Riyadh al-Saliheen and Women’s Q&A #43
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Channel: Tom Facchine
Series: Tom Facchine - Riyadh al-Saliheen
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The transcript is a jumbled mix of characters and symbols, with no clear context or topic to summarize. The speakers discuss various aspects of Islam, including the importance of the word Islam and its place in modern morality. The conversation is difficult to follow and appears to be a mix ofny and false statements. The conversation is difficult to follow and appears to be a mix of words and phrases, with no clear context or topic to summarize.AI Generated Transcript ©
Rahim Al hamdu Lillahi Rabbil Alameen wa salatu salam ala schauffele MBA almost saline being called Latina Muhammad Allah here for a Salah testing Aloha Marlon Nabil million found no one found Naveen, that antenna was eaten there in Manero but I mean I still don't want to come on off Salah he will catch up everybody welcome to
the women's class Thursday evening
rather solder Hain by Annamma no we and we have moved the class time up because of the mob moving earlier in the day and I think we might take a break after this class inshallah Tata for a couple of weeks, just until we kind of set up reload for the fall.
changes to the schedule are going to have to happen we've got the Sunday school it's going to start up in sha Allah Tala, we've got the weekday school it's going to start up and so some things are going to have to be looked at so I'm thinking that this is going to be the last class for a couple of weeks and you can all have a holiday break inshallah Tada but not before we finish inshallah Tada an entire chapter tonight the chapter on truthfulness, which we had started last week
we have our coffee and away we go. So we had discussed the atom remember the the style of Imam and no we is to support everything that he's about to
compile
that makes me think of something I didn't think to say before which is actually a really interesting point you'll hear some people you'll hear some people say about certain books.
For example,
a book is only composed of
quotes from the Koran
and quotes from the sun cross from the Hadith the Prophet slicer.
And so anybody who takes issue with this particular book
must is only disagreeing with the is only disagreeing with the Koran or with the subpoena
What do you think?
Do you think this is a an accurate
an accurate and accurate description?
And pardon me for just second chew on that for a second and I'll be right back someone I think it's knocking at the door
okay, just had to double check to make sure that everybody who wanted to attend in person had the opportunity to attend in person. Sometimes people lock the door to the women's side, so I wanted to make sure that wasn't the case.
So the question was, sister as a hero just came in and we have sister Samira coming in right now.
Okay, so here we go. So the question is, alright, so Amir is here. Question is, if I have a book, I write a book. And it's just quotes from the Quran and just quotes from the sun.
A Hadith of the Prophet who doesn't want to come sit down?
Is it accurate? Is it accurate?
If I claim
that if you disagree with my book,
then you're only disagreeing with the Koran and the sun
discuss
is much too smart.
Does the author have no influence on a text at all?
And if so, what is that influence?
is can the author speak through a text? Even if all the letters and words are taken from the Quran and son
because you'll hear this and I'm not gonna say which books this is often claimed about, but there are certain books that are depending on a few
sisters are here is on to it too. Yes. They could not quote the entire Hadith, right? Yes. So don't fall for this line. Because this is something that has been
Some popular for some people to say certain books that are
either famous or notorious, depending on your kind of
what you think your orientation within a Stan.
Right, etc etc. I think those are good examples. Exactly. The work of the author is not erased just because all the words are taken from the court Anderson, right. And there's multiple ways through which the author can speak. Okay. Like, all of you are saying, oh, yeah, I bet.
Yeah, I bet it's online all over the place. Right.
As we would say heavy on de Lille and light on Delilah. Right? de Lille refers to a piece of evidence. And the law refers to the relevance of that evidence. Right. So oftentimes, we have people who are all about the data, but they don't have any Delaila. They don't have
any ability to prove that what they're referencing is actually applicable to what they're trying to imply. That it
imply that it applies to. Yes, exactly. So the author always speaks whether it comes to the quoting, right, there are things that can be quoted out of context, or clipped, especially with Hadith.
There are things that you can quote the entire text, but they were revealed in a specific context or refer to something more specific, then the language implies, right? And we had this happened just a couple of weeks ago, we were talking about, let's talk about, right, the Hadith, the Prophet saw the lawyers so don't, don't get angry. Right. And we asked the question, is this something that can be taken at face value? Don't ever get angry about anything?
If we were to say that that's as general and absolute as it sounds, then the prophets Allah, Saddam would have been a hypocrite because he got angry. Sometimes. We have many Hadith where he got up on the minbar and he talked to the people and his face got turned red with anger.
So what gives? What gives is that even the prophesy centum, he said, let's talk about Don't get angry, he's referring to a specific type of anger and anger, that is anger for the self for the neffs that's defending kind of whatever's convenient for you.
Whereas the anger that is actually not only allowed but praiseworthy, unnecessary is the anger that results injustice, the anger that holds people accountable, that the anger that
seeks the anger that can't stand to see some something wrong, or oppression.
