Sulayman Van Ael – The Divine Names 20
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When Allah created Jannah, He asked Jibreel to
have a look at Jannah, and when he
went to have a look at Jannah, Jibreel
came back, this hadith is in al-Sahih,
and he came back and Allah subhanahu wa
ta'ala asked him about, what do you
think of Jannah?
Not because Allah subhanahu wa ta'ala doesn't
know, and this is why very often we
see that the Prophet sallallahu alayhi wa sallam
says, when Allah asks the angel something, he
always says, Allah asks, but he knows better
than them, so why is he asking?
Well when Allah subhanahu wa ta'ala asks,
it's for the one who is being asked
to reflect, ponder and think, or to be
astonished from that which they are asked about.
Is this clear?
So now he asked Jibreel about what he
was thinking of Jannah, and he said Ya
Rabbi everybody who thinks of Jannah, or hears
of Jannah, he will definitely enter Jannah, and
because of its beauty, like if I were
now to tell you about a garden, with
flowers and if you taste them they are
like honey, and the rivers there are milk,
then you might go and have a look,
right?
You say, oh that's good, let's go.
So now when he says, when someone hears
about paradise, he will definitely go to paradise,
he will do everything which he can to
go to paradise.
Then Allah subhanahu wa ta'ala said, go
and have another look.
So he had a second look, and then
he saw that Jannah was surrounded by everything
which you do not like.
Jannah is surrounded by doing things which the
left doesn't like, you need to fast, you
need to pray, you need to give away
your money, you need to do so many
different things.
So حُجِّبَتِ الْجَنَّةُ بِالْمَكَارِهِ وَحُفَّتِ الْنَّارِ بِالشَّهَوَاتِ And
then he said go and have a look
at Jahannam, and when Jibreel saw this, Allah
asked Jibreel to go and have a look,
and he saw that Jannah was surrounded by
al-makarih, that which we do not like.
He said, Wallahi Ya Rabbi, I think nobody
is going to enter paradise.
And then Allah subhanahu wa ta'ala said,
have a look at Naar, have a look
at Hellfire.
So he went and said, Ya Rabbi, everybody
who hears about Hellfire will not go to
Hellfire.
I mean, there is nobody now who says
I'm going on a journey in Yemen for
example, on a holiday.
No, if you go, you go to *,
but that's not a place where you go
for a holiday.
So, well, he said everybody who hears about
* won't enter *.
And then Allah says, go and have a
second look, and he came back and he
said, Ya Rabbi, I think everybody will enter
Hellfire.
He said, why?
Because it is surrounded by everything you like
to do.
And this is why in the Musnad of
Imam Ahmad, the Prophet ﷺ has said that
Jannah is on the peak of a high
mountain, difficult to get to.
And Jahannam is in a valley very low,
a low valley, Jahannam, low valley, very easy
to go to.
Just you know, jump on a skateboard and
you go to the valley, right?
Or rollerblades, whatever, you just go down.
So meaning that when you're heading for *,
you don't know.
When you're heading to Jannah, you feel it.
You see?
It's like, oh, okay, one more, yes, okay,
one dhikr more.
One ayah more, yes.
Waking up a little earlier, okay, lowering the
gaze, not talking about haram.
You feel it, it's like you're always going,
you know, on a mountain.
This is why Allah ﷻ said, وَمَا أَدْرَاكَ
مَا الْعَقَبَةَ And what is the obstacle that
you need to overcome?
And then he said, فَكُّ رَقَبَةً And freeing
a slave, اَوْ اِطْعَامٌ فِي يَوْمٍ ذِي مَسْرَابَةً
Or feeding people when there is a drought,
nobody has food, but that you still feed
people while you are in need yourself.
So you see that getting to Jannah, you
feel it.
Going to Nahr, just do what you like.
Not what you like, because a true mu'min,
his heart doesn't like haram.
The closer you come to Allah, the more
you dislike haram.
The further you are away from Allah, the
more you like haram.
That's how it works.
Because the Noor al-Tawheed, like Ibn al
-Qayyim said, Noor al-Tawheed, the light of
Tawheed burns the yearning for the sin.
When the Noor of Tawheed is in your
heart, the sin is just burnt.
Every time it tries to come to the
heart, it's driven away.
And this is where Allah subhanahu wa ta
'ala is the protector.
So why am I saying this?
Because it's very hot today.
