Yaser Birjas – TaSeel #55
AI: Summary ©
The speakers emphasize the importance of not giving blame to oneself for a desire to avoid corruption and not being allowed to do so. They also discuss the use of "na" in WhatsApp messages and the importance of fulfilling "arthing a desire". They stress the need to act with it and provide examples of past experiences that demonstrate the importance of understanding the meaning of the hadith and its status. They also discuss the use of "na" in WhatsApp messages and the importance of fulfilling "arthing a desire".
AI: Summary ©
Welcome you back again to, our tasil class
in which we discuss the book, Imam Ibn,
Qudamur Rahimuallahu ta'ala Muqtasar Minhaj Al Qasidin.
We are in book number 2 or at
least the second volume in the English translation,
The Refinement of Character. And,
we've been,
talking about the adaabah, the etiquette of earning
and and and and the business trade and
making sure everything is halal,
avoiding anything that is doubtful in our income
to keep everything pure and halal for the
sake of Allah Subhanahu Wa Ta'ala. We covered
that part. Then we talked about alwara,
asceticism
and being watchful of Allah Subhanahu Wa Ta'ala
in every action.
Tonight, InshaAllah, we have a very special,
a very special,
topic. It's kind of like unusual
for people living in our time, because I
wanna we're gonna talk about the context of
the topic from their time, InshaAllah,
but I just wanna make sure that we
understand. So, this topic or this section is
an exposition on the state of those who
socialize with tyrannical rulers.
Like, what is the ruling on getting yourself
involved and becoming social with rulers who known
to be tyrants,
being offensive and being, you know, oppressors.
What's the ruling on that? Going to be
friends with them and happy that they invite
you over and you invite them over. What's
the ruling on these matters? Maybe, in time
like ours, a bit different
because, as you know, we live in a
society which is considered, considered the social contract
as a political
arrangement in the society
and that's basically a democracy where your leaders
are selected.
So, they're basically serving you because you select
them, supposedly, you select them to serve you,
obviously,
versus
some areas,
especially in some Muslim countries
where,
rulers are
not really selected, and if they are, they're
selected by force.
So, basically, in Canada, they stay there forever.
It's more like a monarch system, but in
a democratic kind of like a flavor.
So, there were a lot of oppression, a
lot of people
will,
will lose their lives, unfortunately,
properties, hukuk, and rights, and so on.
What is the ruling and associate yourself with
this kind of, leadership or rulers? Let's hear,
inshallahta for imam. Ibn Khudam or Rahimahullah Bismillah.
The author of Ibn Khudam or Rahimahullah
writes in section 3, expedition on the state
of those who socialize with tyrannical rulers.
Know that your state with tyrannical rulers and
officials is one of the 3. So, imam
ibn Qudam he's
gonna divide
your interaction,
your rules of engagement
with these rulers,
the Taranika rulers, is gonna be one of
3 cases. So, it's gonna speak about one
case at a time, so we're gonna describe
each one as it comes, Insha'Allah. So, the
first one?
First that you visit them and this is
the worst day. So, the first, the first
condition or the first
situation is when you volunteer
to go and visit them.
Like, you solicit,
their friendship or at least solicit, you know,
their, the,
the social time with them. It's you voluntarily
going there to be in their gathering. Now,
and he said that
this is Hadi sharruha.
This is basically the worst state when you
choose to volunteer to be in their presence
and dealing with them. And, by the way,
Imam Abu Qudam
is speaking here about
who? Tyrannical
rulers, a thalama.
He's not speaking about just and fair and
righteous ones.
Those who are just and fair or righteous,
there is no restriction
in being around them. There's no restriction of
being with them and help them out and
give them advice and learn from them and
teach them and so on. But, he says
that those are considered, walama, means they're actually
the tyrannical and they're oppressors.
So, that's that's the condition that the that
is the category of rulers that he's talking
about in this scenario over here. Nam.
For it has been narrated to the prophet
said, whoever goes to the gates of the
rulers will be tried. A servant never gets
closer to the ruler, but he also gets
further from Allah. So this hadith is hadith
and hasan, means it's a good hadith and
acceptable hadith. Nabi salallahu alayhi wa sallam says,
if you volunteer and you go and walk
to the doors and the gates of these
sultans, these rulers and these, you know, these
leaders, Iftutin, or Iftutatin, meaning what? You expose
yourself to the fitna.
And, Imam Qudama, he's gonna explain what type
of fitna the prophet was referring to. Is
that fitna financial? Is that fitna to be,
in a position or situation you compromise, your
dignity, your integrity?
What kind of fitna are you talking about?
So he's gonna explain that in more details.
He said, as dadah, Abdulmana sultani qurbah. No
one brings themselves much closer to these leaders
or these rulers, the the the the oppressors.
They will find themselves going farther away from
Allah
Because now they're concerned
about their safety,
about probably their reputation,
so therefore they're gonna have to keep, you
know,
pleasing these rulers and these leaders that would
probably compromise their dignity, their integrity, and their
rebadah as well too.
Said,
beware of the places of tribulation you have
asked.
And what are they? The light, the doors
of the rulers.
One of you may visit the ruler and
find yourself verifying his untruths
and saying things about him that are not
true. So what does that mean exactly? Khadai
f radiAllahu ta'ala,
he's very special and probably this is why
Imam Abu Qadaima chose him to talk about
this issue of fitan. Anyone knows why? What's
so special about Khadai f radiAllahu an and
the story of the fitan?
He was a secret keeper of the prophet
sallallahu alaihi wasallam, no doubt about it, but
there's something else about him and the fitan.
The prophet told him about the fitna will
happen in the future? Probably, but there's something
else.
He didn't participate in the fitna. No. His
learning skill or his his,
his way of learning was a bit different
than others, the sahab
He learned something different from what others would
learn from the prophet
Anyone remembers? The rest of the hypocrites. The
rest of the hypocrites, that's true, but that's
why he is called the the secret keeper.
But actually,
he said
Everybody used to ask the prophet about what
that which is good.
I used to ask him about what is
wrong.
Out of fear might catch up with me.
So he used to ask about what is
the what are the fitan to stay away
from him, which is why Rama Khattab one
day was asking the sahaba, he says, who
are
who is it here who heard from the
prophet his talk and his speeches about al
Fitan?
Are
you talking about the fitna that someone gets,
you know, because of associating with their families
and their wealth and their business? He goes,
no, no, that's easy. I'm talking about a
fitan that will shake, you know, the heart
the hearts of the people, that will be
like the darkness of the night where people
stop they're losing their orientation,
where they're going, like they lose guidance. And
that's what he told him about the whole
fitan of the future,
the prophecies, the prophets have mentioned about what
could happen in the future and one of
them was that Umar
will be killed.
So, eventually, Hudayfa, because he's, like, he's the
expert
in al fitan,
so, Imam Abu Qadam
he quotes him over here in this hadith
and he said,
beware
putting yourself in places of tribulations
and trials.
They said, what are you talking about? What
does that even mean? He said to them,
the doors of the rulers, those who cannot
if you volunteer to keep there and go
there, you'll find yourself start getting closer to
them and staying away from Allah
How so? Because because if you put yourself
in in that gathering,
you become compromised.
So, if they lie about something and they
say, is it true, Sheikh? What are you
gonna say? Of course, say amen. Absolutely.
You're right.
Even though it's not true, probably. Out of,
of course, you know, saving yourself.