Right. And so context, oh, yeah, it matters. And then especially in books like this, that are compilation, that are compilation, the order in which you put things, it sends a message, right? Like, you don't have to say it yourself. But if I, for example, for example, if I take all the ayat
about jihad, and about Go and slay and fight the disbelievers, and slay them, wherever you find them, et cetera, et cetera, et cetera.
And I put it in a
in a certain order.
It really, really paints a certain picture. And now and then if I kind of, I can surround it with other kinds of quotes, or Hadith that makes it seem like these sorts of things might even apply to certain Muslims. Right? And that would be far, far, far off from the correct normative orthodox interpretation of those of those areas. They talk about a very, very specific context. First of all, not against Muslims. Second of all, only when certain conditions of warfare are met. And there's a whole field of looking into what is just war theory in the stem. And we won't get into that now. But
suffice it to say, the point is, and this was just off the cuff, it's not accurate. If you hear anybody claiming that. Oh, well, how can you disagree with this? It's just Quran and Sunnah. The interpretation, the context, the implication, what are you trying to say? Through how you stitch these quotes together? Or which quotes you're selecting? Right? The act of selection in and of itself? Is A, an act of interpretation. Why did you choose all of the Act about fire and brimstone? Why didn't you choose all the ones about mercy, et cetera, et cetera, et cetera? At any rate, the author and I didn't even bring up Excuse me, let me get this up here. The beginning of the chapter
we're starting where we started last class, the chapter on truthfulness, truthfulness, a symbol
and we had talked previously about the apt because even though we does
introduce the Hadith that he is about to
do
compile in this collection with is from the Quran. And we talked about all those last class. So I won't repeat that
the Hadith that we reached now it's number 56. Okay, and this is a little snippet from the longer hadith is very famous, you guys probably have heard of it before, where
I will Soufiane is traveling with a group of traders and they're going through the lands of Rome for Byzantine Empire more specifically, and Heraclius, who was the governor or emperor, whatever you want, realizes that they're traveling through had heard of the Prophet Mohammed Salah Saddam and so calls them into His presence. Now Heraclius is a pretty sharp guy. And so he wants to make sure he wants to extract information out of these Arab tradesmen about this guy who claims to be a prophet. But he wants to make sure that they're not just going to tell them lies. And so what he does is he tells Abu Sufian, to stand in front, like right in front of them, and he tells the other men that
are accompanying him to stand behind him. And if I was to Fianna is to utter a single false word or misrepresent or mischaracterize
the answers to the questions or the mission of nature of the Prophet, then the people who are behind him are supposed to signal that he's lying. Right? And so this is
blind review, right?
Just like a good scholarly study, right? It's peer reviewed, and it's double blind, and nobody can tell. So there's no punitive possibility for Yusuf Ian's comrades if they speak out and call Him a liar. And that was if Yan within the pre modern moral universe is ashamed to be seen as a liar. This is one of the
great characteristics of the Arabs, even before Islam was that they honored the word very, very much so and they believed in in telling the truth as much as possible. And so it was a very, very big deal for someone to be considered a liar. So that's the setup. Here we have Abu Sufian right in front of Heraclitus, the other kind of tradesmen that are with him behind him ready to point out his errors or his exaggerations. And one of the things that Heraclitus asks and this is a small Hadith, or assuming a small snippet of that longer Hadith, where Heraclius really, really grills him about all these sorts of different aspects. At one point Heraclius sent, what does he ordered you to do?
What's the message? what's the end game? What is the profit, or this so called profit to him? What does he want from you? So I was Soufiane riflette replies to worship Allah alone, and to not associate anything with Him, and to abandon what our ancestors said, Hey, here's another example of something that is worded very generally, but it means something specific, abandon what our ancestors said, is qualified and specified by what comes before it. He's talking about worship, right? Because the ancestors said lots of things. They said, to eat this food, it's good for your health, and etc, etc. We're not rejecting all of that, we're only rejecting the part where they were instructing
their descendants to worship, other than a lost power to Allah.
And then he continues, he says, He commands us to pray,
to speak the truth, to be chaste, and to maintain calm ties of kinship. And this is both in Sahih Bukhari and Muslim.
So we see the relevance of this hadith to the broader chapter to speak the truth. Right, this is one of the things that the Prophet Muhammad SAW, I said, I'm stressed to speak the truth.
And this is kind of it was interesting, because I did the radio interview with a local radio station talk, whatever it is, I don't remember the letters. And
they were sharing with me after I did this, this was back in Ramadan, they were sharing with me some of the comments, you know, people are very brave in the comment section, you know, so people are accusing us of you know, this and that of the other Muslims, this Muslims that.
And, you know, it's
important. It's very, very important that Muslims tell the truth, especially in a non Muslim country, right, because
if anybody
plays around or is lacs with telling the truth, then it affects all of us. It affects all of us. And this is this is where I'm coming from, because
people in American culture
the one
ones that are kind of, you know, very, very much against Muslims and against this now
what is their one single biggest
claim
against us? Why we should be feared why we should be suspected why we should be kind of not accorded the same level of trust and acceptance as other people.
