Channel: Yasir Qadhi
Series: Yasir Qadhi - Ask Shaykh YQ
Is every single action that our Prophet sallallahu alayhi wasallam did something that is legislative for us to follow or or some of his actions, that which is not something that is legislated upon us on
any gala region in
And this is a question that deals with the topic of welfare for how we derive film and it's a very, very important aspect of solid film. So I thought I would summarize some of the main issues pertaining to that. Once again, the question is
the Prophet solo cinemas actions, is everything that he did without exception something that is legislated by Allah upon us, or is there some category of his actions that are not legislated upon us? And the brother gave a number of examples, I'm going to answer them within the context of my response. And by the way, this topic is a very well known topic and also that it is called the armored are the actions of the process of many dissertations have been written, one of the famous scholars of our times who passed away recently she got his PhD in Sudan, was about the actions of the prophet SAW Selim. Obviously it's a very detailed topic in a nutshell, we can say there are
three broad categories of actions of the Prophet system, and by extension, even his statements, firstly, the rituals and the theology that he spoke and the rituals that he did. There is no difference of opinion that every ritual and every statement that he commands is about the religion and every statement about theology and about a man and hype. This is a part of our religion of Islam, and to reject it is to reject Allah subhanho wa Taala woman, nuclear Rasulullah Fatah, Allah, whoever follows the Prophet has followed a lot subhanho wa Taala. Our Prophet system said, Pray as you have seen me pray, he's doing action, even if he doesn't say it. Pray as you have seen me pray.
Our Prophet system said when he's going for Hajj, take your rites of passage from me who do unlimited seeker come whatever I'm doing for Hajj, take it from me. So there is no controversy at all, that the actions and statements that deal with how to worship Allah how to pray, how to fast belief in a law, a man in other and judgment and a shot this are signs of Judgment Day, all of this is a part and parcel of Islam, whoever rejects it has rejected Allah subhanho wa Taala. The second category of actions in particular, are those actions that deal with the culture and habits and customs of his people that he happened to do because he lived at a certain time in place. And by
enlarge, there is no controversy at all, that those actions are not binding on the rest of the oma. The classic example is how he lived the structure that he lived in, must we replicate that structure, the architecture of Medina, the modes of transportation, how he went from city to city, is it rewarding By Allah, that we give up our car, and we take a gamble and we go from city to city? No real scholar says this. Yeah. And you really know Adam says this, right? It is not legislative, the max you can derive it is permissible mobile. But it is not rewarding to abandon the car and to take a camel or a horse or any other motive that time, the mechanism of war. Is it sooner, in fact,
it would be foolish that we if there was a land of Islam, that they abandoned Modern Warfare, and they go back to swords and javelins and whatnot, right? That's not so that's something that pretty much by unanimous consensus, that this is not something that is legislative upon us. He happened to like a certain cuisine, that cuisine, it is not legislative upon us that we abandon our cuisine, and we rediscover the cuisine of Medina, or Makkah, and the time of the Prophet sallallahu alayhi wa sallam, and in fact, this is explicit, and the Sahaba clearly understood this. And the best example for this is the How do you thin body of the Bub or the lizard animal that the people of macaque by
and large, did not generally eat the bulb and it was something that was a delicacy in Medina, and some people, they are very conservative in their mechanism. They want to eat what their parents ate, and others are more foodies. They want to go out and they want to experiment the world. Right. So when the bob was presented to the process, and what did he say?
He didn't say is how long
it's just not from the food of
Don't like it person. This is his personal choice. None of the room, abstained from eating. And there were great Sahaba in that room. This is a very, very key point that the personal preferences of the Prophet system, he as a human being, he doesn't like the Bob. And he said this, he didn't say Allah made it out on he didn't say the Shetty. He said, this is not from the food of the people of Makkah, my people. And it's not how long so Hardiman and Walid who himself was a kurachi, but apparently he's a foodie as well. Okay, He dived in, and he ate the top. This is a very interesting hobbies, because here we have the action of the Prophet system that everybody understood. That's
your action is not the show, do you understand this point, this is a very explicit thing. That's the personal habits and the personal customs of the Prophet sallallahu alayhi wa sallam does not become legislative, there is a third category. And this is the gray area. And that is when we're not quite sure if something is category one or two, because there's an element of both. There's an element of both, we're not quite sure where to categorize them. And this is where the controversy occurs. And generally speaking, it's a case by case basis, I'll give you some simple examples. Sometimes, even in the rituals, something occurs that seems to be perhaps by culture or preference and not by
religion. The classic example is Isha says, when the Profit System became older, so his joints are weaker. So he also gained some weight, because when you grow older, your metabolism goes down, not that he ate extra food. But as we know, your metabolism goes down, I should have said, when he grew older, this is something later on he did, then he would sit down, just so to start off, it's called when the first and the third Raka, that you know, the first truck when you do such that you go straight up, right, and the third rocker, you go straight up. Well, in one Hadith that is mentioned, towards the end of his life, when the joints got weak, when the weight was there, the profit system
would take a bit of a breather, just sit down, and then stand up. He didn't tell us to do that. It's not a command, when you get up from the third record, sit down, the Sahaba are observing. And they're saying themselves when he gained weight when the bones became weak. So even seems they understood that he did this, because you know, at that age to jump up and from the sujood might be a little bit difficult. So you take a little bit of a break, then you get up. Now we have a class here.
