Yaser Birjas – TaSeel #53
AI: Summary ©
AI: Transcript ©
Welcome you back to our tasir class which
we discussed from Muqtas al Miraj al Qasidin,
the book on Adab al Kaspi al Ma'ash,
the etiquette of earning and living.
We talked about halal and haram, and the
different degrees of the halal and the haram,
and today, tonight, we're
going to be discussing
a degree of warah, which is what we
talked about last time, asceticism. If you guys
remember,
we said warah is 4 categories.
Can you guys help me, remember these 4
categories of warah,
From the lowest to the highest, so the
lowest degree of warah is what? We call
warah.
Which one is that? Warah al Udull. Warah
al Udull, those who have an upright character,
And what is Waral ul Adul exactly?
And don't tell me you forgot since last
week.
To recognize halal and haram and observe that,
that's the bare
minimum. That's the bare minimum, to recognize what
halal and haram and observe that. The second
category is called
as salihin,
the righteous ones, right, or
the good doers, and that is what?
Doubtful matters, staying away from doubtful matters.
So, you know the halal, you know the
haram, and there are some
few things in the gray area,
So part of the warah of asceticism
is avoiding that because I don't want to
fall into the haram, even though it's not
100% haram,
but still part of staying away from the
haram. The third category is what are all
muttaqeen,
what are all muttaqeen,
the pious ones, and what is that, what
is what warah requires?
Stay away from some of the halal,
knowing it's halal still, but I'd rather stay
away from it
exactly, out of fear from falling into something
haram later, like, when I'm avoiding sugar or
avoiding, for example,
grape juice,
if you have doubt in it. So, the
joke is here right now, somebody actually left
me
grape juice over here to prove that it's
halal,
you know, to to drink it.
Right?
Just to say that it's halal to drink
it, basically,
even though someone might say Astaghfirullah, what if
this
was, you know, might lead you to falling
into the Haram and stuff, it's still considered
halal.
It is good, but
again,
some people might say I want to stay
away from the halal
so that my nafs never desires haram and
if it does desire anything it's still within
the halal realm.
The 4th category is
Now this is the highest level of righteousness
and those are the people who their warah
is to deliver, that they don't make a
move,
they don't make anything unless it's intentional
and their intention is to be pleasing Allah
No move they make in their life but
they want this to be pleasing to Allah
Subhanahu Wa Ta'ala and that's one of the
hardest things for you to implement.
It's extremely difficult,
but it's doable for those who observe that
level and degree of righteousness. So that's what
we talked about last time and then we
talked about Ashhubuhat,
the doubtful matters. Today, insha Allahu Ta'ala, we're
gonna be defining what doubtful matters mean and
the different categories. So let's begin with that
insha Allahu
The author, imam ibn Qudamah
says,
as for the definition of a doubtful manner,
it is anything regarding which there are 2
contradictory beliefs.
So, he
begins by defining
what shabuhat are.
Shabuhat in the Arabic language, doubtful matters,
are the plural
of shabuhat.
Shubuha, a doubtful matter, basically.
And what do they mean exactly? He gets
anything regarding which there are 2 contradictory beliefs,
Like, we have one thing over which we
have 2 contradictory belief,
both caused by,
by something. Like one
one belief was caused by specific, let's say,
understanding and the other one by another understanding.
Since both of them considered valid,
I repeat,
both of them considered valid, but they do
not necessarily mean both of them are correct,
but they're valid. So therefore, some people they
follow this one because it's valid to their
understanding,
the others follow the other path because it's
valid for their understanding.
So, he says, 2 contradictory beliefs right now,
and what do they mean to us over
here now?
Both caused by something.
Mhmm. There are many examples of such scenarios
but the most important are 2. So, he
was gonna was he gonna begin right now
by explaining the doubtful matters and he says,
2 major examples. I want you to pay
attention to them because there gonna be actually
a lot of elaboration on this.
Okay. Reasonable, number 1, reasonable doubt check
about what made something lawful or unlawful.
He says, the first example of doubt will
matter when we have a doubt in what
makes something halal
or something haram.
So, we have a doubt in what makes
something halal or something haram. So, some and
that's what most people really ask about.
So, they come to you and they say,
is it permissible for me to do this?
For example, I just had a question, for
example, I'm gonna be working for a particular
company.
That company responsible for specific unethical practice, for
example,
am I allowed to work over there?
So, in essence,
work in in general is what?
Halal. Now, I have a doubt in what?
The haram issue. Is that considered haram or
not? So I'm not really sure if it's
halal or haram. That becomes a doubt.
If we were able to identify halal from
haram, then it's definite.
But if we're unable
because both sides
have reasoning
to say, it's possible this way or it's
possible that way becomes a doubt, and that's
when we apply the rules of doubtful matters
in it. So, what is the first example
he's gonna mention? He says, things that we
have doubt in regards to what makes it
halal or haram, and he is going to
share with us,
4 different categories. Yes.
The first category,
when the unlawful is known beforehand and then
Uh-huh.
And then doubts whether it has become lawful
or not. So what does that mean? He
goes, when we know that something is already
halal,
so you know something is already halal, but
then
the doubt comes afterwards,
like the the standard is that it's considered
halal,
but the doubt comes afterwards. So the asl,
the standard rule for this matter is to
be halal,
but now I have a doubt if that
halal is still there.
Like, is it still halal
in consideration of certain circumstances?
So let's see the example he's bringing here.
Such kind of doubt must be avoided and
is unlawful to act upon. Mhmm. For instance
So the ruling for this part of doubt,
like, knowing something was halal and then I
have a doubt if the halal is still
there.
So circumstances
changed that make me doubting
if this halal
is still halal.
So now, I'm doubting this. He goes, the
ruling on these matters is to avoid them.
The ruling on these matters is to avoid
them and you're not supposed to, approach them.
And he gives an example.
For example,
a hunter might see an animal
and wound it so that it falls into
the water,
and then after reaching it, it finds that
it has died.
If he does not know whether it drowned
or died by the wound, eating it is
unlawful.
The reason for this is that the legal
presumption, as soon will always be for prohibition
to hariem. So what does that mean he
says? The example he brought here, hunter, what's
the ruling on hunting a jamaal?
Hello?
And what's the ruling on hunting an animal
by shooting it or throwing an arrow at
it? Is also what?
And if the animal dies because of that
shot, what's the ruling of this meat?
Halal.
So, I shot it, it died because of
that, so it's halal.
Now he says, if you hit that animal,
so it started bleeding basically, but it ran
away,
and then after maybe 10 minutes, 15 minutes,
you find that animal,
in the water.
Are you allowed to eat this animal or
not right now?
So the
the this animal is what? Halal.
What am I doubting right now?
How it died?
So if it died because of my wound,
of the wound actually or the shot itself,
the animal is considered
still halal,
but if the animal because I found it
in the water,
so if it died because of because of
the water, it will become what?
Haram, because now it's harab, it's drowned, and
drowning doesn't make it haral for you. But
right now,
do we know exactly how the animal died
in this scenario?
No, we don't. We're not sure if it
died because of the wound or because of
drowning,
but the asl, the standard rule of hunting
this animal was halal.
But because we don't know if if the
*, the permissibility
is still there because of the circumstances,
he says, stay away from it.
But now, what if you find that animal
dead outside of the water?
It's halal.
It is still considered halal. Why is that?
Because it died because of what?
For sure?
