Medical Treatment; Diseases not being Contagious; Is Rajab Blessed Q&A
Channel: Yasir Qadhi
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Bismillah Alhamdulillah wa Salatu was Salam ala Rasulillah who early he was a heavy one word to him about our first question for today brother Moon from Dallas. Our own Masjid asks us, what is the ruling on availing ourselves to medicine and medicinal procedures? Is every single medicine or procedure obligatory? Or can someone choose to not undertake a procedure? And if it is obligatory, to what extent must one go to do the procedure? So this is our question. This is actually a very, very relevant and interesting question. And one that frankly, one can give a very long talk about but we don't have time, I'm going to summarize. So the Quran and the Sunnah obviously mentioned
diseases and cures and medicines as well. Allah says in the Quran on the tongue of Ibrahim Ellison, he says, what he then led you to for who is Finn when I fall sick, Allah subhanho wa Taala cures me and Allah azza wa jal mentions a cure in the Quran. And that is of course of honey that Allah says fie Shiva only NUS and our Prophet sallallahu alayhi wa sallam said in a hadith in most of the Ummah, Muhammad, mountains that Allah azza wa jal Illa Anzahl Allahu Allah has not sent any disease except that he has also revealed with it a cure. Ali Mohammed Idema Hua healer, Holman Jayla who whoever knows that knows it, whoever does not know it does not know it. And when one version he
added except for one, and that is death, and this is actually a very positive news for all researchers and all people that are working for cures that you have a guarantee that Allah azza wa jal has sent down a cure for every single disease, except for those people that are thinking they can cheat death there is no cure for that. And our Prophet sallallahu alayhi wa sallam was asked by a Bedouin, he said O Messenger of Allah, should we take medicine? And he said, nah. Tada Whoa, we are about Allah. Yes, oh servants of Allah take medicine. This is a Hadith and Buddha would literally he is saying take medicine for Allah has not revealed any disease, except that he has
revealed its cure. Okay. One would extract from this if one did not know also little folk, that taking medicine and medicinal procedures is watching. And this is the common perception that most Muslims have that if there's a medicine, I am obligated to take that medicine. If the doctor say I need to do surgery, I'm obliged to do surgery. However, this is a position that is simply not the position of any mainstream item in the history of the OMA, yes, one or two senators watch it. But in reality, none of the med has admitted the famous Roma ever held this position. The majority position is that taking medicine is either MOBA, or the shaft theory said Mr. Hub, or the standard position
of the hem Belize and Mr. Mahina was explicit, it is better to not take this is the position within the mega hub. And this is not the time to go into all of the evidences and whatnot. I just want to clarify and emphasize the claim that it is obligatory, to take medicine and to follow medicinal procedures. It is wajib. And if you don't do it, you are sinful. This is really a claim that is untenable in our Sharia. Rather, the standard position is that you may choose to take medicine, and you may choose not to take medicine, the Hanafi is by and large seem to be somewhat ambivalent, they might say sometimes they say it's most the hub. Ibn Hajr al hate me of the shaft varies and normally
they both say that taking medicine is Mr. Hug but it is not wajib the director of the Maliki Madhavi basically said a little bit the WHA IJA Is it his job is it is permissible to take medicine, but then he does add it might become obligatory in some circumstances, and we'll talk about that as well. And the standard position as we said of the humble ease, and they've been roughly 100 mil Kodama mentioned this Imam Muhammad was explicit that he goes Yes, it is permissible, but I prefer myself to not take and do Toba Quran Allah directly this was his position. Now
they have a number of their humble is have a number of evidences for this and whatnot. But the bottom line that to claim that it is wajib to take medicine is putting an unreasonable burden on the person because hardly any medicine is guaranteed to be a cure. Almost every medicine has side effects. And especially in America medicine also has costs. So the term wajib we need to be less emotional and more academic. The term wajib means if you do not do this, you will go to maybe Jahannam for not taking a procedure and that they should our scholars understand the goal. These are Hadith about taking medicine indicate permissibility or at max the indicate it's
was to have to derive from this that it is wajib is not the position of any standard madhhab. And that is because as we said, Now, when did some road I must say that it is wajib. They said, Only if there is pretty much a certainty that taking the medication or doing the procedure will save you and it is reasonable to do it's not going to cost an arm and a leg. It's reasonable not cost me. I don't mean financial cost, I mean, emotional. I mean, you know the effort to come if it is within your grasp, and there is fairly certain results that you shall be saved out of life and death scenario. And the examples they give is you have a wound that is gushing out. And all you need to do is to tie
In this case, even the Hatfields and the Shah ferries and some of the Maliki's, the Maliki's position is official that you must. And if you don't, you might be sinful in that case, that when the outcome is pretty certain, a matter of life and death, and the accessibility is right there, then it is almost a type of suicide to not take medicine. And that's why they said you must otherwise for the bulk of procedures and medication. Is there guarantee yes or no? No. It's certainty uncertainty. It's a percentage based and therefore, because of this, our scholars did not go down the route of taking medication is why just because otherwise, it will save you from suicide.