The claim is that,
because we're being dishonest, we're not forthcoming, we're secretly a fifth column, right? We're secretly allied to some like foreign powers or whatever.
But we hide it, and we conceal it. And so you can't trust anything that a Muslim tells you. In fact, if a Muslim tells you otherwise, that's even confirmation that you know, he's lying.
Instead, you're supposed to trust them. Right? And what they say about Muslims and Islam, etc, etc.
And that's ridiculous. Okay, we know that that's obvious. But
it actually has come from one of the practices of the Shia. Right, if this concept of takia, maybe you've heard of it before, what is the fear in Sunni Islam is the permission
to say something that's not true in order to save your life, if it's in danger. So if we this is from a mob, right, the story of a mob, very, very early on in the history of Islam, they're getting tortured, his parents are both killed. He's getting tortured. He is told all you have to do to end it is just to denounce the Prophet Mohammed salah I said, I'm denounce Islam, and in a fit of kind of delirium, he does it.
And then he goes back to the Prophet Mohammed slice that I'm gonna He's sobbing, and he's crying. And you think that he sobbing and crying because his parents just got murdered? But no, it's actually because he said this word that was untrue. And I lost found Tata exonerated him in the Quran, and said that it's fine. On in certain in those circumstances, you're completely in a life or death situation. And you're saying a word that you don't believe in order to save your life, and Sunni Islam that is called Turkey. And it's a very, very, very minute, you know, thing that most Muslims never have to think about. Most Muslims never have to.
You know, it's not even on their radar. However, in Shia Islam, or at least, you know, many branches of Shia Islam. takia is something that is much abused at something where you can basically lie about anything and everything if there's a certain advantage or interest behind it. And so, even if someone comes into the mesquite and you ask them, Are you, you know, you're I noticed that you slap your thighs after you're done praying, or, you know, you carry a little bit of dirt from Karbala, along with you, you know, all these sorts of things that I saw the Shia and Medina do. And they'll say, no, no, I'm not sure. Right, this is something that is acceptable to them. So look at how this
little bit of dishonesty has affected all of us. In America, in Western nations where we are suffering, the Shia are only 10% of Muslims worldwide, very, very small minority. And yet, we are suffering the consequences of them kind of abusing this concept of topia.
The most kind of
belligerent, and enemies of Islam in the West won't even listen to what we have to say because they think that it's all just a lie. It's just a sham. It's just the show.
The promise is that, um, he tells us to speak the truth. And the person. As we said, in the last class, the person who speaks the truth will never ever, ever regret. Because the person who speaks the truth, the truth is the path to peace. And the truth is the past to tranquillity. Right, whereas falsehood, falsehood is the path to anxiety.
Right, we see this all the time, if you tell a lie, everybody knows, you're gonna have to tell another lie to cover your first lie. And then all of a sudden, you're caught in this web where you've told so many lies, you have to make the story square, right? And where's your piece,
you're going to have to keep track of all that you're constantly afraid that someone is going to discover you that your cover is going to be blown. And so that is the path to anxiety that's the the not straightway that's not set off on the stalking. And so he ordered us to pray. Okay, easy enough. Speak the truth. Yes. Do
be chased.
Being chaste, is a is a dirty word. These days and the times that we live in
chastity,
virginity.
There are concepts that are aggressively
profaned.
Right? I mean, anybody who's gone to a public school
or college, you know, knows that it's almost like a game or a competition. People cheer other people on to lose that chastity or to lose that virginity.
And so,
in our day and age, it seems like something that's very prudish, right? Oh my god, you're just this, what's the Insell? Right? They call it they have this nice
term for people who are quote, unquote involuntarily celibate,
which is kind of bandied about as a as a as an insult.
And people have completely lost sight of what is the purpose behind chastity? And what is the purpose behind rigidity in the first place. And this is not something that I'm talking about just because this is a class of females. This is something for males and females. And that's something that's regrettable. Because in Muslim culture, sometimes the way that Muslim culture Muslims practice their culture, sometimes they are only concerned about the chastity of their females, and they are not concerned about the chastity of their males, and sexual indiscretions are tolerated from boys and young men. And that is absolutely backwards. Absolutely backwards. Because the point
of chastity and virginity in the first place is the same as speaking the truth.
It's the same as speaking the truth, and that it is tranquility it's the path to tranquillity how, why, why is chastity and virginity, the path to tranquility and we're not talking about lifelong chastity, virginity, we're talking about virginity until marriage.
Right.
It's the path to tranquility.
Because
when someone is married, they have at least a baseline assurance that this person is committed enough to them,
that they will not be left, high and dry that they will not be left to bear
all of the consequences or responsibilities, let's say
of a relationship. Right? Well, that's why in Islam, all sexual activity outside of the context of marriage is forbidden, whether it's boy, boy, boy, girl, girl, girl, anything you want. Anything outside of marriage, and a very specific definition of marriage is illicit, it's forbidden.