For sure it died because of the shot,
because it didn't drown in the water, it
was outside the water, and it died over
there. And it was about 10 minutes, 15
minutes, for example, So therefore, it is still
actually considered halal because now we're certain that
the death caused by this shot.
But again, if we have no certainty,
then it goes back to this principle of
being doubtful. So that's the first example or
category of doubt. When the asr, the standard
something is halal,
but the the essence of * or permissibility
is becoming doubtful because of certain circumstances
and the ruling of these marriages to do
what? Stay away from it.
Stay away from
it. You,
you go and wanna eat something,
that's halal, right?
But then now, you don't know, you see
that some people were using some, let's say,
elements of haram.
You don't even know if now that haram
was mixed with it or not. So they're
gonna come to another example here, the second
category.
The second category, when there is doubt concerning
an unlawful factor in something known to be
lawful.
Okay.
The legal presumption in such matters is that
they are lawful
unless there is proof to the contrary. So
he says over here, the second category
is that you know that it's halal,
you know for sure it's halal, but now
you're not sure if it's haram.
You know it's halal for sure,
but you're now doubting if it's haram. The
first category, the halal was removed.
So it was halal but you're not sure
if it's still halal.
This one, it's actually,
you know it's halal
and now you doubt that actually it becoming
haram, it has a haram element in it.
So what is that example?
For example,
2 men upon seeing a bird fly overhead.
One of the men says, if that is
a crow, my wife is divorced.
Then the other man says,
if that is not a crow, my wife
is divorced.
If the matter does not become clear, we
do not declare the wife of either one
is divorced.
Prudence, however, dictates that both should divorce their
wives and stay away from them. What do
you guys think of as example?
In our time in our time, it's weird.
Like, I can tell the sister will read
that and just like, wait a minute, why
do you have to get the women divorced,
you know, because of birth, honey? Is it
so trivial to that extent?
Unfortunately,
people misunderstand what the olema put in these
books, so a lot of the olema when
they use these examples, they don't really mean
them to be actual examples.
This is just for exercise and training.
Some fuqaha, they consider us to be excessive,
like you go way beyond what is supposed
to be reasonable, and others they consider it
to be actually an actual situation.
So some of them, they only do this
for training and training purposes. So there is
no really correlation between a flying bird and
divorce.
But he just said, let's assume,
someone says, if this is a crow, my
wife is divorced.
And I then say, if it wasn't a
crow, my wife is divorced. So what does
that mean over here right now?
For sure, it's whether it's a crow or
otherwise.
So one of them, he's gonna have his
wife to be haram for him,
because whether it's a crow or otherwise. So,
one of them for sure. So, he goes
over here, he says that, in this example,
if I'll Tabas al Amr, so we are
not sure, So as a result now, one
of them for sure, his wife will be
haram for him.
Like for sure, certainly, why? Because she's gonna
be divorced. That's what it means.
Like one of them, his wife is already
halas, she's gonna be divorced, but which one
of them we don't know yet. So for
sure,
one of them, his wife will be haram.
However,
if the bird flew far away and we
couldn't tell,
What we're gonna do
now? That's what he's saying over here. We
couldn't tell if it was a crow or
what, but one of them for sure, his
wife is gonna become haram. He goes, so
therefore,
what do we do in this situation? He
goes, we cannot say it's haram. We cannot
say it's haram for either, you know, for
sure,
but alwara
is to tell them you're both actually wrong,
you both divorced your wife.
So fix it, basically.
Right? Again, it's an extreme example
for training purposes, not that this is actually
how should divorce happen or just to be
trivial about divorcing, you know, you're right because
of a bird flying or a car driving
and, you know, going through. So, that's just
an example. Now, the third category of Shuba.
The 3rd category, when something is unlawful, but
then some factor most likely necessitates
its lawfulness and thus renders it questionable,
Then the preferred ruling is that it is
lawful.
An example of this is when one shoots
game that then runs out of sight and
is later found dead with no other side
as to the cause of death.
Mhmm. Then the hunter's arrow, if an animal
runs out of sight after a hunter has
shot it and then he finds it dead
with no other marks on it, save his
arrow.
The obvious ruling is that the animal is
lawful.
This is due to the fact that if
a possibility is not based on any evidence,
entertaining it considered unfounded suspicion
or suas.
If, however, the animal shown signs of being
struck
or wounded by something else, it takes the
ruling of the first category. So the 3rd
category, says
says the essence or the asr, the standard
rule of this matter to be haram.
The standard rule is to be haram. However,
if we have
a suggestion,
evidence or proof
that it could make it halal,
like most likely evidence or proof to make
it halal,
then in this case, we go by the
halal ruling,
we go by the halal ruling. He gave
the example.
So, he says,
if you find a dead animal, what's the
ruling on that dead animal?
No, dead animal, in general. If you say
dead animal, what's the ruling on eating it?
Haram, that's the standard. Dead animal is haram,
he says, however, that animal died because of
your shot,
That animal died because of your shot. So,
if you see the animal dead
and there is no other sign
that could kill this animal except your shot,
it becomes what?
Halal.
However, he says,
if you see a sign of another shot,
if you see a sign of another shot,
so what's the assumption over here?
Another hunter killed it
and this hunter could be what?
Muslim or
non Muslim
so we assume that the animal should stay
what?
Haram because of that, because I'm not sure
if it died because of my shot or
the other person's shot.
Or, he says, if you find another
reason for this animal to die, like what?
You see that there's a there's a, let's
say, a
hurt on his head, and that wasn't by
the shot,
So the possibility that this animal, what? Fell
on its head, for example, and died because
of that fall. So if it dies because
of that fall, it becomes what?
Becomes haram
because now that because possibly that because of
that. He says that, so the asl is
the dead animal is haram unless you have
a proof
that could make it halal, and the only
proof in this example he was bringing here
is that actually it's,
that it was shot by me and no
other sign of wound except for that. So,
that's the example.
Now.
The 4th category,
when something is known to be lawful, but
then considers it very likely that something that
has weight and the law has rendered it
unlawful.
For example, one may believe that 1 of
2 vessels is impure based on a sign
that necessitates the strong likelihood of that.
As a result, it is unlawful for him
to drink this water or use for pollution.
Another example could be something lawful and unlawful
becoming mixed up, so that one is not
so that one is not sure which one
is which.
So,
an example of this he's saying in this
this,
category
that we know for sure that something is
considered halal,
but then we have a doubt that something
haram got mixed with it.
Like, for example, when you go and eat
in certain places,
the standard that the food is halal, right?
But if you know they cook halal and
haram items in this place or maybe they
put it in the same oil, So in
this case, what do you
do? What do become the standard here?
We say, al Ghalib,
I know there is a sign to say
it's actually considered haram or najis, so we
stay away from it, we stay away from
it. That's
what becomes the ruling for this example for
that. So if you're
uncertain
becomes a matter of
so the better for you to stay away
from it and avoid that. That's the example
that he's mentioning over here. Now,
This includes different types of scenarios.
The first type of intermixture is when an
animal that has died without legal slaughter is
mixed with illegally slaughtered one. Before we continue
he says here,
now, so this would include
different different scenarios over here.
An example for you, he says, if we
have
the animals
mixed with each other, You have halal meat
and haram meat, you don't know which one
is which. What are you doing in this
situation? Like you go to,
let's say, a food fest
and you have all these dishes there and
you're the one who eats the beeh only,
you find a lot of dishes on the
table, what do you do in this case?
