Yaser Birjas – TaSeel #55

Yaser Birjas
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: Transcript ©
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Welcome you back again to, our tasil class

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in which we discuss the book, Imam Ibn,

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Qudamur Rahimuallahu ta'ala Muqtasar Minhaj Al Qasidin.

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We are in book number 2 or at

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least the second volume in the English translation,

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The Refinement of Character. And,

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we've been,

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talking about the adaabah, the etiquette of earning

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and and and and the business trade and

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making sure everything is halal,

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avoiding anything that is doubtful in our income

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to keep everything pure and halal for the

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sake of Allah Subhanahu Wa Ta'ala. We covered

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that part. Then we talked about alwara,

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asceticism

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and being watchful of Allah Subhanahu Wa Ta'ala

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in every action.

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Tonight, InshaAllah, we have a very special,

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a very special,

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topic. It's kind of like unusual

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for people living in our time, because I

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wanna we're gonna talk about the context of

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the topic from their time, InshaAllah,

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but I just wanna make sure that we

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understand. So, this topic or this section is

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an exposition on the state of those who

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socialize with tyrannical rulers.

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Like, what is the ruling on getting yourself

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involved and becoming social with rulers who known

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to be tyrants,

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being offensive and being, you know, oppressors.

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What's the ruling on that? Going to be

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friends with them and happy that they invite

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you over and you invite them over. What's

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the ruling on these matters? Maybe, in time

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like ours, a bit different

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because, as you know, we live in a

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society which is considered, considered the social contract

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as a political

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arrangement in the society

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and that's basically a democracy where your leaders

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are selected.

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So, they're basically serving you because you select

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them, supposedly, you select them to serve you,

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obviously,

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versus

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some areas,

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especially in some Muslim countries

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where,

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rulers are

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not really selected, and if they are, they're

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selected by force.

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So, basically, in Canada, they stay there forever.

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It's more like a monarch system, but in

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a democratic kind of like a flavor.

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So, there were a lot of oppression, a

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lot of people

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will,

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will lose their lives, unfortunately,

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properties, hukuk, and rights, and so on.

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What is the ruling and associate yourself with

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this kind of, leadership or rulers? Let's hear,

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inshallahta for imam. Ibn Khudam or Rahimahullah Bismillah.

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The author of Ibn Khudam or Rahimahullah

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writes in section 3, expedition on the state

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of those who socialize with tyrannical rulers.

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Know that your state with tyrannical rulers and

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officials is one of the 3. So, imam

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ibn Qudam he's

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gonna divide

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your interaction,

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your rules of engagement

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with these rulers,

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the Taranika rulers, is gonna be one of

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3 cases. So, it's gonna speak about one

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case at a time, so we're gonna describe

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each one as it comes, Insha'Allah. So, the

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first one?

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First that you visit them and this is

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the worst day. So, the first, the first

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condition or the first

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situation is when you volunteer

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to go and visit them.

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Like, you solicit,

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their friendship or at least solicit, you know,

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their, the,

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the social time with them. It's you voluntarily

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going there to be in their gathering. Now,

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and he said that

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this is Hadi sharruha.

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This is basically the worst state when you

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choose to volunteer to be in their presence

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and dealing with them. And, by the way,

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Imam Abu Qudam

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is speaking here about

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who? Tyrannical

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rulers, a thalama.

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He's not speaking about just and fair and

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righteous ones.

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Those who are just and fair or righteous,

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there is no restriction

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in being around them. There's no restriction of

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being with them and help them out and

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give them advice and learn from them and

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teach them and so on. But, he says

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that those are considered, walama, means they're actually

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the tyrannical and they're oppressors.

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So, that's that's the condition that the that

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is the category of rulers that he's talking

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about in this scenario over here. Nam.

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For it has been narrated to the prophet

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said, whoever goes to the gates of the

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rulers will be tried. A servant never gets

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closer to the ruler, but he also gets

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further from Allah. So this hadith is hadith

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and hasan, means it's a good hadith and

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acceptable hadith. Nabi salallahu alayhi wa sallam says,

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if you volunteer and you go and walk

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to the doors and the gates of these

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sultans, these rulers and these, you know, these

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leaders, Iftutin, or Iftutatin, meaning what? You expose

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yourself to the fitna.

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And, Imam Qudama, he's gonna explain what type

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of fitna the prophet was referring to. Is

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that fitna financial? Is that fitna to be,

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in a position or situation you compromise, your

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dignity, your integrity?

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What kind of fitna are you talking about?

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So he's gonna explain that in more details.

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He said, as dadah, Abdulmana sultani qurbah. No

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one brings themselves much closer to these leaders

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or these rulers, the the the the oppressors.

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They will find themselves going farther away from

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Allah

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Because now they're concerned

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about their safety,

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about probably their reputation,

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so therefore they're gonna have to keep, you

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know,

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pleasing these rulers and these leaders that would

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probably compromise their dignity, their integrity, and their

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rebadah as well too.

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Said,

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beware of the places of tribulation you have

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asked.

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And what are they? The light, the doors

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of the rulers.

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One of you may visit the ruler and

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find yourself verifying his untruths

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and saying things about him that are not

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true. So what does that mean exactly? Khadai

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f radiAllahu ta'ala,

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he's very special and probably this is why

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Imam Abu Qadaima chose him to talk about

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this issue of fitan. Anyone knows why? What's

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so special about Khadai f radiAllahu an and

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the story of the fitan?

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He was a secret keeper of the prophet

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sallallahu alaihi wasallam, no doubt about it, but

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there's something else about him and the fitan.

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The prophet told him about the fitna will

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happen in the future? Probably, but there's something

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else.

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He didn't participate in the fitna. No. His

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learning skill or his his,

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his way of learning was a bit different

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than others, the sahab

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He learned something different from what others would

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learn from the prophet

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Anyone remembers? The rest of the hypocrites. The

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rest of the hypocrites, that's true, but that's

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why he is called the the secret keeper.

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But actually,

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he said

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Everybody used to ask the prophet about what

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that which is good.

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I used to ask him about what is

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wrong.

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Out of fear might catch up with me.

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So he used to ask about what is

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the what are the fitan to stay away

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from him, which is why Rama Khattab one

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day was asking the sahaba, he says, who

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are

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who is it here who heard from the

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prophet his talk and his speeches about al

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Fitan?

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Are

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you talking about the fitna that someone gets,

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you know, because of associating with their families

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and their wealth and their business? He goes,

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no, no, that's easy. I'm talking about a

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fitan that will shake, you know, the heart

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the hearts of the people, that will be

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like the darkness of the night where people

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stop they're losing their orientation,

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where they're going, like they lose guidance. And

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that's what he told him about the whole

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fitan of the future,

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the prophecies, the prophets have mentioned about what

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could happen in the future and one of

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them was that Umar

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will be killed.

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So, eventually, Hudayfa, because he's, like, he's the

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expert

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in al fitan,

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so, Imam Abu Qadam

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he quotes him over here in this hadith

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and he said,

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beware

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putting yourself in places of tribulations

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and trials.

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They said, what are you talking about? What

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does that even mean? He said to them,

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the doors of the rulers, those who cannot

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if you volunteer to keep there and go

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there, you'll find yourself start getting closer to

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them and staying away from Allah

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How so? Because because if you put yourself

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in in that gathering,

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you become compromised.

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So, if they lie about something and they

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say, is it true, Sheikh? What are you

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gonna say? Of course, say amen. Absolutely.

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You're right.

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Even though it's not true, probably. Out of,

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of course, you know, saving yourself.

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And sometimes, you have to you have to

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praise them

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in things that they're completely

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irrelevant to their character,

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like saying, Masha'Allah, you're so smart,

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Masha'Allah, you're so just, the whole ummah is

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so blessed of having you their leader and

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mention things like this. And, by the way,

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I'm saying things that we heard unfortunately from

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contemporary

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people, associates with ilmen knowledge,

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praising people we know to be oppressors and

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aggressors and even caused and it has so

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much Muslim blood in their hand, Allah and

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Muslim.

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Like in a speech, one of those associate

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with knowledge talking to one of those tyrant

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and saying that you are and his and

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his assistant, you are like Musa and Harun.

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Like associate them to Musa and Harun,

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To that level, they start lying and they

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start saying things to please these rulers and

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obviously they cause their iman to be compromised.

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None.

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So, the rulers asked one of the ascetics

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why not come to us? So he replied,

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I fear that should you be bring me

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close bring me close, you would tempt me.

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And should you keep me away, you would

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deprive me. But your hand possesses nothing that

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I want, and there is nothing in my

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hand that I fear losing.

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Those who have come to you have have

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only come so that they would not need

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others because of you, and I do not

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need you because of him who has made

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me who has made no need of me.

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SubhanAllah. I'm listening to the translation and I'm

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looking at the Arabic text at the same

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time. The beauty of the Arabic text is

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just so sweet that the English is just

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like completely not even close to it. He

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says to him, he asked him, he says,

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why don't you come and visit us? One

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of the leaders

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went to the one of the faqaha, the

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wala madas, the zuhat, those who don't want

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this dunya. He says, why don't you come

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and visit us? He says,

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I'm afraid that if you brought me so

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close to you, you're gonna tempt me.

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Like, that lifestyle will tempt me and I'm

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losing what I have right now that makes

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me attractive to you.

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And if you didn't like my

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association, my presence, you're gonna eventually cut me

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off and that's gonna be dangerous for me.

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And you don't have whatever you have in

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your hand,

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I'm not interested in it. Like, I don't

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really need you, basically he's saying. I don't

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have anything in what you need in what

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you have in your hand.

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And I don't have anything, I don't possess

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anything, I'm afraid that you're gonna take it

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from me. Like, I'm not gonna lose anything,

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Ali, if you take anything from me.

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Those who came to you they came because

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they would love to have you in their

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life so they don't have to worry about

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needing anybody else besides you.

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So, as for me,

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I am, Alhamdulillah,

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am the with the one who has made

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me

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self sufficient to be with him. He is

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the same one

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that you are using in order, of course,

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to seek my yanima being with you. Like,

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Allah made you all this wealth

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and and this prestige

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and you need him.

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So, I, Allah subhanahu wa ta'ala, I'm with

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him, so I don't need you. I'm with

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the one who you need him and he's

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the one who's given you, so I don't

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have to worry about you. I started to

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go to this straight to the source Allah

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subhanahu wa ta'ala. So, like he says, the

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ulema,

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they always try to avoid doing that. Now,

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the question is

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why?

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Why the ulema there's a in history, Muslim

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history, there's so much emphasis on that, and

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why the ulema, they always kind of warn

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the scholars of knowledge from associating themselves with

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the ulema.

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From the time of the prophet

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and after the time of the prophet

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were khilafatur rashida. So, the ruler the the

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ruling was, on the sun of the prophet.

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Ova Khasiddiq came over, Ova Khattab, Uthman, and

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then Ali, and then the fitan started.

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When the fitan started and before the passing

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of Mu'avi Radiallahu Alaihi wa'ala, he decided to

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change the hukum into monarch system.

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Now,

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we can sit down here and start talking

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about Mu'avi Radiallahu An and talk about why

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he did this, why he couldn't keep it

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this way or that way forever. It's not

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for us, really, because we do not know

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the circumstances. All that we know that Mu'awiya

00:12:56 --> 00:12:57

he made a political decision for the benefit

00:12:57 --> 00:12:58

of the ummah.

00:12:59 --> 00:13:00

How so? Because the agreement

00:13:01 --> 00:13:02

to end the civil war that was happened

00:13:02 --> 00:13:03

between the sahaba,

00:13:04 --> 00:13:06

between him and Al Hassan, ibn Ali

00:13:07 --> 00:13:07

is that,

00:13:08 --> 00:13:09

Muawiya rules,

00:13:10 --> 00:13:13

once Muawiya's rule is done and he passes,

00:13:13 --> 00:13:15

Al Hassan takes over.

00:13:15 --> 00:13:18

But what happened in between those two events?

00:13:18 --> 00:13:19

Al Hassan dies before,

00:13:20 --> 00:13:21

Muawiyah.

00:13:22 --> 00:13:25

So, now, the agreement that Muawiyah he signed

00:13:25 --> 00:13:27

is no longer there anymore and they did

00:13:27 --> 00:13:29

not put an alternative for someone after Al

00:13:29 --> 00:13:30

Hassan, even Al Hassan wasn't mentioned in the

00:13:30 --> 00:13:31

agreement,

00:13:33 --> 00:13:34

So, when Mu'awiya,

00:13:35 --> 00:13:37

he, realized that he's aging and he's dying,

00:13:38 --> 00:13:39

he was so concerned

00:13:39 --> 00:13:42

that if we're gonna let go of this

00:13:42 --> 00:13:44

position to the ummah to choose, the ummah

00:13:44 --> 00:13:45

is already divided.

00:13:46 --> 00:13:49

Already so many sects, so many groups and

00:13:49 --> 00:13:52

they're already fighting among themselves so he was

00:13:52 --> 00:13:54

worried that if we don't settle this now,

00:13:54 --> 00:13:56

it's gonna get worse. So what did he

00:13:56 --> 00:13:58

do? He forced the he forced the the

00:13:58 --> 00:14:00

community to accept a monarch system.

00:14:01 --> 00:14:03

So, during his lifetime he brings his son

00:14:03 --> 00:14:05

Yazid and he says I want you to

00:14:05 --> 00:14:06

give me the pledge to be the Khalifa

00:14:06 --> 00:14:07

after me.

00:14:07 --> 00:14:10

And with that the system changed into being

00:14:10 --> 00:14:12

kingdom and being a monarch system.

00:14:12 --> 00:14:15

Now, as a result of that there are

00:14:15 --> 00:14:17

a lot of rejection from the ulama to

00:14:17 --> 00:14:18

this and so many of them considered to

00:14:18 --> 00:14:19

be this thulum,

00:14:20 --> 00:14:20

injustice

00:14:21 --> 00:14:23

and, unfortunately, because not so many people were

00:14:23 --> 00:14:25

happy with that because that was forced on

00:14:25 --> 00:14:27

them, so there were a lot of injustice

00:14:27 --> 00:14:28

happening,

00:14:28 --> 00:14:30

to force people to accept that system,

00:14:31 --> 00:14:34

just like the the, utilization of some tyrants,

00:14:35 --> 00:14:37

and killing machines like a hadjaj, a means

00:14:37 --> 00:14:39

of the takafi to subdue communities

00:14:39 --> 00:14:41

to order to to accept the rule of

00:14:41 --> 00:14:44

the Umayyads, for example. It's because of that,

00:14:44 --> 00:14:46

the Rehlema didn't wanna associate

00:14:46 --> 00:14:49

themselves with this with this kind of, system.