Because relationships hurt, when they are abusive, they are hurt when they are exploitative. They can ruin your life, they can cause trauma, they can cause you to never relate to relationships the same way again,
or the opposite gender the same way again.
The stakes are very, very high.
And so
the act of intimacy,
which is something that is so
personal.
And there's so much vulnerability,
both in the moment of intimacy, and in the things that might result from that moment of intimacy, intimacy.
It is reckless and foolish and dangerous to let that happen outside of a context of checks and balances outside of the context of rights and responsibilities, enforceable, enforceable accountability.
Yes.
If we don't have that enforceable account, accountability, people get hurt.
And that hurt. There's so many different types of that hurt, there is physical hurt, there is emotional hurt, there's spiritual hurt, there is economic and socio economic hurt. And who bears the brunt of that hurt? Nine times out of 10
women
so the point of chastity and the point of virginity is not because we are in the western tongue, it's not because we're what do they call it? It's not because we're
anti sex anti-sex. Right? Or we're prudes or we're, you know, it's kind of
kind of like with Protestant Christians like
tended to be, which is what has caused the equal and opposite reaction.
It's not because of that at all. The Prophet salallahu Salam, I should describe him as having immense endurance when it came to intimacy. Right, he used to visit every single one of his not his wives every single day. Subhan Allah. And I won't bore you with the other details, but there's a lot of material on that and the companions and how they used to be, et cetera, we're not prudes, okay, in our tradition.
But at the same time,
we're not stupid, right? We understand that that thing is sacred. That intimacy is sacred, that vulnerability is sacred, that children that might result from that intimacy and vulnerability are sacred, and anything that is sacred, has to be protected. It can't be left up to chance, or whim. What happens in non Muslim culture?
Females are pressured to think that they have to put out in order to get a man to commit. And once the man gets what he wants, he has no incentive to commit. Why would he voluntarily sign him himself up for accountability. And this is proven by data. There is data out there that shows that couples who cohabit and live together before they get married are actually more likely to divorce. Then couples that do not cohabit before they're married Allahu Akbar.
To be chaste,
and to maintain ties of kinship, which go together, all those three things go together in their tranquility, in the checks and balances, all these sorts of things, to speak the truth to be chaste, and to maintain ties of kinship.
There is one disclaimer, when it comes to the general insistence and ethic of telling the truth, there are few situations where it is permissible in Islamic law, to
tell a little white lie in order to bring people together and make people feel good.
Right? So if your husband comes to you,
right, and he's been working on this thing,
or maybe he decides that he's going to make a meal for you, you know, he's out of the goodness of his heart. He wants to give you a night off from cooking.
And he makes us food. And it is the worst food you've ever tasted.
It's barely edible.
He thought
the salt was sugar and he thought the sugar was salt and eat overcooked and undercooked and everything in between.
And he asked you Honey, how was it?
Are you allowed to lie?
Are you allowed to tell a white lie in that situation?
Oh yeah, you are
recommended. Right? It's called a
total we're never take a look at that as Matt, you're a little too sharp visma I gotta look out for you. Because that is both true. It's true in both ways. open to interpretation. I never faced it never tasted anything like out of this world. Right?
Mashallah.
That is permissible to do if you have two people that are feuding, arguing, disputing
you call up one of them say hey look, so and so the other person they didn't mean what they said
and they really did mean what they said but you're trying to bring them down you're trying to patch up the relationship and then you call the other one like hey, look, you know, so and so they're really regret you know how that went down there. You know, it could all be untrue. But that is the one of the few very limited situations in which you're allowed to fudge the truth in order for a greater the greater good.
Excellent.
Next Hadith, I will sabot Sahal, given her an eighth who was at better, a moderate or not a martyr, but a participant a better Reporter The Prophet sallallahu alayhi wa sallam said, If someone asked Allah Almighty for martyrdom
with true sincerity, Allah azza wa jal will raise him to the level of martyrs even if he lies in his bed.
What does this hadith have to do with the chapter title
Okay, we're in the chapter of truthfulness.
Let's see what what y'all think.
How does this hadith relate to truthfulness? Doesn't seem to at first, it's just about martyrdom.
The hadith is, if someone asks a law, Isaiah Joe, for martyrdom with true sincerity, Allah will raise that person to the level of martyrs, even if he dies in his bed, meaning even if he never goes out, and this is a
an interesting
anecdote, not personal, of course, but how they didn't know that will lead you know who was one of the most famous Muslim generals of all time, companion of the Prophet civilize Saddam
fought, knew, you know, uncountable battles won all of them.
