Yasir Qadhi – Abu Lahab Paradox, Are Protests Haram, Can Women Shave their Heads Q&A #9

			Bismillah Alhamdulillah wa salatu salam ala Rasulillah who either early he will be here woman,
voila, Mubarak. Today we have three questions inshallah Tada, the first of them.
		

			Somebody said that, my friend and I were discussing the case of Abu Lahab. And that, How could Allah
subhanaw taala ask him to believe, when a part of that belief was that he cannot believe? Because
the Quran mentions he is going to jahannam so is this not a contradiction? Does the question
		

			did you understand the question?
		

			I can rephrase was Abu Lahab required to believe in Islam? If no, how come? If yes, how could he
believe when a part of that belief is that he's not going to believe but to the Ebola happened with
an animal because of Allah revealed the Quran, the only
		

			two people amongst the era of the prophets as I mentioned by name and the whole Quran, there's only
two people mentioned by name. In the time of the process, we're not talking about Farah owner Musa
Ibrahim in the time of the Prophet Sall Allahu alayhi wa sallam. There are two individuals mentioned
by name in the Quran. The first of them are Bula Hepta Berta Avila hub, the second of them. Fela
Mercado ze da minha. Ouattara is eight. So, this person is saying that how can a Buddha hub be
expected to believe when a part of that belief is that he's not going to believe? And so he's
asking, Is this not an impossibility or contradiction? Now, we begin by stating that
		

			sometimes some questions are of detriment to our own Eman. And they opened up a Pandora's box and
discussion and back and forth paedo, a call that is of no benefit whatsoever. Not every question is
beneficial. Not every answer is something that we can grasp and understand. And that is why in the
Quran, Allah says, Yeah, you're Latina, I'm an AU latas a Shia and took della compter. So come, are
you believe do not ask questions that if you found out about them, or you got deeper into them, it
might actually cause you doubt and harm. And the context here some people misunderstand this verse.
Allah is never saying Don't ask questions about how ramen halal, we must know our deen. If you have
		

			to do something. It's your job to ask a shekel Mufti? Is this haram or halal? Allah is saying, Don't
ask questions that are of no value. And when you find out about them, they might actually hurt or
harm you. And the context explains to us why this verse and I'll just briefly go into this tangent
that one day the President had asked me any question you want, ask him any question. So one of the
new converts one of the Bedouins was visiting Medina, he stood up and he asked a very foolish
question. And he said, Yeah, rasool Allah, tell me about my father is he in Jannah, or Jahannam is
passed away. And the man's father was an idol worshiper. So the Prophet system said, your father is
		

			in jahannam. So the man became very hurt at this, then Allah say, Why did you ask the question? Why
did you ask because not useful to you to know what happens is Allah is gone, you are not going to
benefit to know. So this verse is used, when the question at hand when the answer is not going to
benefit us at all. And it is possible that this question of Abu Lahab is in this realm. Also, there
is an interesting Hadith of the Prophet sallallahu alayhi wa sallam as well. And that is that my own
Ma, he said, my own mo will be upon good, my alma will be upon good, as long as they don't believe
in astrology, the new Doom, and as long as they don't ask about the fate of the children of pagans,
		

			what's going to happen to the children who died? Will they go to agenda? Will they go to Johanna?
And this is another common question that we get. Now, interestingly enough, this question of the
children of the non Muslims actually, I will get there one day, Inshallah, and I'll tell you,
believe it or not, there are 10 opinions amongst our dilemma. The President said, don't ask our
odema have 10 opinions, and we'll go over all of them. But here's the point. Why did he say, Don't
ask about the children of pagans?
		