00:14:49 --> 00:14:53

So every time and the the the political

00:14:53 --> 00:14:54

leadership of that time

00:14:55 --> 00:14:57

wanted to make sure that they that they

00:14:57 --> 00:14:59

find legitimacy for themselves.

00:14:59 --> 00:15:01

So how do we do that? 2 ways.

00:15:02 --> 00:15:03

Number 1,

00:15:03 --> 00:15:06

they hire the ulama, like the highest or,

00:15:06 --> 00:15:09

you could say, the most prominent scholar of

00:15:09 --> 00:15:10

the community or the ummah.

00:15:11 --> 00:15:12

They bring them and they hire them to

00:15:12 --> 00:15:14

be the supreme judge, the judge in the

00:15:14 --> 00:15:17

court, or even become teachers of their children.

00:15:17 --> 00:15:18

Like, utilizing the ulema

00:15:40 --> 00:15:41

So the first methodology,

00:15:41 --> 00:15:43

the first way that they did it was,

00:15:44 --> 00:15:46

like I said, trying to hire these ulama

00:15:46 --> 00:15:48

into the position, the politic The the 5th

00:15:48 --> 00:15:51

position, the scholarly position, the the court system,

00:15:51 --> 00:15:54

and and the second way is to marry

00:15:54 --> 00:15:56

their daughters and marry from them.

00:15:57 --> 00:15:59

So they give their their daughters to the

00:15:59 --> 00:16:02

ulama the ulama themselves or their children, and

00:16:02 --> 00:16:04

also go the opposite way. So they're trying

00:16:04 --> 00:16:06

to do that. And because many scholars didn't

00:16:06 --> 00:16:09

wanna be associated with them in any way,

00:16:09 --> 00:16:11

so they start going into hiding and running

00:16:11 --> 00:16:13

away and escaping and rejecting and some of

00:16:13 --> 00:16:14

them were imprisoned

00:16:15 --> 00:16:17

because of that. So that's why they keep

00:16:17 --> 00:16:17

saying

00:16:18 --> 00:16:20

stay away from them. There's so much doom,

00:16:20 --> 00:16:22

so much injustice. They have so much blood

00:16:22 --> 00:16:24

on their hands. So stay away from

00:16:25 --> 00:16:25

Those

00:16:26 --> 00:16:26

are considered,

00:16:27 --> 00:16:30

tyrants and oppressors. So this is basically that

00:16:30 --> 00:16:32

just the the general point

00:16:32 --> 00:16:34

that imam Imam alhamdulillah is bringing up over

00:16:34 --> 00:16:36

here, and why,

00:16:36 --> 00:16:39

he quotes basically this Umrah and Zuhad, the

00:16:39 --> 00:16:40

association between them.

00:16:41 --> 00:16:43

Why the zahid was asked to attend the

00:16:43 --> 00:16:45

to the Amir, and why the Amir said

00:16:45 --> 00:16:46

no to them?

00:16:54 --> 00:16:56

It is clear from the from these reports

00:16:56 --> 00:16:58

accompanying the rulers is abhorrent.

00:16:59 --> 00:17:01

Furthermore, those who visit the rulers are subject

00:17:01 --> 00:17:04

to disobeying Allah Almighty and Sublime

00:17:04 --> 00:17:07

either through his actions, speech or silence.

00:17:08 --> 00:17:09

So he says of Ibrahim,

00:17:10 --> 00:17:11

then now how,

00:17:12 --> 00:17:15

these issues will be affecting these, ulama and

00:17:15 --> 00:17:15

and,

00:17:16 --> 00:17:18

affected their hearts. There are a few ways

00:17:18 --> 00:17:20

that would happen here and he mentioned here

00:17:20 --> 00:17:20

called,

00:17:23 --> 00:17:25

because when you get into the fitna, you

00:17:25 --> 00:17:26

get into the fitna

00:17:26 --> 00:17:28

by disobeying Allah

00:17:29 --> 00:17:30

whether through actions

00:17:31 --> 00:17:32

or speech

00:17:32 --> 00:17:34

or your silence. And he gonna be detailing

00:17:34 --> 00:17:36

these three points right now. Now.

00:17:36 --> 00:17:38

As for actions, it is due to the

00:17:38 --> 00:17:41

fact that visiting the ruler usually entails stepping

00:17:41 --> 00:17:42

on stolen property.

00:17:43 --> 00:17:45

Should we assume that the property would not

00:17:45 --> 00:17:47

be stolen? What will be under him or

00:17:47 --> 00:17:49

the tent or whatever else that she's in

00:17:49 --> 00:17:52

him is usually earned by his unlawful money

00:17:52 --> 00:17:54

and using that is impermissible?

00:17:54 --> 00:17:56

So he's saying that, look,

00:17:57 --> 00:17:58

many of these tyrants,

00:17:58 --> 00:18:01

they've earned these things, by force. So they,

00:18:01 --> 00:18:03

for example, they take it from, one of

00:18:03 --> 00:18:05

their opponents, they kill them and they usurp

00:18:05 --> 00:18:07

their their property and it becomes theirs.

00:18:08 --> 00:18:09

And even if it's not the property that

00:18:09 --> 00:18:11

we're living in, it's just sometimes the tent

00:18:11 --> 00:18:14

that they carry with them, the the cushion

00:18:14 --> 00:18:16

that it's sitting on, like that even the

00:18:16 --> 00:18:18

carpet that you're probably walking on, maybe this

00:18:18 --> 00:18:20

was a circle and was taken away by

00:18:20 --> 00:18:21

force,

00:18:21 --> 00:18:24

unlawfully. So, therefore, he says, you're gonna associate

00:18:24 --> 00:18:26

yourself in one way or another by action

00:18:26 --> 00:18:29

and be participating in that haram. And next.

00:18:30 --> 00:18:32

If we would assume those things would not

00:18:32 --> 00:18:34

be unlawful either, he is still at risk

00:18:34 --> 00:18:37

of committing other sins like prostrating to him,

00:18:37 --> 00:18:40

standing in his presence, serving him, or humbling

00:18:40 --> 00:18:43

himself to him because of the rulership that

00:18:43 --> 00:18:45

he that he uses to oppress the people.

00:18:45 --> 00:18:48

So he says even if everything was halal,

00:18:48 --> 00:18:50

assume that where you enter the place where

00:18:50 --> 00:18:53

he sits is halal, his cushion is halal,

00:18:53 --> 00:18:55

the property is halal completely. He says you're

00:18:55 --> 00:18:57

still under the risk, under the risk of

00:18:57 --> 00:19:00

maybe you're gonna have to show certain

00:19:00 --> 00:19:02

attitudes towards this this reward. Like what?

00:19:04 --> 00:19:06

There was a time where they actually prostrate

00:19:06 --> 00:19:09

to the leaders. Unfortunately, in some Muslim countries

00:19:09 --> 00:19:11

today, in our Arab country as well too,

00:19:11 --> 00:19:12

they don't necessarily

00:19:12 --> 00:19:15

prostrate in sajdah but rather they bow in

00:19:15 --> 00:19:17

a way as if they're doing a ruku.

00:19:17 --> 00:19:19

Like as if they're doing full ruku to

00:19:19 --> 00:19:21

the leader. He says you're probably gonna put

00:19:21 --> 00:19:23

yourself in a situation like that. He says,

00:19:23 --> 00:19:25

oh, every time he comes in, you have

00:19:25 --> 00:19:26

to get up for him.

00:19:27 --> 00:19:28

Every time he leaves you have to get

00:19:28 --> 00:19:29

up for him.

00:19:29 --> 00:19:31

And people they keep doing that and the

00:19:31 --> 00:19:33

uliman should not really put the uliman and

00:19:33 --> 00:19:36

the knowledge in such a very compromised position

00:19:36 --> 00:19:38

for somebody who's audible are considered disobedient

00:19:38 --> 00:19:40

or Asi. So So you need to respect

00:19:40 --> 00:19:41

that end.

00:19:42 --> 00:19:44

You might be served you might be forced

00:19:44 --> 00:19:45

to serve him,

00:19:45 --> 00:19:47

you know, and he might ask you to

00:19:47 --> 00:19:48

help him with something. Could you give me

00:19:48 --> 00:19:50

this? Could you hand me this, please, over?

00:19:51 --> 00:19:52

So you find yourself you don't have to

00:19:52 --> 00:19:54

give it to him and walk and serve

00:19:54 --> 00:19:55

him with that

00:19:55 --> 00:19:58

Or maybe he would ask you to, to

00:19:58 --> 00:20:00

write this down for me. So you're gonna

00:20:00 --> 00:20:02

start gonna become like his scribe, for example,

00:20:03 --> 00:20:05

dictate things to you. So in many ways,

00:20:05 --> 00:20:07

you could put yourself in a very compromising

00:20:07 --> 00:20:09

position with these leaders. Now.

00:20:10 --> 00:20:12

Humbling oneself for an oppressor is a sin.

00:20:13 --> 00:20:15

In fact, if one humbles himself for a

00:20:15 --> 00:20:17

well for a wealthy person because of his

00:20:17 --> 00:20:19

wealth and for no other reason than necessitates,

00:20:21 --> 00:20:21

necessitates

00:20:22 --> 00:20:22

humility,

00:20:23 --> 00:20:25

a third of his religion is wasted. With

00:20:25 --> 00:20:27

this in mind, how great would it be

00:20:27 --> 00:20:30

to humble oneself to an oppressor? He said,

00:20:30 --> 00:20:31

you know, even if you if you're gonna

00:20:31 --> 00:20:32

be showing yourself,

00:20:33 --> 00:20:36

if you show humility and humbleness to, these

00:20:36 --> 00:20:37

oppressors,

00:20:37 --> 00:20:40

it's a very compromising position for you. If

00:20:40 --> 00:20:41

you do it with someone, not necessarily a

00:20:41 --> 00:20:43

leader or ruler, just a rich person, a

00:20:43 --> 00:20:45

very very wealthy person, like what happens these

00:20:45 --> 00:20:47

days when some people are invited to some

00:20:47 --> 00:20:49

people's dinners. Right? And, you know, these people

00:20:49 --> 00:20:51

march out, they're very very wealthy, it's gonna

00:20:51 --> 00:20:53

be lavish, it's gonna be somewhere in a

00:20:53 --> 00:20:56

big place, in fancy restaurant or fancy, for

00:20:56 --> 00:20:57

example, gathering and so

00:20:57 --> 00:20:59

on. So you go already

00:20:59 --> 00:21:01

and you kind of, like, try and you

00:21:01 --> 00:21:02

you find yourself out of place

00:21:03 --> 00:21:05

and you find yourself becoming, you know, kind

00:21:05 --> 00:21:07

of that humble person among all these martial

00:21:07 --> 00:21:08

law worlds.

00:21:08 --> 00:21:10

So you find yourself out of place and

00:21:10 --> 00:21:11

that would be very compromising

00:21:11 --> 00:21:13

for you as an alim and a student

00:21:13 --> 00:21:14

of knowledge. Now.

00:21:15 --> 00:21:17

Kissing his hand is simple as well unless

00:21:17 --> 00:21:19

one fears him. This is not the case

00:21:19 --> 00:21:21

with a with a just caliph

00:21:21 --> 00:21:23

or a scholar who deserves that. As for

00:21:23 --> 00:21:26

others, one is only permitted to greet them.

00:21:26 --> 00:21:28

So he says one of the traditions back

00:21:28 --> 00:21:29

in the day and it still exists in

00:21:29 --> 00:21:31

some countries. I don't know about the Eastern

00:21:31 --> 00:21:33

country but in the Middle East, there are

00:21:33 --> 00:21:34

some countries

00:21:34 --> 00:21:37

where people, they still kiss the, the hand

00:21:37 --> 00:21:38

of the ruler.

00:21:38 --> 00:21:40

In some other Gulf countries, they kiss their

00:21:40 --> 00:21:42

head, they kiss their shoulder, they kiss their

00:21:42 --> 00:21:45

nose, whatever. They have different, actually, traditions for

00:21:45 --> 00:21:47

that. But in some other Muslim countries, they

00:21:47 --> 00:21:49

kiss the hand of the ruler, like they

00:21:49 --> 00:21:50

bow all the way down to kiss the

00:21:50 --> 00:21:51

hand of the ruler. Some rulers

00:21:54 --> 00:21:56

or their children who are considered teenagers

00:21:57 --> 00:21:59

and you'll find some of those politicians

00:22:00 --> 00:22:01

and some of them are also associated with

00:22:01 --> 00:22:04

alma and knowledge and and deen. They come

00:22:04 --> 00:22:06

and they bow down to kiss the hand

00:22:06 --> 00:22:08

of a 17 year old kid simply because

00:22:08 --> 00:22:09

he's the king's son.

00:22:09 --> 00:22:11

I was like,

00:22:11 --> 00:22:13

Like, we brought the ulama to kiss the

00:22:13 --> 00:22:14

hand of these kids

00:22:14 --> 00:22:17

instead of doing the other way around That

00:22:17 --> 00:22:19

these kings they're supposed to teach their children

00:22:19 --> 00:22:20

to respect the ulama and the ulama and

00:22:20 --> 00:22:22

they kiss the hands of the ulama and

00:22:22 --> 00:22:25

even probably serve them? Instead, it becomes the

00:22:25 --> 00:22:27

other way around. He says so be careful

00:22:27 --> 00:22:29

putting yourself in a situation like that now.

00:22:30 --> 00:22:31

As for speech, it is due to the

00:22:31 --> 00:22:33

fact that he might supplicate for the So

00:22:33 --> 00:22:35

this is the second category right now. The

00:22:35 --> 00:22:37

first category, you're gonna risk, you know, being

00:22:37 --> 00:22:40

there, compromising yourself through your actions. Now, you're

00:22:40 --> 00:22:43

gonna be compromising yourself through speech. How?

00:22:44 --> 00:22:45

As for speech, it is due to the

00:22:45 --> 00:22:47

fact that he might supplicate for the oppressor,

00:22:47 --> 00:22:50

praise him, or approve of his false words

00:22:50 --> 00:22:52

either directly by nodding his head or by

00:22:52 --> 00:22:53

a cheerful face.

00:22:54 --> 00:22:56

He might also express a love and loyalty

00:22:56 --> 00:22:58

to him, manifest a yearning to meet him

00:22:58 --> 00:23:00

and wish a long life for him.

00:23:00 --> 00:23:02

So what he says here is that look,

00:23:02 --> 00:23:04

I mean, you're gonna be forced by to

00:23:04 --> 00:23:06

make dua for him.

00:23:06 --> 00:23:08

Make dua that you're not supposed to make.

00:23:08 --> 00:23:10

Like, you Allah, may Allah give him long

00:23:10 --> 00:23:11

life and give him prosperity.

