Yaser Birjas – TaSeel #52
AI: Summary ©
AI: Transcript ©
We welcome you again to the Tasil class
in which we discussed the book of Imam
Ibn Qudam.
This is a summary to, to the path
for the of the path of the seekers
to Allah Subhanahu Wa Ta'ala. If you guys
remember, we're still discussing the,
Al Muhamalat
transactions,
like, the transaction between human beings and all
what is required for them to live this
life and this world. And obviously, as a
believer, as a Muslim, of course, you know
that even this life requires some sense of
spirituality,
because there is responsibility
before Allah subhanahu wa ta'ala for all the
transactions, all of that what you do. So,
one of the things when we talked about
last time was,
in terms
of dealing business dealings,
earning for living. This also you need to
observe to do it right, just like you
need to observe spending,
your wealth in the right places, you also
need to earn it in the proper way,
and then we came to al halaluwal haram.
So, as a result of that, whatever you
do will be categorized between lawful and unlawful.
And as a believer, I need to make
sure that I do the lawful things and
stay away from the unlawful.
Who sets the rules for lawful and lawful
in these matters?
The creator,
When he says don't drink this because it's
prohibited, like for example drinking alcohol.
You don't drink alcohol because it's bad for
you, God said so, so you stay away
from it. It's okay to eat this particular,
food because it's lawful, so you do that.
So as a believer, I'm responsible
to make sure that all my transactions and
even my dealings with people and my dealing
with in this world should be in the
permissible, the lawful manner.
Then, we came to the higher level.
It's not just about observing
halal and haram right from wrong.
You're supposed to be in the halal spectrum,
but even that is actually has also degrees.
In terms of observing what is right,
observing what is right and what is lawful,
there are also degrees.
Those degrees right now depend on the piety
of the heart, and that's why we call
them in the Arabic language. So, is the
piety of the heart, and what you observe
what you observe, it depends on the piety
of the heart. We read we read these
points last week,
but I felt it's very important to revisit
them again so we understand
that when it comes to being in the
spectrum of the lawful,
in the spectrum of the lawful,
there are also degrees that need to be
observed.
And, of course, the more a person is
pious,
the more they observe
the higher degree
of observance of halal and haram and within
the spectrum of halal. So, let's read them
again
So, these now Yes. These are 4 categories
these are 4 categories starting from the lower
to the higher, from the lower one to
the higher one. Yes, Bismillah.
-. -We'll continue with the beneficial text of
our esteemed author,
There are 4 degrees of prudence. First degree,
the prudence of the upright, is prudence in
regard to all that may be prohibited unlawful
by means of legal
the tawa, and there is no need to
give such examples.
So what he says, this is very obvious.
This is the bare minimum of what is
expected of you and what you need to
do. There's the bare minimum. The bare minimum
of the wu'ra is when you know something
halal, haram, you observe that.
Unfortunately, we have nowadays people, they don't care
about halal and haram.
They still call themselves Muslims, but they always
depend on what? Allah's mercy.
So they say, Allah, he will forgive me.
So they commit even the sins and the
unlawful
because they believe Allah is the most merciful
and he is indeed,
But that's now, unfortunately, it's not what is
expected from somebody who is warah, have the
warah, the piety of the heart. What is
expected of the the piety of the heart,
those who have the upright character,
as he as he called them, meaning when
you know Allah is pleased with something, you
do it. If you know Allah is displeased
with something, you stay away from it. That
is now the bare minimum required from someone
has piety
of the heart.
If you don't have that, it becomes easy
to commit the sins and those that Allah
made unlawful,
and we have justification
for that. But the piety of the heart
is the deterrent that makes a person be
conscious of God and always worrying about pleasing
him and displeasing him. So, that's the first
category. The second category.
The second degree is the prudence of the
pious, which includes avoiding everything dubious, every dubious
thing that one is only encouraged, but not
obliged to avoid. Also, bring the microphone closer.
It is to this degree that the prophet
said, forsake what makes you doubtful and favor
what does not make you doubtful. So this
category or this degree he called it warahos
salihin,
the warah of the salihin,
meaning
the the the pious
ones. So this is now the degree, it's
not just about doing what is lawful and
staying away from unlawful. No. You're going to
a different level right now, staying away from
anything that might be doubtful.
So it's not 100%,
lawful. It's not 100% unlawful.
It might be doubtful.
He he said it's and and that's that's
now a higher degree of priority.
Because now, there's many people when you tell
them don't do this, they say, is it
haram?
Is that unlawful?
And if you say no, they take it
as what?
So it's okay, I can do it then.
But the pious ones, or Hadavs of warah,
if
you tell them, well it's not haram but
it's still doubtful, so what do they do?
So in this case, I'd rather stay away
from
it. Even though doing it might not be
unlawful, but still to stay safe and stay
clear, they'd rather stay away from it, so
they don't fall into the unlawful by mistake
or accident as a result of that. So,
that you have to forsake the the the
doubtful things in favor, of course, the undoubtful
matters. Now, the 3rd degree. The 3rd degree
is the prudence of the hateful, which includes
avoiding some lawful things and fear of falling
into the unlawful. So, he called us
and that's not just avoid the doubtful matters,
he goes, no, even within the spectrum of
the halal, the the the lawful matters,
we avoid something that is absolutely permissible for
us to do,
so that we create a buffer between us
and that was unlawful.
Like what? Is it is it harmful to
drink, is it unlawful to drink juice?
Apple juice, orange juice,
pineapple,
all these kind of beautiful things, right? You
can drink whatever you want.
But some people who have what do they
say? I'm gonna avoid drinking
grape juice, for example. Why is
that?
For for them, it reminds them with the
wine because wine may mainly made of of,
of grape juice.
Right? At least the most common thing. So
as part of piety,
they're avoiding something halal such as grape juice,
even though it's not prohibited,
but they just want to keep clear, so
that they don't even their heart or their
mind never even thinks about
crossing the line to something as prohibited as
drinking wine. So, therefore, they stay clear. Now,
that's a higher degree of piety.
It requires a lot of exercise and a
lot of course, you know, practice of spirituality
until you get a certain level where you
realize, you know what, that's where you need
to be. I need to please Allah even
in that level. So the spectrum of of
permissible is is wide,
but they want to shrink it a little
bit for themselves so that at least if
my nafs,
if myself
starts getting weaker and desires something different from
what I'm used to, we can still desire
something lawful,
because I haven't experienced
everything.
Why do people indulge in so many things
these days? Because they're they don't have any
control.
They have they have tried almost everything,
so they get bored. They explore explore something
else and these things could be in the
spectrum of the unlawful. Why? Because, you know
what? I tried all of that. I'm going
to cross the line to the next level.
So that's why they keep a buffer between
them and the haram and the unlawful
buy, avoiding
some of the halal. The 4th category and
degree right now. The 4th degree includes avoiding
everything that is not for Allah. Prudence of
the truthful. For example, it has been related
concerning that one day he drank medicine and
his wife told him,
I do not know a walking like this,
and I have taken myself into account for
30 years.