And yet, he died at home on his bed, never got the martyrdom that he saw. As Matt says, The Truth to yourself, you really want to be a martyr and no ounce of pride or softness. Yes, exactly. What we're talking about here is truthfulness in one's intentions. Right? The prophesy centum said in the mat in the meta, meta, but in the yes is that deeds actions are rewarded by their intentions.
So if somebody is really serious, if somebody truly
intend something desires, something
with no as our sister said, ego and no kind of showing off, and no, et cetera, et cetera.
The distance between that person and actually having done the action is very, very small. It's almost as if the person has already done the action.
They're just maybe something's holding them back. Maybe something's preventing them.
And so, if we take the lesson from this hadith, then we can apply it to other things as well. If it's
true for something that is so important and lofty as martyrdom, right, and martyrdom has something that is many specific rules attached to it as far as what happens to the body after it's dead and what happens to the soul and you know, all these sorts of things, you know, resurrection without a sad without kind of a reckoning all these sorts of amazing things, then, of course, it's going to be true also for that which is less weighty than that, or less lofty or less significant.
Which is why Allah subhanaw taala sadly, Abdullah Khan, a Yukon X anomala, lost power to other said, and sort of sort of milk and other places that he created all of this this world, in order to test which of you was best in deed, not most indeed, not loudest in deed.
But who was the most sincere?
And for the person who has the most sincerity, then the last phone call is going to give them whatever it is that they set their heart to.
Okay, are we going to maybe possibly finish okay, there's two Hadith left in this chapter. Let's do it. This one.
This one's a little bit longer. Okay. So
I've reported that the messenger of allah sallallahu alayhi wa sallam said, one of the prophets, may Allah, may Allah His peace and blessings be upon them went on an expedition, meaning a military expedition. And he said to the people, a man who has contracted a marriage with a woman and wants to consummate that marriage, but hasn't yet done, so. Don't come with me. Okay, if you just got married, but you haven't done the deed, stay home.
Nor should anyone who has built a house and not yet raised its roof. Okay, so you've got your house is being built. It's not yet done. It's almost done. Stay home. Anybody who has bought a sheep or a camel and the camel is pregnant, and it's due to give birth, any sort of any minute any day? Stay home? Don't come with me.
Why? Pause question, why? What does it have to do with going to battle?
He doesn't want these kinds of people in his army. And some of the scholars they say that this is actually you shop you shop in noon.
The profit that we're talking about here, it's not absolutely certain, but many of the scholars opined that it was
what's the connection?
Why would that sort of stuff be an option?
According to someone who's going out to bat to, to fight? Yes, very good answers both of them.
Yes, exactly.
Right, they've got, they've got unfinished business, right. So either it's going to affect their performance or either it's going to kind of be an obstacle to them being truthful
in their fight, because a true fight a true jihad, the valid jihad, the permissible jihad is one with, as we said just a second ago with no ego, with complete selflessness, to say that a lot of this is my life, you can take it, whether I come back or whether I stay there, it's the same to me. We are going to defend our people, we're going to defend this them, we're going to repel the aggressors.
And I submit myself to you.
And so he doesn't want any kinds of those people to be in his army. So that's the the, the relationship to the larger chapter, the chapter of truthfulness, okay? Then it continues. So he went on the expedition. And he approached the town at the time of prayer around us with prayer. And he said to the sun, he says, You are under command, and I am under command, and he's meaning that we're both servants of Allah subhanaw taala. And he says, oh, Allah, please hold back the sun for us. And the sun was held back until a law gave him victory. So he's afraid that the sun is going to set so we asked a lot to make. He makes to art to Allah, to not let the sunset until the battle is over, no
matter how long it takes. And Allah gives him that and this is a miracle.
victory comes okay. He gathers all the spoils.
And he's lighting a fire now, okay, that needs explanation. So
we are the only OMA
where it was permissible to actually take the spoils of a fight. Before that, what they used to do is they used to light it all on fire, as a ritual sacrifice to Allah. So the people of Moses and the people of the prophets before if they went into battle, and if they were victorious, they would round up all of the spoils and they would light it on fire as a as a burnt offering for a loss peloton.
So they're going to do this, here we go, fire. But the fire didn't. It didn't catch. It didn't catch on all the stuff that they had gotten. So then he starts to think and he says, Wait a second, some of you took things for yourself. Some of you guys stole from the spoils. And everyone now he goes to this process of kind of trying to vet everybody, like, who did it, who did it, who did it. And he goes around, and he he asked her everybody to give him their pledge of allegiance and he shakes everybody's hands. And another miracle happens where anybody who took
something stole something from the, what was supposed to be sacrificed for Allah, then their hand would stick inside of his until he was able to identify this person, that person you guys stole. And so they bought everything that they had stolen from the spoils of war, and they put it down and then they tried the fire again, and the fire actually worked. And then the end of the Hadith he said that spoils were not lawful to anyone before us. Then Eliza Joe made a spoils lawful for us a loss saw our weakness and incapacity. And so he made it lawful for us.