00:23:12 --> 00:23:14

If you're making du'a for him to have

00:23:14 --> 00:23:15

a long life, you're making du'a against the

00:23:15 --> 00:23:16

ummah

00:23:17 --> 00:23:19

because as long as this person is still

00:23:19 --> 00:23:21

alive and he's still oppressing the ummah, that's

00:23:21 --> 00:23:23

getting worse for them. So just make a

00:23:23 --> 00:23:25

du'a that you're not supposed to make or

00:23:25 --> 00:23:26

praise them in things that they're not they're

00:23:26 --> 00:23:29

not deserving of Or approve, approving some of

00:23:29 --> 00:23:32

their false words and they start saying nonsense

00:23:32 --> 00:23:34

and everybody just, like, kinda, like, nodding their

00:23:34 --> 00:23:36

heads and and shaking their hands and clapping

00:23:36 --> 00:23:38

for them. Like, basically give them those false,

00:23:40 --> 00:23:42

perception that they're telling the truth or they're

00:23:42 --> 00:23:44

they're they're macho, they're being fair and being

00:23:44 --> 00:23:46

just. Or the least is that you always

00:23:46 --> 00:23:48

when you see them being cheerful, like give

00:23:48 --> 00:23:49

them again

00:23:49 --> 00:23:51

the the the false understanding that you love

00:23:51 --> 00:23:53

them and you care for them and you

00:23:53 --> 00:23:55

care about them. He says these people are

00:23:55 --> 00:23:57

not supposed to be saying that. Barely assalamu

00:23:57 --> 00:23:59

alaykum is enough for them. None.

00:24:00 --> 00:24:02

This is because in most cases the guest

00:24:02 --> 00:24:04

does not merely greet the ruler but speaks

00:24:04 --> 00:24:07

as well. His words will not go past

00:24:07 --> 00:24:07

aforementioned

00:24:08 --> 00:24:09

categories.

00:24:09 --> 00:24:10

He said, like, if you're gonna go there,

00:24:10 --> 00:24:11

it's not gonna be just salam alaykum alaykum

00:24:11 --> 00:24:12

alaykum.

00:24:12 --> 00:24:14

If you're recognized as being the Sheikh or

00:24:14 --> 00:24:16

the Alem, you're probably gonna be asked to

00:24:16 --> 00:24:17

do one of these things.

00:24:17 --> 00:24:19

So even if you say, no, no, no,

00:24:19 --> 00:24:21

I'm gonna go there, I'm gonna keep quiet,

00:24:21 --> 00:24:23

I'm gonna abandon you on this fitna, I'll

00:24:23 --> 00:24:26

stay in, alhamdulillah, my course, There's no guarantee.

00:24:26 --> 00:24:27

They might actually force it to be in

00:24:27 --> 00:24:31

a different position. No. Report states, if someone

00:24:31 --> 00:24:33

supplicates for the long life of an oppressor,

00:24:33 --> 00:24:35

he wants Allah to be disobeyed.

00:24:36 --> 00:24:38

He is not allowed to supplicate for him

00:24:38 --> 00:24:39

except by saying something

00:24:41 --> 00:24:44

like may Allah rectify you or may Allah

00:24:44 --> 00:24:47

direct you towards what is good. Like basically

00:24:47 --> 00:24:48

the dua that you're allowed to make for

00:24:48 --> 00:24:51

these oppressors is what? May Allah guide them.

00:24:51 --> 00:24:52

May Allah's passion in that which is right

00:24:52 --> 00:24:54

make it easy for them to follow it.

00:24:54 --> 00:24:54

May Allah

00:24:55 --> 00:24:56

help them to see the truth and follow

00:24:56 --> 00:24:58

it like guiding their hearts. That's what you

00:24:58 --> 00:25:00

need to make dua for them because

00:25:00 --> 00:25:02

with their destruction, no really any,

00:25:03 --> 00:25:05

it's not as beneficial as being guided.

00:25:06 --> 00:25:08

If they're well guided, the higher of their

00:25:08 --> 00:25:10

guidance is gonna spread all over.

00:25:11 --> 00:25:12

But if you make dua for the destruction,

00:25:12 --> 00:25:13

they might die

00:25:14 --> 00:25:16

but another oppressor is gonna come and make

00:25:16 --> 00:25:18

things even worse. So, therefore, it's always better

00:25:18 --> 00:25:20

to make that dua unless, of course, we

00:25:20 --> 00:25:21

know that Allah must take

00:25:21 --> 00:25:23

their oppression and their gun

00:25:24 --> 00:25:27

transgression transgression too much. Are you allowed to

00:25:27 --> 00:25:29

make dua against them? Could be. But you

00:25:29 --> 00:25:32

do it publicly? Private is better for you,

00:25:32 --> 00:25:32

you know.

00:25:33 --> 00:25:35

Again, unless of course it's a it's it's

00:25:35 --> 00:25:36

a public

00:25:37 --> 00:25:39

sin and a public transgression,

00:25:39 --> 00:25:40

The people are allowed

00:25:41 --> 00:25:43

to show their disapproval of that.

00:25:45 --> 00:25:47

As for silence, it is due to the

00:25:47 --> 00:25:49

fact that you might go to the gathering

00:25:49 --> 00:25:52

and see things like furniture of silk, vessels

00:25:52 --> 00:25:54

of silver, and boys with forbidden clothes of

00:25:54 --> 00:25:57

silk and remain silent. So this is basically

00:25:57 --> 00:25:58

the 3rd category.

00:25:59 --> 00:26:00

You go in there, you see all the

00:26:00 --> 00:26:03

haram around, you see the wine served, you

00:26:03 --> 00:26:05

see things that not supposed to be there,

00:26:05 --> 00:26:07

and you just keep quiet.

00:26:08 --> 00:26:10

You might you might say, well, the prophet

00:26:10 --> 00:26:13

says that that the least you could do

00:26:13 --> 00:26:15

is what? Disapprove it in your heart.

00:26:16 --> 00:26:18

That the least category of faith, and I'm

00:26:18 --> 00:26:19

doing this.

00:26:19 --> 00:26:21

I'm just being there. I'm doing this. No.

00:26:21 --> 00:26:22

You could do more than that because you

00:26:22 --> 00:26:25

went willingly right now. If you went willingly

00:26:25 --> 00:26:26

and you know that this is what's gonna

00:26:26 --> 00:26:28

be the case, you should be prepared to

00:26:28 --> 00:26:30

say something different or do something different. No.

00:26:30 --> 00:26:33

Anyone who sees these things and does not

00:26:33 --> 00:26:35

say anything is actually taking part in the

00:26:35 --> 00:26:36

sin.

00:26:36 --> 00:26:36

Similarly,

00:26:37 --> 00:26:38

he might hear them say vile things and

00:26:38 --> 00:26:41

lie, slander, and harm others with their tongues,

00:26:42 --> 00:26:45

sing staying silent about what is impermissible because

00:26:45 --> 00:26:47

commanding what is right and rebuking what is

00:26:47 --> 00:26:48

wrong is

00:26:48 --> 00:26:51

obligatory upon you. Why is that? Because you

00:26:51 --> 00:26:54

went there willingly so al-'Amul Maroof Anah al

00:26:54 --> 00:26:57

Munkar becomes obligatory upon you, becomes obligatory

00:26:57 --> 00:26:59

upon you. Now here's a question for you

00:26:59 --> 00:27:00

guys.

00:27:01 --> 00:27:03

Today, in our time, these examples, does it

00:27:03 --> 00:27:05

work with our leadership today? Like, if you're

00:27:05 --> 00:27:07

gonna go, for example, to the governor here

00:27:07 --> 00:27:08

in Texas

00:27:08 --> 00:27:10

or if you've if you go to,

00:27:11 --> 00:27:13

you've been invited to,

00:27:13 --> 00:27:14

the Ramadan Iftar,

00:27:15 --> 00:27:17

in the White House, for example,

00:27:17 --> 00:27:18

under these circumstances.

00:27:19 --> 00:27:21

So should you go and if you do,

00:27:21 --> 00:27:22

what do you say? Are you allowed to

00:27:22 --> 00:27:25

go and say, you know, I disapprove your

00:27:25 --> 00:27:27

policy on on such and such situation, Gaza,

00:27:27 --> 00:27:28

for example.

00:27:28 --> 00:27:29

Now,

00:27:29 --> 00:27:31

again, that goes to the Muslim Hanafsir. Like

00:27:31 --> 00:27:33

we said in the past, these rulers were

00:27:33 --> 00:27:36

forced on you but today these are selected

00:27:36 --> 00:27:37

so you are allowed to challenge them. You

00:27:37 --> 00:27:39

are allowed to tell them look, listen, I

00:27:39 --> 00:27:40

don't I don't agree with this. I disapprove

00:27:40 --> 00:27:41

this, for example.

00:27:42 --> 00:27:43

So if you have the capacity

00:27:44 --> 00:27:47

to attend these gatherings with, alhamdulillah, I mean,

00:27:47 --> 00:27:50

you keep your integrity and dignity there and

00:27:50 --> 00:27:51

express your opinion,

00:27:52 --> 00:27:52

clearly

00:27:53 --> 00:27:54

and your disapproval of their,

00:27:55 --> 00:27:56

of their transgression,

00:27:57 --> 00:27:58

then you should go.

00:27:58 --> 00:28:00

But if it's gonna be going there and

00:28:00 --> 00:28:00

just,

00:28:01 --> 00:28:04

wasting our iman and our deen and compromising

00:28:04 --> 00:28:06

our presence only just for to take a

00:28:06 --> 00:28:08

few pictures here and there, then we say,

00:28:08 --> 00:28:10

you know what, that's not worth it really.

00:28:10 --> 00:28:12

And I we usually, in this kind of,

00:28:12 --> 00:28:13

of course, assessment,

00:28:14 --> 00:28:15

who can decide for us if this is

00:28:15 --> 00:28:18

actually a good position or not? Definitely not

00:28:18 --> 00:28:20

just the Imams and the ulama. Also the

00:28:20 --> 00:28:23

political leaders, you know, with cooperation with one

00:28:23 --> 00:28:25

another, we advise each other and say, you

00:28:25 --> 00:28:27

know what, okay, It's worth it or it's

00:28:27 --> 00:28:29

not worth it or this is something good

00:28:29 --> 00:28:32

for us or otherwise. So that's, of course,

00:28:32 --> 00:28:34

cooperation between the

00:28:34 --> 00:28:35

political leadership

00:28:36 --> 00:28:38

and religious leadership at the same time. None.

00:28:38 --> 00:28:40

If you now say that his silence is

00:28:40 --> 00:28:42

excusable because he fears for himself,

00:28:43 --> 00:28:44

you say that you are right, but the

00:28:44 --> 00:28:46

fact remains that he has no need to

00:28:46 --> 00:28:49

subject himself to unlawful without an excuse.

00:28:49 --> 00:28:51

Mhmm. If he does not visit him and

00:28:51 --> 00:28:53

witness you think these things, he is not

00:28:53 --> 00:28:54

allowed,

00:28:54 --> 00:28:56

to command and rebuke anything.

00:28:57 --> 00:28:59

If one knows the corruption of a place

00:28:59 --> 00:29:01

and knows his inability to change it by

00:29:01 --> 00:29:01

attending,

00:29:02 --> 00:29:03

he is not allowed to enter.

00:29:04 --> 00:29:06

You were invited to a family wedding

00:29:07 --> 00:29:09

and you know then that family wedding they're

00:29:09 --> 00:29:09

serving alcohol.

00:29:10 --> 00:29:11

Should you go?

00:29:13 --> 00:29:15

No, that's that's what's in this category, for

00:29:15 --> 00:29:16

example. So if you know there is a

00:29:16 --> 00:29:16

monkar

00:29:17 --> 00:29:18

and you're not going to go there and

00:29:18 --> 00:29:19

tell them, You cannot do this

00:29:21 --> 00:29:21

then,

00:29:21 --> 00:29:24

you should avoid it. But if you can

00:29:24 --> 00:29:24

go

00:29:24 --> 00:29:26

and give your opinion and mention to them

00:29:26 --> 00:29:28

that this is wrong, how I'm not supposed

00:29:28 --> 00:29:30

to do that, and they say,

00:29:30 --> 00:29:32

and do your respect to your uncles and

00:29:32 --> 00:29:34

they leave, that's fine.

00:29:34 --> 00:29:36

But you don't allow yourself to be in

00:29:36 --> 00:29:37

a compromising position

00:29:37 --> 00:29:39

because of that. Especially, he says here, because

00:29:39 --> 00:29:40

you voluntarily

00:29:40 --> 00:29:43

went there. So that's the first example

00:29:43 --> 00:29:44

and the first category,

00:29:45 --> 00:29:47

that's if you go voluntarily to the, to

00:29:47 --> 00:29:48

that tyrant.

00:29:48 --> 00:29:49

Next.

00:29:50 --> 00:29:53

Section 4 of going to tyrannical rulers due

00:29:53 --> 00:29:55

to an excuse. Like in the first category,

00:29:55 --> 00:29:56

there was no excuse.

00:29:56 --> 00:29:59

You just went just because, you know, you

00:29:59 --> 00:30:01

want to have some social time, you want

00:30:01 --> 00:30:02

to have

00:30:02 --> 00:30:04

a favor upon him or something like that.

00:30:04 --> 00:30:06

But what if you have an excuse that

00:30:06 --> 00:30:08

you have to go? Like what?

00:30:08 --> 00:30:10

Were we to assume that he is spared

00:30:10 --> 00:30:12

from all that has been mentioned and Farfetch

00:30:13 --> 00:30:15

that is that is indeed he will not

00:30:15 --> 00:30:17

be spared from the corruption that finds its

00:30:17 --> 00:30:18

way to him. Like, what he's saying is

00:30:18 --> 00:30:21

that, look, don't don't, you know, fool yourself.

00:30:21 --> 00:30:23

Don't say, no, no, no, alhamdulillah,

00:30:23 --> 00:30:24

if I'm there, I'm gonna be saying, I'm

00:30:24 --> 00:30:26

gonna be doing. He goes, look, no one

00:30:26 --> 00:30:29

is really can be spared. The fitness is

00:30:29 --> 00:30:31

too great. So he said, however, he says,

00:30:31 --> 00:30:32

let's assume

00:30:32 --> 00:30:35

that this person spared all these with them.

00:30:35 --> 00:30:36

Then what? Yes?

00:30:36 --> 00:30:38

He he will not be spared from the

00:30:38 --> 00:30:40

corruption that finds his way to him when

00:30:40 --> 00:30:42

he sees your indulgence and pleasure.