And I wanted to just mention something about
hellfire.
And the Prophet ﷺ said that * complained
to Allah.
She says, one part of mine is devouring
the other part.
And then Allah subhanahu wa ta'ala gave
her permission to breathe out twice a year.
And this is when the day is at
its hottest.
He said, when it are the hottest days,
this is when Jahannam exhales.
And when it are the most cold days,
she exhales as well.
So what we are feeling now, yes, from
a scientific point of view, I know it
is the sun and this and that.
But the Prophet ﷺ told us that we
are actually walking through the heat of *.
And this is why some of the scholars
said, Fakhdina Razi and others, they said like
the sun up there, the sun, even though
we might say, okay, is it really *
that we feel the heat of *?
At least it's a reminder.
At least it's a reminder.
And some of the scholars said that the
blazing fire, which is the sun, it's always
reminding us of the fact that there is
something very hot in the hereafter.
So anyway, so when it's very hot, the
Prophet ﷺ said that it is the heat
of *.
So enjoy your day.
And the thing is, as I always say,
we believe that science unveils things.
Science shows us what things are, how they
move.
But science doesn't decide anything.
You see this?
And science can be wrong.
Because what they see today, they might not
agree with it tomorrow.
And one day they said there are only
six planets.
And the Prophet ﷺ said, oh, there are
seven.
And the problem is that if you take
science as a revelation, then science becomes a
religion.
Science, at the end, has turned into religion.
Science is telling us where we came from,
where we are heading for, what the world
will look like in 50,000 years.
And they are even telling us that these
small tiny objects they found, they can even
tell you that this was 65,300,000
days ago.
I mean, let us calm down a little
bit.
I mean, we believe in certain things.
And this is why I advise you to
read the book, Science Delusion, of Rupert Sheldrake.
He is a scientist.
It's called Science Delusion.
Read it.
I always advise students to read these kinds
of researches.
Why?
Because they tell you what it is.
Don't Google it.
Don't go to Wikipedia.
Just read these books.
If you want to know how bad sitting
is for you, then read Sitting Kills, for
example.
If you want to know what good food
is for your body, then read Food Rules,
for example.
And these kind of things.
You want to know what's dangerous in the
world today for adolescents?
Well, then read the book Boys Adrift and
Girls on the Edge, for example, by a
psychiatrist.
So if you read these books, then you
really know what's going on in the world.
You will not learn it by scrolling over
Instagram or Snapchat or whatever.
You won't learn anything.
But when you read these books, then they
come with statistics.
They come with their research.
They come with all these things.
So, for example, you want to know how
dangerous it is, what the effects are on
the individual and society.
The effects of phones and everything.
Then read Alone Together.
Alone Together.
A very good book.
If you want to know the effect of
television and internet on your brain, then read
The Shallows.
What the internet is doing to our brain.
If you want to know what the effects
are of this peat-turbo era which we
are living in, then read In the Praise
of Slow by Carl Honoré and so much
more.
So when you read all of these books,
then you have a baggage.
For me, the طالب العلم is not just
the one that memorizes the Qur'an or
memorizes the hadith, which is the basic.
But the طالب العلم is in need of
text and context.
Because if he has the text alone, without
any context, without knowing the world we are
living in, his فتاوة will be wrong, his
perception of the world will be wrong, and
he doesn't know what people are coping with.
This is why we read these kind of
books.
Like Dirty Electricity, for example.
Very nice.
What electricity is doing to our bodies.
What Has Gotten Into Us.
Don't read this.
Because you will only want to wear natural
clothing and garments.
Because it tells you how these clothes are
very bad for our skin.
Now skin is also an organ, right?
And it breathes and it lives.
So everything which touches the skin goes into
the blood.
And the anti-flame, how do you call
this?
Yes, exactly, which is present everywhere.
It is so bad for us.
Provokes cancer, for example.
Like now, for example, nothing of what we
are now touching, which is on our head,
on our head I mean, our feet.
Nothing here is natural.
It's all man-made.
There is paint on it, there are chemicals
on it, and our skin is soaking it
into the body.
And then it goes through our veins.
And then we are surprised that we are
a bit depressed, and then we are surprised
that we can't sleep.
And what did we touch today which was
not man-made?
The branches, the leaves, did we touch them?
Did we smell them?
Did we see them?
Maybe we had one wasp on our way
and we just went like, go away from
me wasp.