So a few quick things, this is another good illustration of something that I tried to drive home to everybody, that there's a difference between after EDA and Sharia.
When it comes to what is the reality of this world, this creation, this universe, and what is expected of us
of responsibility, how we should act what we should do, okay? non Muslim, resist that, like, wait a second, this is a contradiction. How come Moses had to burn the spoils of war and you guys get to enjoy the spoils of war? How come? You know? Maybe Jesus prayed this way, and you guys pray this other way?
Right? How come the Christians were allowed to drink alcohol?
And Muslims aren't allowed to drink alcohol? This is a contradiction. You guys are just making up stuff as you go along. The common sort of things that no, no, there's a contradiction is only possible.
If there's a discrepancy in reality,
the aqidah
right, if the last time to Allah says that there are angels, there are two angels on your shoulders right now. And after you die, you're going down into the grave you're
So we'll be interned in the grave, you'll be visited by two different angels, you'll be asked different questions, etc, etc, etc.
So he tells one group that and then he tells either the same group or a different group. No, no, no, actually, angels aren't real.
Really, what happens when you die? Is your soul kind of wanders around is like a ghost. Right? Or goes went up to the cloud and smiles down upon the living, etc, etc. Or, actually, no, you're reincarnated. And if you were good, then you've got good karma. And you kind of move up the food chain. And if you are bad, then you Sorry, you get demoted down the food chain.
Right? These are contradictions, because they have to do with reality. They have to do with RP, the, what exists? What is real, right? Is a loved one, or is he three? This is something that if you're ever in a debate with a Christian, you can get them with every time.
Did Moses preach a trinity? A Trinitarian? God?
No, he did not. Not anywhere in the Bible.
If people are claiming that you can only get to heaven
by accepting Jesus as Lord and Savior, did Moses accept Jesus as Lord and Savior?
Oopsies looks like Moses is going to hell under the mainstream Christian theology. So this has to do with theology after either what is real Sharia is different. Sharia is not just based off of reality, it's based off of masala it's based off of what is in the best interest of people.
And what is based what is representative or leads to the best interest of people is amendable. And it does change a little bit from time to time and place to place, you're not going to find a dramatic crazy changes, you're not going to find one group of people were murderers. Okay, and the next another group of people where theft is okay, no, those things are constants, they're universals. But when it comes to some of the finer points of the city, yes, they're going to change from community to community. And they're even going to change within the life of one community, as we saw with Muslims, when we saw it with camo alcohol in the beginning,
where the concept of Trinity come from, I'll say this Shahida. When it comes to Chinook, all shipwreck falls on just a couple of different patterns, all of it.
If you look at it, briefly, it seems to be very complicated. Everybody's got different names and different deities, and this is the god of this. And it's the goddess of that. And it's tied to this constellation. This is the feast day, and all this sort of stuff. Those are all just superfluous details.
When it comes to actual idolatry, which Trinity is a type of idolatry?
I'm delighted that almost said the same. Actually, I'm delighted that Amara was of the opinion that we were not men were not allowed to marry Christian women.
And his reasoning was, he said, I don't know anything more idolatrous than to say that Jesus is the Son of God.
Even though that was a minority opinion.
So idolatry happens in a couple of different ways. One of the main ways that idolatry happens is the suggestion that all of a laws, multiple characteristics are spread out over multiple entities. Right? So we have a lost power to Allah is one entity with 99 names or more than 99 names and Ardene eligible alcohol, Allah's ease element of him, all these sorts of different things. Okay, the satanic suggestion is to break up those characteristics, those names and attributes into separate Gods separate entities. And so when I want to win in battle, then I go out and I make my own shrine to ever who I think is at one time, the Avenger or eligible right the Compeller
and if I've made a mistake and I want to atone that I've got a different shrine and a different statue and a different god who's called a rough man or a Rahim or Allah for or Allah file.
That's the probably the main.
No, it is not it's not off topic. So
when it comes to why are the People of the Book if we believe that there's idolatry and their beliefs, or at least their beliefs are influenced by idolatry, because the root of their religion is authentic revelation.
Okay, it wasn't merely made up. It wasn't real, merely just people inventing things for themselves, even though it was corrupted and changed and distorted and manipulated, even exploited even.
You trace it back to the root and there's an
actual profit that was sent by Allah to Allah with genuine revelation, which is why they're considered people of the book.
And I could open a can of worms when it comes to that. But I probably shouldn't
I'll say this in textbooks and textbooks,
you'll often find that
and this is a masala this is something that scholars disagree over.
Is it possible to extend the rules that we afford to the Christians and the Jews to other communities of faith, if it is probable that their religion, even if it is heavily influenced by idolatry was originally based in an actual prophet?
With revelation?
There are many scholars that say yes, yes, that is possible. And historically, Muslims when they ran into Hindus, when they ran into
evens or Austrians, they were afforded some
if not all, of the privileges of people of the book. Because, yes, but who knows why, right? They have things like such as books such as texts, and they claim like an original Prophet and things like that. Now, that doesn't extend to things like marriage, but when it comes to other issues.