And you know that some of the people
here don't necessarily eat the dead beehives, you
know,
yani meat. So in this case, what do
you do? So that's the example he mentions
over here, The first type he says
Say it again, the first type.
The first type of intermixture is when an
animal that has died without legal slaughter is
mixed up with a legally slaughtered one.
Go ahead.
With 10 legally slaughtered ones or with any
other number of them,
or when a nurse sister is mixed with
unrelated
woman,
it is obligatory to avoid that whole things
of this sort. So the 2 examples, the
first example it says, you have one animal
you're sure you're sure that is dead animal
is not slaughtered properly.
This animal now, meat is mixed with 10
other ones.
You don't know which one,
which one is actually the haram one. So
what do you do in this case?
Avoid all the 11 animals,
so what are you gonna do with this
meat?
You see, so the warah, he says the
warah, stay away from it.
Other alhamayd, they say no, you make your
best ishtihad
which means you try to check which one
of them the most likely thing that could
be haram and you remove it, and the
rest of it will be halal for you.
The is
to avoid them all, at least for you
because you know one of them for sure
is not the Bihau not halal.
That's the first category. The second he says,
if someone's nurse sister is mixed with which
means
that somebody was told, look,
I nursed, you know,
I nursed you, I nursed you in this
family
or in this village.
And now he knows that in these 10
families, in these 10 families, one of these
girls could be his
sister,
by, of course, by breastfeeding.
He doesn't know which one because the one
who nursed him died maybe.
But he knows or
then they know that one of these 10
women could be his sister. Is he allowed
to marry any of these 10 women?
Can you make istihad and say, well, I'm
just gonna do my best guess and just
marry
one of them? No. In this case it
becomes absolutely haram to stay to marry any
of these women
because it could be one of one of
them could be your sister. That's the example
I mentioned in here. The second.
The second type of intermixture is when a
limited quantity of something unlawful is mixed up
with an unlimited quantity of something lawful.
This would be like a nurse sister or
even 10 of them intermixing in a big
city.
So now, the first category is if the
mixing was with a limited number.
This category, he says that if the haram,
limited number, like we know what is measured,
haram,
is mixed right now, halal that is unmeasured,
like there is 1 woman in this whole
town,
could be your sister.
Are you allowed to marry from this from
this town?
See the difference here? The first category, they're
limited, 10 women.
And second category says, 1 woman in this
whole town. You're talking about a 100, 200,
300 women for example.
So in this case, should you marry her
or not?
Or should we marry one of these women
or not? The answer is actually, based on
this, yes, you are allowed to do that.
You are allowed to do that. You don't
have to avoid it because now we talk
about unlimited number of halal. So, you make
it hard to say, no, you cannot marry
from them. But when the halal is limited
and the haram is mixed with it, that's
when you avoid it because one of them
for sure is haram for you. Nam.
Such circumstances
would not mean that he without knowing exactly
who they are, would have to refrain from
marrying in that city.
On the contrary,
he may marry whosoever he desires to marry
because declaring all of them unlawful would entail
great hardship.
No. Similarly, no one has any doubt that
some of the money in this world is
unlawful,
yet we are not obliged to refrain from
buying things and eating them. What does that
mean? Similarly, he says no one has any
doubt that some of the money in this
world is unlawful. True or not, Ajamal.
Some money is earned by riva,
some by cheating, some by stealing, some this,
and this money is circulating.
So perhaps this money is gonna come to
you one way or another, and we don't
even know it. He says, so yeah, so
what do you do in this situation? It
doesn't mean we're gonna have to avoid dealing
with money altogether because it might be some
of that money that's been stolen or been,
you know, served and so on? He goes,
you can't. You can't avoid dealing with the
money
because it's gonna be hardship. So here we're
talking about some limited haram
with an absolute unlimited halal. So in this
case, you're still allowed to use it now.
This is because a ruling like that would
entail hardship.
The messenger of Allah salallahu alaihi wasallam and
his companions were well aware that some people
deal with usury.
Yeah. They did not stop using dirhams completely.
They also knew that a shield was stolen
in his time,
but that did not make them stop buying
shields. So that's a specific actually story. At
the time of the prophet sallallahu alaihi wasallam,
a shield, which is for warrior, was stolen
and if someone sees the shield, where is
it gonna go? Somewhere in the area, right?
So somebody might take it and sell it
somewhere else because just because there's a stolen
shield, doesn't mean we're not gonna buy shields
from the market because it could be one
of them. That's gonna be very hard for
people to avoid that. So I said, we
just do the best of what we can
and we'll move on. Now,
go ahead.
They also knew that a shield was stolen
this time but that did not make them
stop buying shields therefore such abstinence is no
more than the prudency of the overly suspicious,
So, if someone is gonna keep avoiding, you
know, buying food because I'm not sure if
that person, brought it from a stolen farm
or or this item probably maybe was made
by,
slave labor or this and that, so I'm
going to avoid this, becomes hard.
It become hard to avoid all these items.
So he says that's what was supposed to
become too much for you to do it.
The third category.
The 3rd the 3rd type of intermixture is
when an unlimited quantity of something unlawful is
mixed up with an unlimited quantity of something
lawful like So here now we talk about
unlimited haram through unlimited halal, if they're mixed
together.
Like the money of our times.
This does not And he talks about whose
time?
3rd time. What about our time? Allah knows
the jama'ah.
So his time he says the
the money that we have in our time
because of the volume of the umra and
sometimes using the haram items, so he goes,
it's mixed together right now. And he says,
you know, that's now in their time. In
our time, Alarmistan, it's even harder because most
of our money, if not all of us,
we have our money in banks.
So for sure your money is being mixed
with something haram. So what's the situation here?
This does not mean that taking something of
those things is unlawful
unless something indicates that the very portion
that one is taking is a part of
the unlawful.
So what does that mean? Since in this
situation,
you can't say
don't eat this, don't take this because it's
haram unless you
have the evidence
that it's haram.
Also, it might be haram for you only
because you saw it and you know for
sure that it's haram,
but for other people might not be haram
because they really know they haven't seen it.
So if you know for sure there's an
evidence to make it haram, then it's haram
for you. That's what he means by this
here.
An example of this work an example of
this would be taking money from the hand
of a despotic ruler.
If there is no sign, it is cautious
to refrain, but taking it is not unlawful.
He says, if an emir back in the
days, obviously, those khalifa, they used to give
stipends, they used to give a gift for
umrah and people and so on. So if
this emir has given you money, now most
likely, I don't know if this money was
taken forcefully from some other merchants, so it
makes the money
but I don't have evidence to prove that.
So therefore,
not taking it is like say, you know
what, I wanna avoid that But taking it
is not Haram. No.
It was known in the time of the
messenger of Allah sallallahu alaihi wa sallam as
well as in the time of the rally
guided caliph.
After
him, money in exchange for wine or invested
users transactions
or misappropriated from the spoils of war was
intermixed with all other money.
The companions
also witnessed to see tyrannical rulers
and when the city of Medina was pillaged,
but did not stop people from buying and
selling in the marketplace when they reopened.
Where these transaction invalid, the door to every
single type of transaction would be sealed.
For most people are of the sinful type.