And sometimes, you have to you have to
praise them
in things that they're completely
irrelevant to their character,
like saying, Masha'Allah, you're so smart,
Masha'Allah, you're so just, the whole ummah is
so blessed of having you their leader and
mention things like this. And, by the way,
I'm saying things that we heard unfortunately from
contemporary
people, associates with ilmen knowledge,
praising people we know to be oppressors and
aggressors and even caused and it has so
much Muslim blood in their hand, Allah and
Muslim.
Like in a speech, one of those associate
with knowledge talking to one of those tyrant
and saying that you are and his and
his assistant, you are like Musa and Harun.
Like associate them to Musa and Harun,
To that level, they start lying and they
start saying things to please these rulers and
obviously they cause their iman to be compromised.
None.
So, the rulers asked one of the ascetics
why not come to us? So he replied,
I fear that should you be bring me
close bring me close, you would tempt me.
And should you keep me away, you would
deprive me. But your hand possesses nothing that
I want, and there is nothing in my
hand that I fear losing.
Those who have come to you have have
only come so that they would not need
others because of you, and I do not
need you because of him who has made
me who has made no need of me.
SubhanAllah. I'm listening to the translation and I'm
looking at the Arabic text at the same
time. The beauty of the Arabic text is
just so sweet that the English is just
like completely not even close to it. He
says to him, he asked him, he says,
why don't you come and visit us? One
of the leaders
went to the one of the faqaha, the
wala madas, the zuhat, those who don't want
this dunya. He says, why don't you come
and visit us? He says,
I'm afraid that if you brought me so
close to you, you're gonna tempt me.
Like, that lifestyle will tempt me and I'm
losing what I have right now that makes
me attractive to you.
And if you didn't like my
association, my presence, you're gonna eventually cut me
off and that's gonna be dangerous for me.
And you don't have whatever you have in
your hand,
I'm not interested in it. Like, I don't
really need you, basically he's saying. I don't
have anything in what you need in what
you have in your hand.
And I don't have anything, I don't possess
anything, I'm afraid that you're gonna take it
from me. Like, I'm not gonna lose anything,
Ali, if you take anything from me.
Those who came to you they came because
they would love to have you in their
life so they don't have to worry about
needing anybody else besides you.
So, as for me,
I am, Alhamdulillah,
am the with the one who has made
me
self sufficient to be with him. He is
the same one
that you are using in order, of course,
to seek my yanima being with you. Like,
Allah made you all this wealth
and and this prestige
and you need him.
So, I, Allah subhanahu wa ta'ala, I'm with
him, so I don't need you. I'm with
the one who you need him and he's
the one who's given you, so I don't
have to worry about you. I started to
go to this straight to the source Allah
subhanahu wa ta'ala. So, like he says, the
ulema,
they always try to avoid doing that. Now,
the question is
why?
Why the ulema there's a in history, Muslim
history, there's so much emphasis on that, and
why the ulema, they always kind of warn
the scholars of knowledge from associating themselves with
the ulema.
From the time of the prophet
and after the time of the prophet
were khilafatur rashida. So, the ruler the the
ruling was, on the sun of the prophet.
Ova Khasiddiq came over, Ova Khattab, Uthman, and
then Ali, and then the fitan started.
When the fitan started and before the passing
of Mu'avi Radiallahu Alaihi wa'ala, he decided to
change the hukum into monarch system.
Now,
we can sit down here and start talking
about Mu'avi Radiallahu An and talk about why
he did this, why he couldn't keep it
this way or that way forever. It's not
for us, really, because we do not know
the circumstances. All that we know that Mu'awiya
he made a political decision for the benefit
of the ummah.
How so? Because the agreement
to end the civil war that was happened
between the sahaba,
between him and Al Hassan, ibn Ali
is that,
Muawiya rules,
once Muawiya's rule is done and he passes,
Al Hassan takes over.
But what happened in between those two events?
Al Hassan dies before,
Muawiyah.
So, now, the agreement that Muawiyah he signed
is no longer there anymore and they did
not put an alternative for someone after Al
Hassan, even Al Hassan wasn't mentioned in the
agreement,
So, when Mu'awiya,
he, realized that he's aging and he's dying,
he was so concerned
that if we're gonna let go of this
position to the ummah to choose, the ummah
is already divided.
Already so many sects, so many groups and
they're already fighting among themselves so he was
worried that if we don't settle this now,
it's gonna get worse. So what did he
do? He forced the he forced the the
community to accept a monarch system.
So, during his lifetime he brings his son
Yazid and he says I want you to
give me the pledge to be the Khalifa
after me.
And with that the system changed into being
kingdom and being a monarch system.
Now, as a result of that there are
a lot of rejection from the ulama to
this and so many of them considered to
be this thulum,
injustice
and, unfortunately, because not so many people were
happy with that because that was forced on
them, so there were a lot of injustice
happening,
to force people to accept that system,
just like the the, utilization of some tyrants,
and killing machines like a hadjaj, a means
of the takafi to subdue communities
to order to to accept the rule of
the Umayyads, for example. It's because of that,
the Rehlema didn't wanna associate
themselves with this with this kind of, system.
So every time and the the the political
leadership of that time
wanted to make sure that they that they
find legitimacy for themselves.
So how do we do that? 2 ways.
Number 1,
they hire the ulama, like the highest or,
you could say, the most prominent scholar of
the community or the ummah.
They bring them and they hire them to
be the supreme judge, the judge in the
court, or even become teachers of their children.
Like, utilizing the ulema
So the first methodology,
the first way that they did it was,
like I said, trying to hire these ulama
into the position, the politic The the 5th
position, the scholarly position, the the court system,
and and the second way is to marry
their daughters and marry from them.
So they give their their daughters to the
ulama the ulama themselves or their children, and
also go the opposite way. So they're trying
to do that. And because many scholars didn't
wanna be associated with them in any way,
so they start going into hiding and running
away and escaping and rejecting and some of
them were imprisoned
because of that. So that's why they keep
saying
stay away from them. There's so much doom,
so much injustice. They have so much blood
on their hands. So stay away from
Those
are considered,
tyrants and oppressors. So this is basically that
just the the general point
that imam Imam alhamdulillah is bringing up over
here, and why,
he quotes basically this Umrah and Zuhad, the
association between them.
Why the zahid was asked to attend the
to the Amir, and why the Amir said
no to them?
It is clear from the from these reports
accompanying the rulers is abhorrent.
Furthermore, those who visit the rulers are subject
to disobeying Allah Almighty and Sublime
either through his actions, speech or silence.
So he says of Ibrahim,
then now how,
these issues will be affecting these, ulama and
and,
affected their hearts. There are a few ways
that would happen here and he mentioned here
called,
because when you get into the fitna, you
get into the fitna
by disobeying Allah
whether through actions
or speech
or your silence. And he gonna be detailing
these three points right now. Now.
As for actions, it is due to the
fact that visiting the ruler usually entails stepping
on stolen property.
Should we assume that the property would not
be stolen? What will be under him or
the tent or whatever else that she's in
him is usually earned by his unlawful money
and using that is impermissible?
So he's saying that, look,
many of these tyrants,
they've earned these things, by force. So they,
for example, they take it from, one of
their opponents, they kill them and they usurp
their their property and it becomes theirs.
And even if it's not the property that
we're living in, it's just sometimes the tent
that they carry with them, the the cushion
that it's sitting on, like that even the
carpet that you're probably walking on, maybe this
was a circle and was taken away by
force,
unlawfully. So, therefore, he says, you're gonna associate
yourself in one way or another by action
and be participating in that haram. And next.