That was the only thing you could have
touched which was real.
She could have woken you up, you see,
just went, oh, okay.
So this is Talib al-'Ilm, especially Talib al-'Ilm
reads these books.
Because they give you a lot of insight
into the world, and Talib al-'Ilm needs this.
So now to come back to BarakAllahu Fikum,
today I want to have a look at
some beautiful divine names of Allah subhanahu wa
ta'ala.
And you were there Saturday, so it will
be the same names, but there's always a
different angle to it.
So the names of today inshallah are the
names of our king subhanahu wa ta'ala,
and Al-Muqsit and Al-Adl.
Al-Muqsit, Al-Adl, and Al-Shaheed.
Al-Muqsit, Al-Adl, Al-Shaheed, and Al
-Hakam.
Al-Muqsit, Al-Adl, Al-Shaheed, and Al
-Hakam.
We didn't do these two.
Al-Muqsit, Al-Adl, Al-Shaheed, and Al
-Hakam.
So the first thing Al-Adl, the name
of Allah subhanahu wa ta'ala Al-Adl,
Al-Adl means, what does it mean Al
-Adl?
Just?
Everybody agrees?
Just?
So Allah subhanahu wa ta'ala Al-Adl
means that Allah subhanahu wa ta'ala creates
everything in correct proportions, and in harmony with
its needs, and also that His rulings are
in harmony with the needs of the individual
and society.
And this is the most difficult thing to
do.
When people want to make rules and laws,
they get together, they're brainstorming, and there will
always be contradictions.
And this is why Allah subhanahu wa ta
'ala says, لَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ
لَوَجَدُوا فِيهِ اغْتِلَفًا كَثِيرًا If it were from
someone else apart from Allah, they would have
found a lot of contradictions.
I mean the Qur'an is our constitution,
if we can say it like this.
I mean 604 pages.
In 604 pages, Allah speaks about the human
as an individual, the human as a part
of society, about the dunya, the deen, the
akhira, about *, jannah, language, culture, about divorce,
about marriage, inheritance, about so many different things,
just in 604 pages.
And when you look at all of this,
there is no contradiction.
Do you know why?
Because the basic rulings which we call the
ruuh of the shara is present in every
single thing.
This is what we call the ruuh of
shara.
What is the ruuh of shara?
Sometimes what they call the maqasid of shara,
but they are actually different.
The ruuh of the shara is the soul
of the sharia.
And the soul of the sharia are many.
One of the things is at-tayseer.
That Allah subhanahu wa ta'ala makes things
easy.
And this is one of the manifestations of
Islam, al-adl.
Because human beings go through different stages in
life, where sometimes they are in need of
taking it easy.
Think about traveling.
Think about disease.
Think about so many other different things.
And this is why Allah subhanahu wa ta
'ala says in the Qur'an, يُرِيدُ اللَّهُ
بِكُمُ الْيُسْرَةَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ One.
Allah says Allah wants ease for you, and
He doesn't want difficulty for you.
Allah says in the Qur'an, وَلَوْ شَاءَ
اللَّهُ لَأَعْنَتَكُمْ If Allah would have wanted, you
would have al-anaa, meaning difficulty, exhaustion, meaning
He could tire you until you can't walk
anymore.
Like I had a, before I used to
be quite fit, before I came to the
UK.
It's not due to the fish and chips,
but due to too many things.
So I had a coach who was training
me.
He didn't have any compassion.
He was, go again, no.
And then there were some of my students,
they became angry with the coach.
He said, how are you talking to our
sheikh?
I said, it's okay, it's my coach.
He's my sheikh in fitness, you see.
So it was really like, and then he
pushed me, and he said, are you a
man?
I said, please, please.
And it worked.
But he wouldn't have rahmah even when I
was sick.
When I was sick, it was the same
training.
He said, when you show up, you train,
or you go home.
So that was, this is not how Allah
does it with us.
When you're sick, and if you can't, pray
standing, pray sitting, you can't sit, lay down.
When you're traveling, if you're not a Hanafi,
join your prayers, shorten your prayers, do two,
whatever.
Fasting, traveling, no problem.
If you are too old, no problem.
If you can't, take it.
So you see that Allah SWT is making
everything easy.
Everything.
Even up to a point, apart from salah,
where these pillars of Islam can be put
on a hold for a certain moment of
time.