So he said like as example over here,
even at the time of the prophet salallahu
alaihi wasallam and the Khalifa after that and
the time after this, there were a lot
of lot of injustice, a lot of
of haram items mixed in a unlimited halal
item as well too. And none of them,
he says, you cannot buy, you can't take,
you can't actually accept these transactions because it
will be very hard for people to say,
to to tell them not to use something
because there is a very slim chance this
could be from the haram item. Now,
The default ruling of wealth is lawfulness
and if a default ruling and what is
common conflict and there is no sign to
support what is common,
Precedence is given to the default ruling.
No. Keep it going.
This is what we have said earlier regarding
dust in the streets and the vessels of
the polytheists.
Like some people, they would say,
if you walk in the streets and and
and a mud touches your throat, can you
pray with that or not?
Is there a possibility this could be najis?
But what's the chance of this being najis?
Extremely slim.
So if you're gonna say there's a slim
chance for this being a s, so I
shouldn't be praying like this, that makes things
hard.
Similarly,
if every cup you're gonna avoid drinking from
because maybe someone used wine in it, then
you're not gonna drink any from any cup
in this world. So, therefore, he says, that
would be actually excessive
form of yaniyah or prohibition
or or, or shubha,
but you should you should avoid following in
that war of the waswasa, like it becomes
more of, of waswasa and and OCD,
Like being excessive in avoiding these matters.
Nam. Indeed, Omar
performed ablution from the vessels of the Christian.
Even though they were known to drink wine
and consume the flesh of swine, they were
not cautious with impurities
and the companions used to wear a tent
skins and dyed garments.
If one thinks about
the tanners and dyers do, he knows that
they are covered with impurities.
That's, of course, in their time. That's a
specific profession that was in the marketplace,
that they will mix with a lot of
najasa, so he says, if you know how
they do it, you will avoid everything,
but no one says you could not buy
from these dairies. Now, this indicates clearly that
they were only cautious with impurities.
They could see or feel that was known
to exist due to a sign. So if
you have the proof
that this thing is not just, then you
avoid it. But if we just assume because
it was touched by,
one of these people, then in this case,
no, we can't go with that with that
assumption.
As for suspicion, 1 in conjecture,
based on the circumstances,
they did not pay attention
it. So in this situation, once again,
it could be haram for you, not for
other people. Like for example, I remember Sheikh
Sheikha Rathemin
and Sheikh Rathemir's opinion, Sheikh Rathemir's opinion,
is that the meat slaughtered by the non,
non Muslims by Al Kitab is halal.
It's because it's it's permissible for you to
eat from the of Al Kitab and so
on, as long as they slaughter that in
their own way.
So,
some of the I remember one one person
told him, sheikh, but, you know, these people,
they don't slaughter properly, they have, you know,
machine processing, this and that and so on,
and the sheikh told him, did you see
it yourself?
He goes, did you see that this this
slaughter was not done properly?
He
goes,
yeah,
I saw that. He goes, okay, it's haram
for you.
He says, for you because you saw it,
then it's haram for you to use it,
but anybody else, if they if they they
haven't approved, don't have a proof for this,
the standard is considered halal for them, unless
you have a proof to suggest otherwise. So
that's actually one of example he mentioned in
the if you saw it for yourself.
Now, obviously, today, we have
agencies and organization that certifies these these actually
slaughter houses and so forth, And as long
as there is somebody who's given you that
certificate and they're trustworthy people, you go by
their testimony. Now,
someone might someone might now say,
the companions are known to have been very
particular in matters of purity,
as they avoid everything
that might have been unlawful. So what is
the difference?
To this we answer by saying that if
you mean that they used to pray with
the purity on them, you are
wrong. But if you mean that they used
to avoid all impurities
that had to be avoided, you are right.
As for their avoidance of doubtful manners,
it was about avoiding things that were allowable
and fear of things that were not. So
he says, some people they use the because
they were very particular about matters of and
purity.
Because look, if you're saying that they've been
excessive, they're avoiding everything, you know, and they
don't they allow themselves to pray with the
najas and so that's you're wrong. But just
because they're more careful,
there's nothing wrong with that. So we take
the example of sahab especially
in avoiding doubtful matters in order to keep
their iman and their their honor free from
any,
I would say, doubtful matters in their faith
and also their practice. Now,
The soul is inclined towards wealth no matter
what form it takes,
but this is not the case with impurity.
The companions used to refrain from the lawful
from the lawful things that occupy their hearts,
and Allah knows best. So which category is
that? The companions that used to avoid or
refrain from lawful things that occupied their hearts.
Mu'taqim, the 3rd category.
He says that's their level. Even though it's
tahr, they still avoided to keep their hearts
clean and pure. That's the order of the
sahabha alayhi wa ta'ala,
the third the third category or the third
actually part will be covered next week inshallahahu
alaihi wa za'hu. So, let's stop
here in Milan.
And by the way, just to let you
know, inshallah, next week is our,
final week before we take a break, inshallah,
for, August.
God, you're reading?
Okay.
So reading 1, inshallah, we're reading from page
454,
page 454 which says there is the Musnad
of
We're still reading hadith number 28.
Hadith
number 28, in which
he said that the prophet gave us a
reminder and a special admonition,
in which our heart starts trembling and our
eyes start shedding tears,
and he they said, we said, you Rasoolallah,
it seems that you're you're bidding farewell.
Give us a special advice.
I advise you in regard to the taqwa
of Allah, the piety of the heart.
And you listen and you obey.
Even
if a slave was assigned as your leader.
Whoever lives after me shall see a lot
of difference of opinion.
So, hold on to my example.
And the example of the the the Khalifa,
the Khalifas
were well guided,
abide with your morals on it, like make
sure to to hold tight to it
avoid the innovation matters in religion
every innovation
is straying from the way to Allah
We already covered the meaning of Taqwala,
the meaning of some obedience, we mentioned why
this is very important. We said that this
this advice is a golden advice from the
Prophet
It brings order into
the life of this world
and the hereafter.
So, the life of this world,
this order comes from what? From obeying our
leadership
and of course, that order in the akhirah
comes from taqwa of Allah subhanahu
wa ta'ala.
One of the things we discussed last time
was,
we'd come to the sunnah of the prophet
So the prophet, he was recommending right now
to follow his the sunnah.
What does it mean? Said sunnah has multiple
meanings. Do you guys remember the meaning of
the sunnah?
So, the sunnah from a linguistic meaning, what
does it mean exactly?
The way,
the way of of of things,
your own sunnah, everybody's own way. Right?
In terms of in terms of the fuqaha,
terminology of the fuqaha,
the scholars of when they give fatwa, give
an answer to what's the ruling on this,
they say sunnah. What does it mean?
Must have recommended.
Right? The Usulis, legal theorists, when they say
this is sunnah, what do they mean by
that?
Anything that
came from the prophet in terms of what?
His statement, his sayings,
his actions,
and his heart approvals.
So that would makes it legal for us.
The
the scars of hadith,
they mean by that this and more. And
what is that?
Any description from the prophet
whether his moral or his physical.
What about Ahl al Aqida, theologians,
scholars of Aqida? When did they sunnah? They
mean sunnah versus what?
Versus bida or versus shia, versus innovation
or versus basically shia. So it's innovation in
theology
or in practice. So that's the sunnah that
we talked about, so now he is talking
to us about, okay, now we know we
need to obey, and we bid obey those
scholars, and those actually for qamulhulafa
because they follow the example of the prophet
What is the authority of the Khalifa? Let's
say what imam ibn Quda Abin Rajab says
here
that is in the Muslim of imam Ahmed
and in the that
said we were seated with the prophet sallallahu
alaihi wasallam
and he said, I do not know what
is the extent of my time remaining among
you.