If we would assume those things would not
be unlawful either, he is still at risk
of committing other sins like prostrating to him,
standing in his presence, serving him, or humbling
himself to him because of the rulership that
he that he uses to oppress the people.
So he says even if everything was halal,
assume that where you enter the place where
he sits is halal, his cushion is halal,
the property is halal completely. He says you're
still under the risk, under the risk of
maybe you're gonna have to show certain
attitudes towards this this reward. Like what?
There was a time where they actually prostrate
to the leaders. Unfortunately, in some Muslim countries
today, in our Arab country as well too,
they don't necessarily
prostrate in sajdah but rather they bow in
a way as if they're doing a ruku.
Like as if they're doing full ruku to
the leader. He says you're probably gonna put
yourself in a situation like that. He says,
oh, every time he comes in, you have
to get up for him.
Every time he leaves you have to get
up for him.
And people they keep doing that and the
uliman should not really put the uliman and
the knowledge in such a very compromised position
for somebody who's audible are considered disobedient
or Asi. So So you need to respect
that end.
You might be served you might be forced
to serve him,
you know, and he might ask you to
help him with something. Could you give me
this? Could you hand me this, please, over?
So you find yourself you don't have to
give it to him and walk and serve
him with that
Or maybe he would ask you to, to
write this down for me. So you're gonna
start gonna become like his scribe, for example,
dictate things to you. So in many ways,
you could put yourself in a very compromising
position with these leaders. Now.
Humbling oneself for an oppressor is a sin.
In fact, if one humbles himself for a
well for a wealthy person because of his
wealth and for no other reason than necessitates,
necessitates
humility,
a third of his religion is wasted. With
this in mind, how great would it be
to humble oneself to an oppressor? He said,
you know, even if you if you're gonna
be showing yourself,
if you show humility and humbleness to, these
oppressors,
it's a very compromising position for you. If
you do it with someone, not necessarily a
leader or ruler, just a rich person, a
very very wealthy person, like what happens these
days when some people are invited to some
people's dinners. Right? And, you know, these people
march out, they're very very wealthy, it's gonna
be lavish, it's gonna be somewhere in a
big place, in fancy restaurant or fancy, for
example, gathering and so
on. So you go already
and you kind of, like, try and you
you find yourself out of place
and you find yourself becoming, you know, kind
of that humble person among all these martial
law worlds.
So you find yourself out of place and
that would be very compromising
for you as an alim and a student
of knowledge. Now.
Kissing his hand is simple as well unless
one fears him. This is not the case
with a with a just caliph
or a scholar who deserves that. As for
others, one is only permitted to greet them.
So he says one of the traditions back
in the day and it still exists in
some countries. I don't know about the Eastern
country but in the Middle East, there are
some countries
where people, they still kiss the, the hand
of the ruler.
In some other Gulf countries, they kiss their
head, they kiss their shoulder, they kiss their
nose, whatever. They have different, actually, traditions for
that. But in some other Muslim countries, they
kiss the hand of the ruler, like they
bow all the way down to kiss the
hand of the ruler. Some rulers
or their children who are considered teenagers
and you'll find some of those politicians
and some of them are also associated with
alma and knowledge and and deen. They come
and they bow down to kiss the hand
of a 17 year old kid simply because
he's the king's son.
I was like,
Like, we brought the ulama to kiss the
hand of these kids
instead of doing the other way around That
these kings they're supposed to teach their children
to respect the ulama and the ulama and
they kiss the hands of the ulama and
even probably serve them? Instead, it becomes the
other way around. He says so be careful
putting yourself in a situation like that now.
As for speech, it is due to the
fact that he might supplicate for the So
this is the second category right now. The
first category, you're gonna risk, you know, being
there, compromising yourself through your actions. Now, you're
gonna be compromising yourself through speech. How?
As for speech, it is due to the
fact that he might supplicate for the oppressor,
praise him, or approve of his false words
either directly by nodding his head or by
a cheerful face.
He might also express a love and loyalty
to him, manifest a yearning to meet him
and wish a long life for him.
So what he says here is that look,
I mean, you're gonna be forced by to
make dua for him.
Make dua that you're not supposed to make.
Like, you Allah, may Allah give him long
life and give him prosperity.
If you're making du'a for him to have
a long life, you're making du'a against the
ummah
because as long as this person is still
alive and he's still oppressing the ummah, that's
getting worse for them. So just make a
du'a that you're not supposed to make or
praise them in things that they're not they're
not deserving of Or approve, approving some of
their false words and they start saying nonsense
and everybody just, like, kinda, like, nodding their
heads and and shaking their hands and clapping
for them. Like, basically give them those false,
perception that they're telling the truth or they're
they're they're macho, they're being fair and being
just. Or the least is that you always
when you see them being cheerful, like give
them again
the the the false understanding that you love
them and you care for them and you
care about them. He says these people are
not supposed to be saying that. Barely assalamu
alaykum is enough for them. None.
This is because in most cases the guest
does not merely greet the ruler but speaks
as well. His words will not go past
aforementioned
categories.
He said, like, if you're gonna go there,
it's not gonna be just salam alaykum alaykum
alaykum.
If you're recognized as being the Sheikh or
the Alem, you're probably gonna be asked to
do one of these things.
So even if you say, no, no, no,
I'm gonna go there, I'm gonna keep quiet,
I'm gonna abandon you on this fitna, I'll
stay in, alhamdulillah, my course, There's no guarantee.
They might actually force it to be in
a different position. No. Report states, if someone
supplicates for the long life of an oppressor,
he wants Allah to be disobeyed.
He is not allowed to supplicate for him
except by saying something
like may Allah rectify you or may Allah
direct you towards what is good. Like basically
the dua that you're allowed to make for
these oppressors is what? May Allah guide them.
May Allah's passion in that which is right
make it easy for them to follow it.
May Allah
help them to see the truth and follow
it like guiding their hearts. That's what you
need to make dua for them because
with their destruction, no really any,
it's not as beneficial as being guided.
If they're well guided, the higher of their
guidance is gonna spread all over.
But if you make dua for the destruction,
they might die
but another oppressor is gonna come and make
things even worse. So, therefore, it's always better
to make that dua unless, of course, we
know that Allah must take
their oppression and their gun
transgression transgression too much. Are you allowed to
make dua against them? Could be. But you
do it publicly? Private is better for you,
you know.
Again, unless of course it's a it's it's
a public
sin and a public transgression,
The people are allowed
to show their disapproval of that.
As for silence, it is due to the
fact that you might go to the gathering
and see things like furniture of silk, vessels
of silver, and boys with forbidden clothes of
silk and remain silent. So this is basically
the 3rd category.
You go in there, you see all the
haram around, you see the wine served, you
see things that not supposed to be there,
and you just keep quiet.
You might you might say, well, the prophet
says that that the least you could do
is what? Disapprove it in your heart.
That the least category of faith, and I'm
doing this.
I'm just being there. I'm doing this. No.
You could do more than that because you
went willingly right now. If you went willingly
and you know that this is what's gonna
be the case, you should be prepared to
say something different or do something different. No.
Anyone who sees these things and does not
say anything is actually taking part in the
sin.