No, medicine does not prevent death in and of itself. It's a rather better one. It's a preponderance of evidence that generally it does so. So the general rule therefore, this is the Ibn Taymiyyah is position as well, the default is that medicine and procedures is most the hub, you should do it. But there are times where it might even be mcru.
And there are times where it might become wajib. This is advantageous position and it seems to be the one that takes all of the evidences into it, and of the evidences Is that why would the Quran tell us that honey is a cure? Why would the process M tell us that hijama is a cure? Why would he tell us that the black seed is a cure unless he wanted us to do it. So this is not just John is this is the hubbub is Mr. Hub. Also he himself Salah lo Selim, by the way it is not reported that he ever took any herbal medication as far as we know, that we know of even though there might be report from Irish that we might be able to derive this, what we know for sure is that he did hijama on himself,
and hijama is a medication he did hijama on himself. Also it is numerous narrations from the Sahaba and tab their own that they will take medication and do medicinal procedures. And there is the theological point that we believe generally speaking, living longer with iman, is better than living shorter with the same amount of human right. The hadith says my as either means that the movement only increases in his life with good, the movement only increases in goodness with his life, whatever is happening a longer life will give you time to do more good deeds. So the general rule is that if you're able to you should, and it might be wajib. If the procedure is within your grasp, and
there's no impeding factors for you to not do it and not doing it is pretty much a certainty of death. In this case, somewhere DOMA would say that it is wajib. However, the default is that if there are factors that prevent this from being wajib, it might even be mcru. For example, a simple example, the side effects might be so painful and bad, that it's not a market different than what you are upon. May Allah protect us all, but cancer, and a severe type of cancer. And a person says, I don't want to go through all of this with a 5050 chance, are we going to say it's wajib for him, that he has to undergo, and it's a 5050 chance, and this that you know what the side effects are,
you know, you have to take medication for the side effects of the medication for the side effects of the medication, three, multiple layers of side effects that are going to take place because of radiation. And some people like I don't want to do it and my own teacher been with me
when he felt sick with cancer. The year after study with him. He came to America for treatment, the king sent him the only time he visited America went to Boston, and he asked the doctors about the percentage and about the side effects. And he said I don't want the treatment. He had stomach cancer said I don't want the treatment. This is going to cause this this side effect I'm going to lose all of my hair is going to cause me to vomit this and that. I've lived a good life. And so he went back without doing the treatment and he passed away within two months. He had the option you cannot say is Waje because when you say wajib you are saying that you have to do it. What if somebody living in
this country? The bill is going to be $200,000 And the guy has 200,000 the 401k He's like I need this money for my kids. I lived a good life but hamdulillah if you say
to watch him think about the implications, if you say his wajib, you're going to say he has to spend all of I'm just giving an example he has to spend all of his money for a procedure that might be 5050 7030, at the expense of lifelong savings as for his children, no, it's not watching, he is not throwing himself into suicide, he might put his trust in Allah drink Zamzar make dua snot wajib, to undertake medicine, also, this is a very key factor we as Muslims need to look at that by and large, this culture does not look at, and that is the quality of life, this culture, and this medic mitad medicinal practices is obsessed with elongating life, regardless of the cost. And we accept the
death is going to happen. And we have to ask ourselves, at some point, a sick patient, the quality of life is so sad that it's just best to let them go with dignity. And this is especially the case if they have feeding tubes. If they have this, if they have that. And they're conscious. We're not talking about the unconscious and pulling the plug. That is a question I will answer the field counselor just give a thought to about this. And that's a separate scenario. We're not asking you that now we're talking about a conscious person. And he has a whole list of medication and tubes and whatnot. He's like, You know what, I'm sick of this, just get me off of this. Let me just live my
