.
Uthman, radiallahu anhu, had some Christians having these
important positions within his Khilafah.
And now you have people of ISIS saying,
this is the Khilafah al-Islamiyah, and they
kill Christians, they kill Yazidis, they kill Muslims,
they kill everything which moves and which doesn't
look like them.
So this is not Islam.
Islam is like, subhanallah, all-inclusive and very,
very good.
Then the Prophet, salallahu alayhi wa sallam, look,
and I'm almost about to finish.
See, I've written this down for you, so
that you have these sources and you have
this knowledge.
I know it's a lot about the same
topic, but I think it to be very
actual.
And for me, it is really showing how
Allah is Adl al-Muqsid.
You know, all these rulings.
So here, the Prophet, salallahu alayhi wa sallam,
said in Majma' al-Zawaid, and the hadith
is authentic.
He said, by Allah I ask you, by
Allah I ask you, be good for the
Coptic Christians.
Because you will be leaders and they will
assist you.
This is Majma' al-Zawaid.
In Sahih ibn Hibban, the Prophet, salallahu alayhi
wa sallam, said, be good for the Coptics
and treat them well.
And then we said that they had the
right to rule by their own book, but
not in what the general things.
Also the things which would be halal, haram
for Muslims.
They were not allowed to do this in
public.
There was freedom of religion, but there was
not the freedom of insulting gods.
Or God or religion.
That wasn't there.
But that wasn't there for the Muslims either.
So the Muslims weren't allowed to make fun
of their religion.
They weren't allowed to insult their gods.
They were allowed to say that Jesus was
not the son of God.
Of course.
But, I mean, bashing and really attacking and
denigrating, humiliating, was not allowed for either party.
And that was haram.
Okay.
Then we spoke about the Jizya.
I mean, I wrote about 30 pages.
Then, okay, I think that's all I wanted
to mention.
Okay.
That's what I wanted to mention.
There's much more.
Yes.
All people who wanted to live under the
protection of the Muslims would receive this protection
and would be treated as such.
You know, the problem is now we're getting
into detail of many things.
But what I believe, Allah knows, is a
lot of the hadith that we see were
in a certain context and were in a
certain place.
And very often the context now and the
situations are not the same.
Meaning that this hadith would still be applicable
if the context was the same.
You understand?
So a lot of these hadiths are not
the same.
A lot of these hadiths are not being
applied today, even though we believe them to
be true.
Is that clear?
Like, for example, Umar ibn al-Khattab, may
Allah be pleased with him, in the year
of the famine, that was the year of
drought, where a year and a half, Muslims
had nothing to eat.
So a lot of Muslims started to steal.
Not because they wanted to, but because they
were hungry.
So then, Amir al-Mu'minin Umar ibn al
-Khattab, may Allah be pleased with him, he
didn't give the punishment for stealing.
But he looked for alternatives, which he would
then give, like social work, or imprisonment, or
so much more.
Even though that in the Qur'an, the
punishment for theft, when it's a certain amount,
is clear.
But he said we are not going to
bring it into practice.
He didn't say we don't believe in it.
He said we're going to put this on
hold, because the situation is entirely different.
If you look at Imam al-Shafi'i,
may Allah be pleased with him, but when
he went from his one part of the
Islamic world to Egypt, another part within the
Islamic world, he changed like 90% of
his fatawa, just by traveling from a Muslim
country to another Muslim country.
So what about the situation and the differences
between a Muslim country 1,400 years ago
and us today?
Not meaning that we declare halal haram and
haram halal, but that we are going to
have a look at the context.
And if you think this to be strange,
then look at the Prophet sallallahu alayhi wa
sallam, when he said when you see a
camel, which has escaped from its owner, then
leave the camel alone, leave it.
Because either it has its master who will
find it, or its Lord who will provide
for it.
Is that a clear cut hadith, yes or
no?
Leave it alone, don't touch it.
But then we see in the time of
Uthman r.a, they would capture the camel.
And then they would protect the camel and
put it in a certain stall, where you
put horses and camels, what do you call
it?
Stable.
They would put these camels in a stable,
they would provide for it, and they would
write down the characteristics of the camel.
So if the owner would come and say,
I lost a camel, they would ask, what
does your camel look like?
If they were able to describe the camel,
they would give the camel back.
But this goes against the hadith, doesn't it?
So why did Uthman r.a do this?
Because times changed, people were poor, they were
stealing camels now.