It's it's it's a discussion, let's just say that. Okay, very good. Any other questions, please feel free in the chat.
Awesome, good. So that is the difference between Sharia and our fee. That is the difference between theology and law, the difference between reality and
benefits, right? And we can even say that within our own religious community rules have changed, there is Ness, there's abrogation of certain rules like like alcohol.
Some of the companions were drinking alcohol on the day of the Battle of bed that
it was not yet impermissible.
Right, hijab was not something that was legislated until well, onto the Medina and period. Right. And so, these things happen slowly.
So at first,
there was, you know, Allah subhanaw, taala, set in Surah, Al Baqarah. That, okay, alcohol, it has good and bad and the bad outweighs the good. And then and so it's either, you know, years later, Allah subhanaw taala said,
you know, Don't come close to the prayer, I believe that sorts of Magadha
certainly, and so it's not the final word on alcohol. It's Danny Woo, he calls it from the work of shaytaan, get away from it, stay away from it, don't even come near it. So that's an example of how, what is advantageous to a community. And therefore what is the law for a community might change slightly from time to time and place to place.
And finally, last Hadith of the chapter, I will call it hawk. And he's reported that the messenger of allah sallallahu, alayhi, Salam said, the seller and the buyer have the option to withdraw or a no, maybe unknown might be a better term, as long as they have not separated, meaning, like, left their seats, right.
If they speak the truth and make things clear, they will be blessed. And they're saying, if they conceal things in lie, the blessing of their transaction will be wiped out. Okay, this is referring to a concept in Islamic financial law that's called PF. So here is the
basically the right to withdraw or no a contract. And there's many, many types. This particular type is if you sit down, let's say you go to a bizarre, you know, or, you know, whatever one of these outdoor festivals, you're at a place, okay, you're sitting there, you're talking with the clerk, oh, that necklace looks pretty good. Like that necklace, here's the money. Here's the thing you have, okay, you're still standing there.
In Islamic law, you're allowed to change your mind and say, You know what, on second thought, I don't, I don't want this or I forgot I need to put the mind towards something else, or et cetera, et cetera. And the seller is obligated to give you your money back. No discussion. Right. This sort of no refunds policy, right is
in this particular situation that's on Islamic right. As long as the people have stayed in place, they have not left each other, then refunds are an obligation. If one side wants it, this is clear how to match this right and this is what it's called in Islamic law.
More relevant to the actual chapter title is what the prophesy centum says because why would somebody not want to accept someone's refund or request for a refund? If they just wanted to get the money out of them? Right or if they were concealing something? This is a different type of
somebody you know, they have a knock off for
Something's wrong with it, and they sell it and they're just in a hurry to sell it to you.
Then you get home and you look at us like, wait a second, this is this is doesn't work, like Oh, no off all sales final No, no, no, no, no.
This is against Islamic law, the spirit of Islamic law and the letter of Islamic law where we want people to be truthful, to speak the truth, we want things to be clear. And we want
to be,
let's say, guarding the best interest of our fellow people of faith. And if we do that, Allah will bless the interaction and will bless the transaction and buyer and seller will both be blessed in their lives.
And if that's not there, then there's only going to be animosity and enmity and suspicion. And Allah will not bless it.
And there's a famous story and this will be the last thing I conclude with anybody have any final questions and please put them in the chat box. There's a famous story about the Laguna Bess, one of the greatest companions of the Prophet Muhammad sai Saddam, that he had a slave and he sent his slave to the marketplace to buy him a horse or to buy a horse on his behalf. And so the slave got to the market, he found a good horse, he starts haggling with the men, okay. And he talks the man down really, really far till he gets like a really nice price for this horse. So the slave comes back to the laminate best. And he's like, Yo, I got this awesome horse for you. And I got it at such a great
price. It's such a good deal. You're gonna love it. And so I'll tell him ambass He's like, okay, like, let's go back to the market together, and I'll pay up and like, whatever, we'll, we'll get the horse. And he comes. And he asked the seller, he says, Did you agree to sell this horse for X amount of dollars or whatever?
And he says, Yes, I did.
I'm delighted. And I best says No, I won't do it. Because your your horse is worth far more than that.
He said instead, he's like, Would you accept so like such and such an amount of money, X amount of money and he raises the amount of money from what they have previously agreed?
And the seller is like, this is crazy. Okay. Yeah, sure. I'll agree he's not gonna deny more money. But I'm delivering a bass wasn't done. He kept on raising. And he kept on saying every time he said no, your horses worth more than that. Would you accept this much? No, your course is worth more than that. Would you accept this much. And he kept on going until he ended up paying the man more than he had originally asked for.