00:30:42 --> 00:30:45

The likely consequences are that you will find

00:30:45 --> 00:30:48

himself belittling the blessings nirmay that Allah has

00:30:48 --> 00:30:51

bestowed upon him. Furthermore, others will allow his

00:30:51 --> 00:30:52

example in visiting

00:30:52 --> 00:30:55

to the ruler, so he will be increasing

00:30:55 --> 00:30:57

the followers of the oppressors. So he says

00:30:57 --> 00:30:58

2 things could happen as a as a

00:30:58 --> 00:31:00

as a result of that, even if you

00:31:00 --> 00:31:01

had an excuse to go.

00:31:01 --> 00:31:04

Because number 1, you go in there and

00:31:04 --> 00:31:06

you you find yourself because

00:31:06 --> 00:31:09

of all the blessings that Allah has bestowed

00:31:09 --> 00:31:11

upon this ruler that you have not even

00:31:11 --> 00:31:12

a fraction of.

00:31:12 --> 00:31:14

So you walk, you look at the carpet,

00:31:14 --> 00:31:16

Masha'Allah. You look at the space of the

00:31:16 --> 00:31:16

palace,

00:31:16 --> 00:31:19

oh wow. And you you try the food,

00:31:19 --> 00:31:20

it's unbelievable.

00:31:21 --> 00:31:22

So you come out and your heart right

00:31:22 --> 00:31:24

now is in

00:31:25 --> 00:31:26

comes with pain

00:31:26 --> 00:31:28

because now you're belittling the name of Allah

00:31:28 --> 00:31:29

subhanahu wa ta'ala.

00:31:30 --> 00:31:32

Like, what do I have there? Look at

00:31:32 --> 00:31:33

this car, look at this house, look at

00:31:33 --> 00:31:35

this food in comparison to the fitnah that

00:31:35 --> 00:31:37

they expose themselves to. So that's the first

00:31:37 --> 00:31:39

issue that might go through.

00:31:39 --> 00:31:42

The second one he says over here is,

00:31:42 --> 00:31:44

if you do that

00:31:44 --> 00:31:46

you might have an excuse for it, like

00:31:46 --> 00:31:48

you went there because you'd like to help

00:31:48 --> 00:31:50

somebody and you try to bring a grievance

00:31:50 --> 00:31:52

of somebody to the amir and the and

00:31:52 --> 00:31:53

the leader and so on.

00:31:54 --> 00:31:55

However, he says

00:31:55 --> 00:31:58

other people probably wouldn't know that.

00:31:58 --> 00:32:00

Those who see you going through the door,

00:32:01 --> 00:32:02

they don't know that you're going because you

00:32:02 --> 00:32:04

have an excuse, you're trying to help somebody,

00:32:04 --> 00:32:05

you're trying to do the right thing. They

00:32:05 --> 00:32:07

only see you in the pictures

00:32:08 --> 00:32:09

and for them it's like,

00:32:10 --> 00:32:12

Sheikh Fulan takes picture with x y z.

00:32:12 --> 00:32:14

Why not me? So they start going. So

00:32:14 --> 00:32:17

as a result, without even knowing, you're allowing

00:32:17 --> 00:32:20

other people to put themselves in such a

00:32:20 --> 00:32:21

very compromising situation

00:32:22 --> 00:32:24

and helping the oppressor as a result of

00:32:24 --> 00:32:26

that. Nam. It has been narrated that Saeed

00:32:26 --> 00:32:29

ibn al Musay was once invited to fled

00:32:29 --> 00:32:31

his allegiance Bay'a to Al Warid and Suleiman.

00:32:32 --> 00:32:33

That's from the Banu Umayyah from the early

00:32:33 --> 00:32:36

stage of the Umayyad dynasty. Nam. The two

00:32:36 --> 00:32:38

sons of the Abdul Malik, but he said,

00:32:38 --> 00:32:40

I shall not give my blessed to 2

00:32:40 --> 00:32:42

at the same time for as long as

00:32:42 --> 00:32:43

night follows the day.

00:32:43 --> 00:32:45

Then they said, enter from this door and

00:32:45 --> 00:32:48

exist from the other, but he said, no,

00:32:48 --> 00:32:49

but Allah, I will I will not let

00:32:49 --> 00:32:52

anyone follow my example in that. As As

00:32:52 --> 00:32:54

a result, he was flogged to 100 lashes

00:32:54 --> 00:32:56

and dressed in the in the rough woolen

00:32:56 --> 00:32:57

garment.

00:32:57 --> 00:32:59

So, as you can see, the rulers, they

00:32:59 --> 00:33:01

wanted the ulama to give them legitimacy.

00:33:02 --> 00:33:05

How so? By giving them bled. So someone

00:33:05 --> 00:33:06

like Sayedul Musayeb was the faqih of al

00:33:06 --> 00:33:08

Madina in that time and they want him

00:33:08 --> 00:33:11

to come so he could give the pledge

00:33:11 --> 00:33:13

and be an example for others to follow,

00:33:13 --> 00:33:15

but Sayed al Musayib says, that's not right.

00:33:15 --> 00:33:17

I can't give pledge to 2 people at

00:33:17 --> 00:33:18

the same time. That's not from the sunnah

00:33:18 --> 00:33:20

of the prophet I'm not gonna do this.

00:33:21 --> 00:33:22

He said, Look, just come privately,

00:33:23 --> 00:33:25

come from this door and leave from that

00:33:25 --> 00:33:27

door, and that's it. He goes, No. What

00:33:27 --> 00:33:28

do people know about that?

00:33:29 --> 00:33:31

If people know that I did that, everybody's

00:33:31 --> 00:33:32

gonna think it's okay, and I don't want

00:33:32 --> 00:33:34

to put myself in a position with the

00:33:34 --> 00:33:36

people, so as a result, he was actually

00:33:36 --> 00:33:36

punished.

00:33:37 --> 00:33:38

Because, you know what? Fine. You're not going

00:33:38 --> 00:33:40

to listen? Okay. You're going to be punished.

00:33:40 --> 00:33:41

And he was punished None.

00:33:43 --> 00:33:45

Based on what has been mentioned, there are

00:33:45 --> 00:33:48

only two excuses for going to tyrannical rulers.

00:33:48 --> 00:33:50

They demand that and their harm is

00:33:50 --> 00:33:52

is spirit if one refuses.

00:33:52 --> 00:33:54

So, basically, they force you to come. So

00:33:54 --> 00:33:56

if you don't if you don't show up,

00:33:56 --> 00:33:57

we're gonna do this and this to you.

00:33:57 --> 00:33:59

So you just go because now you've been

00:33:59 --> 00:34:00

forced to. And the second?

00:34:01 --> 00:34:04

One goes to them to stop to stop

00:34:04 --> 00:34:05

a Muslim from being oppressed.

00:34:06 --> 00:34:08

If this is the case, entering their presence

00:34:08 --> 00:34:10

is allowed in the condition that one does

00:34:10 --> 00:34:12

not lie and prays and does not neglect

00:34:12 --> 00:34:12

advice

00:34:13 --> 00:34:15

if he thinks it might be accepted. Like

00:34:15 --> 00:34:17

you're going to help somebody else, but still,

00:34:17 --> 00:34:18

if you see something wrong, you're gonna have

00:34:18 --> 00:34:20

to speak about it. You don't stay quiet

00:34:20 --> 00:34:22

in the presence of this injustice

00:34:22 --> 00:34:23

or wrongdoing.

00:34:25 --> 00:34:27

None. This is what pertains to the ruling

00:34:27 --> 00:34:28

of going to the rulers.

00:34:29 --> 00:34:30

2nd, that the ruler

00:34:30 --> 00:34:32

What's second, in terms of what?

00:34:33 --> 00:34:35

Remember at the beginning of the chapter, he

00:34:35 --> 00:34:37

said there are certain conditions or certain states.

00:34:38 --> 00:34:40

So the first one, if you go to

00:34:40 --> 00:34:42

the ruler by yourself.

00:34:42 --> 00:34:44

Now, he's speaking about the second

00:34:44 --> 00:34:46

conditions right now. What is that?

00:34:47 --> 00:34:49

2nd that the ruler comes to visit you

00:34:49 --> 00:34:51

himself. So it's not you going there. No.

00:34:51 --> 00:34:53

The ruler is coming to you. So what

00:34:53 --> 00:34:54

are you gonna do right now? Let's see

00:34:54 --> 00:34:56

what he says here. In this case, one

00:34:56 --> 00:34:59

is obliged to answer his greeting. Esther standing

00:34:59 --> 00:35:01

up and honoring him for the honorable treatment

00:35:01 --> 00:35:02

he has given

00:35:03 --> 00:35:04

is not unlawful

00:35:04 --> 00:35:06

here. This is because the way he has

00:35:06 --> 00:35:08

honored knowledge and their religion makes him deserving

00:35:08 --> 00:35:09

of praise just as the way he has

00:35:09 --> 00:35:12

oppressed people makes him deserving of rebuke. So

00:35:12 --> 00:35:15

what he says over here, since this ruler

00:35:15 --> 00:35:17

came all the way to you, to visit

00:35:17 --> 00:35:19

you, is it okay for you to say,

00:35:19 --> 00:35:20

Wa Alaikum, mister Lam,

00:35:21 --> 00:35:22

good morning, good morning to you too? He

00:35:22 --> 00:35:25

says, yes, of course. Also, should you stand

00:35:25 --> 00:35:27

up for him? He goes, because he came

00:35:27 --> 00:35:29

respecting that ilm and that knowledge and he

00:35:29 --> 00:35:32

came to you, then you honor that that

00:35:32 --> 00:35:32

kind of, like,

00:35:33 --> 00:35:35

yani, that that presence by standing up for

00:35:35 --> 00:35:37

him. He said, it's okay if you do

00:35:37 --> 00:35:38

that as well too. He said it's permissible

00:35:38 --> 00:35:39

to do it now.

00:35:40 --> 00:35:42

If the ruler enters alone and the host

00:35:42 --> 00:35:44

deems it good to stand up in the

00:35:44 --> 00:35:45

honor of in honor of the religion,

00:35:46 --> 00:35:48

that is better than sitting. If he enters

00:35:48 --> 00:35:50

with a group Like, say like, this is

00:35:50 --> 00:35:52

private between you and him because it's okay

00:35:52 --> 00:35:53

to stand up for him and shake hands

00:35:53 --> 00:35:55

with him and talk to him, you know,

00:35:55 --> 00:35:56

respecting that now.

00:35:57 --> 00:35:58

If he enters with a group of men,

00:35:59 --> 00:36:01

then considering the dignified status that the governors

00:36:01 --> 00:36:04

enjoy among their people is even better. So

00:36:04 --> 00:36:06

there is nothing wrong in standing up with

00:36:06 --> 00:36:08

his intention. Because if he didn't stand up

00:36:08 --> 00:36:10

in the presence of the king or the

00:36:10 --> 00:36:12

ruler with his, of course, entourage

00:36:12 --> 00:36:14

and you just kinda kept sitting down there

00:36:14 --> 00:36:15

and shaking hands like this,

00:36:16 --> 00:36:18

what's gonna happen? Or at least what's the

00:36:18 --> 00:36:20

perception of the people around the king?

00:36:20 --> 00:36:22

This is it. You're gonna be a target

00:36:22 --> 00:36:22

right now.

00:36:23 --> 00:36:24

And a lot of the khaib that have

00:36:24 --> 00:36:26

expected of you is gonna be gone simply

00:36:26 --> 00:36:27

because

00:36:27 --> 00:36:28

you just did not stand up for the

00:36:28 --> 00:36:30

Khalifa, for the Amir, or for the ruler.

00:36:30 --> 00:36:33

So he says, it's okay so that these

00:36:33 --> 00:36:35

people don't hold a grudge against you. No.

00:36:35 --> 00:36:37

If however he knows that sitting down will

00:36:37 --> 00:36:40

not cause trouble within the people and that

00:36:40 --> 00:36:42

you will not be harmed by an upset

00:36:42 --> 00:36:44

ruler, it is better not to honor him

00:36:44 --> 00:36:46

by standing up. This is from the prophet

00:36:46 --> 00:36:47

sallallahu alaihi wasallam, by the way. If you

00:36:47 --> 00:36:50

remember, rasulullah sallallahu alaihi wasallam actually he told

00:36:50 --> 00:36:50

us,

00:36:52 --> 00:36:54

he he forbid us from standing up to

00:36:54 --> 00:36:55

people

00:36:55 --> 00:36:57

when they come in, especially

00:36:57 --> 00:37:00

if that is a sign of, of humility,

00:37:01 --> 00:37:02

on your part or,

00:37:03 --> 00:37:05

maybe giving them a status that they're not

00:37:05 --> 00:37:06

deserving.

00:37:06 --> 00:37:08

So, you say just sit down and and

00:37:08 --> 00:37:10

be equals. That's okay. Unless, of course, someone

00:37:10 --> 00:37:12

with a special status are deserving of that

00:37:12 --> 00:37:14

respect, then that's a different thing. With the

00:37:14 --> 00:37:15

prophet

00:37:16 --> 00:37:16

as,

00:37:17 --> 00:37:19

when, Sa'ad bin Mu'an

00:37:20 --> 00:37:22

came to rule between the prophet and Banu

00:37:22 --> 00:37:22

Quraydah,

00:37:23 --> 00:37:24

The prophet

00:37:24 --> 00:37:25

told the Sahaba says,

00:37:26 --> 00:37:29

get up to help him. He didn't say

00:37:29 --> 00:37:30

get up out of respect rather to go

00:37:30 --> 00:37:33

and assist and help, which is the the

00:37:33 --> 00:37:35

the general rule is that we don't stand

00:37:35 --> 00:37:36

up unless, of course, there is a reason

00:37:36 --> 00:37:37

for that.

00:37:38 --> 00:37:40

After this, he is obliged to advise the

00:37:40 --> 00:37:42

ruler and to inform him about his unlawful

00:37:42 --> 00:37:44

activities if he does not know the ruling.

00:37:45 --> 00:37:47

As for telling him that oppression and drinking

00:37:47 --> 00:37:49

wine are wrong, there is no benefit in

00:37:49 --> 00:37:50

that. No.

00:37:51 --> 00:37:53

What he must do instead is warn him

00:37:53 --> 00:37:55

of sinfulness as much as he thinks will

00:37:55 --> 00:37:58

affect his heart. He must also give him

00:37:58 --> 00:38:01

direction towards the best interest of all. If

00:38:01 --> 00:38:02

he knows of a legal way for the

00:38:02 --> 00:38:04

oppressor to get what he wants, then he

00:38:04 --> 00:38:07

tells him about it. So, what does he

00:38:07 --> 00:38:09

mean by saying as for telling him about,

00:38:09 --> 00:38:11

you know, drinking wine and it's wrong and

00:38:11 --> 00:38:13

this There's no benefit of that. Why?

00:38:16 --> 00:38:19

It's because they're for sure they know.