So model yourselves on the 2 who will
be after me.
And he indicated
Abu Bakr and Omar
and hold firmly to the bidding of
and whatever even masood narrates to you, you
should believe.
And in another,
in another version, the, and hold firmly
to the bedding of
even
have been misoed
and allow yourselves to be guided by the
guidance of Ammar.
So that at the end of his life,
sallallahu alaihi wasallam,
he stated
those
who should be used as exempt exemplars
after him.
The Khalifa
who took the right way whom he whom
he ordered
should be taken as examples.
Ar Abu Bakr, Umar, Uthman, and Ali. Because
in the Hadith of Safina
from the prophet sallallahu alaihi wa sallam there
is the
after me. The Khalifa.
There is the Khalifa
after me will be 30 years and then
it will become
a kingdom.
So, imam imam projibrahim
he says over here that,
the authority of the Khalifa
to be a source
of,
you could say of legislation
and being followed and their example should be
actually considered as a law for you coming
from the prophet
It is he
during his lifetime he says after I'm gone
from this world,
follow the example of the 2 people who
will rule after me. As if he's given
a prophecy,
there will be some Ubaka Sadiq and Amr
Also, the prophet sallallahu alaihi wasallam hinted in
hadisafina
that al khilafar Rasheedah will be the first
series of his time.
Abu Bakr Siddiq ruled after the prophet for
how long? Anyone knows?
About 2 years, 2 years plus. That's Abu
Bakr Siddiq. Umar ruled for how long?
About 10 years, so that's about 12, 13
years right now. Uthman,
about 12 years. So add to 12, now
24, 25, then Ali
continued up to the 30.
So the
prophet, he gave a prophecy that the first
30 years after my time will be Khalafatul
Rashida.
So, he named
them well guided
leaders,
And then he says it would become mulk,
it becomes a monarch, becomes kingdom. And that's
when Muawiyah
he actually turned
the the the hukum and the ruling into
monarchy.
Now, I know that people are gonna start
saying, why did Muhammed do this and why
he couldn't keep it the way it was.
Look, the the argument is big,
but we don't know the history, we don't
know, we were not there
to see why. Some ulama, as a matter
of fact, they see value in what did
because the the fitna
during his time was so big
that after his passing,
after his passing, if it was left for
the people to choose,
they will fight each other because the quma
was already divided into many, many fractions
and if it was left for them to
choose a leader among themselves, they would not
agree on one leader.
So what he did, he said, you know
what? No, we'll keep it within the line
of
and
he made it into a kingdom. That's from
the prophecy of the prophet
So, what he did was right, wrong, that's
not for us to judge,
But we know what he did truly saved
the ruling of the Ummah for many generations
to come after that. Imam
Mohammed
Which means, Abu Bakr, Suddeer,
Umar, Uthman, and Ali, the years where they
ruled was actually during those theories the prophet
described
at the very beginning. Now, now there's an
argument.
Say, okay, who who else could be considered
khalifa to Rashid?
Is that only exclusively for the 1st 30
years and only for these 4 writers,
or can we include somebody else who followed
their example even though his term was not
connected to theirs?
And the example they bring about here is
Omar ibn Abdul Aziz. I'm not sure how
many of you know who was Omar ibn
Abdul Aziz, but in terms of his lineage,
Umar Abdul Aziz,
is from the bloodline of
Umar Khattab radilalan.
I don't know if you know the story,
but Umar
one day when he was
patrolling the cities of Medina at night and
he was resting
against one of the walls and he heard
a young girl and a woman speaking.
So, the mother telling her daughter, she goes,
why don't you mix the milk with some
water so we can have extra volume till
we can serve in the market? And the
girl tells her mom, didn't you know that
the Khalifa, Amir Mumineen, Omar said this is
wrong, we shouldn't be doing that?
And the mother tells her daughter,
how would how would Amir Momineen know about
this? Like he's basically sleeping, they wouldn't even
know about this. She said,
Says, mom, if Umar doesn't know, the Lord
of Umar would know.
When Umar heard that,
those words from this young lady, he marked
the house
and the next day he brings his son
and he goes, that's my son, Asin, I
wanna propose this girl for my son. From
that marriage came a girl Fatima.
That girl was married to
the father
of Amr Abdel Aziz.
So, Amr Abdel Aziz was actually the great
grandson of Abu Khattab
and he was known for his
righteous
path and
very different from the line of Ban Umayyah
altogether.
So, was he concerned
of the Khalifa or Rashidin? Let's see what
he says.
Many imams state openly that Umar ibn Abdul
Aziz
was also a Khalifa who took the right
way. That which imam
Ahmed narrates from the Hadith of Hudayfah
also shows this. That the prophet sallallahu alaihi
wasallam said, prophethood
will be among you as long as Allah
wills that it should be and then Allah
will remove it when he
wills to remove it. And that's when the
kingdom
of for began.
Then it will be a on
the model of clear open road of prophethood.
And he and that's what the ulama did
say, probably this statement refers to Amr Al
Khattab radiAllahu an.
This statement will probably refer to Umar Abu
Khattab, I mean, Umar Abu Abdul
Aziz
Which will endure for as long as Allah
wills that it endures.
Then when Allah wills to remove it, he
will remove it.
Then later, it will become
a bidding kingdom for as long as Allah
wills that it should be.
And then when Allah wills to remove it,
he will remove it. So the prophet was
speaking about how ruling is gonna be evolving
in the ummah
between Khilafa to going to kingdom and then
become Khilafa again and then becomes actually a
bitter
kingdom which means ruthless basically in that sense.
And eventually he mentioned how things will come
until the end of time,
but the point from the hadith
is that statement that the prophet
says after the khilafa
comes kingdom and then will be restored
back. So, he they said maybe the prophet
was referring to Amr Abdel Aziz
Let's move on to the next point,
people of
knowledge. People of knowledge differ concerning whether the
consensus of the of 4 Khalifa
is a consensus
of for,
or a a decisive proof. Decisive proof. Decisive
proof even though other companions
disagree with them. This is now
like this is legal theories.
This is this matter. I don't know how
many of you have taken us also class
with me in the past. Anyone took class,
Usul?
If you remember, we discussed the,
the sources of Islamic law, there
are
major 3 categories.
Sources about which there is unanimous agreement. What
are these sources?
Quran
and Sunnah,
those two sources everybody agrees on.
The second category,
sources about which there is general agreement.
What are they?
Ijma'a
and Qiyas or Istihad.
Ijma'a
which means consensus of the and
which is the istihad,
reason reasoning. So that's There is a general
agreement among the ulema'a.
And then there are sources about which there
is general
disagreement.
Some ulama, they choose them to be sources
of law, others they don't. An example of
this,
what is the ruling on Madina,
the practice of the people of Madina?
Which of the 4 schools of thought would
consider this to be a valid source of
law? Do you guys know?
The Malekis.
But the others, they say no because Madinah
has Munafiqeen
and Sahaba and this and that, so we
can't say that everything that was practiced there
is actually has a route to the sunnah
of the prophet sallallahu alaihi wasallam, but that
was the logic and the reasoning of the
Maliki, for example. So, there's a difference of
opinion.
Now, one of the sources of law in
the maximu alayma is the statements of the
Sahaba,
the statement of the Sahaba.