life with dignity. Is he sinful? No, he is not. Because at some point, you weigh the quality of life with elongating it at that quality of what use is this society is obsessed with life, at the cost of the quality of life. They don't care, which is why it's so difficult for many of them to understand for us know, what is the purpose of living a few months longer? If life is so painful and miserable. It's not why'd you and therefore the bottom line is that if a person chooses to not do medicinal procedures that are percentage wise, 79, even 9010. It's not watch him. Maybe it would only be wajib. If death is inevitable, and it is reasonable to do the opposite that as I said, the simple
example that is given the blood is gushing out. All you got to do is tie the tourniquet or to do something that's going to stop it and you intentionally just let it go out after one then you are really acting foolishly otherwise Other than this, the general default it is Mr. Herbert it is not wajib to do medicinal procedures. We move on to the next question today inshallah we'll have three questions on hamdulillah and sha Allah Tala. Next question. Sr. Afridi, also from Dallas asks that, in light of all of this news of Coronavirus, I saw a non Muslim website mentioning that Islam doesn't believe that diseases are transferable. And they quoted a hadith in Sahih Bukhari in this
regard. So I'm confused. Can you shed some light on this hadith response? It is because of this misunderstanding that so many scholars tell you don't read crazy websites. We're not trying to prevent knowledge. We're trying to give you authentic knowledge. So when somebody says don't listen to the arguments of others, it's not as if we're telling you to be deaf, dumb and blind. It's that sometimes you might listen to something and you don't know truth from falsehood. So some sister has read or heard an article or something of a person wanting to ridicule Islam, and he's saying look at these people, they don't even believe diseases are transferred. And they he caught it a hadith in
Behati for this regard. So my point is, be careful what you listen to because it does have an influence on your psyche. The hadith in question is indeed in Behati and it is a famous Hadith ladwa. Well I tell you Raja what a ham matter while I suffer, we redo Boonie and fall all over ya rasool Allah Who am I called Alkalyn Matata Eva Hadith in Bukhari and Muslim the provinces have negated four things and affirmed one thing that I do ah, there is no such thing as I do ah, and I do ah comes from the same root as I do as partida which means to attack or to assault an idea was the notion that a sick person will influence a healthy person. This is called Iowa. Okay, so the first
thing I do that very quickly, Lata irata Tyra is reading and omens bad luck bad luck charm, if you see something it means something negative Okay, in our culture of black cat crosses, okay, this is bad omens Hama is an omen involving a bird and death if they saw a particular bird they meant to imply death with a hammer there's no such thing what else suffer and suffer the month of suffer was considered to be a bad luck month in the Arabs okay it was a month where they would avoid travel in the month of suffer. So there was that there is no such thing as suffer being a bad month okay. So, the other three are have explained. Now what does I do a mean. So, in linguistically Adwa can mean
transferable disease, and therefore some of our early scholars did in fact derive this meaning from the Hadith that they said This means that a
A sick person shall never negatively influence a healthy person just because they're in the same vicinity, and great scholars, even poverty, about colonial to how would they all have the similar types of positions, they basically said, If a sick person sorry, if a healthy person falls sick, after being in the vicinity of the sick person, this was a complete quarter of Allah, it has nothing to do with the first sick person. That's no transference of disease. So there have been that interpretation. However, this shows us and I have said this so many times that all of us are human beings, even our greater them, and they are products of their culture, like we are products of ours.
And I have no doubt 400 years from now, 500 years from now, if my YouTubes and others are still are there, people are gonna say, Oh, look, this issue. He said, it's his culture, we can hear it. This is human nature. Nobody is separate from the world that they live into even a great rhythm. So they might say things that reflect their culture. The question for us, does it reflect the religion of Islam? Yes, some great Allama did say this, that there's no such thing as a sick person negatively influencing a healthy person because of transference of disease because they didn't know microbes. They didn't know viruses. So they said this is the derivation. However, that's not the only opinion.