So,
I think we spoke about the story last
time as well too. This is called Warah
As Siddiquin,
the category of As Siddiqui with the most
truthful people to God, that's what it means.
What does it mean exactly? It says, this
is a level when people
don't they they live an intentional life, that's
what it means.
They always live a conscious and intentional life.
Everything they do has a purpose,
and their purpose in their mind always to
please God.
Everything.
Whether walking to some place, going even to
the marketplace, why are you going to the
marketplace? They have another intention to go there
to feed their family,
buy stuff to feed their family, to save
them from poverty and please God with earning
something halal and lawful.
Why do they go to the, to work?
Same thing, earning so they don't have to
beg, and also earning so they can give
charity.
Like everything they do, they have a, they
have a conscience and a purpose for it
to please God.
That is a very high level, of course,
spirituality when someone is always conscious of God.
Why so? Because as human beings, as humans,
what are we We are considered
in Arabic,
which means we forget.
If we're always conscious
of God at that level, sometimes we get
spiritual fatigue,
so there will come some we we fluctuate.
One day you feel your spirituality is going
high and then sometimes it's getting weaker and
you go down a little bit, you have
a dip, and then you recover and you
go up again. But those who are siddiqeen,
their dip moments is very scarce
and if it ever happens it doesn't last
long and it doesn't go deep.
So, they're always they're always conscious.
Their mind is always active about pleasing Allah
Subhanahu, their heart is attached to the intention
to please Allah Azzawajal,
so they live intentional life and a conscious
life. Now, how many of us can even
have their sleep,
their food, their walking, their talking with people,
anywhere they go? How many of us can
claim they can make this always to please
Allah
If you can get to that level, then
you are at the highest level of warah,
warah, as Siddiq.
This is a man who did not walk
because he did not find himself having a
religious intention in doing so. This is an
example of very delicate and subtle prudence. So
what he says, look, I mean, this is
like an extreme example,
like he got some medicine and his wife
said, hey, listen, you need to walk around
so the medicine can start moving to your
blood. Right? He goes, I'm not gonna walk
for this reason.
I never walk for a reason, anything but
to please Allah Azzawlal. Like, this type of
walking
is not mine, because I don't walk just
for the sake of walking. I walk to
please Allah Azza wa Jalal. You want me
to walk just to move the medicine in
my bloodstream?
Obviously, it's a bit, you know,
may Allah subhanahu wa'ala accept from the Miya
Rabbil Alameen. But, yeah, as you can see,
it's a little bit on the extreme side
in that regard.
But these people, they're always conscious. They don't
wanna make any move
unless they can get reward for it by
pleasing Allah azza wa jen. Nam.
The truth of this matter is that prudence
has a beginning, a will, and an end.
And between them, there are several degrees of
prudence.
Stations, Manesha, in the afterlife will differ on
the basis different degrees that are judged of
prudence exercised in this.
Likewise, the stations upheld will differ for tyrants
on the basis of the different degrees of
the unlawful they committed or observed.
So if you like, increase your prudence. And
if you wish, take dispensations.
You are only being cautious for your own
sake, and your dispensations harm none but you.
So, this is the advice from Imam Abu
Khudaimur Rahim Hatta. I said, look, listen. I
gave her the 4 categories.
What do you wanna do? That's your business.
However, he says,
the more conscious you are of this and
the more warah you practice,
the less burden you'll carry with you when
you meet your Lord.
And the less burden you carry with you,
the faster you will go across the bridge
over over the fire of * to paradise.
Like, when you have less burden on you,
you're very light, you can move faster.
But, if you come on a day of
judgment carrying so much,
you wronged this person, you wronged that person,
you committed this this sin or this crime,
you displeased God in this way and that
way, you're carrying so many things that you
need to answer for.
And, if this is the case, you're going
to be slower than others.
But if you want to be light and
you can go and zoom through those stations
as fast as possible,
then you're going to start practicing
warah in your life because vara is more
like filter for you.
It really filters everything for you
so that instead of me carrying all
those doubtful matters, because, you know, I took
it lightly practicing this, I didn't really pay
attention to that matter, I hurt this individual,
that individual, I gave myself excuse in doing
this and doing that, You're gonna be carrying
a lot of things that you need to
answer for.
But if you practice warah, it filters things
for you. Before you do anything, you you
start remembering. Is that gonna be pleasing to
God?
If yes, I'll do it. If not, you
know what? It's not worth it. Well, we're
not sure if it's displeasing to God because
it's in the doubtful manner.
Yeah. The water is to do what? Even
though I dare to stay away from it
because I don't want to get in trouble.
You know what? It's okay. It's halal. There
is no doubt in it.
Yeah, I know even though it's halal but
honestly it's not important for me, I don't
wanna do it. I stay away from better
for me because I wanna be the wah
as salihin for example and so on. So
the idea is that alwara is truly,
is that filter
that you need in this life in order
to reduce your burden
and always keeping you light so that when
you meet your Lord
you're very fast. So that's why he said,
Rahimu Allah, just like
these category degrees of warah
will give you this kind of classification in
terms of your good deeds and bad deeds
and how light and heavy your burden is,
so the same thing will be on the
day of judgement,
in the afterlife.
People will be weighed based on that, and
those who have warah, they further they're gonna
have an advantage over the others on the
Day of Judgement. Just like he says, committing
haram and committing the unlawful,
it is also degrees that might cause people
to also go into deeper positions in the
hellfire.
And finally, he gave his personal advice. He
said, so therefore, listen. So, if you like,
he says, increase your prudence.
If you like, then increase your prudence. Filter
things, you know, more than others. Be on
the highest level that other people might not
be matching you.
Or, he said, if you wish, then
take the concessions.
It's okay for you to take concessions. People
have different level of that so it's because
when you do this, being cautious is for
your own good. It's your own good in
this dunya and in the akhah. I'll give
you example.
What is the ruling on eating meat?
Red meat, let's talk about red meat. Halal,
dabi, hahan, cut, whatever you want to call
it. It's halal for 200%.
What is the the ruling on eating meat?
The jama'ah. What's the ruling on eating meat?
It's halal. Right? It's halal. Okay. What is
the ruling in eating meat everyday?
It is still halal.
What is the ruling on eating meat every
single meal?
It's a luxury,
right? But it's still halal. It is still
halal.
But now, as a person of
should you or should you not?
Would you eat meat every single meal?
Would you eat meat every single day?
Now, the head start shaking differently.
The first one, when I said, did you
eat every single meal, everybody just like,
when I said, did you would you eat
meat
every single day? Some people just
like like instead of like this, they said,
like, yeah, why not? Right?
Why is that? Now, that's where warah comes
in
which is why, subhanAllah,
someone like imam Ahmed
Rahim Alhambal, he was known for his warah.
And he was very well known for that
warah that he sometimes
makes it so hard on himself.
He makes it so hard on himself, so
he chooses the path of
asceticism
and avoidance of this life and the pleasure
of this world
more than others.
Someone like Imam Malik
on the other hand,
he enjoyed a level of luxury in his
life that he was they say he ate
meat every single day.