Like for example, someone who can't fast, and
who hasn't got the money to pay anybody,
well, he just pays his own self.
Like this man coming to the Prophet ﷺ,
he said, Ya Rasulallah, come fast.
He said, well, give sadaqa here.
He said, I don't have money.
So he came with a bag of dates.
He said, give it to the poorest people
in town.
He said, Ya Rasulallah, I don't know anybody
who is poorer than I am.
He said, فَأَطْعِن بِهَا نَفْسَكَ وَأَهَلَكَ He said,
so give it to eat to yourself and
your family.
You see this?
So this is what we mean, the yusr.
The yusr doesn't mean turning haram into halal.
But this is one of the things which
Allah tells us.
وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ Allah
says, in the deen, Allah hasn't given you
any burden.
Same with zakah.
I don't have money, I don't pay.
Same with hajj.
The road isn't safe, I don't go.
As a woman, I don't have a mahram,
I don't go.
If I don't have money enough, like Imam
Al-Ahnaf said, it's not just sufficient for
you to have the money to go and
come back.
But when you come back, you need a
reserve of one month.
Like in Al-Mukhtar of Imam Al-Mawsili.
That when you come back, you need a
reserve of one month to live from.
Because imagine, you go on hajj, you come
back, you leave enough money for your family
to live from, then you come back, then
you say, okay, what are we going to
eat today?
Well, the fuqaha just said, from the moment
I go until the moment I come back.
So now our ulema said, no, the risk
for one month.
Yani, money for one more month.
But as today, Alhamdulillah, we have employers and
these kind of things.
So we know when we come back, that
money will be wired and so much more.
So some of the ulema said, this is
no longer a prerequisite, but it was before,
because life would be different.
So anyway, so you see this with hajj,
no problem.
You see this with zakah, no problem.
You see this with saw, no problem.
Even the shahada.
إِلَّا مَنْ أُكْرِهَا وَقَلْبُهُ مُطْمَئِنٌ بِالإِيمَانِ Ammar ibn
Yasir, radhiAllahu anhu, when his parents were being
tortured and he was tortured, and that he
said that he believed in other gods than
Allah, he didn't mean it.
He wanted to save his parents with this.
And then the sahada came back and Ammar
thought that he was a munafiq, a hypocrite,
because of saying this.
And the people distanced themselves from him.
And then Prophet ﷺ said no.
And then the verse was revealed.
Only the one who was forced, while his
heart was filled with faith.
This is all manifestations of the name al-'adl
ﷺ.
That his rulings are in harmony with our
weaknesses and our strengths.
He's so adil, so just that if I
have the habit of praying night prayer every
night of the week, and then when I
don't have this energy anymore because I'm sick,
then Allah will write it down as if
I were doing it.
You see this?
Like I pray during the night for example,
and all of a sudden I can't.
I'm sick.
Or I'm traveling.
Then Allah writes it down as if I
were doing it.
It's ajeeb, isn't it?
So this is al-'adl.
Allah, his justice is embodied by the beauty
in his rulings.
There is nothing but beauty in these rules.
Apart from the salah, which never, which Allah
didn't allow us to let go of.
Apart from some of the madhahib where someone
is no longer in, no longer has the
power to pray while moving the head, and
can only pray by moving the eyes or
the eyebrows, then according to some of the
scholars they say, يَنِي رُفِعَ التَّكْلِيفِ What?
That this person is no longer addressed by
the shara' to perform the salah.
Because this is من التَّكْلِيفِ ما لا يُطَاق
A burden which one cannot bear.
وَلَا يُكَلِّفُ اللَّهُ نَفْسِهِ لَا وُسْعَى And some
said, the scholars differ, even if you go
over it with your mind.
So as you see, but apart from this,
if you're afraid during war, well, you pray
two raka'at behind the imam, you pray
behind the imam, then you fight, then you
come back, and you pray further.
That's in war.
فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا And when you're
frightened, then pray while mounting your mount, your
horse or whatever, or while walking.
Even not in the direction of the qibla,
no problem.
If the khawf is there, and that's the
qibla, well, you can even pray there, in
another direction.
So you see that in the pillars of
faith, it is truly the salah, which Allah
SWT doesn't let go of.
You see, it's really the salah.
And that's why the Prophet ﷺ said, there
is nothing between a person and kufr but
salah.
And if salah leaves you, we don't say
as Ahlus Sunnah that you are kafir.