00:38:19 --> 00:38:20

They know it is wrong so you're just

00:38:21 --> 00:38:23

you're not telling them something Yani knew. He

00:38:23 --> 00:38:25

said, no. If you're gonna be

00:38:25 --> 00:38:26

benefiting him in any way,

00:38:27 --> 00:38:28

choose something

00:38:28 --> 00:38:28

specific

00:38:29 --> 00:38:31

that you talk to him about. Like, look,

00:38:31 --> 00:38:32

you've been,

00:38:32 --> 00:38:34

banning the people for coming to the Jum'ah,

00:38:34 --> 00:38:36

for example. You are targeting those who come

00:38:36 --> 00:38:37

to the Masajid, like, a specific

00:38:38 --> 00:38:40

sin that they're committing or salaric harm their

00:38:40 --> 00:38:42

cousin that needs to be mentioned.

00:38:42 --> 00:38:44

Other for the, you know, wine is haram

00:38:44 --> 00:38:46

and they know it.

00:38:46 --> 00:38:48

It's just like they do it regardless. Nam,

00:38:48 --> 00:38:51

wallah, nah. Keep going. Number 3. 3rd, they

00:38:51 --> 00:38:51

used to

00:38:52 --> 00:38:53

they used to stay away from them so

00:38:53 --> 00:38:55

they need So we have 3, 3 conditions

00:38:55 --> 00:38:57

in regard to dealing with the Thailand.

00:38:57 --> 00:39:00

Going to them, they come to you, and

00:39:00 --> 00:39:02

now the 3rd category is if you decide

00:39:02 --> 00:39:03

to stay away from them altogether.

00:39:04 --> 00:39:06

3rd, that you stay away from them so

00:39:06 --> 00:39:08

that neither of you see each other. This

00:39:08 --> 00:39:10

is the safest way. You must hate their

00:39:10 --> 00:39:12

oppression with certain conviction.

00:39:12 --> 00:39:14

He must not desire to meet them and

00:39:14 --> 00:39:16

must not feel bad about anything he might

00:39:16 --> 00:39:19

miss due to not being in their presence.

00:39:19 --> 00:39:21

Like, if you can be safe away from

00:39:21 --> 00:39:23

them, better for you.

00:39:23 --> 00:39:26

Now, how far should you go? Some ulama,

00:39:26 --> 00:39:28

they actually they went into hiding completely.

00:39:28 --> 00:39:31

Like Sufyan ibn Sufyan al Thaww Allahu Ta'ala,

00:39:31 --> 00:39:33

other great ulama from the past when they

00:39:33 --> 00:39:33

were,

00:39:34 --> 00:39:34

summoned

00:39:35 --> 00:39:35

to attend,

00:39:36 --> 00:39:38

to to the khalifa in order to assign

00:39:38 --> 00:39:40

them high positions in the court, they just

00:39:40 --> 00:39:41

disappeared.

00:39:42 --> 00:39:43

They disappear until they died, some of them,

00:39:43 --> 00:39:44

unfortunately,

00:39:44 --> 00:39:46

which deprived us from a lot of that

00:39:46 --> 00:39:49

could have been benefited from them, subhanAllah, now.

00:39:49 --> 00:39:52

1 of the pious said, there is but

00:39:52 --> 00:39:54

one day between me and the kings.

00:39:54 --> 00:39:56

As for the day that has passed, they

00:39:56 --> 00:39:58

cannot find displeasure while both I and they

00:39:58 --> 00:40:00

are fearful about tomorrow.

00:40:00 --> 00:40:02

It is but today and who knows what

00:40:02 --> 00:40:05

will happen today? So, basically, he said, look,

00:40:05 --> 00:40:06

I don't really care much.

00:40:07 --> 00:40:09

Between them and I, just today. And for

00:40:09 --> 00:40:11

me, as long as the day is in

00:40:11 --> 00:40:12

my hand, I don't care about what they

00:40:12 --> 00:40:15

say. So I will stay away from them.

00:40:15 --> 00:40:15

Nah.

00:40:16 --> 00:40:18

Issue. If a ruler So that's a specific

00:40:18 --> 00:40:20

issue, he says. A specific issue he wants

00:40:20 --> 00:40:21

to address.

00:40:21 --> 00:40:23

If a ruler sends you money and tells

00:40:23 --> 00:40:25

you to distribute it to the board, you

00:40:25 --> 00:40:26

are not allowed to take it

00:40:27 --> 00:40:28

if its

00:40:28 --> 00:40:30

owner is known. What does that mean?

00:40:30 --> 00:40:33

Like, you know, this money belonged to somebody

00:40:33 --> 00:40:35

and this ruler killed, for example, this individual

00:40:35 --> 00:40:36

or prisoned

00:40:37 --> 00:40:38

this individual

00:40:38 --> 00:40:40

and has served their money. You know this

00:40:40 --> 00:40:42

money belonged to somebody, so you're not allowed

00:40:42 --> 00:40:43

to take it at all.

00:40:44 --> 00:40:44

And then?

00:40:45 --> 00:40:47

If the owner is not known, the ruling

00:40:47 --> 00:40:49

is that he should give it give it

00:40:49 --> 00:40:51

in charity as mentioned earlier. So, but if

00:40:51 --> 00:40:53

you know that it's haram for them because

00:40:53 --> 00:40:55

they stole it from somewhere or took it

00:40:55 --> 00:40:57

by force from somebody, we don't know who

00:40:57 --> 00:40:59

that person is. Take it and give it

00:40:59 --> 00:41:00

in charity.

00:41:00 --> 00:41:01

None.

00:41:01 --> 00:41:04

Thus, you should go on and distribute it

00:41:04 --> 00:41:06

to the poor. Some scholars, however, refuse to

00:41:06 --> 00:41:08

take money like this. If most of their

00:41:08 --> 00:41:11

money is unlawful, dealing with them is impermissible.

00:41:11 --> 00:41:13

Like, if you know that if most of

00:41:13 --> 00:41:15

their money is unlawful, then they'll take anything

00:41:15 --> 00:41:16

from them.

00:41:17 --> 00:41:19

Avoid taking their money at all cost. Now

00:41:20 --> 00:41:20

and finally

00:41:21 --> 00:41:22

When it comes to the bridges,

00:41:22 --> 00:41:25

masjids, and jerking places built by the oppressors,

00:41:25 --> 00:41:28

the matter should be looked should be looked

00:41:28 --> 00:41:30

into. If the things used to build them

00:41:30 --> 00:41:32

belong to a specific owner, they can only

00:41:32 --> 00:41:34

be walked on in cases of necessity.

00:41:35 --> 00:41:36

But if the owner is not known, they

00:41:36 --> 00:41:37

can be used normally.

00:41:38 --> 00:41:40

A prudent person, however, refrains from that in

00:41:40 --> 00:41:43

both cases and Allah knows best. Obviously, these

00:41:43 --> 00:41:45

examples may not apply to us today. Right?

00:41:46 --> 00:41:47

Like, what bridge are you talking about and

00:41:47 --> 00:41:50

what, you know, street you're talking about. However,

00:41:50 --> 00:41:53

still, in general, he says, if these oppressors

00:41:54 --> 00:41:55

are using the innocent

00:41:56 --> 00:41:58

people's money and wealth to create public,

00:41:59 --> 00:42:00

yani, image,

00:42:01 --> 00:42:03

we should not we should not assist them

00:42:03 --> 00:42:05

and help them with that. We should avoid

00:42:06 --> 00:42:08

the utilization of what they what they do

00:42:08 --> 00:42:10

with this money to send them a strong

00:42:10 --> 00:42:12

message about their oppression. That's what he says

00:42:12 --> 00:42:14

in this case, in this situation.

00:42:15 --> 00:42:17

So this was the the chapter that was

00:42:17 --> 00:42:20

talking about Allah Subuhat, how or haram. Next

00:42:20 --> 00:42:21

week InshaAllah when we come we have a

00:42:21 --> 00:42:22

new topic completely

00:42:23 --> 00:42:25

and that is the ethic of companionship and

00:42:25 --> 00:42:25

brotherhood.

00:42:29 --> 00:42:30

That's going to be next week InshaAllah.

00:42:32 --> 00:42:33

Alright.

00:43:07 --> 00:43:08

There?

00:43:13 --> 00:43:16

So tonight we're having hadith number 30. It's

00:43:16 --> 00:43:18

a short hadith in terms of its, the

00:43:19 --> 00:43:20

the number of statements

00:43:21 --> 00:43:23

that are mentioned there. It has a very

00:43:23 --> 00:43:24

profound message,

00:43:24 --> 00:43:27

about the concept and the meaning

00:43:28 --> 00:43:29

of obligations

00:43:30 --> 00:43:32

and different rules of fiqh in Islam.

00:44:21 --> 00:44:23

And he has defined limits, so do not

00:44:23 --> 00:44:26

transgress them. And he has forbidden something, so

00:44:26 --> 00:44:28

do not violate them. And he was silent

00:44:28 --> 00:44:30

about some things as a mercy to you,

00:44:30 --> 00:44:31

not out of forgetfulness,

00:44:31 --> 00:44:34

so do not investigate them. A good hadith,

00:44:34 --> 00:44:35

which a dog put me and others in

00:44:35 --> 00:44:37

their hands. So this hadith, in terms of

00:44:37 --> 00:44:39

authenticity, at Al Ahmad, they have different sort

00:44:39 --> 00:44:42

of opinion on it. And, some they consider

00:44:42 --> 00:44:43

this to be a weak hadith, other they

00:44:43 --> 00:44:46

consider it to be acceptable hadith. For those

00:44:46 --> 00:44:47

who said that it's actually it's not an

00:44:47 --> 00:44:49

authentic hadith, they say they they have,

00:44:50 --> 00:44:51

2 defects for us. If you look at

00:44:51 --> 00:44:53

the defect, what it says, this hadith is

00:44:53 --> 00:44:55

in the version of, Makkul,

00:44:56 --> 00:44:58

from Abu Thalaba Al Khosheni. What does he

00:44:58 --> 00:44:59

say here about the defect?

00:45:00 --> 00:45:03

First, it is not authentically established that Makhul

00:45:03 --> 00:45:04

listened to Abu Talibah directly,

00:45:05 --> 00:45:07

which is which is what Abu Musial al

00:45:07 --> 00:45:10

Dimeshli, the Hafiz, Abu Nairi, and others said.

00:45:10 --> 00:45:12

So, what does it mean if, Macron did

00:45:12 --> 00:45:14

not listen from Abu Talibah Al Khushani? What

00:45:14 --> 00:45:15

does that mean?

00:45:16 --> 00:45:19

The synod is interrupted, the chain of narrators

00:45:19 --> 00:45:19

interrupted.

00:45:20 --> 00:45:21

Abu Talibah was a companion,

00:45:22 --> 00:45:24

Mahkul was a tabi, right?

00:45:24 --> 00:45:25

But,

00:45:26 --> 00:45:28

if he if it was never established that

00:45:28 --> 00:45:30

he met Abu Talibah,

00:45:30 --> 00:45:31

so when he says

00:45:32 --> 00:45:33

from Abu Talibah,

00:45:33 --> 00:45:35

like the narration is from Abu Talibah,

00:45:36 --> 00:45:37

so there is no guarantee he heard it

00:45:37 --> 00:45:39

from Abu Talibah himself.

00:45:39 --> 00:45:41

Rather, there's a the chance that he heard

00:45:41 --> 00:45:42

from who?

00:45:43 --> 00:45:46

Someone else. Who that someone else could be?

00:45:46 --> 00:45:48

That could be an authentic or a unreliable

00:45:48 --> 00:45:48

person

00:45:49 --> 00:45:51

and a non reliable. So if the chain

00:45:51 --> 00:45:51

is interrupted,

00:45:52 --> 00:45:54

it is a it caused the hadith to

00:45:54 --> 00:45:57

be considered weak. That's one and one, defect.

00:45:57 --> 00:45:59

The second one? 2nd, that there are different

00:45:59 --> 00:46:01

views as to whether it is a Mafour

00:46:01 --> 00:46:04

hadith or Malkuth's statement, Abu Talibah.

00:46:04 --> 00:46:06

So there's another another debate, he says. Some

00:46:06 --> 00:46:08

of the Alama, they say this hadith is

00:46:08 --> 00:46:09

not from the prophet

00:46:09 --> 00:46:11

to begin with. These words are just the

00:46:11 --> 00:46:13

words of Abu Talibah himself. However?

00:46:14 --> 00:46:16

Some of them narrating it from Mahfool as

00:46:16 --> 00:46:18

his own statement by Dua, but he said

00:46:18 --> 00:46:20

what is more likely to be correct is

00:46:20 --> 00:46:21

that it

00:46:21 --> 00:46:23

is a Marfool Hadith. Do you guys remember

00:46:23 --> 00:46:25

what's the meaning of Marfool Hadith?

00:46:25 --> 00:46:27

What does a Marfool Hadith mean?

00:46:28 --> 00:46:31

The Prophet sallallahu alaihi wasallam. The Prophet sallallahu

00:46:31 --> 00:46:33

alaihi wasallam. But if he was from the

00:46:33 --> 00:46:35

Sahabi, they say, Ma'ukuf.

00:46:36 --> 00:46:38

Ma'ukuf is from the Sahabi, means it's the

00:46:38 --> 00:46:40

words of the Sahabi himself not the prophet,

00:46:40 --> 00:46:42

but Marfuh is the words from the prophet

00:46:44 --> 00:46:44

himself.

00:46:45 --> 00:46:47

Now, what does Imam al Nawawi, the author

00:46:47 --> 00:46:49

of the original book, Ragayi Nawiyyah,

00:46:49 --> 00:46:51

how does he rule on this hadith? If

00:46:51 --> 00:46:52

you look where it says the sheikh An

00:46:52 --> 00:46:52

Nawwah.

00:46:55 --> 00:46:57

The sheikh regarded this hadith as Hassan, and

00:46:57 --> 00:47:00

similarly before him, the Hafid Abu Bakr as

00:47:00 --> 00:47:02

Saman, you regard it as good in his.

00:47:03 --> 00:47:04

So we deem this hadith to be an

00:47:04 --> 00:47:07

authentic hadith, and it's considered Hassan, maqbool, which

00:47:07 --> 00:47:09

is the acceptable hadith. That's what it means.

00:47:09 --> 00:47:10

It's not to that degree of of sahih,

00:47:11 --> 00:47:12

the highest degree of authenticity,

00:47:12 --> 00:47:14

but at least still is considered good and

00:47:14 --> 00:47:16

acceptable insha Allahu ta'ala.