That is something that in Arabic is called an a su, from the same route as Naseeha. A lot of times we translate, and I see her as advice. That's not correct. Let's see her is loyalty, fidelity. And advice is the result of Naseeha real advice is the result of someone having loyalty towards you. They are loyal to you, they want what's best for you. So they're gonna tell you.
And so he said, No, no, I'll pay more. I'll pay more, I'll pay more. And then he walked away from the sale, having paid far more, and the slave was just like dumbfounded. He's like, I can't believe what I just saw. And Abdullah, and I best said, I would never pay someone less than what I would accept for that same thing. said if I was in his shoes, and I was selling that horse, I wouldn't accept less than this. And so that's exactly what I'm gonna pay him. And that's sincerity. And that's fidelity and loyalty. And that's where we have to be at regretfully, this is something in the Muslim community that we struggle with. We're always looking for the FISA be Lila discount, right,
we want to cut those corners, we want to lighten that bottom line as much as possible.
When honestly, we should probably we should probably be looking at enriching our Muslim brothers and sisters, we should probably be seeking out our Muslim brothers and sisters to add to their pockets
as much as possible, because that's going to make it back into the mystery that's going to make it back to the Sunday school it's going to make it back to all the sorts of services that we that we benefit from and it's also worship. It's also worshipping last time with the other which is something that we kind of tend to forget that we're able to worship Allah subhanaw taala with everything we do every dollar that we spend, not just when we put our heads on the ground.
Okay, we've gone over time anybody any questions?
No, hijab did not start as a cultural practice hijab is Sharia meaning it's from the law and it has to do with Miriam is displayed as covering her yeah well Jesus is displayed as a white guy to
write blue eyes blonde hair you know
Oh, I'm sorry I'm this I misread Madame is displayed as covering her head. Yes, she is. But no hijab has always been listen, if you go back to pre modern times.
Okay, if you go into every culture,
let's not say maybe every culture but the vast majority of cultures on Earth, you find that people cover themselves, and that people take pride in covering themselves and that covering themselves actually associated with honor. Right? Even today, you see the the bride on her wedding day, what does she got? She's got this ridiculously unpractical dress that just you know, with a train, and it just goes on and on, you got people holding it back behind her right? More clothes more honor. That's always kind of what it's been. That's like a very, like
Citra or fitori kind of human understanding. Right? If we're gonna put on our anthropologist, less lenses, right, but
to say that it's just cultural.
Then
we run into problems, because if it's just cultural, then it's something that's something that can be discarded.
Right? But no, it was found to auto set up pretty clearly and sorted, as you said, to drop your cleanup over yourselves, and what was the understanding of the sahaba. Yet, the female companions when they heard that they went, and they cut off cloths, and they covered themselves much in the same way, as we do today. Now, what is cultural is the notification of everybody, men and women, right? The skinny jeans and
underwear, which are glorified underwear, aka the bathing suit, and all this sort of stuff. That's a cultural practice, right. And that's something that's purchased with marketing and advertising and all this sort of stuff. But the both the fitrah
and the *tier are in line with modesty covering.
You know, dressing honorably doing anything that's going to accrue or attract honor to you.
Long as best I hope I answered your question correctly. Maybe Maybe you meant something a little bit different.
Actually, we had a, there's a young sister in the community, perhaps you all know her who's Latina. She her family's from, I think Ecuador, Peru, one of the two. And hamdulillah she accepted Islam. And so I was talking to her parents, and we did something for her. And I was explained to them in Spanish that, you know,
look at your daughter, or look at your, your relative, she looks just like all the pictures of Mary. Right. Today, we think it's something weird. Why do we think it's something weird? Because we've been indoctrinated? You know, whereas every representation that you find a Mary, she's covered. So both culture and religion and fitrah.
And the law knows best. Any other questions? thoughts, comments, concerns? Yes. At the time, before the idea was revealed, there was such a thing as a female. But it was not draped over the front, from what I understand. It was kind of like,
gathered around the back. And so yes, the neck and sort of upper chest even maybe, was was visible. Whereas once the eye says to draw it over yourselves and in front of yourself in order to conceal.
And then we get into the classic difference of opinion as to, you know, Allah subhanaw taala made an exception for that, which is apparent. And then we have the difference between Abdullah and Massoud, and I'm believing at best with their interpretation of what that meant. Abdullah Massoud said that that meant the shape of the body that you can't ever get away from displaying no matter how many clothes you wear, and I'm believing that best said No What's apparent the exception is the face in the hands and I will honey for medically asked made an analogy from that to the feet and that's why there's differences of opinions on exactly what should be covered
anything else?
Michelle? Oh, this is a full hour.
I mean, we
thank you everybody for attending tonight.
Okay, if that's all then I bid you goodnight, inshallah. Stay tuned for updates. We might pause classes for a little bit reload for the for the school year, the academic year. So if you're not in the women's Whatsapp group, please get connected and stay tuned for updates inshallah. Tada.
So you'll know what's going on. And I'll see you next time in sha Allah Assalamu alaikum afterlife