Tariq Appleby – Jumuah 3 January 2020

			Human Suri and fusina woman see Dr. Marina de la hufa modela woman Hala Hala washa de la Ilaha in La
la la la la sharika y shadow Wanda Mohammed Abu What are pseudo? Yeah you will Latina de la hopcat
okatie while at mo tune Illa one two Muslim en
		

			un sutopo raba como la de Falco comin FC wahida wakaya caminhadas jaha Baba amin humare Jalan k
tiravanija What up law lady TESSA aluna v one in aloka Island Kumar Akiva. Yeah, you will learn in a
minute De La Hoya Polo Colin city, the UCF loco, loco fil a condo novacom miyota a la Havasu la vaca
faza 1000 alima I'm about to do for in the estoppel Hi, do you think eternal law well Kira Heidi
hodja Mohammed in sallallahu alayhi wa sallam, or shorewall ohmori masa to her wakulla modesetting
VEDA wakulla with Allah Allah, Allah Allah Allah in phenol, my dear brothers. If you travel around
the world, you'll notice that Islam is practiced differently in terms of its fake rulings. If you
		

			went to a Masjid in India, and you came from Malaysia, you'd be surprised that the Imam did not
recite the bus mala loudly. You'd be even more surprised that when he gets to one of bawling no one
in the masjid says mean, then you'll be even more surprised that if you were praying for God behind
him that he will not recite the Quran note. If you went to a certain place in South Africa, people
do not eat shellfish, they consider it to be mcru disliked. But if you travel to my city in Cape
Town, we eat shellfish and it's one of the greatest delicacies We not only think that it is not
macro, but that it is Mr. hub that's a joke not not to be taken technically. So, you travel around
		

			the world and you see that people when it comes to certain practices, there seems to be a range of
opinions on certain issues. And that is a phenomenon that we went to spend the hood by talking about
it will become very clear to us why that is the case. Why is it that certain are lemme I mean Imam
Abu hanifa Rahim Allah gave us a certain issue a certain way. And Imam Shafi Rahim Allah, he sees
things quite differently, because the question that would would have certainly come up is if they
both had access to the same Quran, and they both had access to the same Sunnah. How could they
possibly differ on their understanding of this issue? Now that is a very, it's a good question to
		

			explore and Alhamdulillah you know, I teach a class on a Friday morning where we explore this exact
topic. Why do these differences exists? But that's not the topic of our discussion. What I do want
to give you at least access to is a book that was written by me Tamia Rahim Allah it's called the
Roth early my lamb and Emmanuel RLM, the removal of brain blame from the great Imams, it's available
online as a translation in PDF. And I hope that you will go back today inshallah with Allah download
that PDF and read it because the book is divided into two halves, the first half deals with the
reasons why the scholar is different. And the second half of the book deals with why we cannot hold
		

			our lemma in contempt or hold them, view them in, in any any negative sense because of the
disagreement that they have. So I recommend that and I hope that you will read it today inshallah,
tada, what I want to talk about is something that is more disturbing. And that is that today we have
this phenomenon in the Muslim world, where people are using the differences between the AMA as a
justification for the very large a fee, you know, lackadaisical attitude towards the Sharia. So
someone will when you say to someone, that that's how wrong they say no, but there's a difference of
opinion on this issue rather, and then you'll tell that person but the Prophet sallallahu alayhi wa
		

			sallam said, or that Allah subhanho wa Taala says in the Quran, they'll say no, but just so and so
who lived many centuries ago, he was of the opinion that this is permissible, and they don't, this
is the issue. They take that statement of that scholar, and they equate it with the revelation that
Allah subhanho wa Taala has revealed this is the problem the
		

			problem is not that they exists disagreement on any issue that we as Muslims are dealing with on a
daily basis. The problem is when the evidence is clear, but that someone statement or a group of
scholars they view constitutes evidence on its own. And we want to call some of the views of the NMR
of the past about how dangerous this particular attitude is. So one of the first things I want to
talk about is that the NMR, whether they are contemporary or NMR of the past, they warn us that we
should not be following the concessions of the LMR. One of them, he says that whoever follows the
concessions of the scholars in every matter, then Eve all evil will be gathered in that person. If
		

			I, you came to me and you asked me,
		

			is it permissible for me to get a tattoo? Then I would say, no, it is how long and I'll quote you
the Hadeeth. And what the scholars have said about those narrations on the Prophet sallallahu alayhi
wa sallam, but then you you watch something on YouTube, you read an article some way some tweet that
someone has sent out they into the, you know, in on social media on the internet that says, Well,
no, there's a difference of opinion. So what do you do now? You take that as evidence, and you go
and get yourself a tattoo. Then tomorrow, you asked me, Do I need to take my Waldo in the sequence
mentioned in the Quran? I'll tell you, yes, you must, because of the ayah in the Quran, because the
		