As Ahlus Sunnah, we say that this is
fisq, that the person is a fasiq, he's
a religious criminal.
I'm a religious criminal.
He's a big sinner.
But as long as he believes that salah
is obligatory, he will not be considered to
be a disbeliever.
So let's continue.
So now we have the name al-'adl.
We said that al-'adl SWT is the one
whose rulings are in harmony with what?
With the needs of the human being.
Strengths and what?
Weaknesses, as we've seen.
So this is one.
And then we said the ruh of the
shara, the soul of our sharia shows this.
The first thing we said is al-taysir,
that Allah makes things easy.
And we just gave a lot of examples.
And then also the Prophet ﷺ said exactly
the same thing.
When he sent his companion to Yemen, he
said, يَسِّرَ وَلَا تُعَسِّرَ In another riwayah, يَسِّرُ
وَلَا تُعَسِّرُ إِنَّمَا بُعِثْتُمْ He said, make it
easy and don't make it difficult because you
were sent as people that have to make
things easy.
So make things easy upon people and not
difficult.
And the Prophet ﷺ said, and whenever the
Prophet ﷺ was given a choice between two
things, then he would choose the most easy
one, as long as it was not something
haram.
He would go for the most easy one.
The Prophet ﷺ said, هَلَكَ الْمُتَنَطِعُونَ Those who
try to make it too difficult will be
destroyed.
They destroy themselves.
So all of these ahadith make it very
clear.
So al-'adl is the one whose rulings are
in harmony with our needs.
And there are no contradictions.
That's also adl.
Adl means that everything is in harmony, everything
is straightened.
There are no contradictions whatsoever in our deen.
And that's why scholars say, when we find
two ahadith that seem to contradict one another,
the contradiction is in our head, not in
the shara'.
It is just us as human beings that
were not able or fit enough from an
intellectual point of view to get the puzzle
together.
And this is why Ibn Qutaybah, for example,
he wrote a book about the contradictions, outward
contradictions.
But they are not contradictions.
And then he tried to get them together.
So some of them are in the Qur
'an and some of them are in the
sunnah.
Just to give you one example, the Prophet
ﷺ said, لَا هِجَرَةَ بَعْدَ الْفَتْحِ After the
victory of Mecca, there will be no hijrah.
In another hadith, the Prophet ﷺ said, لَا
تَنْقَطِعُ الْتَوْبَةَ حَتَّى تَنْقَطِعُ الْهِجْرَةَ وَلَن تَنْقَطِعُ
الْهِجْرَةَ حَتَّى تَطْلُعَ الشَّمْسُ مِن مَغْرِبِهَا He said,
the hijrah will never stop until tawbah will
no longer be accepted.
And tawbah will be accepted until the sun
rises from the west.
So in one hand you see the Prophet
ﷺ said, no hijrah after Mecca has been
conquered by the Muslims.
And on the other hand, he says that
hijrah will exist until the sun rises from
the west.
Outwardly it seems to be a kind of
contradiction.
So how are we going to join between
these ahadith?
You see?
So well, Meaning that migrating from Mecca to
another country will never again be necessary for
people living in Mecca.
Because it will always be Dar al-Islam.
If it is a good example, over there
that's another thing, but it will always be
the Dar of Muslims.
Clear?
So like this, this is an easy example,
but in fiqh, in aqeedah, and all these
other branches, we have so many different ahadith
that we need to get together.
And this is what the fuqaha do.
So he said, there is no contradiction in
the shara'.
If there is a contradiction, it's in our
mind.
Or it can be that a hadith nu'man
is mansukh.
That one hadith was a ruling, and then
this ruling was abridged.
It was taken away and replaced by another
ruling.
We say abridged?
No, not abridged.
Abrogated.
That the ruling was abrogated.
I went like this, subhanAllah.
So that the ruling was abrogated.
The ruling was abrogated.
So that can be true.
So yes, then it seems to be a
contradiction, but you just don't know that this
hadith was said in Mecca, and that one
was said in Medina.
Or some say, OK, what happens when the
Prophet ﷺ does something, and then he says
something else?
What do we do?
Do we give priority to his actions?
Or do we give priority to his words?
This is what the fuqaha look into, the
usuliyoon.
And then they say, but what if the
word says no, and the action says yes?
Or the word says yes, and the action
says no?
It's a difference, isn't it?