Similarly,
he might hear them say vile things and
lie, slander, and harm others with their tongues,
sing staying silent about what is impermissible because
commanding what is right and rebuking what is
wrong is
obligatory upon you. Why is that? Because you
went there willingly so al-'Amul Maroof Anah al
Munkar becomes obligatory upon you, becomes obligatory
upon you. Now here's a question for you
guys.
Today, in our time, these examples, does it
work with our leadership today? Like, if you're
gonna go, for example, to the governor here
in Texas
or if you've if you go to,
you've been invited to,
the Ramadan Iftar,
in the White House, for example,
under these circumstances.
So should you go and if you do,
what do you say? Are you allowed to
go and say, you know, I disapprove your
policy on on such and such situation, Gaza,
for example.
Now,
again, that goes to the Muslim Hanafsir. Like
we said in the past, these rulers were
forced on you but today these are selected
so you are allowed to challenge them. You
are allowed to tell them look, listen, I
don't I don't agree with this. I disapprove
this, for example.
So if you have the capacity
to attend these gatherings with, alhamdulillah, I mean,
you keep your integrity and dignity there and
express your opinion,
clearly
and your disapproval of their,
of their transgression,
then you should go.
But if it's gonna be going there and
just,
wasting our iman and our deen and compromising
our presence only just for to take a
few pictures here and there, then we say,
you know what, that's not worth it really.
And I we usually, in this kind of,
of course, assessment,
who can decide for us if this is
actually a good position or not? Definitely not
just the Imams and the ulama. Also the
political leaders, you know, with cooperation with one
another, we advise each other and say, you
know what, okay, It's worth it or it's
not worth it or this is something good
for us or otherwise. So that's, of course,
cooperation between the
political leadership
and religious leadership at the same time. None.
If you now say that his silence is
excusable because he fears for himself,
you say that you are right, but the
fact remains that he has no need to
subject himself to unlawful without an excuse.
Mhmm. If he does not visit him and
witness you think these things, he is not
allowed,
to command and rebuke anything.
If one knows the corruption of a place
and knows his inability to change it by
attending,
he is not allowed to enter.
You were invited to a family wedding
and you know then that family wedding they're
serving alcohol.
Should you go?
No, that's that's what's in this category, for
example. So if you know there is a
monkar
and you're not going to go there and
tell them, You cannot do this
then,
you should avoid it. But if you can
go
and give your opinion and mention to them
that this is wrong, how I'm not supposed
to do that, and they say,
and do your respect to your uncles and
they leave, that's fine.
But you don't allow yourself to be in
a compromising position
because of that. Especially, he says here, because
you voluntarily
went there. So that's the first example
and the first category,
that's if you go voluntarily to the, to
that tyrant.
Next.
Section 4 of going to tyrannical rulers due
to an excuse. Like in the first category,
there was no excuse.
You just went just because, you know, you
want to have some social time, you want
to have
a favor upon him or something like that.
But what if you have an excuse that
you have to go? Like what?
Were we to assume that he is spared
from all that has been mentioned and Farfetch
that is that is indeed he will not
be spared from the corruption that finds its
way to him. Like, what he's saying is
that, look, don't don't, you know, fool yourself.
Don't say, no, no, no, alhamdulillah,
if I'm there, I'm gonna be saying, I'm
gonna be doing. He goes, look, no one
is really can be spared. The fitness is
too great. So he said, however, he says,
let's assume
that this person spared all these with them.
Then what? Yes?
He he will not be spared from the
corruption that finds his way to him when
he sees your indulgence and pleasure.
The likely consequences are that you will find
himself belittling the blessings nirmay that Allah has
bestowed upon him. Furthermore, others will allow his
example in visiting
to the ruler, so he will be increasing
the followers of the oppressors. So he says
2 things could happen as a as a
as a result of that, even if you
had an excuse to go.
Because number 1, you go in there and
you you find yourself because
of all the blessings that Allah has bestowed
upon this ruler that you have not even
a fraction of.
So you walk, you look at the carpet,
Masha'Allah. You look at the space of the
palace,
oh wow. And you you try the food,
it's unbelievable.
So you come out and your heart right
now is in
comes with pain
because now you're belittling the name of Allah
subhanahu wa ta'ala.
Like, what do I have there? Look at
this car, look at this house, look at
this food in comparison to the fitnah that
they expose themselves to. So that's the first
issue that might go through.
The second one he says over here is,
if you do that
you might have an excuse for it, like
you went there because you'd like to help
somebody and you try to bring a grievance
of somebody to the amir and the and
the leader and so on.
However, he says
other people probably wouldn't know that.
Those who see you going through the door,
they don't know that you're going because you
have an excuse, you're trying to help somebody,
you're trying to do the right thing. They
only see you in the pictures
and for them it's like,
Sheikh Fulan takes picture with x y z.
Why not me? So they start going. So
as a result, without even knowing, you're allowing
other people to put themselves in such a
very compromising situation
and helping the oppressor as a result of
that. Nam. It has been narrated that Saeed
ibn al Musay was once invited to fled
his allegiance Bay'a to Al Warid and Suleiman.
That's from the Banu Umayyah from the early
stage of the Umayyad dynasty. Nam. The two
sons of the Abdul Malik, but he said,
I shall not give my blessed to 2
at the same time for as long as
night follows the day.
Then they said, enter from this door and
exist from the other, but he said, no,
but Allah, I will I will not let
anyone follow my example in that. As As
a result, he was flogged to 100 lashes
and dressed in the in the rough woolen
garment.
So, as you can see, the rulers, they
wanted the ulama to give them legitimacy.
How so? By giving them bled. So someone
like Sayedul Musayeb was the faqih of al
Madina in that time and they want him
to come so he could give the pledge
and be an example for others to follow,
but Sayed al Musayib says, that's not right.
I can't give pledge to 2 people at
the same time. That's not from the sunnah
of the prophet I'm not gonna do this.
He said, Look, just come privately,
come from this door and leave from that
door, and that's it. He goes, No. What
do people know about that?
If people know that I did that, everybody's
gonna think it's okay, and I don't want
to put myself in a position with the
people, so as a result, he was actually
punished.
Because, you know what? Fine. You're not going
to listen? Okay. You're going to be punished.
And he was punished None.
Based on what has been mentioned, there are
only two excuses for going to tyrannical rulers.
They demand that and their harm is
is spirit if one refuses.
So, basically, they force you to come. So
if you don't if you don't show up,
we're gonna do this and this to you.
So you just go because now you've been
forced to. And the second?
One goes to them to stop to stop
a Muslim from being oppressed.
If this is the case, entering their presence
is allowed in the condition that one does
not lie and prays and does not neglect
advice
if he thinks it might be accepted. Like
you're going to help somebody else, but still,
if you see something wrong, you're gonna have
to speak about it. You don't stay quiet
in the presence of this injustice
or wrongdoing.
None. This is what pertains to the ruling
of going to the rulers.
2nd, that the ruler
What's second, in terms of what?
Remember at the beginning of the chapter, he
said there are certain conditions or certain states.
So the first one, if you go to
the ruler by yourself.
Now, he's speaking about the second
conditions right now. What is that?
2nd that the ruler comes to visit you
himself. So it's not you going there. No.