Is it category one ritual? Or is it category two, personal habit? So some of the math hubs understood category one, and this is the default, sorry, this is the minority position, the humbling metal says this, and the majority of them had hubs, the HANA fees in the molecules in the shafr is as I just said, that is that is not part of the sooner, we don't have to do it unless you're old or unless you have joint problems. But the default is you don't do that. You see we have a little bit of a clash here as well. What if the commandment, even the verbal commandment, what if the verbal issue is not about this world? Sorry, it's not about the Acura it's not about how well and how long
it is about omoto dunia we're, this is another controversy because the famous Hadith inside Bahati, our Prophet sallallahu alayhi wasallam, once passed by the farmers in Medina, and they were and they were cross fertilizing the the the dates, so there's a female part in a male part. And rather than rely on the bees and rely on Mother Nature rely on any wind, they would take the male part and put it onto the female. So the pollen cross pollenization occurs and then the the the the the data, they basically forms, the pollination occurs and therefore the new seed forms. The Profit System said, Why don't you let it naturally why do you do it yourself? Let it go. So that you're none of the
farmers did it.
And the crops did not come out. The Hadeeth isn't Bahati by the way. The farmer said Yasuda law you told us actually he didn't say don't do it. He's asking why don't you another point? Why don't you just leave it see what happens? They left it Nothing happened. It worked. It didn't work. So the Profit System gave that famous response. And to our mo Bo moody Tanya, you know you're doing your better than I do. This is a clear example, that the promises look it was just a human suggestion. This isn't from Allah xojo as a human to another we all have the right to give opinions. And this is just an opinion I gave but in the end of the day, you are the experts in farming. I am not the
expert in farming, you know your farming better than I do. And the famous incident in in the Battle of budget as well, where the provinces some camped at a particular location, and one of the Sahaba said Yato Salalah this location that you stopped at? Is it something else?
Command did, or is it something that you think is the best place? He said no unleaded in command. He said in that case you had a pseudo law, that place is better, and he gave the reason. So the process of then take the whole camp and he went to the other place. This clearly shows the Sahaba understood, there's something from a law and there's something from the human prophet in front of them. Right. as well. This is illustrated in throughout the series, to be honest, there's more narrations, even that can be said. So many narrations, the Sahaba understood that the Prophet system has been given the authority by Allah even to negotiate the Sharia. So for example, in the famous
Hadith after the conquest of mockable, hottie and Muslim, our Prophet system forbade the plucking of the trees of Makkah. His uncle Abbas said, jasola law, allow an exception for the tree of inhale, because it has benefits for us, allow us to put in here indicate the president said okay, you can plug in here. Now, what is important here, what is the what am what am I trying to derive? Do you understand? Abbas rhodiola Juan, what is he doing?
negotiating with the Prophet system. He didn't say, Oh, this is it end of the story. He understood that there's a human element that he's allowed to deal with Yasuda make an exception for him. So an exception was made and that exception is the shediac. To this day, the famous It is also in Bukhari and Muslim. Our Prophet sallallahu alayhi wa sallam said to the Sahaba, I forbid you from gathering together in the pathways, Yakumo juicer to rakaat pause your footnote. The Sahaba did not have a dining room, a formal living room, an informal living room, family room, a salon, a drama room, this room, they didn't have that. They had one room, the house. So when they wanted to just chitchat,
like all people want to do, where would they do it in front of their house and in front of their house is also what? The pathway so the process that I forbid you from sitting in the pathway,
the Sahaba began politely
pushing back gently, Yasuda law, we have to Yasuda law. Where else are we going to meet Yasuda law, Marlena mimmi jelly cinnamon, would there have to be a place where we meet? What are they doing here? negotiating, going back and forth. So he said, If you must then give the path. It's how they said what is its how lower the gaze give Salaam to and he gave the long list. Now what just happened here? Once again, back and forth. This clearly shows even the commandments of the Prophet system, the Sahaba understood that look, if we can negotiate we can negotiate if not submit now what are now and that is why when Allah says to find in our in who Allah you have, this is totally valid. But
that is when he has finalized. That is when the commandment has come, then you have to hear and you have to obey. There are as we said some gray areas in the middle, where does it apply to? And I'll give you some standard controversial examples that will inshallah, then we don't have to go back to them later on because they give me I'm getting separate questions about that. So this actually this, this, this is a question of methodology. And it deals with many subsidiary branches that we can go back to have the most obvious examples of the most common examples. And I've gotten already a number of questions on this. Is the dress code of the Muslim especially amongst men? Is it soon to dress in
the soap? Or is it so not to wear a turban or is assumed not to cover the hair.