So in the first case, they say, where
the words say no, and the action says
yes, it's to specify that it's not forbidden,
but merely disliked.
If the Prophet ﷺ said, don't do, and
then he does it, and it's not a
specific ruling for him, then he takes it
away from haram to makruh.
This is according to some schools, not everybody
agrees.
And some say, if the Prophet ﷺ says
yes, it's OK, do it, but then he
doesn't do it, then usually it's a personal
choice of the Prophet ﷺ.
Like we're allowed to eat a legwine, for
example, and the Prophet ﷺ refused a lizard,
but he told people to eat it.
So he says, yes, eat, but he doesn't
eat it himself.
So this is his personal choice.
So all of this the fuqaha need to
investigate.
Like the Prophet ﷺ says that a wild
donkey, that its saliva is impure.
But then you see the Prophet ﷺ riding
a donkey, without a saddle, without something covering
it, immediately on the skin of the donkey.
He gets up the donkey and then he
prays.
But our ulema say, the sweat of an
animal, it's like its saliva, it's the same
thing.
So how are we going to get this
together now?
Like there he says no, it's najis, and
there he rides it, and we don't have
a proof which one came first.
Because we don't know in which context it
was said, it's not obvious which hadith was
first, otherwise it would have been easy.
Like say first he was riding, and this
is what he said in the third year
after hijrah, and then in the seventh year
after hijrah he said it's najis.
Okay, easy.
But now we don't have this.
So this is why Imam Abu Hanifa ﷺ,
he calls this water al-mashkook feehi.
The water from which a donkey drank, he
said mashkookun feehi.
We doubt whether it's pure or impure.
And only the ahnaf do this.
So he says when you have water in
a bucket from which a donkey has drunk,
then you need to perform tayammum and wudhu.
Usually tayammum and wudhu you don't do both.
He said why?
He said look, we don't know which hadith
came first.
So if the donkey is impure, then our
wudhu is invalid, so at least we have
tayammum.
But if the donkey is pure, and we
only perform tayammum, then our prayer will be
invalid because the water was pure.
And it's not allowed to perform tayammum if
purifying water is there, and the person is
able to use it.
You see this?
So now when people say, we just have
to take sunnah, Qur'an and sunnah we
all agree.
Our deen is Qur'an and sunnah.
But tell me, does everybody have the time
to take 100,000 of sayings and then
make his own thing?
People would already get lost with the donkey.
Just the donkey.
Look at Imam Abu Hanifa r.a. He
says that the water from which a cat
has drunk is makrooh.
While in the sunnah of Imam al-Tirmidhi,
the Prophet ﷺ made it very clear, and
in others, the Prophet ﷺ was asked about
the water from which a cat had drunk.
And then he said very clear, He said
she is not najis, she is not impure.
Now this is why the other scholars say,
if a cat drinks from your water just
before wudu, no problem.
Now we have Imam Abu Hanifa r.a.
saying, if there is other water, you are
not allowed to use this water.
They say, astaghfirullah, you are going against the
sunnah ya Imam.
He says no, wait.
The Prophet ﷺ sentence wasn't finished.
He said, إِنَّهَا لَيْسَتْ بِنَجِسِ إِنَّهَا مِنَ الطَّوَّافِينَ
عَلَيْكُمْ And she is not impure, but then
comes an extra sentence which is clarifying why
she is not impure, while all the same
kind of animals, like lions and this and
that, are impure.
So he is saying, because she is from
amongst the animals who go through your houses,
who walk over everything, their doors were open,
windows were open, so now they were walking
everywhere.
So if now she had the same ruling
as her sisters, the tigers and the lions,
then that would really be catastrophic.
So now Imam Abu Hanifa says, he didn't
just say she is not impure.
He said she is not impure and then
he gave a reason, meaning, yes, actually she
should be impure, but because of she, the
cat, going everywhere and touching everything, we will
consider her not to be impure.
So when a cat is drunk from the
water, then other water gets priority.
If there is no other water, you use
this water.
And if they say this is far-fetched,
no.
It's the same with someone who suffers from
سَلِسَ الْبَو, incontinence.
So he keeps on losing drops of urine.
So now actually this person is never in
a state of voodoo.
He is not in a state of voodoo.
But we are going to define him as
someone being in a state of voodoo from
a practical point of view, not from, what?
No?
Theoretical point of view, yeah.