The ruler is coming to you. So what
are you gonna do right now? Let's see
what he says here. In this case, one
is obliged to answer his greeting. Esther standing
up and honoring him for the honorable treatment
he has given
is not unlawful
here. This is because the way he has
honored knowledge and their religion makes him deserving
of praise just as the way he has
oppressed people makes him deserving of rebuke. So
what he says over here, since this ruler
came all the way to you, to visit
you, is it okay for you to say,
Wa Alaikum, mister Lam,
good morning, good morning to you too? He
says, yes, of course. Also, should you stand
up for him? He goes, because he came
respecting that ilm and that knowledge and he
came to you, then you honor that that
kind of, like,
yani, that that presence by standing up for
him. He said, it's okay if you do
that as well too. He said it's permissible
to do it now.
If the ruler enters alone and the host
deems it good to stand up in the
honor of in honor of the religion,
that is better than sitting. If he enters
with a group Like, say like, this is
private between you and him because it's okay
to stand up for him and shake hands
with him and talk to him, you know,
respecting that now.
If he enters with a group of men,
then considering the dignified status that the governors
enjoy among their people is even better. So
there is nothing wrong in standing up with
his intention. Because if he didn't stand up
in the presence of the king or the
ruler with his, of course, entourage
and you just kinda kept sitting down there
and shaking hands like this,
what's gonna happen? Or at least what's the
perception of the people around the king?
This is it. You're gonna be a target
right now.
And a lot of the khaib that have
expected of you is gonna be gone simply
because
you just did not stand up for the
Khalifa, for the Amir, or for the ruler.
So he says, it's okay so that these
people don't hold a grudge against you. No.
If however he knows that sitting down will
not cause trouble within the people and that
you will not be harmed by an upset
ruler, it is better not to honor him
by standing up. This is from the prophet
sallallahu alaihi wasallam, by the way. If you
remember, rasulullah sallallahu alaihi wasallam actually he told
us,
he he forbid us from standing up to
people
when they come in, especially
if that is a sign of, of humility,
on your part or,
maybe giving them a status that they're not
deserving.
So, you say just sit down and and
be equals. That's okay. Unless, of course, someone
with a special status are deserving of that
respect, then that's a different thing. With the
prophet
as,
when, Sa'ad bin Mu'an
came to rule between the prophet and Banu
Quraydah,
The prophet
told the Sahaba says,
get up to help him. He didn't say
get up out of respect rather to go
and assist and help, which is the the
the general rule is that we don't stand
up unless, of course, there is a reason
for that.
After this, he is obliged to advise the
ruler and to inform him about his unlawful
activities if he does not know the ruling.
As for telling him that oppression and drinking
wine are wrong, there is no benefit in
that. No.
What he must do instead is warn him
of sinfulness as much as he thinks will
affect his heart. He must also give him
direction towards the best interest of all. If
he knows of a legal way for the
oppressor to get what he wants, then he
tells him about it. So, what does he
mean by saying as for telling him about,
you know, drinking wine and it's wrong and
this There's no benefit of that. Why?
It's because they're for sure they know.
They know it is wrong so you're just
you're not telling them something Yani knew. He
said, no. If you're gonna be
benefiting him in any way,
choose something
specific
that you talk to him about. Like, look,
you've been,
banning the people for coming to the Jum'ah,
for example. You are targeting those who come
to the Masajid, like, a specific
sin that they're committing or salaric harm their
cousin that needs to be mentioned.
Other for the, you know, wine is haram
and they know it.
It's just like they do it regardless. Nam,
wallah, nah. Keep going. Number 3. 3rd, they
used to
they used to stay away from them so
they need So we have 3, 3 conditions
in regard to dealing with the Thailand.
Going to them, they come to you, and
now the 3rd category is if you decide
to stay away from them altogether.
3rd, that you stay away from them so
that neither of you see each other. This
is the safest way. You must hate their
oppression with certain conviction.
He must not desire to meet them and
must not feel bad about anything he might
miss due to not being in their presence.
Like, if you can be safe away from
them, better for you.
Now, how far should you go? Some ulama,
they actually they went into hiding completely.
Like Sufyan ibn Sufyan al Thaww Allahu Ta'ala,
other great ulama from the past when they
were,
summoned
to attend,
to to the khalifa in order to assign
them high positions in the court, they just
disappeared.
They disappear until they died, some of them,
unfortunately,
which deprived us from a lot of that
could have been benefited from them, subhanAllah, now.
1 of the pious said, there is but
one day between me and the kings.
As for the day that has passed, they
cannot find displeasure while both I and they
are fearful about tomorrow.
It is but today and who knows what
will happen today? So, basically, he said, look,
I don't really care much.
Between them and I, just today. And for
me, as long as the day is in
my hand, I don't care about what they
say. So I will stay away from them.
Nah.
Issue. If a ruler So that's a specific
issue, he says. A specific issue he wants
to address.
If a ruler sends you money and tells
you to distribute it to the board, you
are not allowed to take it
if its
owner is known. What does that mean?
Like, you know, this money belonged to somebody
and this ruler killed, for example, this individual
or prisoned
this individual
and has served their money. You know this
money belonged to somebody, so you're not allowed
to take it at all.
And then?
If the owner is not known, the ruling
is that he should give it give it
in charity as mentioned earlier. So, but if
you know that it's haram for them because
they stole it from somewhere or took it
by force from somebody, we don't know who
that person is. Take it and give it
in charity.
None.
Thus, you should go on and distribute it
to the poor. Some scholars, however, refuse to
take money like this. If most of their
money is unlawful, dealing with them is impermissible.
Like, if you know that if most of
their money is unlawful, then they'll take anything
from them.
Avoid taking their money at all cost. Now
and finally
When it comes to the bridges,
masjids, and jerking places built by the oppressors,
the matter should be looked should be looked
into. If the things used to build them
belong to a specific owner, they can only
be walked on in cases of necessity.
But if the owner is not known, they
can be used normally.
A prudent person, however, refrains from that in
both cases and Allah knows best. Obviously, these
examples may not apply to us today. Right?
Like, what bridge are you talking about and
what, you know, street you're talking about. However,
still, in general, he says, if these oppressors
are using the innocent
people's money and wealth to create public,
yani, image,
we should not we should not assist them
and help them with that. We should avoid
the utilization of what they what they do
with this money to send them a strong
message about their oppression. That's what he says
in this case, in this situation.
So this was the the chapter that was
talking about Allah Subuhat, how or haram. Next
week InshaAllah when we come we have a
new topic completely
and that is the ethic of companionship and
brotherhood.
That's going to be next week InshaAllah.
Alright.
There?
So tonight we're having hadith number 30. It's
a short hadith in terms of its, the
the number of statements
that are mentioned there. It has a very
profound message,
about the concept and the meaning
of obligations
and different rules of fiqh in Islam.
And he has defined limits, so do not
transgress them. And he has forbidden something, so
do not violate them. And he was silent
about some things as a mercy to you,
not out of forgetfulness,
so do not investigate them. A good hadith,
which a dog put me and others in
their hands. So this hadith, in terms of
authenticity, at Al Ahmad, they have different sort
of opinion on it. And, some they consider
this to be a weak hadith, other they
consider it to be acceptable hadith. For those
who said that it's actually it's not an
authentic hadith, they say they they have,
2 defects for us. If you look at
the defect, what it says, this hadith is
in the version of, Makkul,
from Abu Thalaba Al Khosheni. What does he
say here about the defect?
First, it is not authentically established that Makhul
listened to Abu Talibah directly,
which is which is what Abu Musial al
Dimeshli, the Hafiz, Abu Nairi, and others said.
So, what does it mean if, Macron did
not listen from Abu Talibah Al Khushani? What
does that mean?
The synod is interrupted, the chain of narrators
interrupted.