			Our scholars say, because the answer is of no practical value to us. What do we gain? How is it
going to affect us? So it's as if our Prophet sallallahu I sent him a saying my own mo will be upon
good as long as they don't go splitting hairs as long as they don't go into such issues that are of
no value to them. This is perhaps the gist of the Hadith. So with this disclaimer, and perhaps this
question, Ebola hub is amongst them. We will then actually attempt to answer the question after this
disclaimer. And I will say that you and your friend are not the first people in the OMA to think of
this controversy. Maybe you would like to think that but no great aroma there.
		

			theologians have thought of this from the beginning of time. And this question actually comes under
an aspect of theology. That is a very, very advanced aspect of theology. It is called the issue of a
cliff Bimala you talk and that translates as can Allah obligate on an individual, something that the
individual is not capable of doing a tech leaf means Allah has put a burden muda you talk that the
person has no talk or no power to do, and this is a classical controversy, and you have all of the
schools of Islam the mortality, like I said, this is not allowed. I would have said that a Sharia
law. Killarney, they said, This is something that Allah is capable of doing, and others have given
		

			their positions. Even Taymiyah has a very interesting response. And it is the one that I will
conclude this question with, he said, a Catholic because this is a Bula hubristically, Boomer, I
will talk this is an example that they mentioned as well, because Abu Lahab is being told to
believe, and a part of his belief is that he will not believe, right, or Gula hub is commanded to
believe and a part of that belief, he will not believe it's an oxymoron. So this is the classic
example given to a tech leaf, whomever you talk, even to me, it says, putting a burden on somebody
that that person cannot do is divided into two categories, the first of them cannot happen. And the
		

			second of them can happen. The first of them is when Allah tells someone to do something that the
person is physically incapable of doing. And he said, Allah says in the Quran, Allah you can live
long enough sun Illa Musa, Allah will never do this, and Allah has never done it. And even Tamia
gives the example that to say to a person he can, you should fly, Allah is saying you should fly,
this is impossible. And Allah will not ever put a command of something that is impossible locally
for long enough sun Illa was another example is somebody who is, let's say, has a paralysis or
disease or somebody cannot walk and Allah says you must walk, No, Allah is not going to tell him to
		

			do that. The second example, or the second category, is to require somebody to do something that the
person is not capable of doing, because the person is doing the opposite at the same time. So for
example, to tell the kaffir to believe, and the kaffir is a catheter, so he's not believing, and
Allah knows that the catheter will remain a catheter. But that's not impossible for the kafir to
become a believer. Rather, the catheter is being told to do something that the catheter is capable
of doing. But he's not going to do because he is busy with the opposite of iman, and that is Cofer.
So technically, it's not impossible in the linguistic sense, it is possible, but it is going to be
		

			an impossibility because that Kaffir in the knowledge of Allah will forever remain a Kaffir. And so
even though ALLAH is commanding him to accept Iman, and to be a Muslim, still, the person will not
do that in the knowledge of Allah. And so one could say the kaffir is being told to do something he
will not do, but it is not an impossibility. The CAFR can do this. And this is the response to that
we can be given that yes, in one sense of Buddha was commanded to believe in Allah subhanaw taala.
In another sense, Allah knew he would never believe. And so some have argued that this verse is
actually a miracle. Because if Abu Lahab had publicly proclaimed Iman, it would have thrown a
		

			spanner in the work, it would have been a big confusion now what to be done. And so some have argued
this is in fact a mortgages from Allah, that Allah is telling Ebola hub, that you're going to go to
jahannam and Ebola hub has five years, 10 years he's living and he never challenges this. And this
is a valid interpretation as well or a valid claim to me. So in the end of the day, we say that
Allah will never tell a human to do that which is impossible for the human to do. But Allah azza wa
jal will burden a person with something the person might choose not to do, and that no, he cannot
blame anybody. You cannot blame a lie. You can only blame himself. Abu Lahab refused to accept
		

			Islam. And so Allah predicted you will be in now your slap now and that Allah and that is
		

			not a contradiction. It is not something that is putting the impossible on on any human being. So to
conclude, Allah azza wa jal will never burden somebody with more physically that is impossible for
the person to do. That is the first question. The second question rather interesting. Somebody said,
Give me a long fatwa from another share. And the gist of it was as follows the share you recently
participated in a protest against Modi's visit you all know Modi, the the Prime Minister of India,
and I commented in a positive manner to in a gathering that I was in that Yanni he praised me for
whatever
		