Anyway, so why they say, like if this
person performs the voodoo, then he needs to
perform voodoo right before praying.
He doesn't make voodoo at home.
If he prays in the mosque, he has
to perform voodoo at the mosque, right before
the adhan, so that he can pray his
sunnah, pray his fard, and his sunnah ba'diyyah.
He can pray these three.
No extra تَنَفُّل.
So now every drop of urine that this
person loses is not breaking his voodoo.
He has a figurative voodoo, not a literal
one.
Okay?
So figuratively speaking, he is in a state
of voodoo.
Literally speaking, he isn't.
So now, why am I saying this?
With the cat, the water of the cat,
we said figuratively speaking, she is pure.
Literally speaking, she is impure.
But because of the difficulty, if we were
to consider her impure, she was declared to
be figuratively pure.
Is this clear?
So now if you understand that our fuqaha,
they approach each single mas'ala, each single
point in this way.
Tell me, how are you going to make
your own mas'ala?
How are you going to do this?
We're not even talking about grammar.
Not even about grammar.
So now to come back, the rulings of
Allah SWT, they are adal.
But the adal of His rulings is only
visibly seen by those who dive into the
world of knowledge.
People who dive in the world of knowledge,
the more you dive, the deeper you dive
into the oceans, the more unexplored pieces of
ocean you will see.
The higher you climb, the more beautiful flowers
you might even see that you don't see
when you're down there.
And this is the same with knowledge.
You need to dive.
And when you dive, you will explore something
beautiful.
And this is why we need to find
the confidence within our hearts that the rulings
of Allah are adal.
Because if we doubt this, then this takes
us out of iman.
We're not allowed to doubt the ruling of
Allah SWT.
There is a wisdom, and if we don't
understand the wisdom, it's not because the wisdom
isn't there, it's because we didn't dive deep
enough.
And Hujjatullah al-Balirah, it's a book from
Imam al-Dahlawi, and it speaks about the
wisdom behind every ruling.
You should read it.
It's a very, very beautiful book.
It must be in Urdu as well, but
I read it in Arabic.
In English as well?
In English as well.
Dutch?
So, how is it called in English?
Hujjatullah al-Balirah?
The conclusive proof of God.
Okay.
So read this book, and you will find
the adal, and the wisdom behind the rulings
of Allah SWT.
So now Allah makes it very clear in
the Qur'an that we are not allowed
to doubt.
He says, وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا
قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ
مِنْ أَمْرِهِمْ It is not befitted or allowed
for a believing man or woman to make
their own choices when Allah and His Prophet
have ruled.
Done.
And Allah SWT says in the Qur'an,
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ By your Lord I
do swear, they do not believe حَتَّى يُحَكِّمُوكَ
فِي مَا شَجَرَ بَيْنَهُمْ until they take you
as a ruler over the matters where they
differ about.
You see?
And then, then that they don't find within
their hearts حَرَجًا a difficulty, a heaviness مِمَّا
قَضَيْتْ Because of that what you have ruled,
وَيُسَلِّمُوا تَسْلِيمًا And they submit 100%.
And this is where we come once again,
and you need to become a faqih, is
that, yes, the only way to establish عَدَل
within the Muslim community is through fiqh.
If there is no fiqh, there is no
عَدَل.
If there is fiqh, there is emotion.
And emotion always tells you that you are
right and others are wrong.
That's the way it goes.
Unless you are really sincere, and that you
have a clean heart, and a shining soul,
only then will you try to look whether
somebody else might be right.
But if not, then we are way down,
living with our instincts of, I need to
protect what's mine.
My honor, my status, my...
And this is what Allah SWT says in
the Qur'an, ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَيْفِنِينَ Then
they go to the lowest of lowest of
points, which is the state of the animal.
State of an animal.
They are not bad, but they just go
by instinct.
They don't go by rationale.
They don't go by psychological choices or methodology.
It's just, what's mine is mine.
If you try to get it, I don't
care.
ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَيْفِنِينَ إِلَّا الَّذِينَ أَمَنُوا عَمِلُوا
الصَّالِحَاتِ Apart from the believers, and those who
do good deeds.
What is good deeds?
Fiqh.
It's fiqh with sincerity.
فَمَن كَانَ يَرْجُو نِقَاءَ رَبِّهِ فَلِيَعْمَلْ عَمَلًا صَالِحًا
وَلَا يُشْرِكُ So these are the two conditions.