00:47:16 --> 00:47:19

There are different versions for the hadith. I'm

00:47:19 --> 00:47:20

not we're not gonna read them, but just

00:47:20 --> 00:47:23

gonna, show them to you here. So there

00:47:23 --> 00:47:25

are different versions of the hadith itself as

00:47:25 --> 00:47:26

the prophet sallallahu alaihi wa sallam mentioned here

00:47:26 --> 00:47:27

or at least from the words of the

00:47:27 --> 00:47:29

prophet sallallahu alaihi wa sallam that he added

00:47:29 --> 00:47:30

also

00:47:35 --> 00:47:37

That Allah would never forget anything, and he

00:47:37 --> 00:47:38

recited the ayah

00:47:40 --> 00:47:41

that Allah

00:47:42 --> 00:47:44

he never forgets anything. That's one narration. The

00:47:44 --> 00:47:46

other one is from a termidi in the

00:47:46 --> 00:47:48

following page, a

00:47:48 --> 00:47:49

Tirmidi

00:47:49 --> 00:47:49

ibn

00:47:50 --> 00:47:50

Majah

00:47:51 --> 00:47:52

and he says, whatever

00:47:53 --> 00:47:56

Allah remains silent of, it's from where Allah

00:47:57 --> 00:48:00

had overlooked for you, which means don't even

00:48:00 --> 00:48:02

bring it up. So these are narrations and

00:48:02 --> 00:48:04

there's a third one. In the following page,

00:48:04 --> 00:48:06

actually, that's the bottom of the same page,

00:48:06 --> 00:48:08

at least in the English translation, from Abu

00:48:08 --> 00:48:08

Dawood,

00:48:10 --> 00:48:12

similarly to that and quoting the ayat

00:48:13 --> 00:48:15

in Surat Al Amm that what Allah Subhanahu

00:48:15 --> 00:48:17

Wa Ta'ala has made prohibited for us. So

00:48:17 --> 00:48:20

these are different narrations of the same hadith,

00:48:20 --> 00:48:22

but we will move on to the topic

00:48:22 --> 00:48:24

of the hadith itself. On the next page,

00:48:24 --> 00:48:25

which is page 477

00:48:26 --> 00:48:28

where it says in the hadith.

00:48:28 --> 00:48:31

In the hadith of Salaba, the judgments of

00:48:31 --> 00:48:33

Allah are divided into 4 categories, obligations,

00:48:34 --> 00:48:35

things which are forbidden,

00:48:35 --> 00:48:36

had limits

00:48:37 --> 00:48:39

and that about which he is silent and

00:48:39 --> 00:48:41

that gathers and unites all of the judgments

00:48:41 --> 00:48:42

of the deen.

00:48:42 --> 00:48:44

As you can see, I made the very

00:48:44 --> 00:48:45

colorful for you over here.

00:48:46 --> 00:48:47

I didn't find other colors, so the other

00:48:47 --> 00:48:49

colors that the the software allows me here.

00:48:49 --> 00:48:52

But I wanna I wanna make them different

00:48:52 --> 00:48:52

different,

00:48:53 --> 00:48:55

categories to remember them. So,

00:48:55 --> 00:48:57

Imam Rahim Allahu Ta'ala,

00:48:58 --> 00:49:00

ibn Rajab, he says that,

00:49:01 --> 00:49:01

the hadith

00:49:02 --> 00:49:02

explains

00:49:03 --> 00:49:05

4 of the major categories of Ahkamuddin.

00:49:06 --> 00:49:09

Like the Uhcam, the rules of our deen,

00:49:09 --> 00:49:11

many categories and this hadith explains at least

00:49:11 --> 00:49:15

4 major ones. Number 1, what is considered

00:49:15 --> 00:49:15

an obligation?

00:49:16 --> 00:49:19

Number 2, what is considered forbidden?

00:49:19 --> 00:49:22

Number 3, what is considered a limit that

00:49:22 --> 00:49:24

not supposed to transgress against?

00:49:25 --> 00:49:27

And number 4, what will Allah subhanahu remain

00:49:27 --> 00:49:30

silent of so that you don't have to

00:49:30 --> 00:49:33

say halalur haram, like it's considered allowable for

00:49:33 --> 00:49:35

you and he can explain these categories

00:49:35 --> 00:49:37

one at a time inshallah. But before we

00:49:37 --> 00:49:38

get to this point,

00:49:38 --> 00:49:39

I want you to see

00:49:40 --> 00:49:42

how valuable this hadith is and the status

00:49:42 --> 00:49:44

of this hadith from the words of imam

00:49:44 --> 00:49:46

ibn al Samani, Rahim Abu

00:49:47 --> 00:49:49

Bakr al Samani, he said? Abu Bakr ibn

00:49:49 --> 00:49:51

Islam, he said, this hadith is one of

00:49:51 --> 00:49:53

the great sources of the deen. He said,

00:49:53 --> 00:49:55

and it is to be told about them

00:49:55 --> 00:49:57

that he said, there is no single hadith

00:49:57 --> 00:49:59

of the Messenger of Allah sallallahu alaihi wa

00:49:59 --> 00:50:02

sallam, which is more comprehensive and uniting by

00:50:02 --> 00:50:05

itself all the principles and sources of knowledge

00:50:05 --> 00:50:06

and its branches.

00:50:07 --> 00:50:08

And there there

00:50:08 --> 00:50:09

derivative

00:50:09 --> 00:50:11

rulings more than the hadith

00:50:12 --> 00:50:13

more than the hadith of Abu Zalaba. He

00:50:13 --> 00:50:15

said it is told of Abu Waathila al

00:50:15 --> 00:50:17

Buzani that he said the messenger of Allah

00:50:18 --> 00:50:20

sallallahu alaihi wasallam gathered and united the Deen

00:50:20 --> 00:50:22

in 4 phases and then he mentioned the

00:50:22 --> 00:50:24

hadith of Abu Thal. So, he says the

00:50:24 --> 00:50:26

whole Deen is it was summarized for in

00:50:26 --> 00:50:28

4 phrases and they all mentioned this hadith

00:50:28 --> 00:50:30

over here. Keep going.

00:50:31 --> 00:50:33

Ibn al Samani said, whoever acts by this

00:50:33 --> 00:50:35

hadith has obtained reward and is safe from

00:50:35 --> 00:50:38

punishment since whoever discharges his obligations and avoid

00:50:38 --> 00:50:41

what is prohibited and remains within the limits

00:50:41 --> 00:50:43

and gives up researching those matters that are

00:50:43 --> 00:50:46

hidden from him has received the different categories

00:50:46 --> 00:50:49

of overflowing favor and full, and has discharged

00:50:49 --> 00:50:51

in full the rights of the deen over

00:50:51 --> 00:50:53

him, since none of the details of the

00:50:53 --> 00:50:55

shari'ah go outside the areas mentioned in this

00:50:55 --> 00:50:57

in this hadith. Do you see the second

00:50:57 --> 00:50:59

paragraph over here? That second paragraph where it

00:50:59 --> 00:51:01

says, ibn Saman, he said afterwards,

00:51:01 --> 00:51:04

it summarizes the meaning of the hadith altogether,

00:51:04 --> 00:51:06

like the full explanation was given to you

00:51:06 --> 00:51:07

in this paragraph.

00:51:08 --> 00:51:10

It says because all our deen is based

00:51:10 --> 00:51:12

on what? That you fulfill the obligation, you

00:51:12 --> 00:51:14

do everything as Allah asked of you, you

00:51:14 --> 00:51:16

stay away from the Haram completely, you don't

00:51:16 --> 00:51:18

transgress against the limit that Allah subhanahu wa'ala

00:51:18 --> 00:51:20

assigned for you, and then you don't go

00:51:20 --> 00:51:22

and investigate anything that Allah subhanahu wa'ala did

00:51:22 --> 00:51:23

not bring into the sharia.

00:51:24 --> 00:51:25

If you stay within these boundaries,

00:51:26 --> 00:51:29

hamdulillah, you're safe. Salas. This is the summary

00:51:30 --> 00:51:31

of this hadith in a few words, inshaAllah.

00:51:31 --> 00:51:33

So now he's gonna start explaining one point

00:51:33 --> 00:51:36

at a time, 4 categories, beginning with the

00:51:36 --> 00:51:38

first one. As for the obligations, there are

00:51:38 --> 00:51:41

what Allah has made obligatory for his slaves

00:51:41 --> 00:51:43

and required them to undertake to establish to

00:51:43 --> 00:51:46

establish them, such as the prayer, zakah, fasting,

00:51:46 --> 00:51:47

and Hajj.

00:51:47 --> 00:51:50

So he says simply, what is considered obligation?

00:51:51 --> 00:51:52

What is considered obligatory

00:51:52 --> 00:51:53

is what Allah

00:51:53 --> 00:51:55

required for you to undertake

00:51:55 --> 00:51:57

to establish them completely. He gave example, al

00:51:57 --> 00:51:58

salah,

00:51:59 --> 00:52:02

zakah, fasting, and Hajj. I would like to

00:52:02 --> 00:52:05

add that the technical definition of the farad

00:52:05 --> 00:52:06

or the wajibat.

00:52:06 --> 00:52:09

So usually, the wajib or the ford in

00:52:09 --> 00:52:11

the sharia is considered a commandment,

00:52:12 --> 00:52:13

a commandment from Allah

00:52:14 --> 00:52:16

from the lawgiver. It's a commandment of the,

00:52:16 --> 00:52:17

you could say communication

00:52:18 --> 00:52:19

from the lawgiver

00:52:20 --> 00:52:21

in the form of a commandment.

00:52:22 --> 00:52:24

That commandment is demanding

00:52:24 --> 00:52:26

demanding an obligation,

00:52:26 --> 00:52:27

like, demanding

00:52:28 --> 00:52:28

from you

00:52:29 --> 00:52:31

in a manner that is considered binding.

00:52:32 --> 00:52:33

So, demanding

00:52:33 --> 00:52:34

a command

00:52:34 --> 00:52:35

that it's binding,

00:52:37 --> 00:52:37

Demanding

00:52:37 --> 00:52:38

a command

00:52:39 --> 00:52:40

that it's binding.

00:52:40 --> 00:52:42

What does that mean? Means you have no

00:52:42 --> 00:52:44

choice but to do it.

00:52:44 --> 00:52:46

How do we know that? We know that

00:52:46 --> 00:52:49

by saying you get reward for doing it

00:52:50 --> 00:52:52

and you'll be punished if you don't.

00:52:52 --> 00:52:53

So the ford

00:52:54 --> 00:52:55

or the obligation overall,

00:52:56 --> 00:52:57

it's demanding

00:52:58 --> 00:52:58

a command

00:52:59 --> 00:53:00

that it's binding.

00:53:01 --> 00:53:03

So what is it what if the the

00:53:03 --> 00:53:05

demand or the kema was not binding? What

00:53:05 --> 00:53:06

do we call that?

00:53:07 --> 00:53:08

Mustahab.

00:53:09 --> 00:53:11

Demanding a command that is not binding

00:53:11 --> 00:53:15

is Mustahab. Like what? Fasting Mondays Thursdays

00:53:15 --> 00:53:16

saying all

00:53:18 --> 00:53:18

these Mustahabbat.

00:53:19 --> 00:53:20

Allah the prophet

00:53:21 --> 00:53:23

he commands us to do that but not

00:53:23 --> 00:53:24

in a binding manner.

00:53:25 --> 00:53:26

Like, if you do, you get the reward.

00:53:26 --> 00:53:27

If you don't, you do it, alhamdulah, you

00:53:27 --> 00:53:30

should be fine. So here's the obligation once

00:53:30 --> 00:53:33

again is demanding a command that is binding.

00:53:34 --> 00:53:36

That's a technical definition of it. You get

00:53:36 --> 00:53:38

reward if you do it and there is

00:53:38 --> 00:53:41

punishment if you don't. So the next part

00:53:41 --> 00:53:43

right now that he's gonna be speaking about,

00:53:44 --> 00:53:47

is trying to differentiate between 2 types of

00:53:47 --> 00:53:49

the fard or the obligation, I would say.

00:53:49 --> 00:53:52

Some, what is considered fard and the other

00:53:52 --> 00:53:53

one is considered

00:53:53 --> 00:53:55

wajib. So what's the difference between these two

00:53:55 --> 00:53:57

things? Let's see what he says. The people

00:53:57 --> 00:53:59

of knowledge defer as to whether or not

00:53:59 --> 00:54:01

the words wajib and fawd have the same

00:54:01 --> 00:54:03

meaning. Some of them say they are the

00:54:03 --> 00:54:04

same and that every incumbent

00:54:05 --> 00:54:06

act which has a proof in the sharia

00:54:06 --> 00:54:09

from the book or sunnah or the consensus

00:54:09 --> 00:54:11

Ijma'a or from some of the some of

00:54:11 --> 00:54:13

the other sharia proof is far.

00:54:13 --> 00:54:15

This is the best known position from the

00:54:15 --> 00:54:17

people of Asafari and others, and it is

00:54:17 --> 00:54:19

also told in one one narration from Ahmed

00:54:19 --> 00:54:21

since he said everything that is in the

00:54:21 --> 00:54:23

prayer is obligatory. So he said the first

00:54:23 --> 00:54:24

category,

00:54:24 --> 00:54:25

they considered,

00:54:26 --> 00:54:27

the the fard usually

00:54:28 --> 00:54:30

and that the wajib are the same.

00:54:31 --> 00:54:31

Interchangeable

00:54:32 --> 00:54:32

terminology.

00:54:33 --> 00:54:35

Ford wajib is the same thing.

00:54:36 --> 00:54:38

Now, the other category of the ulama, they

00:54:38 --> 00:54:40

will differentiate between the ford and the wajib.

00:54:40 --> 00:54:42

How so? Let's hear. Some of them say

00:54:42 --> 00:54:44

that on the contrary what is obligatory

00:54:44 --> 00:54:47

ford is that which is established clearly by

00:54:47 --> 00:54:49

a settled and decided proof, but what is

00:54:49 --> 00:54:52

incumbent is what is established without being settled,

00:54:52 --> 00:54:53

and that is the position of the Hanafis

00:54:53 --> 00:54:56

and others. Now, it's an Usuli masala. I

00:54:56 --> 00:54:57

don't wanna go into details with it right

00:54:57 --> 00:55:00

now, but the the the ahnaf they say,

00:55:04 --> 00:55:06

so the 4th for them is whatever been

00:55:06 --> 00:55:09

established by a decisive and indefinite proof and

00:55:09 --> 00:55:11

evidence. And what is an indefinite proof and

00:55:11 --> 00:55:14

evidence for them? Quran, that's 1. Number 2,

00:55:15 --> 00:55:15

hadith.

00:55:16 --> 00:55:19

Quran mutawadir hadith. They say this gives us

00:55:19 --> 00:55:19

almunqaatah,

00:55:20 --> 00:55:22

like absolute certain knowledge.