I mean, for us, it's like, so what's
so special about this? Yeah. In their time,
that was very special.
To have access to meet every single day,
that was very special.
Not just that, they said he had, in
his house, he had sarabis.
Now, what does that mean?
Like,
earlier rugs.
What does that mean? That's a sign of
what?
Sign of luxury or at least sign
of
a
good life.
Although, Imam Muhammad
was almost the opposite.
Why is that? So, imam Ahmed, his way
is taking the highest level of warah.
Imam Malik
he lived 2 phases,
he had a phase at the beginning when
he was like Imam Muhammad in the in
the bare minimum of wealth in this dunya,
so he was living the warah life.
But then later in his life, when he
was when it was bestowed upon him
the wealth from the from the man, from
the Khalifa, from the Amir,
he said I can't reject that, otherwise if
I do that that would be considered a
disobedience to the Amir, which we're gonna talk
about in the next session InshaAllah Ta'ala.
So that's why he would accept that. So
he had enough wealth to build a nice
beautiful place, have nice
beautiful furniture and so on. Is it haram
to have good furniture?
Is it haram to have,
air ragsajjama?
Right? No, it's
not. But again, people depends on the warah
level.
So now, for you guys when you go
home
and for the sisters well too, when you
go home, don't
tell your wife, you know what, I'm gonna
take Imam Muhammad's path,
Let's roll all the carpets right now in
the house
and call IgnaRelief and said, please, we need
you guys to, pick up that stuff and
donate it InshaAllah.
Right?
Don't do this, please. Don't don't quote me
on this,
but I would definitely would say
the less burden we carry from this dunya,
the lighter our passage will be to Jannah.
So, that's the that is a different degrees
of warah. So let's go to the second
thing right now. The second thing that is
gonna I'm gonna give introduction to it, InshaAllah.
The second category right now will be the
category of Ashubuhat.
So, the first category that we talked about,
if you guys remember, Qasem Al Awadi was
talking about, is halalalal haram,
is the doubtful matters.
So, we know what is halal, we know
what is haram, but the doubtful matters. What's
the story with the doubtful matters? Let's hear
The second category are the degrees of the
dubious, morat and the shubahat, and how to
distinguish them from the lawful and unlawful.
Is what lies in the
middle and what many people have no knowledge
of. These are the do these are the
doubtful matters. So what he says to Rahim
Allah right now, he said,
like, look,
the base of this category or the base
of this section that he's talking about right
now is coming from the hadith saheha we
started already in the collection
Hayith and Noiman ibn Bashir. When
he quoted the prophet
saying
because halal is clear,
haram is clear, but there are doubtful matters
in between.
So, he already explained halal earlier
and explained haram in general, how clear should
that be to us as believers, alhamdulillah,
but then the doubtful matters. And these doubtful
matters
will also go into different categories because some
of them are doubtful to you
but not doubtful to others.
So, how what would make something doubtful to
you,
but not to others?
What's
what what was the the category for this?
And we learned about this before if you
remember.
Knowledge is important over here to clarify this
matter. So let's see what he's gonna talk
about inshallah
now.
Thus we, however, shed light on this now
and say what follows. What is strictly lawful,
at halalomuklaq,
is that which there are no intrinsic attributes
that make it unlawful in and of itself,
and in which there are no extrinsic reasons
for it to be unlawful, to harim or
disliked.
An example of this would be rainwater that
one takes before it falls on anyone's property.
So, he says, al halal al bayin. Didn't
the prophet say al halal al bayin, which
means halal is absolutely clear?
Because what we consider to be halal,
the highest category of halal is what?
Which means absolute halal, absolute lawful matters.
What are these absolute lawful matters? Anything that
has an intrinsic attribute
that is completely away from anything that is
unlawful,
like in itself,
there is no
any attribute to it that will make it
doubtful, let alone to be unlawful. And the
best example he gives, he goes rainwater.
Because when the rain comes down,
who created that?
Allah
Who owns that water?
Still, it's free for everybody, right? Until when?
Someone collects it.
If someone collects it right now, it becomes
what?
Theirs.
So if you go and you get that
water from a water well,
it probably owned by somebody else, so so
there might be a doubtful way of you
collecting that water without permission, for example.
However, if you're the one who collected the
water yourself,
is there any doubt in this in this
water to be halal for you?
No. Because this is the absolute
form of halal.
Like he said, it's like Look at this
example. This is the absolute halal.
You are in the woods,
in the forest,
and you see blueberries.
You pick these berries and start eating them.
Is there anything wrong with that?
Okay. Does anyone own this this land?
The government probably. But if it's not if
it's not the government,
okay, like it's a free land for everybody,
it's the woods and the forest right now,
and you see some of this. Is that
halal or haram?
Absolute halal.
There is no doubt. So this is the
absolute halal, there is nothing
makes it doubtful for you. And then he
goes to Dirk's category.
What is strictly amafal, a haram al meh,
is that in which there is an undoubted
attribute of the amafal,
like the intoxicating of wine and the impure
of urine, or if such an attribute came
to be through unlawful means like oppression, dulm,
or or usury, or above. So what he
says is 2 characters to make something absolute
haram, the al haram al mahab like this,
purely, purely unlawful.
Something because it has an intrinsic characteristic
such as wine. Now, what is the intrinsic
characteristic of wine that makes it haram?
Intoxication.
If it's intoxicant,
then it's Haram. Does it matter what you
call it? What if we call it Budweiser?
To become halal?
Doesn't matter what you call it, as long
as it's intoxicant,
it's halal.
So because that has an intrinsic
characteristic to it that makes it haram. Similarly
with the urine, it would come to najasa.
No matter how much you try to change
that, it's still urine, it's nudges. So that
in an intrinsic characteristic makes it haram.
Sometimes, the the tahrim or the haram is
not from an intrinsic
attribute,
it's an added attribute to it. Like for
example, you have a transaction. You're buying a
car from somebody. Is it haram or halal?
Halal. Right?
But you're forcing him to sell it for
you. Is it halal or haram?
You're giving money.
You're giving the value of the car. The
car is worth $15,000,
for example. You're giving this individual
$20,000,
but it's against his will to sell it
to you.
Doesn't make it halal.
I'm paying over the over the value.
It's still considered dulm.
This is injustice
because I'm forcing him right now to sell
it to me because I like the car,
he doesn't wanna sell it. So now,
in itself, the transaction
looks halal
because I gave him money in exchange of
the car, so it's
an an example of a halal transaction,
but because we have the element of zulum
or injustice,
it becomes prohibited.
Similarly, if someone comes to me and says,
can I borrow a $1,000 from you?
Is it permissible to borrow money?
It is. Right?
Now, he said, sure, here's a $1,000, but
when you bring it back, I need that
to be 1100.
What do we call that now?
Riba or interest. Right? And interest is the
greatest injustice,
so therefore, it's prohibited. So even though
taking a loan or giving a loan in
in its essence, it's halal and permissible, but
now we're adding an attribute to it from
the outside
that makes it unlawful.