So now to come back.
This is the عَدَل.
So we said عَدَل.
And this is why we need fiqh in
everything we do.
Sometimes a husband can wrong his wife because
of his conviction that a husband is always
right.
Sometimes a wife can think that her husband
doesn't give her her rights because a wife
might think that her husband always falls short.
Who is going to decide whether you are
right or wrong?
Not the emotions.
And this is why we don't stop arguing.
Because we don't have this قَضَى of fiqh
between us.
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُكَ فِي مَا
شَجَرَ بِيْنَهُمْ وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا
قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا So it needs to
be decided by fiqh.
And this is why when Sheikh Abu Yusuf,
Qadi Abu Yusuf was asked, Why don't you
write a book about the Suf?
He said, I have already done so.
And they said, we don't see this.
He said, I wrote a book about the
fiqh of al-amwal.
Fiqh of money.
SubhanAllah.
And this is it.
The biggest form today for me of getting
to Allah subhanahu wa ta'ala and who
am I, is to learn your fiqh.
Wallahi, you might not be someone very close
to Allah, you think, because you're concentrating so
much on doing things right.
But wallahi, if you follow fiqh, you don't
do dhulm.
And sometimes people are very concentrated on night
prayers, which is very good.
And on fasting a lot, which is very
good.
On memorizing a lot, it's very good.
But they don't have fiqh.
So learn your fiqh.
This is one of the manifestations of your
belief in Allah subhanahu wa ta'ala, al-'adl.
If you believe that Allah is al-'adl, how
are you going to express this?
What is the takhalluq?
Bismillah al-'adl.
Anta koona aadilan.
That you are aadil, and how do you
know whether you are aadil or not?
Hukmullahi wa hukmurasulini.
Through the ruling of Allah and the ruling
of His Messenger ﷺ.
Because when we go by our feelings, then
we will always judge in our advantage.
And we might even feel bad, everybody's wronging
me.
But actually maybe they're just from the haqq.
You see this?
He's wronging me.
No, maybe he's on the haqq.
How long do I have left?
Two minutes?
So as I said, when we believe in
the name of Allah subhanahu wa ta'ala,
al-'adl, then we are going to, one, a
ta'alluq from a spiritual point of view.
We never doubt Allah's justice within His rulings.
And this is what people want to do
today.
They want to make us doubt about the
justice within our religion.
And this is why the mashayikh said, they
can't take Muslims away from their faith.
They can't just come and say, leave Islam.
Because they're going to hold on like this.
He said, fa-khtara'u at-tashkika.
So they invented making people doubt their religion.
Fa-inna ash-shakka fee maa yajibu feehi
liyaqeel kufr.
Because doubting something which you need to be
sure of is kufr.
And then someone might be thinking that he's
still holding on to his deen, but the
deen is there and this is just something
they made up.
And this is why I never doubt the
adl in ahkamillah.
Allah subhanahu wa ta'ala is alimun hakeem.
He's just, He's wise, He's never wrong, He
doesn't do dhulm.
Even if you don't get the hikmah, well
you were not created to get the hikmah.
You were created to serve.
Even if you don't get it with your
mind, you don't need to get it.
When your child, when you tell your child,
don't do this now, and he tells you
why, you say, because I'm your mother.
Because I'm your father.
But when it comes down to Allah, ya
Rabbi, why, why, why?
If we understand the wisdom, it's min lutfi
Allah.
It's just a present from Allah subhanahu wa
ta'ala.
He doesn't need to explain anything.
لا يسأل عما يفعل.
وهم يسألون.
يحكم ما يريد.
Allah rules whatever He wants, for whom He
wants.
So now, believing in al-adl.
One, here, be sure that Allah's rulings are
just.
Don't doubt it.
Two, at-takhalluq, bring these rulings into practice
through fiqh.
This is inshaAllah what I wanted to say.
We ask Allah al-adl subhanahu wa ta
'ala, to bring down justice, i.e. on
humanity, through His Qur'an and the Sunnah
of His Messenger, salallahu alayhi wa alayhi wa
salam.
O Allah, protect us from our shortcomings.
O Allah, hide our shortcomings.
O Allah, we ask You to make our
stay in this world a fast, and to
meet with You, my Lord, on Eid.
لا إله إلا أنت ربي سبحانك إني كنت
من الظالمين والحمد لله