And the goal of the hadith was for
the owner to find his camel back.
So they were doing this.
Now in the time of Ali r.a,
there was a lot of poverty.
So they would slaughter the camel, give away
the meat.
But they would estimate the value of the
camel and keep the money together with the
description of the camel.
You see this?
So they would take the camel, then they
would publicly say who lost the camel, who
lost the camel.
If nobody would come, they would slaughter the
camel, feed the poor, the value of the
camel with money, together with the description.
If now the owner would come and say,
I lost the camel, what did the camel
look like?
And they were really specific, that only an
owner can know.
Then they would say, okay, this is your
camel, here's your money.
Because they weren't able to keep a camel.
Keeping the camel is in need of people
working to take care of the camel.
And people were dying at the same time
because they didn't have anything to eat.
So they changed it.
So even though it all started with leave
the camel alone, it finished in slaughtering the
camel and giving money.
Why?
Because these people were looking at the context.
Is that clear?
So if our companions r.a used to
do this, like Abdullah ibn Saud in Al
-Kufa, the day before Eid, he said, tomorrow
is Eid, bring garments.
They said, ya Abdullah, you know better, you
are the companion of the Prophet.
And the Prophet said, on the day of
Eid, give food.
Any certain kind of food.
He said, yes.
But in our days, the poor people were
in need of food, and today they are
in need of garments.
So they were looking at the wisdom behind
the ruling and not just at the ruling
on its own because the ruling is but
a means to get to a goal.
So if this goal can be attained like
that day making poor people happy through another
way, which is halal, then that is intended.
So this is the way that our companions
r.a used to go around.
Like some of the scholars who say that
a dog is najis, for example.
Like in the Maliki school, we have another
opinion, but in the fitna of Baghdad, like
Ibn Al-Athir r.a mentions in his
book, Al-Kamil Fitarikh, he was a Shafi
'i scholar.
There were three.
One was a linguist.
He was Ibn Al-Athir.
The other one was a muhaddith.
And the other one was a muarrikh.
He was an expert in history, an historian.
So this historian wrote in his book, Al
-Kamil Fitarikh, that there was a fitna of
Baghdad where Muslims would kill Muslims.
Kind of ISIS people.
And so now, the Ahnaf and others, they
would just have dogs in their houses.
He said, didn't you say that dogs are
najis?
Now they're going over, you know, they're running
around in your own home and they're touching
your clothes and you're praying anyway.
He said, well, he said, that's in a
normal context.
This is a context of war where the
Shia are trying to kill the ulama of
Ahlus Sunnah.
So then they went with this.
And this is the same thing, like for
example, a lady who wants to perform the
wudu in a public space.
But there are men.
What is she going to do?
She can't uncover her head.
Can she?
So now, if you're a maliki, well, you
need to go in one way.
That's obligatory.
Either from the front to the back.
But you can't because you're wearing hijab.
And prayer time is about to go out.
Some people would say, then don't pray.
And pray when you're back home.
No, there are other solutions.
Well, you can say Hanafi, well, then you
have a fourth of your head.
Here, here, here, or here.
So you could go like this, and go
like this.
But then you have the Shafi'i opinion,
which is just the front.
So you can go up.
Bismillah.
Done.
So why are we not then going to
look for these solutions?
You have normal situations where you are going
to stick to your madhab.
And then you have these exceptions.
And we believe that the haqq is not
only in your madhab.
The haqq is within the madhab.
So when as a mufti, you can make
things easier for people, not to follow desires,
but to make it easy.
Because Allah subhanahu wa ta'ala wants us
to make it easy.
Allah says, the Prophet ﷺ said, يَسِّرُوا وَلَا
تُأَسِّرُوا Make it easy, don't make it complicated.
And Allah subhanahu wa ta'ala says, يُرِيدُ
اللَّهُ بِكُمُ الْيُسْرَىٰ وَلَا يُرِيدُ بِكُمُ الْعُسْرَىٰ Allah
wants ease and not difficulty for you.
And Allah subhanahu wa ta'ala says in
the Quran, وَلَوْ شَاءَ اللَّهُ لَأَعْنَتَكُمْ If Allah
would have wanted, He would have exhausted you.
So now, the mufti, even though knowing that
the person in front of him has a
madhab, should have knowledge of all these madhabs
to find solutions for people.