There are many opinions even in early Islam that know what is being negated is not the physical transference of let's say microbes or via or viruses or disease. What is being negated is a superstitious belief that the mere presence of a sick person will bring about the sickness of another. So you avoid a sick person out of a supernatural Jai Healy understanding and they say the evidence that this hadith is for supernatural and not for natural is to number one, the Hadith itself, look at the other three things. Look at the other three things. All three of them are not natural things. These are paganism these are weird ideas of omens and play euro and Hamas suffer
being a bad month. This isn't physical. And number two, we have a number of authentic hadith in which the prophets are some clearly indicates that you can have a physical transference from diseases of them is the prohibition of a healthy person entering a plague infested land, Hadith in Bukhari and Muslim. Why would our prophets ism tell the healthy person don't walk into the infested place and authentic hadith why? Because going there increases the possibility of catching the disease of them is the famous Hadith in Abu Dhabi, where our prophets of salaam said that the
lady with the mama riddle, Allah Musa, that animals that are sick, should not be taken for their water at the same time as animals that are healthy. This is a Hadith and a Buddha would sit camels should have a separate time they go to get the water from healthy camels. Why is he saying this? Clearly there is some causal relationship and of them is the Hadith and Sunnah of the merger, that feel remedial measures Domi Ferrara, communal acid, flee from the leper, the way that you flee from a lion.
Leprosy is gone in our times, we thank Allah for that it was one of the most frightening diseases known to man.
Those of you who don't know what it is, it is a disease that merely being in touch or in proximity could transfer over to you and your skin has lesions and and maybe even you have to amputate. It's a very horrible disease. And our Prophet system is saying, if you see a leper, run away from him, like you would away from a lion don't go up and shake his hand. There's a hadith, pheromone emotional before Allah commanded acid. So the point being that why would the person say Don't come close to the leper, because leprosy is one of the most contagious diseases known to man. And in those days, they would have colonies of lepers. And those days they'd have islands or separate regions where if
you got affected, they would send you there. And that would be your life over there because it's non curable until recently and transferable easy. Why would he say this? Therefore, putting all of this together, it is very clear that the Hadith does not indicate that diseases are not transferred from sick to Healthy People. Rather, what the prophet system is negating is supernatural paganistic paganistic superstitions that merely looking at or being in the presence of a sick will automatically cause you to be sick, he saying there's no such thing. But he did affirm that being in the presence of a sick person can potentially make you sick from natural methods, not from
Supernatural. So that is the summary. And this is something that many of our odema have derived and this is the position of pretty much every scholar of our times. By the way, this also shows us a very deep point, it is allowed to rethink through what our previous
Rhoda Ma said in light of modern science, a lot of people are skeptical. But we have great onomah That said what they said about this hadith great Calama scholars of Akita and Phil Contoso, often was great ruler, Ma. And yet still they had positions that are simply untenable to deny that a sick person can ever impact. And if there's an impact is coincidence, a lot of other basically right? That nothing that a sick person does is going to transfer the sickness over even physically, they derive this from this hadith. And that's what they knew, may Allah bless them. They we are building from their legacy, it doesn't mean we have to take everything from them. And that's one of the
things I'm doing throughout all these q&a is to be respectfully critical, just like later generations should be of us as well. Final question for today.
Sister Sedef says that she's having a debate with some of her family members regarding the month of Rajab, and that they are quoting her a lot of Hadith about the blessings of Raja we are currently in the month of Raja. And she heard from somebody online, she mentions the name of somebody in Pakistan that all of these a hadith are not authentic. And so she said this to her relative, and it resulted in a huge argument with other members of her family. So now she's coming to me and asking, what should be done? So the answer consists of two parts. Firstly, the question of origin. And are there any blessings of origin? For these types of questions? We should always look to our famous icons of
Islam, the people who are universally respected the giants of our tradition, people like Ben hedger, a know away on Horizonte Ibn Taymiyyah, and see if they have what have they said about this issue with regards to the month of Rajab. Without a doubt, Rajab is one of the sacred for months I showed him and this means that it is the only month that is standalone, the other three months are who knows the other three of those four months of holder months. Mashallah. Yes, go ahead.
No, sorry. Nice try. Nice try and I like your enthusiasm, but you're not.