Which of the 4 madhhabs consider the statement
of the Sahaba,
as a source of law stronger than al
ashtihad and reasoning? Which madhhab considers that?
Hambly.
No, no, no.
The Hambly school consider the statement of the
Sahabi stronger than the reasoning. That's in the
Hanbali school, for example. Other folka like Imam
Abu Hanifa Hammu Allah might disagree with that,
depends on who the Sahabi is,
but then,
among the Sahaba,
say what if that agreement
was the agreement of the first four Sahaba?
Of a,
Omar,
Uthman, Ali.
Is this stronger ijma or at least considered
ijma or not?
And if so, is that consensus
higher than the consensus of the fuqaha
because these are now the prophet
says that they were the righteous ones or
not? That's what the disagreement or the khilaf
among the ulama and that's what he's gonna
be describing over here. Now.
Concerning this, there are two narrations from Imam
Ahmed.
Abu Hazm Al Hanafi, at the time of
Al Mu'tawid, gave the judgment
that close relatives
on the woman's side inherit.
And he did not take any account of
whoever
contradicted
the,
Khalifa.
And his judgement of that was executed in
all the countries. So this is a technical
actually
that the Khalifa,
they had an opinion on it and the
others the other disagreed,
but he says we disregard any disagreement
because the opinion of the became the law
and we consider this as an for them.
Now,
let us consider if one of the had
said something
and none of the others disagreed
with him. He says that this is what
they call
like silent agreement.
Like one of the khalifa said something
but the other khalifa,
there are no reports,
no reports that they said something to contradict
that. Like for example, Rama Abu Khabab says
something.
We don't have any report that Ali, Uthman,
or Abu Bakr Siddiq said something that would
contradict that opinion.
With that concerned ichma, like do we take
that opinion as if it's the opinion of
the 4
or is that gonna be only his opinion
as a one single sahabi? That's what he
says here.
But one of the companions contradicted
him,
then
But one of the companions besides the other
Khalifa. No. Then does his position take precedence
over anyone else's position?
Like is the opinion of Omar,
Uthman, Ali stronger than the opinion of
the stronger the opinion of Ibn Sirud or
Abdulrahman ibn A'ouf or any other Sahabi,
like do they 4
have a special
status that each and every, I mean, collectively,
yes, they have a stronger opinion,
but if one of them, does that opinion
of one of the khalifa or rashadeen still
stronger than an opinion of another sahabi that
might have
big knowledge like or
even Abbas for example. That's what he's asking
and arguing here.
On this, there are also two statements
from the people of knowledge.
The stated position of Ahmed is that his
statement is given preference over the statement of
anyone else of the companion. So this is
now the opinion of Imam Ahmed Rahimahullah like
I said earlier. Imam Ahmed Rahimahullah,
he prefers the opinion of the sahaba
over any reasoning
because for him, he'd rather follow the tradition
of the sahaba than his own reasoning.
To the extent that for him, a weak
narration
is better for him to follow
even though if the weakness is not actually
too strong, but a weak narration is better
than using piyas.
That's the opinion of Muhammad
in regard to following the opinions of the
Sahaba
Now I wanna move a little bit next
to the,
Arabic
specifically.
One of the sahaba of the 4 khulafa,
of course, is Umar Khattab Radha, so in
particular with respect to Umar Khattab Radha,
what's the position on that? Let's say, where
it says particularly with respect to Umar Khattab.
Go ahead.
That is what Al Khattabi and others mentioned
and the words of most of the right
acting first generations
show that.
Particularly
with respect to Umar ibn Khattab radiAllahu an.
Because it is narrated from the prophet sallallahu
alaihi wa sallam in many different ways that
he said, Allah has put the truth on
the tongue of Umar and in his heart.
Umarubnu
Abdul Aziz used to follow his judgments
and he sought to support
that by the words of the prophet sallallahu
alaihi wa sallam. Allah has put the truth
on the tongue of Umar and in his
heart. So, this is now he's saying look,
Umar Khattab is unique
in comparison to the other 4 Khalifa and
other sahaba, Umar is unique. Why is that?
Because Allah
gave Omar a special status.
Allah put knowledge in his tongue, in his
heart. And he mentioned in the next, actually,
few paragraphs, we're gonna need to skip that
basically,
he mentioned the virtues of Umar in many
many of the narrations that says how Umar
knowledge was very profound and strong, particularly
the hadith of the dream of the prophet
If you move to page 457
that explains
the depth of the knowledge of where it
says something which bears witness.
Something which bears witness to the soundness of
that for which Umar in his time gathered
the companions
to seek their counsel, and upon which they
agreed and did not disagree.
It's the saying of prophet
I saw myself in a dream drawing from
a well, and then Abu Bakr came and
drove a leather bucket of water
or 2.
And there was some weakness
in his drawing and Allah will forgive him.
Then Ibn Khattab came and it was transformed
into a large leather bucket, and I have
not seen anyone doing as he has done.
So much until the people's
thirst
were satisfied
and they laid they laid down around the
well.
And another version 3 is,
I have not seen a chief of the
people drawing water as did Umar ibn Khattab.
And in another virgin until turned away while
the pool was overflowed. Some of the ulama
they actually interpret this hadith or this dream
with the prophet sallallahu alaihi wa sallam to
the reign of the sahaba. So, Abu Bakr
Sadiq did 1 or 2 buckets, which means
1 or 2 years. And, ummer did a
lot, and in his reign and his actually
time, we know what 'Amal Khattab did to
the ummah. He was the one who really
spread the in a way that was brilliant.
His way of thinking, his rules, his law
that he established the community
were brilliant, so the Amal Khattab had that
very profound
meaning to his knowledge, radhiallahu anhu. Which was
which why the prophet
said
if there would be a prophet after me,
it would be
Umar.
Like if anyone, anyone deserved to be a
prophet after me, it would have been Umar
Now, next let's go to the to the,
last paragraph in that same page, the Khalifa.
The Khalifa are only described as those who
took the right way,
Rashidim,
because they knew the truth and decided on
the basis of it. The one who takes
the right way, Rashid,
is the opposite of the deviant.
For the deviant is someone who knows the
truth and acts contrary to it. So who
deserves to be called Khalifa or Rashidin?
Only these 4
with the exception of
Umar ibn Abdul Aziz,
they add to them actually. So, say, 4
plus 1, Umar ibn Abdul Aziz radiAllahu ta'ala
Anhu warda. Now, next, the next, actually, paragraph,
the importance of this advice
from the prophet
the importance of this advice now.
He's saying?
In one
He's saying bite bite on it. He's saying
bite on it with
the smaller teeth
Is an
expression taking
hold of it with real strength.
The molar teeth are the lateral teeth
excluding
the incisors. So what he means by that
salallahu alaihi wasallam said, hold on to it
with your molar teeth. Where are the molar
teeth at jama'ah? Are they in the front
or in the back? They're in the back.
So if you're gonna hold this pen
in your mouth with your molar teeth, what
are you gonna do? Is it gonna be
like this?
It's gonna be actually all the way back.
All the way back. What does that mean?
The strength through how you actually hold on
to it. So the prophet says that
hold on to this advice.
What advice is he talking about salallahu alayhi
wasalam? The taqwa
of Allah
and keep order in your community, your society
by followed by obeying your leaders. And, we
talked about the meaning of that leadership, to
what extent of it, and the
and what's considered reasonable and so on.