So we just say, sister look what you
do, if you're in a public space where
you can't take your hijab off, prayer time
is about, you know, then you just go
like this, and you wash it in the
shafi'i way, and nobody saw your hair.
The same thing when you're an industrial cleaner
in a factory for example, and you need
to put on these plastic boots, and you
know this plastic suit, and taking these boots
off might take you 15 minutes, and putting
them on again as well.
And we know that in the maliki, I
said you can only wipe over leather things,
over true leather, socks, or you know.
So we see that in the later madhabs
of the ahnaf, we see that they made,
that they gave some exceptions.
So we can say, look, don't go by
your madhab here, just go over your boots
or whatever, because they cover, they stick to
your foot, they cover your ankle, just wear
them with wudu.
Do you understand what I mean?
So we need to know that a mufti
or a faqeen should take these things into
consideration.
For example, I'm a hanafi, right?
But I wouldn't just give advice in light
of the hanafi school.
Like if a doctor has to perform an
operation, open heart operation, which takes 6 hours
for example, and it's in winter, where you
don't have this space of time between duhr
and maghrib, am I going to tell him,
sorry bro, you have to, and for example
his operation starts right after duhr.
Am I now going to say, don't join
between your prayers?
Am I going to say pray too late?
So now, praying too late is definitely not
the option.
So I'm going to tell him, pray your
duhr and your asr together because you won't
have time to step out of the operation
room.
You see?
So I would tell him, join your prayers,
even though that I believe that it's only
in hajj, behind an imam, with difference in
the madhhab, if it's for the munfarid as
well as Abu Yusuf al-Qadi Muhammad al
-Shaybani said.
So nevertheless, I would give this answer.
Because it's an exception.
And because I know that ease here is
not following passion, it is within a framework
of our madhhab of Ahlus Sunnah.
And this is where a lot of people
go wrong.
They make it difficult for themselves because they
say, no, this is my madhhab.
And that's the same advice I would give,
for example, like in the Maliki madhhab, we
have an exception for sisters who are in
a menstruational period that they are allowed to
read the Qur'an in the Maliki madhhab,
but with conditions.
One, that she's a student of Qur'an,
not just someone who just wants to read.
Or a hafidh, someone who memorizes the Qur
'an and wants to revise the Qur'an.
Or a teacher of Qur'an.
If this is your job, you have to
teach Qur'an at university, are you going
to say, I have a full-time contract
now for a week or 10 days or
5 days, I'm not going to teach.
Or a teacher of Qur'an, who has
to, you know, teach Tajweed and so forth.
So these were exceptions.
My scholars, and they were very strict, and
they had a lot of taqwa, they would
say, go by the Maliki madhhab here, even
if you're a Hanafi.
So this is what they used to say,
because in the Madhhab, you can't even say
the dua, which is from the Qur'an.
In the Hanafi madhhab, you can't.
Like the dua before mounting a car, سُبْحَانَ
الَّذِي سَخَرْنَا هَذَا وَمَا كُنَ لَهُمُ مُقْرِينِينَ وَإِنَا
إِلَى رَبِّنَا لَمُنْقَلِبُونَ It's from the Qur'an.
In the Hanafi fiqh, you go over it
with your heart.
In the Maliki fiqh, you can just say
it.
Because you don't intend to read the Qur
'an, you intend to make a dua.
And this is why they say, you can
also say, قُلْ هُوَ اللَّهُ أَحَدْ الْفَلَقِ النَّاسِ
and even Ayatul Kursi before going to bed,
when a woman is in this period of
time.
Why?
Because the niyyah is dua, not recitation of
the Qur'an.
And it's a ta'weez, seeking protection and
refuge.
So now, why making it difficult when you
are looking in within this framework for solutions.
The core thing is, stick to your madhab,
without any doubt.
But when there is a need, ask a
scholar.
Maybe there is a solution.
Without doing something strange, you can actually find
a solution.
So anyway, I don't know why I said
all this.
This was no longer the names of Allah,
was it?
Yes, it was.
Because fiqh comes from Al-Adl, Al-Muqsid,
Al-Hakim, Al-Rahim, Al-Alim, Al-Sami
'a, Al-Khabir, Al-Basir, Al-Wadud, Al
-Lateef.
Yes, it is.
Okay, do we have any questions?
Yalla, Bismillah.
Yes.
If there is no jizya to be paid,
well, now the Muslims are a minority in
a non-Muslim country.
And when you are a minority, you usually
respect the norms and the values of the
place where you are.