So that's another form of haram. So the
haram can be because of an actual intrinsic
attribute to the
item itself
or an added attribute to the transaction as
we see in these examples.
These 2 are self evident and opposite.
Lost. When one catches a gazelle or fish,
there's always a theoretical chance that they are
the escaped property of another.
Such a possibility does not apply to rainwater
that is gathered from the
air. Thinking like this, however, is nothing but
the cautious
of the overly suspicious.
These are but baseless assumptions.
Real cautiousness is observed when there is an
actual sign, like a wound, but one is
not sure whether it is something that can
only be inflicted after capturing it.
As it is the case with cauterization,
for example, or a normal wound. So this
is technical a little bit. By the way,
it's because it's summarized from a larger text
in the other book, that's why it might
be a little bit ambiguous over here. So
let me explain that to you. He says,
look,
the the two every the two examples we
mentioned to you about lawful and lawful, they're
very clear to us. Rainwater,
no one owns it, you collect that, you
drink it, absolute halal, that's halal or mottlak.
And then you have
wine, it's haram, that's very clear to us.
But then we have some issues that might
be a little bit suspicious, like what he
goes. Sometimes, you know, the fish, if you
catch a fish from the water, is it
halal or haram?
Halal. Right? If you catch a fish from
the aquarium,
Now, you're stealing,
right? So that's different, that's a clear haram,
it's very clear.
But
if someone
now says I shouldn't be fishing from the
sea,
I shouldn't be fishing from the river.
Why?
Out of fear,
another fisherman
must have caught that fish and slipped away
from them.
So therefore, I don't know, maybe it had
an owner before that, so I better actually
stay away from it. What do you call
this?
OCD.
And that's what he meant by what are
all most we've seen.
He goes what are all most we've seen,
those are obsessed.
There is a form of OCD. It's called
actually,
script
what's it called?
Scripturopathy,
which is people obsessed about a puritanical lifestyle
like to be always always pure to God
for example or to a certain tradition.
Those kind of people, they're always suspicious about,
am I doing something halal, haram to the
extent that their life is ruined, unfortunately.
Because now, they they get themselves trapped into
the other doubtful zone
that everything becomes suspicious for them,
even if you want to go and buy,
fruit from the market. So what come to
their mind?
Was that stolen from
the people? Did you use forced labor? They
did this and So they have all these
sequence of questions, some of them might be
legit,
but in that moment, might not be actually
the right the right questions to ask. So
therefore, it becomes warah al Mu'aswissed. He goes,
the truthful thing about,
being if you have a legitimate
doubt, he says, if there was
an actual sign,
if there is an evidence and a proof
that makes you feel doubtful, like what?
You are going for hunting, for example. You
go hunting,
and then suddenly
you catch a deer that has an arrow
that's
through its body.
Can you take that one?
No. Can you take that one?
Why not?
Because it has a sign.
Someone hid it, which means what? There must
be another,
hunter who is chasing after it probably.
So, therefore, taking it and hiding it, because
now it's become an easy prey, because it's
weak right now probably, because of the the
the,
being target,
it doesn't make it haram for you because
it's still a free game,
because it's still running or at least still
alive,
but at the same time, it goes into
now the doubtful zone. Why? Because we have
a sign that makes it doubtful for you.
More than that, you yourself even, you hit
a deer,
but you you don't know if you missed
it or you hit it.
And then you keep chasing after it, maybe
an hour later,
you find it you find it dead by
the water pond, for example,
and you can see it's bleeding from the
from the wound.
Would you consider this to be halal or
haram?
It's dead, which means it's what?
It died from the wound, from the shot,
for example, right? So you hunted that clearly
and you did it right.
So, but now, what happens over here?
We have we have a doubt,
we have a doubt about did it die
because of the wound or because it drowned,
for example,
so it makes it doubtful.
So, these are now some
examples of of, if you have a sign
that will make that doubt legit, then you
should take the path of warah,
if you will, to say, you know what,
I'm not really sure with that because of
my wound or this, so I I wanna
stay away from it. Others, they might say,
well, Anas is not 100% sure.
I can see it did not reach, maybe,
the water, it didn't dry, the head is
not in the water,
so it died by the water, so most
likely it died because of the wound, so
it's still halal from Bismillah, I'll take it.
Now, again, the water comes in here because
it's doubtful, and there is an evidence to
to tell you that it is actually considered
doubtful.
But just because I feel, you know, I
don't know if somebody maybe, you
know, bought bought this fish or took this
fish by force from a poor fisherman, look,
making all these suspicious scenarios in your head,
this is was was wasa. That's the OCD
we talked about, and a believer should not
let the shaitan manipulate their mind to the
extent that they don't even consider anything haram
haram anymore.
They stay in the zone of the doubtful
and they never enjoy life at all. Now,
As for the definition of a doubtful matter,
it is anything regarding which there are 2
contradictory beliefs, both caused by something. We are
gonna actually, we're gonna be talking about this
next time, inshallah, because it's a long discussion
here. I
just wanted to really emphasize and re emphasize
the concept of warah, because this is something
I want to understand very well, because this
is when people compete and the competition for
the akhara comes in.
The competition of the akhara is not really
about just observing the haram and haram, even
kids do that, but the competition for the
akhara comes when people start now how much
sacrifice are they willing to do for the
sake of Allah
so that they always stay away from the
haram and never come near the doubtful matter
to begin with.
All of these categories,
things we need to observe in our lives.
So remember, al warah is 4 categories. The
first category is what we call
rudul,
and what is that rajima?
That's the the bare minimum, what is that?
To observe what?
Haram, haram. To know what is lawful and
do it, and what is unlawful and? Stay
away from it. The second category, he says,
the pious ones. And what is that exactly?
To avoid what?
Doubtful matters.
The third category, he says,
the warah of the righteous ones, the most
righteous ones, he says, and those that avoid
what?
They avoid halal, they avoid lawful,
to keep a buffer between them and the
unlawful.
And the highest degree is
and what do they do?
Everything for the sake of Allah. They are
conscious, they are intentional in every single move
they make and it's very hard to always
stay conscious like this.
So,
inshallah, next week we'll continue with that and
we move on to the next book.
So we're still reading from, this is part
2 of hadith number 28.
Hadith number 28. We're gonna read the hadith
first and sha'at to remember the hadith. We
are on page 451,
for those who have the book with them.
The hadith is on page
445,
In this hadith,
said the messenger of Allah
gave us an admonition
by which the hearts became frightened and the
eyes flowed with tears.
Said You Rasool Allah, it seems that this
is an admonition of someone who's given a
farewell like he's leaving us. So, advise us.
I advise you to have taqwa of Allah,
means the righteousness and and the piety of
the heart, conscious of Allah
and to hear and obey even if a
slave is given command over you. Hear and
obey the leadership, that's what it
means. Whoever of you lives after me will
see many disagreements,
so you must take hold of my sunnah
and the sunnah of the rightly guided Khalifa,
who take the right the right way, bite
on it with your mauler teeth, beware of
newly introduced maras, for every newly introduced maras
is an innovation
and every innovation
is a string and every string is in
the fire of *.