And this is an area where some of our scholars said category one, some of our scholars said category two, because it's a middle it's a bit of a both because some people said okay, the profitsystem especially when it comes to the hair covering. There are some traditions found in the tertiary books about Ronnie and the larger encyclopedias. Not in the six books of Hadith by and large, there are some ahaadeeth that he commanded. The other group says all of these ideas are weak and they are weak. They are very weak actually, they're not even weak. They're very weak and the process of did not command us in any clothing item. And he wore a soap because it was the garment of his people.
And it is important to point out that Abu Jahan and omiya have been highlighted and rutabaga, Robbie and all of the Quraysh wore the exact same garments as a worker on
the turban the job is exactly the same. If somehow we could be magically transported to the Battle of budget and look at the two people on either side. We could not tell them apart from their dress. They're dressed the same.
So the majority position and this is the one that I strongly advocate that the Prophet system did not come with a specific dress code for us. And therefore it is not sooner per se it is
is not legislative sooner, just like it is not sooner to eat the cuisine of the prophets or send them to write the beasts that the process and wrote to live in the houses that the process and have lived in. So to the same category, it is not sooner to dress in the lifestyle of the Arabs of that time, or to have the head covering of the people of that time. And therefore, generally speaking, I don't have the Toby I have it because I'm gunja right now, because of the the the hijack came back. So I mean otherwise, otherwise, the generally speaking, I don't wear it at all anymore, Michelle to be many 1000 years, but 800 years ago, Michelle TV was very explicitly said, some of the scholars
say one should cover the headcovering as a part of Islam. But the mama shelf to be said, this is something that goes back to the culture of the people in the cultural places where it is considered to be decent and dignified to cover the hair. So the Muslim should be decent and dignified. But Mr. Michel to be where was he from he was from underdose from
shelter, which is your TiVo, which is a city and under this to this day, ativa iV ativa, shouted where he was from shelter. And he said, the lands of the West, which is under close in our culture, it is not considered a part of masculine dress to cover the hair. So he said the Muslims of undertows do not cover their hair. And the same applies in our times as well, that in my humble opinion, it is not legislative sooner at all, to dress in a thought or to cover the hair. Because this goes back to category three, whoever wishes to make this argument with my utmost respect, I say, will you resurrect the cuisine? Will you resurrect the architecture Will you resurrect the
other aspects of that culture number one, number two, with my utmost respect, I'm not trying to be mocking a toddler with Ebola. But even when you say you're going to dress like the profitsystem and you dress in the finest Mashallah Japanese cotton, and you have the air cufflinks and whatnot, and you need the process and more sheep go and resurrect that style. And then see if you like that, it's not there. It's a very selective pick and choosing number one number two, it says and if no claim is well known
as the traditionalist item, and the 30 am says, if you look at the sun when it comes to clothing, this is really mind boggling profound. Think about it. If you look at the sooner when it comes to clothing, the sooner is that the Muslim should try one's best to dress like his own people as much as the shady allows, because the prophets doesn't dress like the Arabs of his time. So you don't look like a complete oddity, a complete stranger. Because if you're a total alien, a foreigner, then your theology will be made foreign and your teachings will be foreign and your morality is foreign. But when you speak the language of the people, and you look like the people and you dress like the
people automatically an affinity is created. So Abraham says the real soon soon the key here, the real sooner is that you dress like your people as much as possible. So that there is an affinity that is created and then that will then lead to a positive dialogue. So this is the first question that we have, and that is that there is no doubt rituals and theology and the hell out and out on semi I know well find, but that which the Prophet system did because he happened to live at a certain time, culture place that is not legislative upon us.
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