			But then somebody showed me a fatwa from Chef so and so I'm not going to mention the name. And the
fatwa was that participating in protests is haram, and that it is an Islamic for a person to
participate in protests. So now I'm confused. What is the response to this J S? So this is the
question that there is a very famous chef,
		

			one of the grand chefs of any another country, very well known in that movement. And he basically
said that Muslims should not participate in protest, it is haram, and therefore, he's saying it as a
sin. Now, I took on this question, because they can look, I get bombarded with a lot of questions, I
have to choose questions that I feel are more beneficial than just the question themselves. So the
previous one, I felt it opened up a door of interesting aspects of the ology, this one opens up an
interesting aspect of methodology. And this is as follows. One of the positions that I have been
advocating for many, many years, is, Muslims in any community should always take their fatwa from
		

			scholars who live in their own communities. This is something I've been advocating ever since I have
studied overseas, and I saw with my own eyes, how culture plays a role on knowledge, because we're
all human beings, all of us even the greatest even the greatest alum is in the end of the day, a
human who is impacted by his or her culture. And if you just want to see this, I can give you so
many examples from my own life, seeing how various aroma have interpreted various things. This is
not disrespectful to those aroma at all. On the contrary, it is humanizing them. And it is
respecting our local clergy and Rudaba. So, and there are many examples, perhaps the most cliched
		

			one perhaps the most classic one is that of Ibn Taymiyyah and the Mongol invaders. So the Mongols,
as you know, the Mongols, as you know, they had nominally accepted Islam, they claim to be Muslim,
or they've been Tamia did not view them as being any mainstream Muslims, because their beliefs were
very bizarre, but they said we are Muslims. And we you know, the famous story is very famous story
that the Mongols invaded Damascus. And you know, they they took over aspects of the city, and they
were very far from Islam. And as you know, they were soldiers, so they're going to be looting and
plundering and * what soldiers do. So even Tammy and his students passed by a group of Mongol
		

			soldiers who were lying there drinking alcohol semi drunk, they were lying in their couches and
whatnot on the street and went and they were just drinking Hummer in public in a Muslim land. I
mean, this is one car. And of course, people drank alcohol back then, but there is some higher go do
it quietly. Don't get drunk in the streets. Here. These soldiers were publicly with bottles and
liquor and whatnot and drinking in the streets. What have you been Tamia students set out to be
let's go and advise them to fear Allah and give up alcohol.
		

			Ibn Taymiyyah said, No, let them drink. Let them drink, let them go get more drunk.
		

			The students has stopped for Allah. These are Muslims, they claim to be Muslim. How can you allow
this moon curve to be public? Now let me pause here. Imagine if anybody had said
		

			share. So and so in a faraway land we have an alum who publicly allows other Muslims to drink
alcohol. What is the verdict on that item? You see, it's so easy to take a scenario, cut and paste
and go feed it to a Mufti 5000 miles away. The same Mufti who claims to be evident to me as
followers would have even told me as I moved the ball mobile car for whatever he would have said you
would have this is common. That's the way when you feed the chef, half an image, what do you think
is going to happen? Even Tamia said let these people drink and get drunk. And the famous response to
show the students had wide had been to me, I said, these people, if they are sober, they plunder,
		

			steal, *, kill other people. Whereas when they're drunk, they're just lying on the streets
harming nobody but themselves between the two. It is better that they stay drunk and only harm
themselves. See, this is what you call contextual fix. This is what you call taking into account the
circumstance. And by the way, I'm not teaching anything new. This is standard fifth every 40 that is
worth his knowledge or fifth knows this that you need to undress me okay you mentioned giving a
fatwa half of giving a fatwa is to know the context of the fatwa half of giving the fatwa is to know
the context of the people are giving the fatwa amongst right. And it is a huge problem that I have
		

			seen firsthand in any any person who studies sees this, it is a problem when you outsource your
knowledge to a Mufti on another continent. It is a huge problem, because the circumstances are
different. And so you will import something that is not applicable in the environment you are in. It
is
		

			is a problem for us to ask. And frankly, it is a problem for the Mufti to even respond. That's why
if anybody comes to me and ask a question about another land, I say, go to the ships of your own
land. Don't come to me. I'm not a person who knows your situation that will. So this great alum of
this great land, gave a fatwa that is very famous that he said It is haram. By the way, Subhan Allah
Haram is such a big word. You know what, how it means haram means you're going to be punished
potentially, that Allah will punish you. And I have to say as well, sometimes it's so common for
people to for people to use this word as if it means nothing haram itself should come with a warning
		