So, the prophet
in this hadith, we talked about this last
time, introducing to us wadajama'a,
a very very important reminder and advice.
When someone is on their death bed
and they speak to people, what do they
do?
They definitely give the best advice. Right?
And we learn, if you remember from last
time, some of the etiquettes of the the
public speaking from the prophet
So remind me, what did we learn from
the prophet
style of speaking?
What did the prophet how did the prophet
give it did his public speaking? What does
he do?
He's very passionate, which means he speaks, he
speaks with passion. He's not slow, he's not
quiet, he's very passionate. How do you know
that he's passionate?
His voice, his tone goes higher
is higher, and what else?
His face changes, sometimes it gets red.
He speaks with urgency
as if things are happening right now, and
sometimes he actually puts zan on the member
as well too. So there is a lot
of passion. Also,
eloquence of speech.
When you speak to people, what language do
you use? The language they
understand.
Don't go and speak Masha'Allah an academic language
in
a very simple gathering.
So everything you say is gonna go over
their head,
and they're just looking at you just like,
what is he talking about?
Right? Except that they say, well, masha'Allah, he's
amazing.
Right? That's all.
But what did he say? We have no
clue. So you have to speak in a
way that people understand, the language they understand,
but with passion as well
too. How long should the reminder be Ajamal?
How long?
2 hours. Right?
The shorter the better when it comes to
reminders.
When it comes to educational sessions, it's different.
Reminders
should be shorter
but impactful,
affect the heart immediately,
but sessions of knowledge, they actually can be
as long as needed because that's a specialized,
basically, kinda like gathering and so on. So,
let's move on, inshallah, to the next page,
binil 'Azul Jahl 451.
We came right now
to understand that when the prophet
he gave this khutba, al Irbadah bin Sarah
did not tell us where and when this
happened. Some they say it was after Fajr,
some they say it was after Asr, but
the point the point the prophet
gave it and it was very very emotional,
very very emotion. So the Sahaba said, You
Rasoolah, that sounds like you're giving us, you're
bidding us farewell.
Could you please then give us something
to advise us with? What is your final
word for us? What would you tell us?
So, he gave them a very special advice,
and that special advice had two statements, we're
gonna start a talk about them right now,
where it says
their word their words to advise Islam.
Islam.
So the, the author continues
their words, so advise us,
means with a comprehensive
and sufficient advice,
Because when they understood
that it was a farewell,
they asked him to advise them in such
a way
as would benefit them to hold
tight
to after him. Just like we said, when
you know that this is not the last
the last words, you would ask them to
say, what is what is that last word
you give us, the last advice you would
give us? So that's why they was very
careful with it, nah.
And which would be sufficient
for whoever
did hold tight to it
and a cause for happiness
in the duniya and the akhirah.
In his saying,
I advise you to have of Allah
and to hear and obey.
These two phrases comprise
happiness
in the dunya and akhirah.
So he says now, when the prophet was
asked, you Rasulullah, it seems that you've given
us, you've bid us, bid us a farewell.
Could you give us a special advice?
He would give them the most valuable thing
he would probably give them in that moment,
and the prophet out of all the teachings
of Islam,
he chose to give them these two advices.
What are their jamaah? Number 1, he says,
have taqwa of Allah, be conscious of Allah,
the piety of the heart,
be conscious of God, that's number 1. We
explained piety in the previous session, obviously, in
the 4 categories that we talked about earlier.
And the second one he says that you
listen and obey to your rulers,
to your rulers
who really uphold the the teachings of the
Quran and the son of the prophet which
means the teachings of God. That's what it
means. Those who rule by the rules, by
the laws of God.
These are the 2 most important things, and
Imam Abu Raja is saying here in that
explanation, because look, these are these
because look, these are these phrases, two phrases,
comprise happiness in the duniya
and in the akhirah.
Help me understand that.
So, which one of the two phrases
is directed exclusively for the akhira? Which one?
Taqwa,
which is the piety of the heart, because
whatever you do in this life, again, it
reduces your burden, so you cross the bridge
over the bridge in a fast way, fast
pace. That's taqwa, that helps you in the
hereafter.
But what about the one that helps you
in the dunya? What is that?
Obeying
Samawatta, obey the righteous or at least the
Muslim leadership here. Right? So here in this
in this example, he says, this is one
for the dunya, this is one for the
akhirah. The one for this world
is obeying and listening to leadership brings order
to our society.
It brings order to the society.
And having the taqwa of the heart, that's
the individual
responsibility you have to God towards God, and
helps you in this world and the hereafter
as well. So he's gonna explain it right
now in more details. Yes?
As for Taqwa,
it is sufficient as a guarantee of happiness
in the akhirah for whoever holds tight to
it.
It is that which Allah instructs
the early peoples and the later ones, and
he says, exalted as he,
We have instructed
those given the book
before you and
you yourselves
to have taqwa of Allah. So what does
it mean that Allah subhanahu wa'anhu says we
have instructed those given the book before you,
who are these people jama'ah?
The people of the book we call them
and they are the Christians and the Jews.
So the main message that they got from
God is what? Also to be conscious of
God.
That's the main message. We share the same
message, the universal message, to be conscious
of God.
Now, how true you are to this message,
that's a different story.
So here, he says that we've been we
ordered those before you, and we're ordering you
as well to observe the taqwa and the
piety of the heart and be conscious of
God
We have previously given a commentary on the
meaning of taqwa, which is comprehensive and sufficient
in explanation
As for listening to and obeying the rulers
of the Muslims
So that's why he skipped the first one
because we covered that in the previous hadith.
Go back there and you can understand more
about taqwa. Now, he says, let's move to
the next advice, which has the benefit for
the people in this world, and that is,
as for listening? As for
listening,
as for listening to and obeying the rulers
of the Muslims,
in
that is the happiness of the dunya
and
by,
by it all those matters
which are of benefit
and use,
to the slaves of Amba
in their everyday lives are organized,
and by it they seek happiness,
they seek help
in order to make
their gain manifest
and in order to obey their lord.
As Ali Radha Laha
said, people will only be put
right by a leader
who is right acting
or or wicked.
If he is wicked, the
mu'min will worship his lord by means of
him,
and the wicked one
will be,
wicked one will be conveyed,
to his final end. So what he
says, look, what is important for us here
is to understand that in order for our
affairs in this life to be, right
and to stay to stay safe, it's very
important for people to have law and order,
and that doesn't happen
unless we have leadership, we have system
by which, you know, the the the ruled,
they obey the the law
and and, of course, the rulers. And the
ruler, of course, they observe the law of
of God, of course, into dealing with the
people.
Now, we live in a modern society, a
post modern society, and what we call them
today, of course, the nation states. And the
nation states, it's not like in the past.
If you look in the past societies back
then,
the loyalty in the land was to what?
Who knows?
To the king.
The loyalty of the land was to the
king. Right?
And, of course, it goes into the feudal
system, so the slaves,
their loyalties to who?
Of
course, to the master of the land. Right?
And those master of the lands, their loyalty
is to
the higher, you know, entity until they go
to the king. So, basically, that's how it
used to be before.