Abu Talibah was a companion,
Mahkul was a tabi, right?
But,
if he if it was never established that
he met Abu Talibah,
so when he says
from Abu Talibah,
like the narration is from Abu Talibah,
so there is no guarantee he heard it
from Abu Talibah himself.
Rather, there's a the chance that he heard
from who?
Someone else. Who that someone else could be?
That could be an authentic or a unreliable
person
and a non reliable. So if the chain
is interrupted,
it is a it caused the hadith to
be considered weak. That's one and one, defect.
The second one? 2nd, that there are different
views as to whether it is a Mafour
hadith or Malkuth's statement, Abu Talibah.
So there's another another debate, he says. Some
of the Alama, they say this hadith is
not from the prophet
to begin with. These words are just the
words of Abu Talibah himself. However?
Some of them narrating it from Mahfool as
his own statement by Dua, but he said
what is more likely to be correct is
that it
is a Marfool Hadith. Do you guys remember
what's the meaning of Marfool Hadith?
What does a Marfool Hadith mean?
The Prophet sallallahu alaihi wasallam. The Prophet sallallahu
alaihi wasallam. But if he was from the
Sahabi, they say, Ma'ukuf.
Ma'ukuf is from the Sahabi, means it's the
words of the Sahabi himself not the prophet,
but Marfuh is the words from the prophet
himself.
Now, what does Imam al Nawawi, the author
of the original book, Ragayi Nawiyyah,
how does he rule on this hadith? If
you look where it says the sheikh An
Nawwah.
The sheikh regarded this hadith as Hassan, and
similarly before him, the Hafid Abu Bakr as
Saman, you regard it as good in his.
So we deem this hadith to be an
authentic hadith, and it's considered Hassan, maqbool, which
is the acceptable hadith. That's what it means.
It's not to that degree of of sahih,
the highest degree of authenticity,
but at least still is considered good and
acceptable insha Allahu ta'ala.
There are different versions for the hadith. I'm
not we're not gonna read them, but just
gonna, show them to you here. So there
are different versions of the hadith itself as
the prophet sallallahu alaihi wa sallam mentioned here
or at least from the words of the
prophet sallallahu alaihi wa sallam that he added
also
That Allah would never forget anything, and he
recited the ayah
that Allah
he never forgets anything. That's one narration. The
other one is from a termidi in the
following page, a
Tirmidi
ibn
Majah
and he says, whatever
Allah remains silent of, it's from where Allah
had overlooked for you, which means don't even
bring it up. So these are narrations and
there's a third one. In the following page,
actually, that's the bottom of the same page,
at least in the English translation, from Abu
Dawood,
similarly to that and quoting the ayat
in Surat Al Amm that what Allah Subhanahu
Wa Ta'ala has made prohibited for us. So
these are different narrations of the same hadith,
but we will move on to the topic
of the hadith itself. On the next page,
which is page 477
where it says in the hadith.
In the hadith of Salaba, the judgments of
Allah are divided into 4 categories, obligations,
things which are forbidden,
had limits
and that about which he is silent and
that gathers and unites all of the judgments
of the deen.
As you can see, I made the very
colorful for you over here.
I didn't find other colors, so the other
colors that the the software allows me here.
But I wanna I wanna make them different
different,
categories to remember them. So,
Imam Rahim Allahu Ta'ala,
ibn Rajab, he says that,
the hadith
explains
4 of the major categories of Ahkamuddin.
Like the Uhcam, the rules of our deen,
many categories and this hadith explains at least
4 major ones. Number 1, what is considered
an obligation?
Number 2, what is considered forbidden?
Number 3, what is considered a limit that
not supposed to transgress against?
And number 4, what will Allah subhanahu remain
silent of so that you don't have to
say halalur haram, like it's considered allowable for
you and he can explain these categories
one at a time inshallah. But before we
get to this point,
I want you to see
how valuable this hadith is and the status
of this hadith from the words of imam
ibn al Samani, Rahim Abu
Bakr al Samani, he said? Abu Bakr ibn
Islam, he said, this hadith is one of
the great sources of the deen. He said,
and it is to be told about them
that he said, there is no single hadith
of the Messenger of Allah sallallahu alaihi wa
sallam, which is more comprehensive and uniting by
itself all the principles and sources of knowledge
and its branches.
And there there
derivative
rulings more than the hadith
more than the hadith of Abu Zalaba. He
said it is told of Abu Waathila al
Buzani that he said the messenger of Allah
sallallahu alaihi wasallam gathered and united the Deen
in 4 phases and then he mentioned the
hadith of Abu Thal. So, he says the
whole Deen is it was summarized for in
4 phrases and they all mentioned this hadith
over here. Keep going.
Ibn al Samani said, whoever acts by this
hadith has obtained reward and is safe from
punishment since whoever discharges his obligations and avoid
what is prohibited and remains within the limits
and gives up researching those matters that are
hidden from him has received the different categories
of overflowing favor and full, and has discharged
in full the rights of the deen over
him, since none of the details of the
shari'ah go outside the areas mentioned in this
in this hadith. Do you see the second
paragraph over here? That second paragraph where it
says, ibn Saman, he said afterwards,
it summarizes the meaning of the hadith altogether,
like the full explanation was given to you
in this paragraph.
It says because all our deen is based
on what? That you fulfill the obligation, you
do everything as Allah asked of you, you
stay away from the Haram completely, you don't
transgress against the limit that Allah subhanahu wa'ala
assigned for you, and then you don't go
and investigate anything that Allah subhanahu wa'ala did
not bring into the sharia.
If you stay within these boundaries,
hamdulillah, you're safe. Salas. This is the summary
of this hadith in a few words, inshaAllah.
So now he's gonna start explaining one point
at a time, 4 categories, beginning with the
first one. As for the obligations, there are
what Allah has made obligatory for his slaves
and required them to undertake to establish to
establish them, such as the prayer, zakah, fasting,
and Hajj.
So he says simply, what is considered obligation?
What is considered obligatory
is what Allah
required for you to undertake
to establish them completely. He gave example, al
salah,
zakah, fasting, and Hajj. I would like to
add that the technical definition of the farad
or the wajibat.
So usually, the wajib or the ford in
the sharia is considered a commandment,
a commandment from Allah
from the lawgiver. It's a commandment of the,
you could say communication
from the lawgiver
in the form of a commandment.
That commandment is demanding
demanding an obligation,
like, demanding
from you
in a manner that is considered binding.
So, demanding
a command
that it's binding,
Demanding
a command
that it's binding.
What does that mean? Means you have no
choice but to do it.
How do we know that? We know that
by saying you get reward for doing it
and you'll be punished if you don't.
So the ford
or the obligation overall,
it's demanding
a command
that it's binding.
So what is it what if the the
demand or the kema was not binding? What
do we call that?
Mustahab.
Demanding a command that is not binding
is Mustahab. Like what? Fasting Mondays Thursdays
saying all
these Mustahabbat.
Allah the prophet
he commands us to do that but not
in a binding manner.
Like, if you do, you get the reward.
If you don't, you do it, alhamdulah, you
should be fine. So here's the obligation once
again is demanding a command that is binding.
That's a technical definition of it. You get
reward if you do it and there is
punishment if you don't. So the next part
right now that he's gonna be speaking about,
is trying to differentiate between 2 types of
the fard or the obligation, I would say.