			Prophet did not perform his booboo in any other way. So the vast majority of the scholars of Islam
says, This is how we'll do is supposed to be done in this sequence. But then someone tweets or you
read an article or there's a YouTube video, and that person says there's no evidence, which is
another, another topic for another another day. But that person says there is no evidence that they
will do what needs to be done in this sequence. Therefore, if you want to start with your feet
first, go ahead, another tomorrow. And the third day you asked me what if I do this while I am
fasting? Is my fasting still valid? I'll say no, it's not that this is what the LMS say. But there's
		

			some obscure opinion. Let me clarify this with an example A few years ago, you know about the salado
Joomla that was led by a woman in New York City. Okay. So one of the evidences that was used was a
weak hardees from the Sunnah of Imam abida would, but no clarification of the Hadith authenticity is
made, so that we have the hadith of America. And it seems to suggest that the Prophet sallallahu
alayhi wasallam, allowed her to lead the people of her household inside out, and therefore we can
deduce from that, that it is permissible for a woman to lead the Juma or pray or any congregational
prayer.
		

			And then to further support that there is a view of a scholar who lived in the second century and
another scholar who lived in the fourth century, and they seem to give further, you know, credence
to this particular opinion. But if you ask yourself, What did the rest of the oma say. And you will
come to the conclusion that they do not allow a woman to lead men and Sala in any situation,
		

			but that all of that ignored. And so now we have this one person or this, this, these two people
were scholars of Islam, but they held a different opinion. And now they opinions ought to be given
preference over everything we know from the Quran and the Sunnah. And for more than 1000 years of
scholarship, that is now the opinion that we take, we find that when we follow the concessions of
the AMA, it starts out with this particular psychological or this choice that someone has made a
stance or a choice that they've made, I want to get a tattoo. I want it to be permissible, and I
will do everything in my power to find the fatwa the share, the mother have the Mufti that will
		

			allow me to do that. I want to be able to marry a woman without a volley. So I will find that
scholar that shift that must have that allows me to marry a woman without the permission of her
family. I want to engage in this this particular business transaction. So I will go out of my way to
find that but rather the objective of every one of us as Muslims is to know what is the intent of
Allah and His Messenger in any given issue. That is our responsibility. It is not to start out with
preconceived ideas, what my whims and fancies once the ruling to be, but what there's a loss of a
handle at Allah and His Messenger one from me, what is that determination that they've made? What
		

			happened to this concept of Sameera? Now we're apart enough, but instead of a year or a year and we
obey, I'll only follow an elbow.
		

			Except if it conforms to my desires, to my once what's convenient for me, this is the first issue,
that if you start following the conditions of the dilemma, very soon, you'll be following a religion
that does not resemble Islam in any way. Because you start saying that this particular drink is
permissible, because some scholars said it's permissible this type of dress is permissible. As long
as you know, my father once worked for a Jewish architect in South Africa, in Cape Town. And my
father asked him, What is your view on, you know, the dietary laws that you know, that we find in
Judaism, the man say, you know, for me, I think a very simple approach. I follow that view and that
		

			interpretation of the Torah and the Talmud that says that as long as the percentage of of pork
inside of the meal is less than the overall ingredients, like the percentage like let's say, 10%,
no, 10% is pork and 90% is vegetable, then it's permissible to consume.
		

			This is his approach, Mashallah, he's decided that he likes that fatwa best because it allows him.
So this is not just a Muslim phenomenon, or something that we see in our communities. But everyone
does this. And it doesn't start with this concept that we've discussed in many cookbooks before, the
concept of submitting ourselves to Allah subhanho wa Taala, and to his rule, and his law, the next
thing that's dangerous, and we find in this is that you start following all these different
concessions. The second dangerous aspect of this is that you consider that as long as there is a
difference of opinion, it must mean that that difference of opinion is valid. Let me illustrate
		

			this. A few days ago, someone in the Muslim Arab speaking world passed away. This man became very
popular for his books. And he's, you know, he's appearances on satellite television in the Muslim
world, the Arab world specifically, I'm not gonna mention his name. But what I do want to talk about
is east of seer of the Quran. This is a man that said that Zina is not wrong. If it is done between
two consenting adults, and if it is done in private, Xena is only Xena. If the some coercion
involved, and if it is done in public, in the view of others, as long as you follow these two
conditions, then it's permissible. What do you think of this? So do we now say to young people who
		

			come to us, they say, shift, you know, I'm in the relationship with this girl, I know it's hot. Um,
I know, I should not be in this relationship, you know, but I feel that, you know, my sexual desire
is going to overwhelm me one of these days, and then I tell him what this man has said. And just
because he differs with the EMA and the consensus of the oma, I should view his difference of
opinion as being valid and give this alternative fatwa to this young man or woman.
		