And of course, that doesn't mean that all
of a sudden, norms and values doesn't mean
that you might differ with some things, but
there is a law, the moment you choose
to live in a country, there are laws,
certain laws, you have to abide to, certain
laws maybe, you can't.
But what do I mean, not the general
laws, like, I mean ethics.
Like we believe as Muslims, we believe that
homosexuality, so it's not about laws that I
was talking, I was talking about ethics.
So, we believe that homosexuality is a sin.
We believe this.
So now, aren't we allowed to say this?
When we say this, we're already afraid, I'm
going to be on the 9 o'clock
news, or the 7 o'clock news, because
I said that homosexuality is haram.
Well, it is haram.
And we believe this, and we can say
this.
And there's a difference between us saying this,
and respecting them as human beings.
There's a difference.
So, us believing that it's haram doesn't mean
that we believe that pushing them, insulting them,
humiliating them, discriminating them, not providing jobs for
them, is the result of saying it's a
sin.
No, we believe we should respect them, we
can't humiliate them.
Like, if we have transactions, we should be
correct.
If a person is in need, or I
see my Muslim brothers, for example, beating up
a homosexual, or a transgender, or whatever, this
can happen, like it happened in Belgium, then
I will protect that person.
I will stop them.
Because, so anyway, what I'm trying to say,
is there's a difference between saying something is
haram, and a sin, or being, what, violent
towards that person, you see.
So anyway, yeah.
Is it okay to use the name of
Allah to prove a child's right?
Okay, that's a very important question.
So now, what you need to know, everything
the Prophet s.a.w. said, like if
you do this, you will get that.
If you say this, it will happen, that's
100%.
Things which are based on experience of people,
that they say, I said this name, and
all of a sudden, my child, Allah s
.w.t. restored the sight of my child,
for example, this might work for this person,
might work for you, or might not work
for you.
Is that clear?
Because it is based on experience, and not
on revelation.
So there's nothing wrong either, you can do
this, and we believe that saying a name
of Allah s.w.t. has an immediate
effect on the human being.
When said out of the heart, Al-Azeem,
or Al-Qawiy, or Al-Mateen, or Al
-Ghafoor, or Al-Raheem, it has an effect
on the soul, on your way of thinking,
and even on your body, and it can
cure diseases.
But as I said, if it's based on
someone saying, then you have to know it's
not revelation.
So it can happen, or it can't.
Is that clear?
Which name do you recommend for the sight?
For the sight, SubhanAllah, Al-Shaafi, like the
Prophet s.a.w. said, Allahumma Anta Al
-Shaafi, O Allah, you are the grantor of
cure, and you cure.
Also Al-Baseer, Al-Shaheed, you know, the
one that witnesses, the one that sees.
Al-Qadeer, when you are desperate, the one
that can do everything for you.
If you think it's Rahman, that you need
for this person, Al-Rahman, Al-Raheem, you
see, if you believe that he is the
grantor of sight, you say, Ya Malik, he
is the king of the eyes.
Nobody else.
So it all depends on the interpretation that
you find within a certain name.
So this is how I would look at
it.
The 99 names, yes.
You can actually say the 99 names, and
each one of them, you connect it to
what?
To one of these means.
Somebody else?
Okay, what did you take away with you
today?
Yalla, Bismillah.
Some of the points that you take away
with you.
One.
Don't open a bottle of orange juice when
you drive.
Two.
Number two.
Yes.
Yes.
Yes.
MashaAllah.
Yes.
Yes.
Allah.
SubhanAllah.
SubhanAllah.
You reminded me of what Sheikh Mohammed bin
Salih al-Uthaymeen, he used to say that
the times of correcting exams was the most
difficult time in his life.
Correcting the exams of his students.
He said because he wouldn't work with 9,
9.5, 10, he would work with 9
.10, 9.15, 9.20, 9.25. He
said because Allah SubhanAllah weighs atoms weight.
Allah weighs atom weight for us.
So I don't want to do dhulm to
my students.
So he was looking at 0.05. So
he would finish the corrections of the exams
two weeks later than all the other teachers.
Because he was afraid to do dhulm.
He felt like it was qiyamah, you see.
So SubhanAllah.
I don't want to frighten you.
So if you want, then work, this is
what I do.
Work with quarters.
9.25, 9.50, 9.75 and 10.
Like this.
But he would do 0.5. 0.05.