00:55:23 --> 00:55:24

Anything that was established

00:55:25 --> 00:55:25

by the Quran,

00:55:26 --> 00:55:28

however, there's a difference of opinion in terms

00:55:28 --> 00:55:29

of its interpretation,

00:55:45 --> 00:55:47

if it wasn't even if it was authentic,

00:55:47 --> 00:55:48

it still is not

00:55:49 --> 00:55:52

it doesn't give the meaning of

00:55:52 --> 00:55:53

in definite, you know,

00:55:54 --> 00:55:57

proof. So therefore, it establishes wajir. An example

00:55:57 --> 00:55:58

for the

00:55:59 --> 00:55:59

so

00:55:59 --> 00:56:01

the in the Quran,

00:56:01 --> 00:56:02

at least in terms of salawat,

00:56:03 --> 00:56:05

the 5 daily prayers are considered what?

00:56:07 --> 00:56:08

Form. Why is that?

00:56:09 --> 00:56:10

It's in the Quran.

00:56:10 --> 00:56:13

Allah subhanahu said commands us to pray 5

00:56:13 --> 00:56:14

times a day. This is in the Quran.

00:56:14 --> 00:56:15

Right?

00:56:15 --> 00:56:16

What about salatulwutr

00:56:18 --> 00:56:19

for the Hanaveed?

00:56:19 --> 00:56:20

It's wajib.

00:56:21 --> 00:56:23

Why isn't why isn't it considered forb?

00:56:24 --> 00:56:26

Because it wasn't established in the Quran and

00:56:26 --> 00:56:28

it was not established in a water hadith,

00:56:28 --> 00:56:31

so therefore it's considered wajib. So it's still

00:56:31 --> 00:56:33

an obligation to do, but it's not as

00:56:33 --> 00:56:35

the level of the ford. If you leave

00:56:35 --> 00:56:37

the ford, that makes it makes the person

00:56:37 --> 00:56:37

kafir.

00:56:38 --> 00:56:40

But if you leave the wajib, sinful,

00:56:41 --> 00:56:42

but doesn't take the person out of his

00:56:42 --> 00:56:43

fault of Islam.

00:56:44 --> 00:56:46

For the other ulama who see say that

00:56:46 --> 00:56:49

the wajib and fard is interchangeable terminology,

00:56:49 --> 00:56:52

they don't differentiate, you know, based on the

00:56:52 --> 00:56:54

hadith being or the hadith coming mutawati or

00:56:54 --> 00:56:55

mutawati.

00:56:55 --> 00:56:57

If the hadith is authentic

00:56:57 --> 00:56:58

and establish a rule for it, then it's

00:56:58 --> 00:57:00

the same thing. So, therefore, the majority of

00:57:00 --> 00:57:01

the ulama,

00:57:01 --> 00:57:02

salatul allah,

00:57:03 --> 00:57:05

the 5 daily prayers is considered the 4th

00:57:05 --> 00:57:06

and the wajib,

00:57:07 --> 00:57:09

but the the wither is considered what? Sunnatul

00:57:09 --> 00:57:10

muarkila.

00:57:10 --> 00:57:11

And it's highly

00:57:12 --> 00:57:14

emphasized on sunnah or practice of the prophet

00:57:14 --> 00:57:16

sallallahu alaihi wa sallam. It's a technical thing.

00:57:16 --> 00:57:18

I just want you to know that the

00:57:18 --> 00:57:20

ulama, when they use the terminology ford or

00:57:20 --> 00:57:21

wajib,

00:57:21 --> 00:57:23

they mean by that something that is considered

00:57:24 --> 00:57:24

obligatory.

00:57:25 --> 00:57:26

You see down in the next paragraph

00:57:27 --> 00:57:29

the Hambili's opinion, who are will go with

00:57:29 --> 00:57:31

the majority's opinion. We're not gonna go through

00:57:31 --> 00:57:33

it, but I just want you to highlight

00:57:33 --> 00:57:35

that if you read it afterwards. So, Imam,

00:57:37 --> 00:57:39

he follows the majority's opinion

00:57:40 --> 00:57:41

on this matter.

00:57:42 --> 00:57:43

To give examples

00:57:43 --> 00:57:44

to give examples,

00:57:44 --> 00:57:47

he is gonna mention 3 examples here for

00:57:47 --> 00:57:50

us. One of them are actually 2 examples,

00:57:50 --> 00:57:50

one

00:57:51 --> 00:57:53

alhammaru marwunna al mumkar and the other one

00:57:53 --> 00:57:55

is aljadafi sabi lal. So let's see what

00:57:55 --> 00:57:57

he says here. Let's read from where it

00:57:57 --> 00:57:59

says the apparent outward meaning.

00:58:02 --> 00:58:03

In the middle in the middle.

00:58:05 --> 00:58:06

Do you see the screen?

00:58:09 --> 00:58:09

Here.

00:58:10 --> 00:58:12

This is a this is complicated by the

00:58:12 --> 00:58:14

fact that Ahmed said

00:58:14 --> 00:58:16

Go ahead. Go ahead. In the narration of

00:58:16 --> 00:58:17

Al Maimuni

00:58:18 --> 00:58:20

concerning good treatment of parents, It is not

00:58:20 --> 00:58:22

obligatory but I do say that it is

00:58:22 --> 00:58:24

incumbent as long as it is not disobedience

00:58:24 --> 00:58:27

of Allah. So, by the way, the translation

00:58:27 --> 00:58:29

might distract you from understanding

00:58:30 --> 00:58:32

it because when he use the word obligatory

00:58:32 --> 00:58:34

he say he means by this what? Farb.

00:58:35 --> 00:58:37

But when he when he says it's incumbent

00:58:37 --> 00:58:38

that means it's wajib.

00:58:38 --> 00:58:41

So, Imam Ahmed Rahimahullah when he's asked about

00:58:41 --> 00:58:42

Birul Wale Din, he says it's not forb,

00:58:42 --> 00:58:43

but it's wajib.

00:58:44 --> 00:58:45

So, if someone hears the word, no, it's

00:58:45 --> 00:58:47

not forb, he say, well, wait a minute.

00:58:47 --> 00:58:48

What does that even mean? You're not you

00:58:48 --> 00:58:50

don't have to be good to your parents?

00:58:50 --> 00:58:52

No. He still said it's wajib, but they

00:58:52 --> 00:58:54

use them in different meanings now.

00:58:55 --> 00:58:57

And there is consensus that is incumbent and

00:58:57 --> 00:58:59

there are very many commands about it in

00:58:59 --> 00:59:01

the book and the and the sunnah. The

00:59:01 --> 00:59:03

apparent hour meaning of this is that he

00:59:03 --> 00:59:05

is not saying that something is obligatory except

00:59:05 --> 00:59:07

for what occurs in the book and sunnah

00:59:07 --> 00:59:09

and is there named obligatory.

00:59:09 --> 00:59:12

Imam Ahmed Rahimahullah in the matters of calling

00:59:12 --> 00:59:14

something fard or wajib, he's very technical.

00:59:15 --> 00:59:17

He has to see, he had to hear

00:59:17 --> 00:59:20

the Wajib word or the Faridah word as

00:59:20 --> 00:59:21

it was mentioned in the Qur'an sunnah to

00:59:21 --> 00:59:23

be calling something or labeled something to be

00:59:23 --> 00:59:26

Fard or Wajib. This is how careful he

00:59:26 --> 00:59:28

was and cautious he was on labeling something

00:59:28 --> 00:59:30

Fard or Wajib. Now,

00:59:31 --> 00:59:34

Examples? The right acting first generations deferred about

00:59:34 --> 00:59:36

whether or not commanding the right and forbidding

00:59:36 --> 00:59:39

the wrong is termed obligatory. What we call

00:59:39 --> 00:59:39

it

00:59:45 --> 00:59:46

Is that Fard

00:59:46 --> 00:59:49

or not? Nam, what he says? Juwaydir said

00:59:49 --> 00:59:50

that

00:59:51 --> 00:59:51

said

00:59:52 --> 00:59:53

these are these are 2 of Allah

00:59:54 --> 00:59:56

these are 2 of Allah's of obligations

00:59:57 --> 01:00:00

Azza Wajal, and it is narrated similarly al

01:00:00 --> 01:00:00

Madin.

01:00:01 --> 01:00:02

So he says that some of the al

01:00:02 --> 01:00:04

Madin say absolutely, these are followed.

01:00:04 --> 01:00:07

So you are obligated to perform an umur

01:00:07 --> 01:00:08

manuf and nah al munka and?

01:00:09 --> 01:00:12

Abdul Wahid ibn Zayd narrated that Al Hasan

01:00:12 --> 01:00:13

said it is not an obligation.

01:00:14 --> 01:00:16

It was an obligation for Bani Israel, but

01:00:16 --> 01:00:18

Allah showed mercy to this community because of

01:00:18 --> 01:00:19

their weakness

01:00:19 --> 01:00:21

and made it an optional act for them.

01:00:22 --> 01:00:24

Keep going. Abdullah ibn Shabima wrote some very

01:00:24 --> 01:00:26

famous verses verses

01:00:26 --> 01:00:29

to Amr ibn Ubayd, the first of which

01:00:29 --> 01:00:31

are commanding the right, oh, Amr is optional,

01:00:31 --> 01:00:33

and those who undertake it for the sake

01:00:33 --> 01:00:35

of Allah are are are unsolved.

01:00:36 --> 01:00:38

So as you can see, he's bringing here

01:00:38 --> 01:00:40

the khilaf on the understanding of it. Is

01:00:40 --> 01:00:43

that considered fard or not? They all agree

01:00:43 --> 01:00:45

that it's an you have to do it,

01:00:45 --> 01:00:46

but you do it as an as a

01:00:46 --> 01:00:49

fard or a wajib? What level of obligation

01:00:49 --> 01:00:50

is that

01:00:50 --> 01:00:52

would concern you? He's gonna explain it later

01:00:52 --> 01:00:54

on even if it if it's a matter

01:00:54 --> 01:00:56

of a community obligation

01:00:56 --> 01:00:58

or individual obligation, he's gonna come out to

01:00:58 --> 01:01:00

come to that later inshallah.

01:01:01 --> 01:01:03

Then he brings the the hambali's opinion. What

01:01:03 --> 01:01:05

is the imam Ahmad Rahim Allah's opinion? And

01:01:05 --> 01:01:07

we're gonna see that he's actually in this

01:01:07 --> 01:01:09

particular hadith, the shawl of this hadith, he's

01:01:09 --> 01:01:11

kind of, like, showing a lot of his

01:01:11 --> 01:01:11

Hanbali's

01:01:12 --> 01:01:14

opinions because he's following the Hanbali school as

01:01:14 --> 01:01:15

well too. Let's move on and skip to

01:01:15 --> 01:01:17

example number 2, Al Jadu Faisalillah.

01:01:18 --> 01:01:20

The people of knowledge defer defer as to

01:01:20 --> 01:01:23

whether or not Jihad is incumbent so a

01:01:23 --> 01:01:25

group of them rejected regarding he as incumbent.

01:01:25 --> 01:01:28

Of them, Aqwa, Amal ibn Dinal and Ibn

01:01:28 --> 01:01:28

Shabdua.

01:01:29 --> 01:01:31

Taba'an, when we say they refuse, the fuse

01:01:31 --> 01:01:32

will be called Faridah.

01:01:33 --> 01:01:34

So that's what it means but it's still

01:01:34 --> 01:01:35

considered wajib. Nah.

01:01:36 --> 01:01:37

And it is likely that they meant it

01:01:37 --> 01:01:39

in this sense. A party said it is

01:01:39 --> 01:01:42

incumbent among them, Sayed ibn al Musayeb

01:01:42 --> 01:01:44

and Mahkul, and it is likely that the

01:01:44 --> 01:01:46

2 of them meant that it is incumbent

01:01:46 --> 01:01:48

on the community as opposed to 2 on

01:01:48 --> 01:01:49

each individual?

01:01:49 --> 01:01:51

So he said, look, it's for it's not

01:01:51 --> 01:01:51

for Duane,

01:01:52 --> 01:01:54

but it's wajib upon the individuals

01:01:55 --> 01:01:56

if they can.

01:01:56 --> 01:01:59

However, for everybody as a collective community, it's

01:01:59 --> 01:02:01

obligation upon all of us, not upon the

01:02:01 --> 01:02:02

individuals.

01:02:02 --> 01:02:05

Of course, there's certain circumstances especially if you

01:02:05 --> 01:02:07

are now in a position to defend yourself

01:02:07 --> 01:02:09

and your community then it becomes obligatory upon

01:02:09 --> 01:02:10

each individual

01:02:10 --> 01:02:11

and these circumstances.

01:02:11 --> 01:02:12

Na'am.

01:02:13 --> 01:02:15

Ahmed said in the narration of Hanbal,

01:02:15 --> 01:02:18

expeditions to fight jihad are incumbent for all

01:02:18 --> 01:02:19

people just as hadith incumbent.

01:02:20 --> 01:02:22

No. Then if some of them go on

01:02:22 --> 01:02:22

expeditions,

01:02:23 --> 01:02:25

it discharges the duty on behalf of them,

01:02:25 --> 01:02:27

the others, and there is no there is

01:02:27 --> 01:02:28

no avoiding the need for people to go

01:02:28 --> 01:02:30

on expeditions. So he compares it to the

01:02:30 --> 01:02:31

subject of Hajj.

01:02:32 --> 01:02:34

She's like, look, how is it obligation on

01:02:34 --> 01:02:35

individuals, but

01:02:35 --> 01:02:37

if they can, it's the same thing would

01:02:37 --> 01:02:39

come to the subject of al Jihaduf I

01:02:39 --> 01:02:41

sabilillah. Let's move on to the next point

01:02:41 --> 01:02:44

where he says this evidently shows hesitation out

01:02:44 --> 01:02:46

of what? So imam ibn imam Ahmed

01:02:47 --> 01:02:49

known to have that sense of wara,

01:02:49 --> 01:02:50

which means

01:02:50 --> 01:02:53

script philosophy. He's very careful with his religious

01:02:54 --> 01:02:56

identity that he doesn't want to trans transgress

01:02:57 --> 01:03:01

in labeling things halal, haram, fordwajib. He's very

01:03:01 --> 01:03:02

cautious with that. So this is what he

01:03:02 --> 01:03:05

refers to in this chapter. This evidently shows

01:03:05 --> 01:03:06

a hesitation out of scrupulousness

01:03:07 --> 01:03:09

over using the term incumbent in cases which

01:03:09 --> 01:03:11

are not recorded with the words

01:03:11 --> 01:03:14

denoting the sense of incumbent. But he wants

01:03:14 --> 01:03:16

to see it in the Quran or the

01:03:16 --> 01:03:19

Sunnah where Allah explicitly says wajib,

01:03:19 --> 01:03:21

fard, haram before he can call it wajib,

01:03:21 --> 01:03:22

fard, haram.