They'll don't hate you and muharram will either hate them by the way everybody should know this. This is a part of our basic *tier knowledge minha or bouton home, in it that the shooter in the law, if I shall Russia run, the number of months this is in the Quran, the number of months that Allah has decreed is 12. Fee kitab. Allah this is in the book of Allah, meaning in the Lord and muffled the day he created the heavens and the earth, Allah declared there should be 12 months minha arbeiten Quran for us of them are hurt on months. Three of those four are connected to either the hijab and haram. One is standalone, this is the month we are in. So this month does have that
blessing without a doubt. Now, does it have any other blessing? The six books of Hadith the famous books do not mention any Hadith about the blessings of Raja. And that's why pretty much the vast majority of our scholars have said that the month of Rajab does not have any other blessing than being the holy month it is a blessed month, and what is in the blessed month, you don't engage in warfare in the days where war was going on, you do not engage in
war that is you initiate obviously you defend defensive is where but offensive. No. And overall, you can do any good deeds in these four months. It is a more respected months, but specifically any good deed mentioned. Many scholars say no, even hedger says, Nothing authentic has been narrated regarding the blessings of Rajab, or the fasting of Rajab, or the any type of preamble laid in Raja and I am not the only one to say so I will Ismail Holloway, the great half it also says the same thing. So even even hijab is saying this. Ibn Taymiyyah says that, as for fasting in the month of Rajab, all of the traditions that are quoted are very weak. In fact, they are fabricated, and none
of the people of knowledge have ever considered them to be worthy. So there are some a hadith as even Taymiyah says all of them are fabricated or very weak. So there are some of them. But generally speaking, our mainstream Roma have considered these to be extremely weak. Of the narrations. I mentioned some of them of the narrations. And remember, I told you, all of you should know. And one of the goals of this q&a is to educate all of us. This is our knowledge, our religion, our Shetty, our books of Hadith. So by attending these lectures, I want to increase the general awareness of our religion. I mentioned many times that the books of Hadith are a confusing
thing for the non specialists because there's so many of them, and I said that you should be aware that simplistically, there are three tiers of Hadith books. You have the elite, the creme de la creme, these are called the C
six books go to the sitter, and you can add to them. Most of them are Muhammad and Mater Imam Malik. This is like the famous books, okay? You have a secondary level. And these are like the Masada, Al Hakim, they have they these are a dichotomy data only. These are names that are very familiar to all students of knowledge, and especially early mid access, Tim, then you have the tertiary books. These are without exaggeration, hundreds, hundreds, not dozens, no exaggeration, little treatises, pamphlets, major volumes, and this is where you get every bizarre and weird type of thing. Okay, not that you don't find them in the secondary. But generally speaking in the primary, generally
speaking, you don't find anything really bizarre. That's why they've been accepted by the OMA the secondary. Maybe once in a while you'll find something but generally they're very few primary good resources, the tertiary level,
even advanced, Rune Amma generally don't have all of the books and they haven't even heard of all of them, and they know they haven't heard about them, that's fine. That's the way it goes. Only those that are really really specialists in Hadith would be familiar with most of them. All of them is really impossible to be fully familiar with. So in these books, we have for example, Arthur Bharani in his sword and that sword is one of the more tertiary books because LeBron has multiple books at Taurani in his career might be secondary, but it also is definitely the tertiary and you have a guna in his earlier, which is again one of the tertiary books. He has a hadith of UNASUR demotic that
allegedly the Prophet solicitor would say when Rajab comes in Allahumma barik Glenna Raja Bucha burn Woba Lilina Ramadan Okay. In this is two people in the chain. One of them His name is Zoe they have a record Buhari says Tsar ADA is Moon Carol Hadith if Buhari says Moon car you literally just take this and leave it aside when Buhari says mancha End of story is basically fabricated. So Imam Al Bukhari said the main guy narrating this hadith is rejected Moncure me he's totally rejected and if you know anything about Buhari, that's it. And of course so the famous narration Allahumma barik venafi Raja Bucha Ababa Luna Ramadan it is not a Hadith of the Prophet. So is that a question? Oh,
the translation is, Oh Allah bless us in Rajab and bless us in Shaban and allow us to reach Ramadan. Okay, this is not a hadith. Okay, question two. Is there anything wrong with this hadith, meaning wise?
No. So can we say it?
Why can we not say it when there's nothing wrong with the meaning as long as we don't attribute to the prophecy? It's not a it's not a hadith, but the meaning is beautiful. Oh Allah bless us and Roger, in the month of Roger bless us, oh Allah bless us in the month of Shaban, oh Allah Allah was to live to see Ramadan no problem to say it but don't consider it to be a Hadith of the Prophet sallallahu alayhi salam, all of them is the hadith of allegedly hadith of added or the Allahu Akbar. And just listen to the Hadith and you know something is wrong, where he says that the prophets of salaam said
the month of Rajab is a magnificent month in the eyes of Allah subhanho wa taala. Whoever fasts one day of the month of Rajab, Allah will write for him the fast of 1000 years mashallah Tabata cola. And whoever fast seven days, the doors of jahaan nama permanently shut for him. And whoever fast 15 days, all of his lifetime of evil shall be converted to good deeds and an angel will cry out from the heavens, Allah has forgiven you, so it doesn't matter what you do.