Now, what laws these people upheld in order
to keep that order and system back then?
The feudal system, the monarch system, which was
also enforced in Europe particularly by what? The
church. Because the church was benefiting from that
back then. So they kinda like enforce the
the the legitimacy of these kings
because these kings will also uphold the rules
of the of the church
and you name it. Now, let's be true
about it. Was that the law of God
that the church back then was, you know,
trying to uphold in the society or something
different? I'll leave it for you to judge,
but the idea is that there were specific
rules and laws people would need to observe.
So the same thing in the Muslim society,
the same thing in Muslim society, back then
the same thing. The leadership was or the
loyalty was to the khalifa, to the governor,
to the amir
as long as they do what?
Uphold to the laws of Allah
because the governors supposed to be ruling by
the laws of Allah,
and you obey them because they help you
establish that law of God, which is to
worship and be, of course, obedient and respect
to another and stay away from the unlawful
and do that which is lawful,
like keeping law and order.
So that's what it means, Obey, to obey
them.
Nowadays, we live in the nation states, so
we don't have a king, you know, that
that you obey.
Right?
So what's our situation then right now?
Are we gonna still obey the the the
president?
But he's chosen by the people now.
And because he's chosen by the people, we
call it this is what what they call
the social contract.
Social contract is that we select a leader
from among ourselves,
and these leaders are supposed to rule us
for the benefit of the people. Okay. But
who sets the rules then? The what sets
the rules? The people themselves.
And if you leave it to the people
to to make rules and make laws, what
kind of laws and rules they're gonna make?
So we're changing and shifting as society shifts
and changes like we see it today, which
is what creates the biggest debate we have
in our time for presidency right now. It's
really it's all about identity for the state,
identity for the country and what side the
country is gonna be shifting or going right
now. So you can see it's different. Even
Muslim countries these days, a lot of leaders
who are there,
they're not, Yani,
they're not ruling by the Sharia or by
the law of Allah Subhanahu Wa Ta'ala.
They ruled because they've been assigned, for example,
after the colonial era ended and they gave
them independence, so they assigned people to be
leaders.
So, now, they have a different system to
this. So, let's see
what is the classical way of obedience to
the ruler and what applies to our time
Insha'Allah. So, if you move a little bit
more,
let's move on to the next, InshaAllah, page,
where it says,
same two principles in the last address. So
what I mean by that, what he's gonna
speak about here, just look, those two principles,
which means to have the taqwa of Allah,
conscious of Allah
in your life, and obedience to your to
your leaders,
they are very important in our deen, to
keep order, law and order in the society
and also
personal peace and tranquility between you and your
Lord. They're so important
that the prophet
repeated them in his last major and most
popular sermon we know of as an Al
Khattbat alwada
when he was given his, farewell statements or,
address when he was salallahu alayhi wa sallam
on the last Hajj that he did. So
let's see what he says about that.
So even Rajiv, Muhammad Ali continues,
it was with these two principles
that the prophet
also instructed people in his address on the
as Imam Ahmed and
narrated
in the version of
al Hussein
Al Ahmed,
that she said,
I heard the messenger of Allah, Subhanahu alaihi
wa sallam, giving the Khutba on the pharaoh
Hajj,
and I heard him
say, people,
have taqwa of Allah
and if
a mutilated
Ethiopian slave
is given command over you,
then listen to him and obey as long
as he establishes
the book of Allah among you.
Muslim narrated that part,
of it which refers to listening and obeying?
So in this furrow the prophet made very
clear that you need to obey and listen.
First of all, you need to have the
taqwa of Allah and obey. Now what's the
story behind
the characteristics
of the prophet saying a slave and he
mentioned exactly Ethiopian? Because back in the days
in the Arab society,
most of the slave trade was coming from
where?
From there, from the south, coming from Yemen
and from Yemen to Africa and the closest
country to them was at that time was
Abyssinia.
So, slaves used to come actually from there.
So the prophet says even if you have
a slave,
meaning,
being a slave doesn't have his own freedom.
Number 2, mutilate, what does that mean?
Like being disabled,
he doesn't even have control over himself, over
his body.
So he doesn't have the the free will
because he's a slave. He doesn't have even
the ability to rule. If this person
was assigned as your leader, listen and obey.
Does it mean that if we have someone
like this we have to listen and obey?
I mean sometimes you have someone with dementia
unfortunately, but
I don't know
how how that would be,
But still,
law and order is extremely, extremely important.
You can't you can't,
again,
you can't just
waive that principle,
law and order is extremely, extremely principle. So,
the Prophet doesn't he didn't mean that if
a situation if someone like this,
was assigned as a leader, it's okay. He
was just saying, if we get to that
level,
law and order is still more important. That's
what he means, nam. So let's move on
to, can a slave be a ruler? To
explain that part particularly.
So,
he's
saying
even if a slave is given command over
you
and in another narration in another version, an
Ethiopian slave,
this is that this is that about,
which there are so many narrations from the
Prophet
and it is that which the Prophet
came to
know,
about his community's affair after him
and this and that slaves would govern them.
So he says basically, did this mean that
the prophet was predicting something in the future?
Like was he predicted
that it's gonna happen?
That, you know, slaves will at some point
become leaders in our society, which actually did
happen. We're not talking about Muslim leaders are
only slaves to European governments,
that's a different
story. But we're talking about, actually, back then
there was the mamalik,
the mamluk state, and the mamluk state was
actually,
an actual,
slave state.
Those slaves were groomed by their their masters
to become
the special forces in the military. They were
the secret services, basically,
protecting the governor and the leader and so
on and so. They became so powerful
when the last leader died and people disputed
who supposed to be the the emir after
him. The family
was so divided among themselves
that
the the the slaves,
who were supposed to be protecting the state
and the Khalifa,
they realized, you know what, that family is
no longer fit to rule anymore.
They don't have anybody who is worthy of
being a leader, and we can obey
and listen to. So what did they do?
They overthrew the family and they themselves became
the leaders.
So that was in Egypt back in the
days. But when this happened,
at the time of one of the great
Muslim scholars of that time, Al Azim Abdi
Salam
he said, okay, that's not acceptable,
because Islamic leader speaking, the ruler is supposed
to be free,
so that he would be able to dispose
affairs on behalf of the whole ummah. He
can't be a slave who has to listen
to his master, for example. Right? So, therefore,
he says that's not gonna be acceptable
and therefore, what did he decide to do?
Says, you know what? These slaves needs to,
be freed first, like they have to be
sold, they have to ransom themselves and put,
you know, the the the money in the
the treasure of the state, only then they
can be ruler.
And, of course, their ego was too big
to even to allow themselves to be sold
like this in public, so what did he
say? He goes, I'm out, I'm
not gonna live in a city that ruled
by slaves. So he packs his stuff and
said Bismillah, and he was leaving the whole
Ummazah, leaving behind them.
And that's when people came to the to
these slaves and said, look, man, I mean,
you're gonna end up with no one to
rule,
go stop them.