			label only use in extreme cases haram means you are saying that Allah will potentially throw
somebody in Jannah and punish somebody by what evidence do you say the protests are haram? You read
his fatwa. And he gives very generic evidences of them is that the ruler should not be Hooroo should
not be opposed and this and that very generic fatawa. And here it Subhanallah again, you just wonder
of the things he says, By the way, I'm not inventing this. This is in his federal, he says that
protests are a form of chaos, and protests are unbecoming the dignity of a Muslim. This is what he
says, protests, you are shouting in the streets. It is unbecoming the dignity of a Muslim to go and
		

			participate in a protest. So he brings forth a lot of various things comes together with a fatwa.
And he says it is haram in any part of the globe to do a any protests. And again, with respect to
the personality of this of this share, I say that I'm not speaking about his culture, even though by
the way we get to the deeper issue of a fatwa that is very politically convenient for the kingdoms
and the kings and the rulers of those lands. And that's a whole different topic that we're not going
to get into. But see human beings are human beings, and are either biller to biller but never may be
careful when a fatwa is given by an authority. And anyway, you get the point here, there's a self
		

			serving issue. One needs to be careful look at the spectrum of positions even from that society.
Generally speaking, the establishment gives one fatwa. And those outside the establishment give
another fatwa, you got to scratch your head and wonder what's going on here. So be a little bit more
critical. And this is why Subhanallah it is sad the reality we live in. But that's one of the
reasons why our alumni of the past, they were very careful where their income came from his because
they didn't want anybody to doubt their fatawa and their knowledge. And unfortunately, things have
changed. And it's a very sad reality. But our classical ulama our early Roma, generally speaking,
		

			they did not want to work for a government that would impede their fatawa and that's why the
greatest aroma Imam and no we Abu Hanifa was offered the position by the Khalifa of Rouhani refused
I'm not going to be the call the under you I don't want to be that he didn't want his any his his
knowledge to be impugned your mama Buhari was offered a government, you know, salary, none of them
wanted, they did not like this, because they were worried. And it's not just a matter of maybe your
own knifes gets involved, maybe you don't even know. And it's subconscious. So my point is just take
this with a grain of salt and say that look, let's just be fair and say, Okay, this is one opinion
		

			with one chef. But that doesn't necessarily apply in any other context. In this culture that we live
in, in American culture. Protests means something very different than this shares culture. In fact,
what a protest does, it draws public attention, people who are unaware of a problem, they become
aware of a problem, people who are unaware of how severe an issue is that is brought to their
attention. And all you need to do is look at some of the effects that protests have had in recent
history of the most important cataclysmic changes that have taken place is the civil rights
movement, the entire country and the laws of the country changed. The whole country changed. And the
		

			laws changed based on what beginning with what public protests in Birmingham, Alabama, right when
the dogs were sent out, when fire hoses were used. People saw this as inhumane. People who are on
the fence, were no longer on the fence, right? Politicians realize we cannot continue this way. So
protests played a primary role in changing the psyche of a culture. If they had sat home and said,
Oh, whatever protests are haram, you think anything would have happened? We will lie. Sometimes you
just wonder not just this so many things, even not necessarily movements. We necessarily agree with
feminism and the feminist movement. All of these changes began with the protests and the right to
		

			whatever they wanted to do. It was protest other things other movements and strands, which we don't
necessarily agree with. Again, it was protest that caused that change to happen. Even political
changes.
		

			India
		

			And the British occupation of India, as we all know, peaceful protests led by Gandhi and also by
Jinnah, because at that time remember Jenner and Gandhi were they they did cooperate and collaborate
to some level in these in these protests. And as you know, the whole the whole notion of free India
or free, throwing the yoke of colonialism off, right? The nonviolent protests of Gandhi beginning
with the Salt March, you know, back in what 1928, whatever it was. So my point is that, it literally
changed the course of history. If somebody had told, you know, the Muslims of India and Hindus, if
it was haram to say that let the British do whatever they want Subhanallah you just wonder, that's a
		