			This is the dangerous nature of this, that we consider that every time we have this killer, often
the issue, there's a disagreement, it means that that disagreement is somehow that that that other
opinion, is valid in some way. And the answer to that is no, the scholars have very particular ways
of deducing rules and regulations from the Quran and the Sunnah, and is a very particular
methodology. Let me ask you, if I am your doctor, and you come to me, and you walk in, and I look at
you for a few seconds, and then I say to you, you know, I think you have malaria. Right? Yours the
the the prescription, the football? What would you think of me as a medical practitioner?
		

			You haven't done your I, as your doctor have not done any examination. I've done what they can your
blood or not check your temperature. I've never checked your breathing, your blood pressure, none of
the things that are standard in a medical examination, then how is it possible that you take my
opinion, just on face value, just because I'm someone that has a doctor's certificate on the wall,
you will not feel satisfied that that is an accurate diagnosis of your condition. And this is what's
happening today, just because someone who happens to have certain qualifications or happens to have
worse than that, because they are those that have qualifications and the platform. And then they are
		

			those who have qualified, no qualifications, but they have a platform. And they are allowed to give
fatawa and millions of people watch them and listen to them. And all of a sudden that person becomes
more knowledgeable than the person that has spent 30 years of his or her life dedicated to the study
of Islamic law. That person has no value now in the community, but this person who has 1,000,002
million followers on Twitter, and on Facebook, and has you know, so many subscribers on YouTube,
that's the person with knowledge, because this person that I was speaking to you about earlier, this
man his background is in engineering. Imagine you at your UI you were sick, and you went to your
		

			engineer or your architect, the one that helped you build your house and you see
		

			demonym feeling or feeling well what do you think? What's your opinion? what's the what's the
diagnosis of my illness? Would you do that no sane person would do something like that.
		

			So we have two problems here. Firstly is the problem of who's qualified to give fatawa number one
and number two whether or not the process of arriving at that fatwa is the valid scholarly process
of achieving it. That's something that we need to take into consideration as well because you hear
many people when they ask questions What do you think? Well, you know I don't see there's no issue
there brother. You know, it's permissible inshallah permissible. And then, you know, with with no
doubt in your mind, that no scholar from the time of the Prophet sallallahu alayhi wa sallam until
our time no one qualified to give fatwa has ever given that fatwa. But this person just, you know,
		

			he feels, you know, I don't know, maybe this is some form of wanting some form of Ilham just gets
inspired with this opinion that I think it's permissible. Well, law he is something I want you to
take now and use it every time you come across some opinion, some fatwa, or ask yourself, what is
the basis for it? Do you hear color law or color Rasool Allah says, or the Prophet sallallahu alayhi
wa sallam say when this fatwa is being given, do you hear that Imam Shafi Rahim Allah He understood
from this is such and such, or that the scholars of this month have they understood that what the
prophet sallallahu alayhi wasallam meant in this hadith is such and such, so, what does Allah say,
		

			what is the Prophet say, what is the what has scholarly consensus? What is that view on this
particular issue? And then you say to yourself, Well, this is worth considering, let me learn more,
let me see, you know what the merits of this case are? Obviously, it's much more complicated and
technical than that, but that's a starting point. Because many of these photographers that we are
now will lie you go and you check, people say that this is permissible, that is permissible, or they
miss interpret, you know, what they've read in the books of the LMR. Yes, something that I
personally disagree with a fatwa that says that music is halal. So he's a fatwa, and they'll quote,
		

			certain lemma, okay. And they counter the evidence that most of the scholars use, you know, against
music and musical instruments. So I just want to be very clear that my personal opinion on this
issue, the one that I follow, and that I do that I practice is that music is not permissible. Okay,
I want that to be very clear, but I want you to pay attention to the following. Those are an AMA
that say that music is permissible. They have very clear and detailed conditions under what
circumstances that music is going to be permissible, but what do we find in the discourse about this
issue? musics? Holla
		