Some, what is considered fard and the other
one is considered
wajib. So what's the difference between these two
things? Let's see what he says. The people
of knowledge defer as to whether or not
the words wajib and fawd have the same
meaning. Some of them say they are the
same and that every incumbent
act which has a proof in the sharia
from the book or sunnah or the consensus
Ijma'a or from some of the some of
the other sharia proof is far.
This is the best known position from the
people of Asafari and others, and it is
also told in one one narration from Ahmed
since he said everything that is in the
prayer is obligatory. So he said the first
category,
they considered,
the the fard usually
and that the wajib are the same.
Interchangeable
terminology.
Ford wajib is the same thing.
Now, the other category of the ulama, they
will differentiate between the ford and the wajib.
How so? Let's hear. Some of them say
that on the contrary what is obligatory
ford is that which is established clearly by
a settled and decided proof, but what is
incumbent is what is established without being settled,
and that is the position of the Hanafis
and others. Now, it's an Usuli masala. I
don't wanna go into details with it right
now, but the the the ahnaf they say,
so the 4th for them is whatever been
established by a decisive and indefinite proof and
evidence. And what is an indefinite proof and
evidence for them? Quran, that's 1. Number 2,
hadith.
Quran mutawadir hadith. They say this gives us
almunqaatah,
like absolute certain knowledge.
Anything that was established
by the Quran,
however, there's a difference of opinion in terms
of its interpretation,
if it wasn't even if it was authentic,
it still is not
it doesn't give the meaning of
in definite, you know,
proof. So therefore, it establishes wajir. An example
for the
so
the in the Quran,
at least in terms of salawat,
the 5 daily prayers are considered what?
Form. Why is that?
It's in the Quran.
Allah subhanahu said commands us to pray 5
times a day. This is in the Quran.
Right?
What about salatulwutr
for the Hanaveed?
It's wajib.
Why isn't why isn't it considered forb?
Because it wasn't established in the Quran and
it was not established in a water hadith,
so therefore it's considered wajib. So it's still
an obligation to do, but it's not as
the level of the ford. If you leave
the ford, that makes it makes the person
kafir.
But if you leave the wajib, sinful,
but doesn't take the person out of his
fault of Islam.
For the other ulama who see say that
the wajib and fard is interchangeable terminology,
they don't differentiate, you know, based on the
hadith being or the hadith coming mutawati or
mutawati.
If the hadith is authentic
and establish a rule for it, then it's
the same thing. So, therefore, the majority of
the ulama,
salatul allah,
the 5 daily prayers is considered the 4th
and the wajib,
but the the wither is considered what? Sunnatul
muarkila.
And it's highly
emphasized on sunnah or practice of the prophet
sallallahu alaihi wa sallam. It's a technical thing.
I just want you to know that the
ulama, when they use the terminology ford or
wajib,
they mean by that something that is considered
obligatory.
You see down in the next paragraph
the Hambili's opinion, who are will go with
the majority's opinion. We're not gonna go through
it, but I just want you to highlight
that if you read it afterwards. So, Imam,
he follows the majority's opinion
on this matter.
To give examples
to give examples,
he is gonna mention 3 examples here for
us. One of them are actually 2 examples,
one
alhammaru marwunna al mumkar and the other one
is aljadafi sabi lal. So let's see what
he says here. Let's read from where it
says the apparent outward meaning.
In the middle in the middle.
Do you see the screen?
Here.
This is a this is complicated by the
fact that Ahmed said
Go ahead. Go ahead. In the narration of
Al Maimuni
concerning good treatment of parents, It is not
obligatory but I do say that it is
incumbent as long as it is not disobedience
of Allah. So, by the way, the translation
might distract you from understanding
it because when he use the word obligatory
he say he means by this what? Farb.
But when he when he says it's incumbent
that means it's wajib.
So, Imam Ahmed Rahimahullah when he's asked about
Birul Wale Din, he says it's not forb,
but it's wajib.
So, if someone hears the word, no, it's
not forb, he say, well, wait a minute.
What does that even mean? You're not you
don't have to be good to your parents?
No. He still said it's wajib, but they
use them in different meanings now.
And there is consensus that is incumbent and
there are very many commands about it in
the book and the and the sunnah. The
apparent hour meaning of this is that he
is not saying that something is obligatory except
for what occurs in the book and sunnah
and is there named obligatory.
Imam Ahmed Rahimahullah in the matters of calling
something fard or wajib, he's very technical.
He has to see, he had to hear
the Wajib word or the Faridah word as
it was mentioned in the Qur'an sunnah to
be calling something or labeled something to be
Fard or Wajib. This is how careful he
was and cautious he was on labeling something
Fard or Wajib. Now,
Examples? The right acting first generations deferred about
whether or not commanding the right and forbidding
the wrong is termed obligatory. What we call
it
Is that Fard
or not? Nam, what he says? Juwaydir said
that
said
these are these are 2 of Allah
these are 2 of Allah's of obligations
Azza Wajal, and it is narrated similarly al
Madin.
So he says that some of the al
Madin say absolutely, these are followed.
So you are obligated to perform an umur
manuf and nah al munka and?
Abdul Wahid ibn Zayd narrated that Al Hasan
said it is not an obligation.
It was an obligation for Bani Israel, but
Allah showed mercy to this community because of
their weakness
and made it an optional act for them.
Keep going. Abdullah ibn Shabima wrote some very
famous verses verses
to Amr ibn Ubayd, the first of which
are commanding the right, oh, Amr is optional,
and those who undertake it for the sake
of Allah are are are unsolved.
So as you can see, he's bringing here
the khilaf on the understanding of it. Is
that considered fard or not? They all agree
that it's an you have to do it,
but you do it as an as a
fard or a wajib? What level of obligation
is that
would concern you? He's gonna explain it later
on even if it if it's a matter
of a community obligation
or individual obligation, he's gonna come out to
come to that later inshallah.
Then he brings the the hambali's opinion. What
is the imam Ahmad Rahim Allah's opinion? And
we're gonna see that he's actually in this
particular hadith, the shawl of this hadith, he's
kind of, like, showing a lot of his
Hanbali's
opinions because he's following the Hanbali school as
well too. Let's move on and skip to
example number 2, Al Jadu Faisalillah.
The people of knowledge defer defer as to
whether or not Jihad is incumbent so a
group of them rejected regarding he as incumbent.
Of them, Aqwa, Amal ibn Dinal and Ibn
Shabdua.
Taba'an, when we say they refuse, the fuse
will be called Faridah.
So that's what it means but it's still
considered wajib. Nah.
And it is likely that they meant it
in this sense. A party said it is
incumbent among them, Sayed ibn al Musayeb
and Mahkul, and it is likely that the
2 of them meant that it is incumbent
on the community as opposed to 2 on
each individual?
So he said, look, it's for it's not
for Duane,
but it's wajib upon the individuals
if they can.
However, for everybody as a collective community, it's
obligation upon all of us, not upon the
individuals.
Of course, there's certain circumstances especially if you
are now in a position to defend yourself
and your community then it becomes obligatory upon
each individual
and these circumstances.
Na'am.
Ahmed said in the narration of Hanbal,
expeditions to fight jihad are incumbent for all
people just as hadith incumbent.
No. Then if some of them go on
expeditions,
it discharges the duty on behalf of them,
the others, and there is no there is
no avoiding the need for people to go
on expeditions. So he compares it to the
subject of Hajj.