And they did, and they have, actually, a
whole
story about it, Rahim Allahu tells us. But
the point is, technically speaking,
the ruler supposed to be free,
someone who discloses
commands and orders and executes them as a
will too, of course.
But the prophet
using the term, a slave,
doesn't mean it's truly, if it happens, you
should obey, or the prophet is just mentioned
this as a metaphor.
That's what it means over here. So, let's
move on to the next page Insha'Allah,
the leadership of Quraysh.
This does not negate.
We are on page
53. The top of page 53. This does
not negate his saying. Okay.
This does not negate his saying, sallam,
this command
will remain with Quraysh as long as there
are still 2 people.
And he is saying, people follow Quraysh,
people follow Quraysh,
and he's saying,
the imams
are from Quraysh
because
governance
by slaves can come,
come about by their appointment,
by an imam
from,
from Quraysh.
So he says that look, the whole concept
of having a leadership,
a a ruler who is a slave,
even though the prophet says, look, rulers has
to be from Quraish,
because how does how can we reconcile these
two things? Because it's okay, because sometimes that
slave ruler can be assigned by a higher
authority from Quraish. So it's okay, they can
be governor for example, that's what it means
over here. If it was done, Al Haqqika.
And if it was Al Majaz, if it
was actually,
was done Al Majaz, which means as a
setting of an example,
so when the prophet says,
you
know, even if it was a slave, he
didn't mean it literally.
He just only meant to say that, you
know, even if we went that extreme, we're
gonna still be following that example and obey
the leaders over here. So that's what it
means here. However,
a question for us,
when the prophet says,
and they should be from Quraish,
what about today?
Is there anybody in the Muslim world who
is ruling and he is from Quraish probably?
There might be
2 families that we know at least in
the Arab world that they attribute themselves to
Quraysh.
There's 2 families in the Arab world, we
know they attribute themselves
to Quraysh. So we don't have a universal
laniqa leadership that is one from Quraysh.
Besides,
even that concept of having 1 leader from
Quraysh ended with what? Ended with who?
With the Abbasids.
The Abbasid rulers
when their rule
came to an end because of the Mongols
back in 600 something Hijri,
that was it. They they were never able
to revive one single leadership
and the whole world, the whole Muslim world
became divided into small principalities.
There was an the Arabans were start rising,
the Seljuq state, and there was a Mamluk
state in in in Egypt, and then you
have another state in North Africa, and there
was another state in India, all these was
a bit divided, so there was no one
single ruler. So how come the prophet says
that the the the leadership from Quraysh?
Well, so the Alemany have different opinion in
this matter, but one thing, they say, it
could be perhaps, that was exclusively during the
time of the prophet and after the prophet
for the people in the Arabian Peninsula.
Why is that? Because before Islam,
the Arabs, the Arabs, they obeyed and revered
which which family in the entire Arabian Peninsula?
The Quraysh Banu Hashim,
because they were the custodians
of the sacred house of God in Mecca.
So for them, they had a higher status
in their lives.
So therefore,
whatever the people of Mecca used to rule
or used to, for example,
suggest
the Arabs will follow.
So, law and order at that time was
in the hand of who?
The people of Makkah at that time in
the Arab society.
So the prophet he knew that no matter
how much you try, the people will still
want to have a leader from Quraysh.
Therefore, when the prophet passed away, what happened
in Madinah?
Do you guys know what happened in Madinah?
The ansar, the ansar who were the hosts
in Madinah, they were the vast majority in
terms of numbers,
and they are the people who really deserve
to be the rulers. Why? Because we sacrificed
everything for this.
We supported the prophet
we did we gave up everything for him,
so he deserved to be the leader. So
what did they do? They thought, since the
prophet is gone, so they gathered together
in a place called
Satifat Bani Saida, and they start negotiating
who should be the leader from amongst us.
The rumors spread,
went to Abu Bakr, Sadegh and Omar and
they said
quickly
go there before they make any decision and
things get worse.
So, Bakr and Umar, they went there and
they met with the Ansar and said, what's
going on here? What are you guys trying
to do here? And they start negotiating with
them and said, don't you know that the
prophet says, An Nas Su Taaba on the
Quraysh? People will only follow leaders from Quraysh,
and you're not from Quraysh.
And even if you're the majority, you're gonna
have to accept what the prophet said because
the people in the Arabian Peninsula
would not listen to you and we're gonna
get divided again. So, they negotiated and then
finally they accepted the the, the proposal and
they voted whom to be the Khalifa?
And with that, the fitna of division actually
ended,
and they moved on.
So that was something that I just want
you to be aware of
in regard to the people, the the leaders
of the people from Quraysh.
The next year, the prophecy of of of
division.
He's saying?
He's
saying,
whoever of you lives after me will see
many disagreements,
So you must take hold of my sunnah
and the sunnah of the rightly guided Khalifa
who take the right way after me.
Bite on it with the molar teeth.
This is the,
foretelling,
of,
that which
would happen in the in his community
after him.
Great numbers of disagreements
in the principles of the deen
and in the,
deliver
derivative
rulings
in word,
deed, and in matters of belief.
This accord, this accordance with
with that which is narrated from him about
the division of his community
into more than 70 groups,
and that all of them are,
for the fire except for 1 group,
those who are based upon
that on which
he and his companions
are based?
No. So this is actually one of the
most important thing to understand, you know, even
though the prophet
said that the leaders from Quraish, the expectation
that everything is going to be okay after
that. However, the prophet he predicted,
just like what happened to the people before
us in Christianity, in Judaism, and other, actually,
times of other prophets as well too,
The,
the original guidance
was established at the time of the prophets,
but then later on, people start deviating, slowly
and gradually,
and as a result, it gets divided, *
starts forming
because of different, of course, motivations. Some motivations
are are theological motivations,
some are social,
racial,
you name it, but division happens. And even
here the prophet said that
and stay, hold on, Fasiara Khilaf and Khithira,
whoever lives long
shall see a lot of division, a lot
of acts of disagreements.
And it wasn't long after the prophet that
division starts happening, unfortunately,
and that's why the prophet says that look,
no matter how people how deviate,
deviance people become or how far they go
away from the main source,
he says, you hold on to my example,
the example of the righteous leaders who come
after me, he
says,
you should bite on it with your molar
teeth. What does that mean? Not like this,
no,
all the way in.
Like, if you can bite on this
so tight and so hard and don't let
go, that's what it means.
No matter
how tempting
other paths are, no matter how tempting
other other,
innovations or other ways or other,
you know, ideas
stay on the right path, stay on the
original
form of guidance. So here he's gonna speak
a little bit about the meaning
of.
So follow my sunnah. What does sunnah mean?
Let's say from where he says sunnah is
the path.
Sunnah is the path traveled
and comprises
holding firm to that upon which he and
his Khalifa
who took the right way are based, of
matters of belief,
deeds, and warrants.
This is the complete sunnah.
For that reason, the son of the old
did not use the term Sunnah except for
that
which comprises
all of the above. So what does that
mean here? When it comes to the term
sunnah, we use it a lot these days.
You hear somebody saying, well this is sunnah.