Now, you don't even need to be a scholar of Hadith to say something is wrong with this hadith. Okay. Now, where is it narrated? It isn't a book that I guarantee you even the majority of Roma have never, you know, seen or heard of. It's one of the very obscure books, you know, Ibn Shah, he ended his football and had been Shahina as a person. He died 385 Adriana dato Coatney says of Him that He was a good man, but he made too many mistakes. He's not a person that we can rely on meaning he was a worshipper of Allah but his memory was out there cannot rely. So these types of books, you find these bizarre a hadith about fasting, Roger, and of course of the things that is done in Rajab,
culturally speaking is on the first Thursday night or Friday, you have a special Salah that is done in many cultures. Okay, special Salah and some people call it salata, Raha Others call it what is it called? What is it called? Can somebody help me in Pakistan which is called, there was a term for it, I forgot. But you pray, like extra and there was a special procedure and you read this and you read 1000 times that and there's elaborate
a mechanism that is done and a no we says this salah is a reprehensible benign fact to us has been added to on Kobe cartoon character on a shard to incur it is a reprehensible weird disgusting thing should never be done. Anybody who does it should be warned against because there's a procedure to pray that is different than our two prayers to it's a weird will you do this? You do that you recite this you sit down and the Imam and no he says there is no basis for this thing. So he says that this is the mainstream position. There's nothing special Salah in, in Roger, how about if somebody wants to break 200 and Roger?
Why should we prevent somebody from paying 200 And again, that's what I'm saying. We've talked about this before that if somebody wants to do a generic good deed, and he does it in a timeframe that he thinks it's may be more rewarding.
This is where the controversy occurs. Is this bid out or not? And we should be lacks if somebody wants to break tahajjud normal tahajjud what imam in no way said his bid out is the bizarre prayer, which is a special technique and you sit down and you stand up and you do extra recording. sujood like you pervert the prayers, and this is weird, but I don't do it. But if somebody wants to pray genuine, legitimate tahajjud should we say no? Okay, let him hamdulillah it's better than me and you're sleeping at night. Least he's doing some 200 Not every single so no problem with that. Now, another thing that people have a misconception is that on one particular day, I think it's the 15th
or something they say it's an old Mirage took place right? That's also the 27th See, I don't know the bit as that well. I'm sorry. My my knowledge with as is a little bit tiny week. So I have
Raha it'd be a little robot. So they say that on the 27th. Roger is throwing the Roger took place and so they have extra deeds that they do over there. But from the books of Syrah, there is absolutely no indication that it's wrong. The Raj took place. And Roger, in fact, if anything, zody seems to indicate that it took place and revered Oh, well, yeah. And so he is the authority of zero, died 127 Hijra. And if anything, the most authentic thing that we have is that soI Mirage took place in Erbil. Oh, what, and even if it took place in Raja, for us to do anything bizarre that is against the Sunnah. I'm not talking about a generic fast or 200. This is anytime we can do. But anything
bizarre, which should not be done. So this is the first part that there doesn't seem to be any special actions that are required to do it, or any special beliefs of Rajab. But if somebody wants to do any generic good deed of generic sadhaka, of tahajjud, of fasting, they can do it in Russia, and they can do it in any month, we should not do any, we should not cause an issue with that. Now, I also wanted to get to the other issue. And then with that we conclude our sister, whatever her name was, I forgot what was the name I said, sorry. So the sister said F says that she's had an argument with I'm assuming it's a cousin or uncle is caused some issues within the family. And they
say, you see, this is actually a bigger problem, the question itself,
not knowing how to deal with this issue, to the point of it causing looks like a boycott has happened. They're not talking to one another, over an issue of an abstract nature. And this is something that we need to learn to overcome. Suppose your cousin follows another
strand of Islam. Another interpretation. See, I am mainstream Sunni, I've said this from the beginning. And I'm quoting people, like Ben told me, No, we'll khazali You know, even hedger, these are our Icons, we look up to them. But let's also recognize that there are other versions of Islam that they practice. I might not agree with it, but you cannot deny that they are there, can you? Right, and there are people that might not agree with you. So at what point should we have an argument and break off? Definitely not over the blessings of Roger? Definitely not. If somebody wants to fast extra Roger, or even they want to do this bizarre prayer that nobody said is a bit.