She's like, look, how is it obligation on
individuals, but
if they can, it's the same thing would
come to the subject of al Jihaduf I
sabilillah. Let's move on to the next point
where he says this evidently shows hesitation out
of what? So imam ibn imam Ahmed
known to have that sense of wara,
which means
script philosophy. He's very careful with his religious
identity that he doesn't want to trans transgress
in labeling things halal, haram, fordwajib. He's very
cautious with that. So this is what he
refers to in this chapter. This evidently shows
a hesitation out of scrupulousness
over using the term incumbent in cases which
are not recorded with the words
denoting the sense of incumbent. But he wants
to see it in the Quran or the
Sunnah where Allah explicitly says wajib,
fard, haram before he can call it wajib,
fard, haram.
If it wasn't mentioned the exact same lafud,
he would hesitate from saying
it. No. For that reason, he hesitated over
using the word haram concerning those things on
which there are different views and concerning which
are apparently contradictory
proofs from the book and the sunnah. So,
he said about temporary marriage, mutar, to women,
I do not say that it is haram
but that it is
prohibited.
The same thing. He it's not it doesn't
mean that he said it's halal.
No. But he doesn't wanna use the word
haram because it wasn't mentioned explicitly, but he
still he says manhiun aan, which means you
should forbid that. The the choice of words.
That's what he means by that. Na. He
did not hesitate over the meaning of its
prohibition but rather overusing the term haram because
of the differences in the textual sources
and between the companions concerning it. This is
the authentic position concerning explanation
of Ahmed's work. Nowadays, unfortunately, we see a
lot of people, Tabarakar Rahman, using the word
halal, haram, wajib. Oh my God, it's so
easy.
It is so easy. I even see, subhanallah,
nowadays, Tabarakar Rahman on social media, there are
so many du'a.
There's so many du'a who are calling things
halal haram, and you look at them, it's
just like weird.
Like, they don't even have the sign of
'ilm on them. They don't have the credibility
of knowledge, studying with ulama and scholars. Ladies
without hijab, mashallah, they give you advice
in taqwa and righteousness and qada. It just
it's it's really weird.
And you look at the social media nowadays,
everybody seems to be talking about anything they
want and there is no regard
to the respect of the deen and the
integrity of 'ilm and knowledge just like this
ulama used to be. Look at Imam Ahmed
Something is clearly haram
but he's so scared to use the word
haram
because he didn't read it in the text.
He knows it's haram prohibited. He knows it's
prohibited
but he says, well, this is something
which means you should forbid it. But I
cannot say haram because I didn't see the
word was mentioned in the Quran in Sunnah.
Obviously,
that's a whole level of,
righteousness of Jumaa at that level.
Adar ulama, they didn't have that same understanding
so they say well that's masha'Allah
a level of taqwa and righteousness
but they would go and maybe mention it,
to make it easier for the people at
least not to confuse the people with these
kind of different statements. Nam.
He said concerning the issue of combining 2
sisters together in conjugal relations through their possession
of this as slave woman. I do not
say it is how long, but that it
is prohibited. The authentic position is that he
hesitated to use the word how long, but
not an application of that meaning. And all
of this is what is by way of
showing scrupulousness in speech, taking precautions not to
come under his thing.
Do not say about what you're lying in
tongues describe. This is halal and this is
haram inventing lies against Allah. So, Jema'ah, be
careful.
Be careful when you go out there and
talking to the people
saying things halal haram simply because
it's your opinion.
It's not a matter of opinion.
And here, you know, Ahmed Rahimullah, this ayah
scared him off.
So even something that's clearly haram,
he was unable to use the word haram
for it because he didn't read the word
haram in any text.
He knows it's prohibited
but he still he didn't want to use
that label or that term. That's
warah.
That's his warah.
You might disagree with him. Some ulama might
disagree with that level obviously, but it's just
his position, rahmatullahi ta'ala alaihi. Let's move on
to the next part. Ibn Wahab said
Ibn Wahab said, I heard Malik ibn Anas
say, I came upon our colleagues of knowledge
when any of them would say when
asked,
I disapprove of this and I do not
like this, not saying halal or haram. So
when the ulama of the past is to
say,
they mean it's haram,
but they just don't want to use the
word haram for it. For them, they use
the word haram is too heavy, say,
I don't like it.
I don't love it. Meaning, it's actually supposed
to be considered haram and unacceptable.
Now there is a paragraph here where it
says, as for that, which is the the
what told that, Imam Ahmed said, everything that
is in the salah is considered obligatory. I
want to explain quickly here for you. So,
Imam Ahmed, there's
a statement in his fiqh that says,
Some they say these are words from his
son, Abdullah, but even if it's his word,
he doesn't mean that every part of the
salah is farb.
Rather, he's trying to dispel
some of what people
minimize that come to the salah. Like for
example, when you ask people about,
some people they ask me, Sheikh, what's the
ruling on reading surah
after Fatiha?
You tell them what it's mustahab.
So once they hear the word mustahab, which
means recommend, what do they do?
They skip it.
If it's not far, I don't need to
make it.
Okay. What about,
sajdat alistaraha? What about sitting in this position?
Doing anything they hear, it's not obligatory, they
will skip it. So that's why in order
to
scare people off,
not
to compromise their Ibaan and their salah, he
said everything in salah is considered for in
terms of its form
that makes the salah perfect for you. So
you need to fulfill that. That's what he
means by this statement.
So,
last thing, Insha'Allah, the reason for this in
the following page. The reason for this and
Allah knows best is that But for to
explain it, the reason for what?
Sometimes,
like Imam Ahmed did using the word wajib
for what he considered to be sunnah, but
why isn't that for? Okay? The reason for
this?
The reason for this, and Allah knows best,
is that expressing it with the term sunnah
leads to considering the doing of that as
something insignificant,
abstaining from it and abandoning it, And this
is contrary to the purpose of the law
giver in urging it and stimulating desire for
it using ways which lead to doing it
and obtaining it. Therefore, using the word incumbent
calls more strongly for one's That's what
I mean, incumbent.
And to have a desire for it.
Okay. Go
ahead. In the language of the lawgiver, the
word incumbent is used for matters to which
no blame is attached if one does not
if one does not do them and for
which there is no punishment according to the
majority. So that's the meaning basically,
the the the wajib, like we said, it's
a bind a commandment that is binding.
But the commandment that is not binding, that's
what we call mustahab.
So there's no obligation there's no punishment
if you don't do it and there is
reward if you do it. That's for the
mustahab that recommended.
For the wajib adafargh,
there is an there is a punishment if
you don't and there is so much reward
if you do. Finish it? Yes? Such as
the wosul on the jura and showing hospitality
for a night to a guest according to
many of the people of knowledge or most
of them and all that is meant by
it incumbent in this Mhmm.
Is to is to exaggerate
exhortation to do it and to underline it.
So I'm not even in the Arabic culture
today, when a guest comes,
and you you offer hospitality and the guests
try to make it easier for you, what
do we say to them? Had a wajbak.
Oh, that's wajb. We have Yeah. It's wajb.
It's not like wajb if you don't know
it's haram, but wajib in terms of, you
know, that's something that we we obliged. We
need to do it for you So
this is the first category,
out of the 4 categories that were mentioned
the hadith, and InshaAllah next week,
we will continue with the other 3 categories.
InshaAllah the q and a will be after
salatul Isha. If the brothers can give us
a few minutes InshaAllah, don't move, Abdullah, stay
where you are. Wait until the ladies go
to the section InshaAllah.