But, he's saying, salallahu alaihi wasallam, these two
things are most important for you,
that you obey Allah
and be righteous
and avoid that which is haram, and the
second, obey your leadership.
As long as they they command you that
which is good and allow you to do
that which is righteous and that which is
good,
keep reasonable
obedience to them. So that's the meaning of
this. This is how important that is because
it brings order in this life and in
the hereafter.
However, then he said
in the hadith,
avoid
innovations. What does it mean here? He's saying?
He's saying, be aware of newly
introduced matters
for every innovation is a strain.
As a warning to the community against following
innovative new matters.
He emphasized that with his words, every innovation
is a strain.
What it, what is meant by innovation are
those things which are newly introduced having no
source in the Sharia
provide,
proving them.
As for whatever has a source in the
Sharia
proving it, then it is not an innovation
in the Sharia.
Even though it might, linguistically
be an innovation,
so there is in the shah, in the
Sahih Muslim
from Jabir that prophet sallallahu alaihi wasallam used
to say in, in his hutba,
the best
discourse is the book of Allah,
and the best guidance is the guidance of
Mohammed.
And the worst of affairs
are those which are newly introduced for every
innovation
is an error.
This paragraph
is a summary of the importance of following
the sunnah and the example of the prophet
and staying away from what we call bidah,
innovations.
He says bidah is anything that was introduced
in in in our affairs, but let's define
that a little bit. So in the Arabic
language, the word
comes from
which means what? To innovate something without previous
example, as Allah speaks about himself in the
Quran,
What does that mean? The inventor of the
heavens and the earth. No No one made
the heavens and the earth before him
So from a linguistic point of view, the
meaning of bida,
something that is new without any previous precedent.
But when it comes to defining bida in
terms of, the technical definition of bida,
anything that that is newly introduced
to us in matters of sharia,
in matters of sharia.
So these are matters that relate to our
deen, our practice of our faith and our
and people they practice them or use these
things in order to draw them closer to
Allah
So,
based on that,
if the innovation
or that newly introduced matters, it's not in
matters of Sharia
would be considered or not.
Not necessarily from that technical definition. Like
what? Driving cars.
Cars existed at the time of the prophet
sallallahu alaihi wa sallam. Right Ajamah?
Did they have cars at the time of
the prophet of the prophet
of course not. So, they are considered new
things
using this technology,
laptops,
pens, the way we do them, all those
microphones, these are all considered beta,
but from a linguistic perspective.
And the asl, the standard rule
for newly invented matters of matters of dunya
that they are considered
halal,
unless you have a proof to suggest otherwise.
So if someone tells you,
prove to me that wearing watches, for example,
is halal.
What would you tell them?
You prove to me that it's haram.
Why is that?
Because the standard rule is what? Anything in
matters of dunya is considered
halal,
unless you provide you provide me with an
evidence
to suggest otherwise.
Prove to me that
wearing glasses is considered haram,
or prove to me that having AC in
the image is considered haram. You can't, you
know, say no, you prove to prove to
me that it's haram because you're the one
who's saying that it's haram, and this is
matters of dunya, the standard is to be
halal.
So any innovations
in matters of duniya
is considered halal
unless you have an evidence to suggest otherwise.
But then, any innovative matter,
in matters of
or matters of the Sharia,
that's what we call and
the standard of it will be what?
Will be haram
unless you bring me an evidence to suggest
otherwise.
Like what?
Praying 6 salawat, what do you guys think?
Somebody
might say, Allah, 5 salawat are not enough
for me, I need 6 insha Allahu Ta'ala.
So, if someone wants to add an extra
salah out of righteousness and piety, what do
we tell them Ajima?
You can't do this, that's not the sunnah
of the Prophet
Type, how about making Tahajud, is it halal
or haram?
Ajima.
Of course, it's one of the, one of
the, the right is
how about making tahajjud standing on 1 foot?
Why are we laughing at Jema?
This person wants to make an extra effort
to make his ri'ba worth it,
especially at night. Is it permissible to make
the Hajjud
standing on 1 foot?
That's
bida.
That is bida, but I mean I wanna
do something extra.
Yeah. If there was higher in doing that,
who could have done that before us?
The beloved rasulullah,
but he never done that. So these are
now invented matters of the sharah, they are
considered and you avoid them. So, the prophet
is telling us here that anything that was
not from the example of Rasulullah and the
righteous and the sahaba and the righteous generation
after them is
stay away from it.
So,
again, the difference between
innovations in matters of dunya
and innovations in matters of the akhira
is that the matters of dunya, the standard
rule is everything is considered what?
Halal,
unless you have an evidence to suggest otherwise.
Now, in matters of the akhira,
everything is considered what?
Haram, unless you have an evidence to suggest
otherwise. So he says, however,
however,
if something from the matters of a Sharia
that has a proof to it, in its
us and its essence,
then it's not. Like what? And he's gonna
he didn't give the example, he's gonna give
the example later. He's gonna mention to us
a
few examples
Those examples will be in the form of,
for example, the
adam for the first Jumah. He says
even though Umar Khattab who brought the people
together behind 1 imam, however, the essence of
Tarawih began at whose time?
Rasulullah
because he started the sahaba to lead them
in 3 nights. Right? He said the essence
of it was at the time of the
prophet
So that's something we're gonna see it InshaAllah.
Let's move on to the next point. So
he's saying
So he's saying sallallahu alaihi wa sallam, every
innovation is a strain, is one of the
examples of
concise and yet comprehensive speech which emits nothing,
and it is one of the tremendous principles
of the deen.
Closely resembling
whoever
introduces it to his
into this affair of ours
that which is not of it, then it
is rejected. Which is the hadith that actually
from the very beginning of, the
when the prophet
says, anyone who brings something or introduce something
in our faith that is not from our
practice, it's rejected.
That's the meaning of the bida.
So when the prophet
says
and every every
introduced matters of bida is a is a
strength
because this is indeed
something profound from Jawami Al Kalim, the concise
statement of the prophet sallallahu alaihi wasallam, which
was something unique to his speech
Now. Every person who introduces something and describes
ascribes it to the deen
without having any source in the Deen to
refer back to,
then that is an error. And the Deen
is free of it. Whether it is in
the articles of iman, aqeed
or words,
outwards or inwards. So what does that mean?
He goes here that can be in.
Innovation can be in matters of theology, like
what?
Shirazim, for example.
Now it is the season. If you watch
what's happening online,
you realize what people are really doing, they're
beating themselves and attributing things to
human beings besides Allah subhanahu wa ta'ala, like
giving the power of God to human beings.
That excessive excessive
love, so so uncalled love is bidah
that leads people to fall into shirk and
kufar as well too. So that's in theology.
Kharajiyat as well to hawarij is considered excessive
also
in terms of the deen that leads them
to call other people kufar, that's also considered
bidah in theology.
And there are other matters of theology as
well considered bida. The bida can be in
matters of fiqh, like we said. Somebody would
like to add an extra salah or wants
to say, I'm gonna be actually standing in
my salah on one foot because I wanna
give extra effort to it. That's not acceptable.
Somebody wants to do a qurban on their
aid with a horse, is that acceptable jama'?
Jama'a.
Are you allowed to do a qurban with
a horse?
I'm gonna use one of those
expensive horses, $1,000,000
horse
to show the value, I'm gonna slaughter this
animal for the aid, is that acceptable?
Why not?
Because it's Buddha,
they never use horses for for qurban,
so in this case, we don't accept that.