And no, are we is saying it's a bitter, which means other people are doing it in his timeframe.
I disagree with those other people. I agree with him. I'm in no way. But what do we do when your cousin looks up to the other group?
What do we do? Do we boycott our blood and relatives? Do we have animosity with other Muslims? Before we get to that level? Before you look at the differences? First, look at what you have in common, then get to the differences. Do you worship the same God? Do you face the same Tabular? Do you read the same book? Do you believe in the same profit? Do you want to enter the same gender? If all of these Check, check, check, check check, then you get to the differences. Put that difference in purse
spective of the commonality as well. Please don't misunderstand. I just told you it is a bit odd to do bizarre prayers in Belgium. I just said this. Now the second question, what do you do if your cousin insists that he or she is going to pray those prayers? Do you make them an enemy of Allah and His messenger? Do you boycott them? Do you show Hey, do you stop saying salaam to them? Once you can have a nice gentle discussion, you can say, Look, I have I'm not a scholar. I've asked her Omar. And they quoted me even hedger, they call me a No, I just quoted you, these great rownum. Not a single authentic hadith. But they will say, I don't know any of these names. And I'm not trying to be
controversial, but they will quote Muhammad Reza Han, say that's our chef.
Or for the other ethnicity, they will quote the hubba Chang, they'll say, oh, they have for the enricher.
Or another world, they're going to quote the study. This my chef, I don't know your chef, I have my chef. Okay, can we blame this person for having an emotional connection with somebody and not having an another connection with your whole galaxy of aroma in this person's mind, they've become religious by this group. They've experienced Iman, and Zote and Ibadah from a group that they know and it's made them better people. I disagree. I'm not preaching that to you. I don't do that version of Islam. But this group does.
What do we do?
We tell them this is our understanding, gentle, polite, they,
if they accepted hamdulillah if not, they haven't committed Cofer. They haven't left the fold of Islam. They're still worshipping Allah subhana wa Tada. So don't break the ties of kinship over something that in the end of the day insha Allah Allah will forgive because of his Rama your cousin your relative is not a great to Adam Schiff is an innocent Muslim or she is an innocent Muslim and she is following a group that she has experienced some Iman from she is wrong in this regard. But you don't have to be judge jury and executioner
and you don't have to treat her in a manner that rather if you really want to guide her well Allah he the best way to do so after dua is through your o'clock
and if you're going to resort to name calling and saying your scholars with this and cutting off what have you done on the contrary you say well okay, I have no problem that's your business and you continue having a loving relationship based upon the drama of our religion based upon what it means to be a true be the better of the two always be the better of the two. And guess what? And I have well I have discovered this in my own life all the time. That's why I don't respond to my critics that much because in the long run, I always find intelligence and drama wins people have intelligence Rama over and the only people that are left are people have no intelligence or know how
am I one of the two or no sincerity otherwise my own 25 plus years and I've had critics of every stripe and variety, keep on doing the right thing for the right reasons with compassion. Simple as that. And if you are consistent the other person Guess what? They will hear from their group hatred and negativity that will shock them like oh my god, they're going to call the other group Kaffir and bargain will build and sell out and what else all the names you've memorized so he's going to do all of that inshallah. He's my to go to a person. I kid with him by the way, some I kid with him, but
what was it that
they're gonna use a methodology of harshness that will demonstrate to your relative that this isn't real Islam, not by academic arguments, because your relative is not qualified to study that change of is now your relative doesn't know Buhari is Moncur means what your relative does know that a simple bit of love and compassion is what our profit system taught. Correct. So why are you resorting to the tactics of the very group you're you're considering to be wrong, show them what it means to be a real follower of the one who was sent as Rahmatullah. Alameen continue the ties of kinship, have the upper hand be gentle, forbearing loving and make dua and insha Allah at the end of
the day, these trivial things are not going to cause a person to go to jahannam or something even if they're mistaken. They're still within the fold of Islam and may Allah azza wa jal unite you and your cousin or relative Baca upon the truth and without insha Allah Tada. We will continue tomorrow I'm taking a break for two weeks I'm traveling to multiple places make dua as well I'm traveling in this environment. I'm going to undo this next week. And then there's an academic conference happening the week after that I have to go so I will not be back until before Ramadan we'll have one sessions before Ramadan inshallah and then in Ramadan
Be here but tomorrow we have our lecture inshallah somebody else