01:03:23 --> 01:03:25

If it wasn't mentioned the exact same lafud,

01:03:25 --> 01:03:27

he would hesitate from saying

01:03:27 --> 01:03:30

it. No. For that reason, he hesitated over

01:03:30 --> 01:03:32

using the word haram concerning those things on

01:03:32 --> 01:03:34

which there are different views and concerning which

01:03:34 --> 01:03:36

are apparently contradictory

01:03:36 --> 01:03:38

proofs from the book and the sunnah. So,

01:03:38 --> 01:03:41

he said about temporary marriage, mutar, to women,

01:03:41 --> 01:03:42

I do not say that it is haram

01:03:43 --> 01:03:44

but that it is

01:03:47 --> 01:03:47

prohibited.

01:03:48 --> 01:03:49

The same thing. He it's not it doesn't

01:03:49 --> 01:03:51

mean that he said it's halal.

01:03:51 --> 01:03:53

No. But he doesn't wanna use the word

01:03:53 --> 01:03:56

haram because it wasn't mentioned explicitly, but he

01:03:56 --> 01:03:58

still he says manhiun aan, which means you

01:03:58 --> 01:04:01

should forbid that. The the choice of words.

01:04:01 --> 01:04:03

That's what he means by that. Na. He

01:04:03 --> 01:04:05

did not hesitate over the meaning of its

01:04:05 --> 01:04:07

prohibition but rather overusing the term haram because

01:04:07 --> 01:04:10

of the differences in the textual sources

01:04:10 --> 01:04:13

and between the companions concerning it. This is

01:04:13 --> 01:04:15

the authentic position concerning explanation

01:04:15 --> 01:04:18

of Ahmed's work. Nowadays, unfortunately, we see a

01:04:18 --> 01:04:20

lot of people, Tabarakar Rahman, using the word

01:04:20 --> 01:04:23

halal, haram, wajib. Oh my God, it's so

01:04:23 --> 01:04:24

easy.

01:04:24 --> 01:04:26

It is so easy. I even see, subhanallah,

01:04:26 --> 01:04:29

nowadays, Tabarakar Rahman on social media, there are

01:04:29 --> 01:04:30

so many du'a.

01:04:30 --> 01:04:32

There's so many du'a who are calling things

01:04:32 --> 01:04:34

halal haram, and you look at them, it's

01:04:34 --> 01:04:35

just like weird.

01:04:35 --> 01:04:36

Like, they don't even have the sign of

01:04:36 --> 01:04:38

'ilm on them. They don't have the credibility

01:04:38 --> 01:04:41

of knowledge, studying with ulama and scholars. Ladies

01:04:41 --> 01:04:44

without hijab, mashallah, they give you advice

01:04:45 --> 01:04:47

in taqwa and righteousness and qada. It just

01:04:47 --> 01:04:48

it's it's really weird.

01:04:49 --> 01:04:51

And you look at the social media nowadays,

01:04:51 --> 01:04:53

everybody seems to be talking about anything they

01:04:53 --> 01:04:55

want and there is no regard

01:04:55 --> 01:04:57

to the respect of the deen and the

01:04:57 --> 01:05:00

integrity of 'ilm and knowledge just like this

01:05:00 --> 01:05:02

ulama used to be. Look at Imam Ahmed

01:05:02 --> 01:05:04

Something is clearly haram

01:05:04 --> 01:05:07

but he's so scared to use the word

01:05:07 --> 01:05:07

haram

01:05:08 --> 01:05:10

because he didn't read it in the text.

01:05:11 --> 01:05:13

He knows it's haram prohibited. He knows it's

01:05:13 --> 01:05:14

prohibited

01:05:14 --> 01:05:16

but he says, well, this is something

01:05:17 --> 01:05:19

which means you should forbid it. But I

01:05:19 --> 01:05:21

cannot say haram because I didn't see the

01:05:21 --> 01:05:23

word was mentioned in the Quran in Sunnah.

01:05:23 --> 01:05:23

Obviously,

01:05:24 --> 01:05:25

that's a whole level of,

01:05:26 --> 01:05:28

righteousness of Jumaa at that level.

01:05:29 --> 01:05:31

Adar ulama, they didn't have that same understanding

01:05:32 --> 01:05:34

so they say well that's masha'Allah

01:05:34 --> 01:05:36

a level of taqwa and righteousness

01:05:37 --> 01:05:39

but they would go and maybe mention it,

01:05:40 --> 01:05:42

to make it easier for the people at

01:05:42 --> 01:05:44

least not to confuse the people with these

01:05:44 --> 01:05:45

kind of different statements. Nam.

01:05:46 --> 01:05:49

He said concerning the issue of combining 2

01:05:49 --> 01:05:51

sisters together in conjugal relations through their possession

01:05:51 --> 01:05:53

of this as slave woman. I do not

01:05:53 --> 01:05:55

say it is how long, but that it

01:05:55 --> 01:05:57

is prohibited. The authentic position is that he

01:05:57 --> 01:05:59

hesitated to use the word how long, but

01:05:59 --> 01:06:01

not an application of that meaning. And all

01:06:01 --> 01:06:03

of this is what is by way of

01:06:03 --> 01:06:06

showing scrupulousness in speech, taking precautions not to

01:06:06 --> 01:06:07

come under his thing.

01:06:15 --> 01:06:16

Do not say about what you're lying in

01:06:16 --> 01:06:18

tongues describe. This is halal and this is

01:06:18 --> 01:06:22

haram inventing lies against Allah. So, Jema'ah, be

01:06:22 --> 01:06:22

careful.

01:06:24 --> 01:06:25

Be careful when you go out there and

01:06:25 --> 01:06:26

talking to the people

01:06:27 --> 01:06:29

saying things halal haram simply because

01:06:30 --> 01:06:31

it's your opinion.

01:06:32 --> 01:06:33

It's not a matter of opinion.

01:06:34 --> 01:06:36

And here, you know, Ahmed Rahimullah, this ayah

01:06:36 --> 01:06:37

scared him off.

01:06:38 --> 01:06:41

So even something that's clearly haram,

01:06:41 --> 01:06:43

he was unable to use the word haram

01:06:43 --> 01:06:45

for it because he didn't read the word

01:06:45 --> 01:06:47

haram in any text.

01:06:47 --> 01:06:48

He knows it's prohibited

01:06:49 --> 01:06:51

but he still he didn't want to use

01:06:51 --> 01:06:53

that label or that term. That's

01:06:54 --> 01:06:54

warah.

01:06:55 --> 01:06:56

That's his warah.

01:06:56 --> 01:06:58

You might disagree with him. Some ulama might

01:06:58 --> 01:07:00

disagree with that level obviously, but it's just

01:07:00 --> 01:07:03

his position, rahmatullahi ta'ala alaihi. Let's move on

01:07:03 --> 01:07:05

to the next part. Ibn Wahab said

01:07:05 --> 01:07:07

Ibn Wahab said, I heard Malik ibn Anas

01:07:07 --> 01:07:10

say, I came upon our colleagues of knowledge

01:07:10 --> 01:07:12

when any of them would say when

01:07:12 --> 01:07:13

asked,

01:07:13 --> 01:07:16

I disapprove of this and I do not

01:07:16 --> 01:07:18

like this, not saying halal or haram. So

01:07:18 --> 01:07:19

when the ulama of the past is to

01:07:19 --> 01:07:20

say,

01:07:24 --> 01:07:25

they mean it's haram,

01:07:26 --> 01:07:28

but they just don't want to use the

01:07:28 --> 01:07:30

word haram for it. For them, they use

01:07:30 --> 01:07:32

the word haram is too heavy, say,

01:07:32 --> 01:07:33

I don't like it.

01:07:34 --> 01:07:36

I don't love it. Meaning, it's actually supposed

01:07:36 --> 01:07:38

to be considered haram and unacceptable.

01:07:39 --> 01:07:41

Now there is a paragraph here where it

01:07:41 --> 01:07:42

says, as for that, which is the the

01:07:42 --> 01:07:44

what told that, Imam Ahmed said, everything that

01:07:44 --> 01:07:46

is in the salah is considered obligatory. I

01:07:46 --> 01:07:48

want to explain quickly here for you. So,

01:07:48 --> 01:07:49

Imam Ahmed, there's

01:07:50 --> 01:07:51

a statement in his fiqh that says,

01:07:57 --> 01:07:59

Some they say these are words from his

01:07:59 --> 01:08:01

son, Abdullah, but even if it's his word,

01:08:01 --> 01:08:04

he doesn't mean that every part of the

01:08:04 --> 01:08:05

salah is farb.

01:08:05 --> 01:08:07

Rather, he's trying to dispel

01:08:08 --> 01:08:09

some of what people

01:08:10 --> 01:08:12

minimize that come to the salah. Like for

01:08:12 --> 01:08:14

example, when you ask people about,

01:08:14 --> 01:08:16

some people they ask me, Sheikh, what's the

01:08:16 --> 01:08:17

ruling on reading surah

01:08:18 --> 01:08:19

after Fatiha?

01:08:20 --> 01:08:21

You tell them what it's mustahab.

01:08:23 --> 01:08:25

So once they hear the word mustahab, which

01:08:25 --> 01:08:26

means recommend, what do they do?

01:08:27 --> 01:08:28

They skip it.

01:08:29 --> 01:08:31

If it's not far, I don't need to

01:08:31 --> 01:08:32

make it.

01:08:33 --> 01:08:33

Okay. What about,

01:08:34 --> 01:08:37

sajdat alistaraha? What about sitting in this position?

01:08:38 --> 01:08:40

Doing anything they hear, it's not obligatory, they

01:08:40 --> 01:08:43

will skip it. So that's why in order

01:08:43 --> 01:08:43

to

01:08:44 --> 01:08:45

scare people off,

01:08:45 --> 01:08:46

not

01:08:46 --> 01:08:48

to compromise their Ibaan and their salah, he

01:08:48 --> 01:08:51

said everything in salah is considered for in

01:08:51 --> 01:08:52

terms of its form

01:08:53 --> 01:08:55

that makes the salah perfect for you. So

01:08:55 --> 01:08:57

you need to fulfill that. That's what he

01:08:57 --> 01:08:58

means by this statement.

01:09:00 --> 01:09:00

So,

01:09:01 --> 01:09:04

last thing, Insha'Allah, the reason for this in

01:09:04 --> 01:09:06

the following page. The reason for this and

01:09:06 --> 01:09:08

Allah knows best is that But for to

01:09:08 --> 01:09:10

explain it, the reason for what?

01:09:10 --> 01:09:11

Sometimes,

01:09:12 --> 01:09:14

like Imam Ahmed did using the word wajib

01:09:14 --> 01:09:16

for what he considered to be sunnah, but

01:09:16 --> 01:09:18

why isn't that for? Okay? The reason for

01:09:18 --> 01:09:19

this?

01:09:19 --> 01:09:21

The reason for this, and Allah knows best,

01:09:21 --> 01:09:23

is that expressing it with the term sunnah

01:09:23 --> 01:09:25

leads to considering the doing of that as

01:09:25 --> 01:09:26

something insignificant,

01:09:27 --> 01:09:29

abstaining from it and abandoning it, And this

01:09:29 --> 01:09:31

is contrary to the purpose of the law

01:09:31 --> 01:09:33

giver in urging it and stimulating desire for

01:09:33 --> 01:09:35

it using ways which lead to doing it

01:09:35 --> 01:09:38

and obtaining it. Therefore, using the word incumbent

01:09:38 --> 01:09:40

calls more strongly for one's That's what

01:09:41 --> 01:09:41

I mean, incumbent.

01:09:42 --> 01:09:44

And to have a desire for it.

01:09:44 --> 01:09:45

Okay. Go

01:09:45 --> 01:09:47

ahead. In the language of the lawgiver, the

01:09:47 --> 01:09:49

word incumbent is used for matters to which

01:09:49 --> 01:09:51

no blame is attached if one does not

01:09:51 --> 01:09:53

if one does not do them and for

01:09:53 --> 01:09:55

which there is no punishment according to the

01:09:55 --> 01:09:57

majority. So that's the meaning basically,

01:09:58 --> 01:10:00

the the the wajib, like we said, it's

01:10:00 --> 01:10:02

a bind a commandment that is binding.

01:10:03 --> 01:10:05

But the commandment that is not binding, that's

01:10:05 --> 01:10:06

what we call mustahab.

01:10:06 --> 01:10:09

So there's no obligation there's no punishment

01:10:09 --> 01:10:11

if you don't do it and there is

01:10:11 --> 01:10:12

reward if you do it. That's for the

01:10:12 --> 01:10:13

mustahab that recommended.

01:10:14 --> 01:10:15

For the wajib adafargh,

01:10:15 --> 01:10:17

there is an there is a punishment if

01:10:17 --> 01:10:19

you don't and there is so much reward

01:10:19 --> 01:10:21

if you do. Finish it? Yes? Such as

01:10:21 --> 01:10:24

the wosul on the jura and showing hospitality

01:10:24 --> 01:10:26

for a night to a guest according to

01:10:26 --> 01:10:27

many of the people of knowledge or most

01:10:27 --> 01:10:29

of them and all that is meant by

01:10:29 --> 01:10:31

it incumbent in this Mhmm.

01:10:32 --> 01:10:33

Is to is to exaggerate

01:10:34 --> 01:10:36

exhortation to do it and to underline it.

01:10:36 --> 01:10:38

So I'm not even in the Arabic culture

01:10:38 --> 01:10:40

today, when a guest comes,

01:10:40 --> 01:10:43

and you you offer hospitality and the guests

01:10:43 --> 01:10:44

try to make it easier for you, what

01:10:44 --> 01:10:46

do we say to them? Had a wajbak.

01:10:47 --> 01:10:49

Oh, that's wajb. We have Yeah. It's wajb.

01:10:49 --> 01:10:51

It's not like wajb if you don't know

01:10:51 --> 01:10:53

it's haram, but wajib in terms of, you

01:10:53 --> 01:10:55

know, that's something that we we obliged. We

01:10:55 --> 01:10:56

need to do it for you So

01:10:57 --> 01:10:58

this is the first category,

01:10:59 --> 01:11:00

out of the 4 categories that were mentioned

01:11:00 --> 01:11:02

the hadith, and InshaAllah next week,

01:11:03 --> 01:11:05

we will continue with the other 3 categories.

01:11:06 --> 01:11:07

InshaAllah the q and a will be after

01:11:07 --> 01:11:09

salatul Isha. If the brothers can give us

01:11:09 --> 01:11:12

a few minutes InshaAllah, don't move, Abdullah, stay

01:11:12 --> 01:11:13

where you are. Wait until the ladies go

01:11:13 --> 01:11:14

to the section InshaAllah.

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