So eventually, we need to make sure that
when people
try to introduce matters of the deen in
the deen whether it's in matters of theology
or practice of is still considered.
Now,
as for those things
as for those things in the sayings of
the right acting first generations
where they
regard some innovations as good. What he refers
to is when there were some reports
that some of the serif and sahaba, they
said,
this is a good bida.
Like
when he brought the people behind 1 imam,
he
came and he looked at them while they're
praying behind 1 imam and he goes
such a good widow I did over here.
What does he mean by that? He's gonna
explain this now.
That is only?
That is only with respect to what are
in innovations in the linguistic sense, but not
in the
Sharia. An example of that is the saying
of Umar when
he had united people to stand in prayer.
In Ramadan behind a single imam in the
mosque. And then he came in behind them
while they were praying, and said, what an
excellent innovation
this is. So what he says here, Rahimullah,
he refers to the word in this context
from a linguistic point of view, which means
what? What a good thing I've done over
here.
But the essence of that
the essence of that gathering behind 1 imam
for this salah came from whom?
Again, from the prophet
when he started taraweeh at night during his
lifetime,
three times and the 4th night he didn't
come out.
So the essence of taraweeh is sunnah.
What Umar
did he revived that sunnah
because now the fear of what the prophet
was afraid of is gone.
Why did the prophet
stop doing that jama'ah, talawi and jama'ah during
his lifetime? What was his fear?
He was afraid it will become what?
It becomes mandatory, and we won't be able
to make it.
But now that the tashriyah, the legislation time
is over, since the prophet passed, so if
you bring people to pray behind 1 imam,
it's good, becomes still optional for those who
would like to or otherwise. So that's an
example.
The other example, if you go down to
the example of the adhan of Jumu'ah,
another example of that is
another example of that is the first call
to prayer. Meaning Jum'ah,
means that the Jum'ah because we know that
in many many, massages they have 2 Adans.
There's first Adan and second Adan. So he
goes in regard to the first Adan, first
call for Jum'ah.
Which Radman added because of people's need of
it and which Ali affirmed
and which has became, become the continued practice
of the Muslims.
It has been narrated that Ibn Umar said,
it is an innovation,
but it is very likely that he meant
the same as his father meant about standing
for prayer in Ramadan.
So where did the first adhan for Jummah
come from?
Nope.
Okay?
But why did Uthman
he starts calling for the first adhanah or
for Jumah? There's a story behind it. I
don't know if you remember
but one time during the time of Umar
ibn Khuttab radiAllahu anhu,
Umar was on the member given the khutba
and then as he was already given the
khutba,
he sees Uthman coming into the masjid for
Jumah which means what?
He's late. And who was that?
Usman.
You come late?
So Umar Khattab, when he saw him coming
in, he was kinda like held it in
his in his heart. After salah, he calls
Uthman.
He goes,
what kind of hour? How come did you
come so late like this? Like, what a
shame. You're one of the the sahaba,
you come late like this,
I swear. I didn't pay attention to the
time
but the moment I heard the adhan,
I made wudu and I came immediately to
the salah. He goes, wudu, a idol?
Like seriously, you coming to gym at wudu,
not with usal?
Like you didn't take a shower?
Like you did, you made 2 offenses basically,
you came late and you didn't take shower.
So Umar
was very offended by the practice of Uthman.
When Uthman became Khalifa, what did he do?
He called for the first adhan.
Why is that? Alhamdulillah, today we have no
excuse for coming early or late, why?
You can check the time, you know, Jum'ah
is 145, it's 145,
but back then how did they know about
Jum'ah time?
From the sun and the shadow,
so everybody is guessing basically, there was no
exact time. Some of them hear the adhan,
oh my god I missed it. So that
was the time when he missed it so
he did the adhan to remind the people.
Where that adhan is coming from?
From adhan al fajr,
because fajr has how many adhan?
2? What's the point of these 2 adans
for Fajr? The first one is what?
To wake up the people for salah and
the second one is what?
For the time. So he did the exact
same for jama'ah. So the first adhan for
jama'ah is for what?
To remind the people,
hey, there are half an hour until the
actual adhan,
so whoever's in the marketplace, they wrap it
up and they get ready, so by the
time they call for the actual adhan for
Jema, where is everybody?
Supposed to be in the Masjid. So, he
didn't invent it from nothing, there is a
precedent for it in Salat al Fajr, that's
what it means. Now, let's move on to
the most half, There's a similarly?
There's similarly
the violation of
the written copy of Al Quran In one
book about which, Zayd ibn Thabit was hesitant
saying to Abu Bakr and Umar, how can
the 2 of you do something which the
prophet salallahu alaihi wasallam did not do? Then
he came to realize that it was a
matter of benefit,
maslaha.
And he agreed to compile it. The prophet
salallahu alaihi wasallam had commanded that the revelation
should be written down, And there is no
difference in writing
writing it down separately in different places or
collect, collected them in one book. And on
the contrary, gathering it
in one
book. And on the contrary,
gathering it all together in one is more
expedient and useful. Expedient to the use. Okay.
So here's basically what he's saying, Rahim Allah
Ta'ala, is that look, also the example we
have here, companion the mus'af. The prophet didn't
do it, you know, to be all in
one volume, but he ordered this to be
documented,
and the sahabra who came after him, they
only put it together in one volume. The
other example, the standardization of the mushaft that
we see after that from Uthman
and then fighting those who refused to pay
the zakah, that was also a kimani of
Abu Bakr
who insisted that he does it. Gathering people
to give in halakat like these, He said
that even the gathering of the people giving
the halakat was also from the practice of
the Sahaba at the time of the Prophet
and we're gonna conclude with the last part
InshaAllah. If you go to page 461,
where he says, in these times, page, in
the middle, page 461.
In these times in which we are so
far away from the knowledge
and sciences of the right acting 1st generation
He speaks about his time,
which was about 6 or 700 years ago.
Right? So what about ours? Okay?
It is called for specifically
that we,
insist
of the right acting first generation.
It is called specifically that we should detail
everything
of that
that has been transmitted
from them. So that we can distinguish
what science and knowledge existed
in their time from
that which was originated after them. So that
the sunnah can be clearly known from innovation.
So what he says, raima Allahu ta'ala, since
our time is so distant from the time
of the original,
source of knowledge, becomes more important upon us
to scrutinize that knowledge.
You need to make sure that what you're
reading, what you're hearing, what you're learning, if
it has roots into the original guidance, which
he explains actually afterwards, the importance of knowledge
of the early generation, it is authentically transmitted.
Go ahead. It is authentically transmitted
that Ibn Mas'ud said you have got up
this morning
in the natural condition, fitra, and you will
introduce
matters and matters will be introduced for you.
Whenever you see a newly introduced matter, you
must take to the original guidance. Because you're
gonna see things you would like you disagree
with. Things are weird like in our time
today.
You know, there are many many things that
people, they talk about, it's it's breaking away
from the tradition of the sahaba
because always go back to the original source
of guidance.
Don't follow these odd opinions and odd,
and innovations,
go back to the original guidance, which is
the guidance of Rasulullah
and the sahaba after him. So that's basically
what imam ibn Rajib Rahimullah, he explains in
regard
to hadith
Al
Arbada Bin Saradhiallahu Tanawarda.
Next week, when we come back, inshaAllah, we're
gonna be talking about hadith number 29, Mu'ad
Radhiallahu Tanawarda.