			cultural fatwa. It's not a factor from Allah and His messenger. It's a fatwa that okay, in best case
scenario, we say it's culturally relevant. In worst case scenario, we say there might be other
anyway, so let's not be too explicit about that. My point being, there is nothing explicit in the
Quran and Sunnah that Allah says, Do not engage in protests. Come on. There's nothing like this. On
the contrary, if you look at Islamic history, and you read Islamic history, you actually find
protests even did occur in many times in Islamic history, especially when things became too
difficult for people to bear a number of times Islamic history when the price of basic food and
		

			drink became too much there were protests on the street. Another famous example, when Jerusalem was
captured by the Crusaders, and the Khalifa did nothing in Baghdad, the Muslims went to the streets
and the Muslims protested, unfortunately became violent because they destroyed some of the property
of the Khalifa. But attention was drawn like how can you sit in your palace? How can you do this and
the Crusaders have taken over Jerusalem? So the point is that even in classical history, in fact,
some Obama have even said and I don't disagree with this, by the way, even though I don't
necessarily agree but I don't disagree. Some aroma even said that I should have the Allahu anha
		

			Antalya hands up Radi Allahu Anhu. What did they do when they gathered people and they exited from
Medina to draw to draw attention to the killer is of Earth man and the fact that they're still
roaming the streets. Because, again, the whole issue of the Battle of the Camel, remember, the
Battle of the Camel was not intended to be a battle.
		

			It should not be a Lohana did not leave with a sword. She left with a crowd. And the point was to
protest that how can you not capture the patella or the murders of ideal the alojado. And I know the
Oh sorry, I recommend and Ali had his own brother Johanna had his own views on what was the point of
10s of 1000s of people coming and gathering more and more momentum and crowd. In the beginning. It
was not intended to be a war. It was intended as what it was a type of protest. And I see this to be
something that is very much an acceptable interpretation. So the bottom line is that my dear dear
brothers and sisters, contextualize your ruler, don't raise me or any item above already, I'm not
		

			calling myself an atom. I'm a student of knowledge but don't raise any of us above our level. We're
all human beings, all of us. And if a share that you respect immensely gives a fatwa that Allah had,
that's a shame. Look at other scholars as well. Don't become one, don't do it yourself. But look at
the community of Rolla and especially look at Obama who are living in your lands, understanding your
pros and cons. And honestly, I don't know of any alum who is effective in this land, who is saying
that protests are haram. I mean, honestly, it's nonsensical to say this, and the protests that we
covered, and we did it in Houston, it was covered by international media. A lot of Americans are
		

			clueless, that people are angry at Modi people are angry at Kashmir. You know this a lot of people
are clueless. I participated. We participated the Houston Chronicle, CNN, many mainstream media,
they said, Oh 10,000 people are protesting Modi and look at them. They're Muslim, they're Hindu,
they're Sikh. They're all coming together. Why interviewing people, Kashmir, Kashmir, Kashmir, what
has happened? non Muslims who have no clue. They're now being made aware. And this is the beginning
of change. Now, to be brutally honest, I'm not saying protests are the end all and beall. On the
contrary, protests are one small thing that we should do. I am not a big fan of making this the main
		

			part of Islam. And that's why that's not my forte. That's not what I really want to do. It's not
something I'm so eager about. But at the same time, it is one thing that we can do, and I did not
have any problem going and if need be, I will go again. Now. What's the bottom line? Protests are
not intrinsically Haram are they necessarily permissible or Mr. Hub it's a case by case scenario.
And in all likelihood, even in these case by case scenarios, you're going to find a spectrum. You're
going to find some aroma who say in this case is positive some aroma they say oh, in this case is
negative. Listen to the aroma
		