			Holla music's Hello, there we go. Just that's the fatwa. What did they say? What was what was his
reasoning? Under what conditions? Let me give you an example of this? If those who say that music is
Hello, they say it's Hello. Okay. What's one of the conditions that the music and the lyrics of the
song should not invite to anything that Allah subhanho wa Taala has prohibited? Let me ask you, and
you can do this for yourself. Check the top 10 songs in the billboard today. And look at the lyrics
don't you don't have to listen to it. I'm not encouraging people to listen to music, but just check
the lyrics of the song of the songs and then you asked me and you come back and we have a discussion
		

			how many of those songs are something that you can say while the lyrics of these songs are in
conformity with the Quran and Sunnah they are completely What was that? That favorite word of ours?
Sharia compliant? That's a that's one of those words we like to use it's Sharia compliant. So the
very first condition that those who show the permissibility of music use is that the music does not
lead to how it all no does it entail how long so if the man is rapping or singing, about committing
Zina and drinking wine and smoking weed and doing everything that Allah subhana wa tada has
prohibited, then the various scholars who you are now using as justification for the permissibility
		

			of music. According to them, that song would be how long but that's not part of the conversation
isn't. That's not part of the discourse. No one reads the What do they say the the fine print, they
just read the headline. There's no in no one cares about the black and white the details. And this
is another problem that we have the last thing that I want to talk about. And that is
		

			we as Muslims, we have a duty to know what it is and Allah subhanho wa Taala wants from us. So what
does that entail? What exactly how the how do we go about doing that? So the first thing that we
need to do, and I've spoken about this so many times now people are probably tired of me speaking
about it is that we need to improve our competency in the book.
		

			Loss of a heinola China by learning how to read it properly, and also learning the Arabic language,
we need to get a better understanding of fifth year in Malaysia Alhamdulillah, you can start out by
reading a primer with a scholar in shafia, a fit and then advancing through that levels. Or you
could do what we did an Islamic University of Medina. And that would be to take a book in Hadith,
like the book nailer or, or the book that it's based on, and start with a systematic study of how
the Prophet sallallahu alayhi wa sallam presented these issues that are normally covered in like
Voodoo, and sila and Zakah and Hajj and business transactions and you know, and marriage and
		

			marriage and divorce and all of these issues. So that you know, when you are faced with an issue
that you don't understand, or that you are unclear about, you know, where to start, how to start,
who to ask what books to read, but instead of having that, that, that opinion that says, well, as
long as there's difference of opinion on this issue, I will follow whatever suits me instead of
asking yourself, what is it that a loss of a high note to Allah demands from me? And that is the
that that the answer to that question can only be answered through study and through commitment to
learning more about your deen May Allah subhanho wa Taala grant us understanding when Allah subhanaw
		

			taala increase our knowledge of Islam May Allah subhanho wa Taala increase us in our commitment to
follow his Deen And may Allah Subhana Allah Allah bless us in everything that he has given us.
barakallahu li walakum filopodial aldine whenever any way he can be MFI him in an IIT ridiculous
Hakeem Akuma tessmer When was the federal law Holy walakum wa Elisa in Muslim e&m in Colombian Festo
Pharaoh who in the who who will have affordable housing
		

			Alhamdulillah Alhamdulillah
		

			wa Salatu was Salam ala Muslim Fany Mohammed Ali he was so happy when
		

			we asked Allah subhanho wa Taala to send Salawat upon the Prophet Muhammad sallallahu alayhi wa
sallam so we say as the Prophet sallallahu alayhi wa sallam instructed us to say and this is the
best of the salaat Allahumma salli ala Muhammad Ali Mohammed in Kumasi later Allah Ibrahim Allah
Allah Ibrahima innaka Hamidullah Majeed alberic Allah Mohammed Ali Mohammed bin cammarata Allah
Ibrahima vida de Ibrahima innaka Hamad Al Majid Allahu eisele Islam on Surah Al muslimeen, Allahumma
eisele Islam on Sudan Muslim in Allahumma, Isaiah al Islam on Sudan muslimeen alone and so if one
and waka Latina equally McCann, Aloma and Soto Allah The aim of Allah help our brothers and sisters
		

			around the world in the difficulties that they face. Allah grant them victory over the enemy's
ground in peace and security and prosperity of Allah. Guide us to that which you love in everything
that we do. And we seek refuge in You from everything that you dislike and hate. Allah grant us to
be in genda with the Prophet Muhammad sallallahu alayhi wa sallam.
		

			hamdu Lillahi Rabbil alameen