No, it's not sunnah. Well, the sunnah of
the prophet is this. And we have sunnah
and this, we have shia, and we have
this.
What does Sunnah mean?
So, Sunnah was used by different
scholars depending on their specialties.
The first category, the meaning of sunnah from
a linguistic matter.
Sunnah linguistically means what?
The path traveled,
or the way of things.
And as a result, each and every one
of us has a sunnah.
What is your sunnah? What is your sunnah?
Which means, what is your way of doing
things?
What's your sunnah in idi? What's your sunnah
in work? What's your sunnah in finishing this?
So, everybody has a sunnah from that perspective.
That's the first definition for sunnah.
The second definition is the definition of the
fuqaha.
Scholars will give the fatwas halal and haram.
Right? When someone asked, an imam was asked
a faqir, what's ruling on this? And they
say sunnah.
What do they mean by
that? They mean it's what?
No, it's not just the prophet's
sunnah. When the faqih says it's sunnah, like
for example, what's the ruling of fasting Mondays
Thursday, what do they say?
It's sunnah. What do they mean by that?
Recommended, mustahab.
So the Faqih uses the term sunnah to
say it's recommended.
But then we have the usulis, the legal
theorists,
they say
So everything that was narrated to us from
the prophet
in terms of his statements,
his actions,
and his silent approvals.
So, what does that mean? In terms of
his statements,
he says pray the way you see me
pray.
In terms of his actions, the prophet was
seen
making du'a raising his hand like this,
So observe him. Right? In terms of his
silent approvals, the prophet he saw people shaking
hands in the masjid, hugging each other, and
he's okay with that, so it's considered approval.
All of these will be considered legal sunnah
from that perspective. Like this is considered most
ahabrikhmani from a legal perspective.
The 4th category of sunnah is the muhaddithin,
al hadith.
They say
everything that was reported from the prophet
in terms of his statements,
actions,
silent
approvals, and also attributes,
physical
and moral.
Like what?
So they say, we know now the statement,
the actions and the silent approvals. What about
the the attributes?
The physical attributes, they say the prophet
had a long hair to his shoulder,
so when someone asks a Muhadid, what is
the ruling on growing long hair? What do
they say?
It's sunnah.
But is it sunnah that the prophet recommended
it? It doesn't matter to them because if
the prophet did it, it should be okay,
but it should be good to do, that's
what it means. The prophet used to love
for example,
some translate as squash, some they say actually
it's pumpkin.
So the prophet, he ate that. Does that
mean it's now sunnah to eat
squash?
Is it sunnah to eat squash?
According to the Muhaddi din, yes, it is
sunnah.
So is there is there a reward for
eating squash based on their definition of sunnah?
The answer is yes.
But for the and no no no, there's
no. That's sunnah in terms of he did
it. That's it.
Similarly,
his manners, his etiquette
The last definition
the last definition here, which probably maybe what
means here, probably specifically,
by theologians
So when they say sunnah, they mean sunnah
against what?
Mainly shia
or any theological deviations like Al Mu'tazilah,
Al Asharia, and all these kind of other,
actually,
deviation, aqidah, so sunnah becomes versus
any other innovation
in matters of theology.
And that's the definition, the the the most
common definition used in books of
but overall here, he says, it is all
the above.
When we say follow the sunnah of the
prophet
follow his ways in everything,
His ways in his personal life, his manners,
his akhlaq,
his belief system, his practice, all of these
falls under the sunnah of the Prophet
Of course, we're gonna be talking more about
this later, but quickly, for the sake of
time, I wanna cover one particular point as
well.
What are the limits?
What are the limits of,
of obeying the ruler? Like, we talked about
obeying the rulers would
definitely
brings peace and tranquility and order in the
society,
but what is the limit of that?
What if that ruler was,
starts committing for example kufr?
Whether it's encouraging people
to disobey Allah
or even restricting people from worshiping
Allah Like unfortunately in some Muslim countries these
days we hear about some rulers or some
Akshi countries restricting
women from wearing hijab or men growing beards
or going to the masajid, they're even shutting
down masajid, unfortunately.
So,
what's the what's the the hukm from a
Muslim point of view, obviously? Is there a
specific ruling for that, ma'am?
Many of the later people of knowledge use
the term Sunnah. No. Skip it out to
the next one. In mentioning this passage,
the 3rd the 4th line.
Okay. In mentioning this passage,
after ordering us to listen and obey
people in authority,
there is an indication that obedience is only
due to people
in authority in what is obedience to Amwa,
as it is authentically narrated
that he,
he said, obedience
is only with respect
to right and good action, Maruf.
In the Muslim,
there is from Anas,
that Muad ibn Jabal
said, messenger
of, what is your view
if there should be rulers over us who
do not take on your sunnah
as their customary practice
and do not base themselves
on your orders.
Then what do you command
with respect to them? The messenger of Allah
subhanahu wa sallam said,
there is no obedience due to someone
who does not obey Amwa's.
No.
To go. Even Majan narrated,
hadith
of ibn Masood that
the prophet
said, men will take charge of your affairs
after me, who will extinguish some of the
sunnah
and act by innovations,
and who will delay the prayer outside
of its times,
I asked messenger of Allah,
if I reach them,
what shall I do? He Sallallahu Alaihi Wasallam
replied,
there is no obedience due to someone
who disobeys Allah.
In his command to follow his sunnah and
the sunnah of the full of her
who take the right way after,
his having commanded
to listen and to obey those who have
charge,
who have
charge of matters in general,
there is an addition
that the sunnah Indication?
There is an indication
that the sunnah of the Khalifa
who take the right way is to be
followed
just as his sunnah
is to be followed
as opposed
to other rulers
who take charge of affairs. So in summary
to what he said earlier, we're gonna continue
that discussion next week Insha Allahu Ta'ala, but
in summary of this discussion, he says, look,
the obedience to these rulers is not absolute.
Just because they're assigned to be rulers doesn't
mean that you obey them for everything. Their
obedience supposed to be again to maintain law
and order, but which law are we talking
about? We talk about the law of Allah
So if they start commanding you with something
haram or restricting the practice of the deen
of Allah there is no obedience to these
people.
So, we are not slaves to these people.
They're supposed to be again, we uphold that
kind of treatment and interaction with them based
on the commands of Allah Subhanahu Wa Ta'ala.
However,
should people disobey in terms of revolt against
them? Now, as long as, alhamdulillah, you still
can do your rebad and your ta'ah and
your deen, and there is still freedom to
practice your faith and so forth and no
actual restriction on that matter, people should not
really cause any fitna.
But, if
something happens
and then now people get upset, because it's
not a matter of being, you know, right
now a matter of Islam or Kufr anymore,
it's a matter of being injustice.
As people,
they're fed up with this kind of, you
know, corruption in government. So they revolt.
If that happens,
should you participate? If there is a khaia
that comes out of it, people should bring
the best of the community and the ummah
as much as they can. Otherwise,
maintaining lower order is very important.
We'll continue with the discussion next week, inshallah,
ta'ala. Assalamu alaikum, attallahu alaikum.