			Have a local region and see what they say. In North America. Generally speaking, we have the law on
our side. I'm not speaking about Egypt or Syria and Hindsight is 2020. I'm not speaking. I'm talking
to North America, when the founding fathers of this country kick the British out. They bitterly
resented the fact that the British prohibited them from complaining against the king. Okay. They
bitterly protested that, how come we cannot even petition our grievances? Because the king had said
you can't even protest on the street. That is why in the Constitution, they enshrined the right of
the people to protest against the government context, the Founding Fathers had a context. Everybody
		

			has a context right? The Founding Fathers felt of this country, they felt this isn't fair. We can't
even petition the government for change. So when they founded the constitution of this country, in
the articles of the Constitution, as all of us in this audience should know, they have that the
government can never can never ban. The protests in totality, the max the government can do is to
regulate where and what not but the peaceful protest, it is enshrined in our Constitution. So for
any share of another land or country where the king's royal decree says you should not protest and
he gives a fatwa protests are haram, please spare me. That's one land in this country. No such
		

			photos should ever exist. Now whether a particular protest is better or not case by case, but the
default protests are MOBA. Neither are they why'd you know? Are they haram? And Allah knows best
final question briefly quickly. And yes, I did. By the way, all of these questions are real. I'm not
inventing any questions, people actually email me. Somebody thinks no, these are people that asked
me. So this question, I got the email, and I will read it as is meaning changing slightly, but so
sister emails me says that she does not have a husband, she is single, and she is not getting
married, or I'm assuming she's past the age of marriage or older whatnot. She is saying the question
		

			is as follows that,
		

			am I allowed to shave my hair off? But I will wear a hijab, don't worry. So she wants to shave her
hair? And she's saying, is this permissible or not for a lady to shave her very quick question Is
this okay? The issue comes this is an area where we have an explicit Hadith. And there are a number
of traditions in this regard of them as Hadith in Sahih Bukhari, our Prophet salallahu Alaihe.
Salam, very afraid himself, but it means I don't want anything to do with this with this freed
himself from two types of ladies. Number one, the lady who wills the dead willing the dead is
something that insha Allah is not really practiced that much anymore, even to some cultures still do
		

			it. Wailing is when somebody dies. So ladies, in particular, raise their voices and chant certain
things in a rhythmic fashion. How are we going to live who will take care of us? This is a type of
wailing that was prohibited as for crying and as for expressing grief, this is all Khaled wielding
as a specific type of crying that especially incorporates haram phrases in it. So the prophets or
some said, have nothing to do with the lady who does this. And the lady who shaves her head off,
because that was something that the priestesses of older and the ladies of JD did. So this is one
Hadith, the other Hadith and Timothy, the prophet system forbade a lady to shave her head this is
		

			explicit. So this is now because of this. Most of them adopt him say that it is haram. Unless
obviously, there's always an exception for what medical, there's always the Sharia always comes any
cancer, something of this nature, obviously, no scholar says that is haram. In that case, obviously.
But the default, one group of scholars and this is the majority says It is haram because the hadith
is explicit. And a smaller group of scholars, I believe the shaft right whether or not they said
that the default is that it is mcru for the one who is single, as for the one who is married, then
it is going to be unconditionally mcru, but the one who is single, and so their reasoning as follows
		

			that this is something Allah has blessed the beauty of a lady with and so if she is married, then
she should beautify herself, her husband, but they said if she's not married, then they're ill. Then
the strength of the Hadith goes down in her case. And so if she wishes to do it, then it is not
haram but she's simply mcru It's better to avoid both madhhab say, it's better not to do it. The
afterlife, is it haram or is it mcru as well there are a number of narrations from our stabby rune
into the taboo not from the Prophet system. But these are early scholars who said Allah has honored
women with long hair and men with beards. So the point being this is something that Allah has
		

			honored so then why should we ruin that honor with so the default we should say and I say to the
sister, no, you should not do so. However, it is authentically narrated that our mother I
		

			issue of the Allahu anha after the era of our Prophet SAW Selim, she cut her hair to her shoulder
length and that was something that was atypical the outcomes of that time would have very long care.
And it is authentically narrated that when basically there is you know the understanding of the
process and is no longer there. So then she would cut her hair and she made it small. So from this
we can gather that cutting the hair even to a short extent is something that is completely
permissible and it is something between the husband and wife that however she wishes to change your
model her hair as long as shaving is not done unless it is for a medicinal purpose. As for other
		

			types of hair, and I've gotten a lot of questions about you know, the eyebrows and why I show that
as a separate question, but for this question. The default is that no she should not be encouraged
to completely shave the hair but she may trim it if she wishes and with that inshallah I will
conclude for today, tomorrow we will have our part two of the life of the borders of after Isha
cinema.