Questions on Ghusal, Wudu & Evil – Can we Follow a Live Online Prayer Q&A

Yasir Qadhi

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in

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salon walakum rahmatullah wa barakato Alhamdulillah wa Salatu was Salam ala Rasulillah who Allah Allah, He will be a woman who Allah humma that we welcome you to another episode of our regular Tuesday q&a. And let's begin immediately time is limited always our first question brother is smart Ian from Malaysia emails and he asks a very standard question which a lot of us have, and that is that if I do a full lucid, he says, but don't perform will do, do I automatically get a will do or must I perform a will do either during the episode or after the whistle? So the question is that does doing a whistle automatically give you the verdict of doing will do as well? Or do you have to

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do another will do during or after the law? So that is the question. Now. Firstly, before I answer this question, from a technical standpoint, let me say that the Sunnah procedure for doing loosen the Sunnah procedure for taking a ritual bath, is that you actually do a will do within the hospital. So our Prophet sallallahu alayhi wa sallam, he would start his whole soul by doing a full wudu except for the feet, and he will do the full wudu and he will be sitting down sallallahu alayhi wa sallam, then he would take some water, and he would pour it on his shoulders and rub and scrub. And then he would pour a little bit on his head sometimes as well. And then the very last thing he

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would do once he had scrubbed his whole body rubbed his whole body, then he would walk one two paces, and then wash his feet on a separate area, because again, back then they wouldn't stand and take a shower, they would sit down and pour water on top of themselves. So our Prophet sallallahu alayhi wa sallam would begin doing a hustle what we'll do, he will do full we'll do now, our brother is saying, what if you don't do we'll do because it's not a really good to know scholar says that you must do the will do rituals within the law. So no scholar says that it is soon it's good. And we these days, we're taking a shower, so the shower is coming on us, and we're just, you know,

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scrubbing ourselves and then we exit the shower. And that is also there's no doubt that is also now the question arises our brothers asking that will a fool hustle without doing the widow ritual, because again, if we did the will do within the hustle, we're fine. If we did the will do after the the also we're fine. But what if we didn't? What if we just took a shower? And then we walked out? And we wanted to pray? Does the Wilson allow us automatically to have the status of wudu? So to answer this question, I actually wanted to give a disclaimer that, you know, this question sounds very innocent and simple. And yet behind it, there's a lot of complex methodology. And in fact, it

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is quite a detailed response that you get lost in the hermeneutics of how to get to this answer. And many times a questioner himself or herself does not realize that why is there such a variety of responses? And so, in answering this question, I hope that inshallah you will understand just a little bit about some of the technicalities of answering even what is considered to be relatively basic fifth question. And this also leads us to another area of commentary, and that is this overly simplistic notion that a lot of people have that I don't want to follow the schools of Islamic law. I'm just going to open up the Quran or open up the books of Hadith and what does the Delete say?

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What is the evidence from the Quran and Sunnah? Well, the reality is that this is a question that out of 1000s and 1000s of questions that demonstrates why such a simplistic answer will never such a simplistic paradigm, excuse me will never give you an answer. The Quran and Sunnah does not explicitly tell us if you do a hustle do automatically get a will do or not that is something that is not found in the

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very in the explicit understandings of the Quran or sunnah in the authentic so nice to say there's nothing of this nature there is a slightly weak Hadith, but there is nothing of this nature and that is why we go back to derived epistemology or what is called a soulful or how we derive Fick from the evidences of filter methodology of reaching a verdict based upon the evidence is because here's the point we need to extrapolate we need to figure out the overall methodology what is to be done when we are doing two actions not exactly the same and they are coinciding with one another the technical term is Tada Hola. Hola Reba, dat Tada hola Larry Baghdad or merging one act into another or over

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another doing one thing and you wanting to get another thing out of it. This is Tada whole getting it making one into

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Another and included in this concept for example is, you know if you entered the masjid for Salat al Fajr. And you want to pray the tour guide for Fudger. And you also want to pray, let's say the tour account of Tahitian masjid, right? Can you combine those two by praying one? One set of Turaga? Can you combine both? Or for example, if you haven't fasted the month of Ramadan, fully, and you want to make the six of show while, can you combine the New Year of the making of the cover of Ramadan with the six of Shawwal? Or if you have the six of Shawwal? Can you choose Monday and Thursday and combine the New Year of six of Shawwal? With the double blessing of Monday, Thursday? I'm not going

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to answer those other questions here. But if you've ever listened to my q&a, or anybody's q&a, you will see there's a spectrum of opinion on pretty much all of these issues, because the concept of merging two new ideas or two actions into one and then seeing can we do this or not, it is not something that is that straightforward, and it requires a much lengthier discussion, what action can be subsumed into another such that if you do it automatically, the first action or the other action will be considered to have been done? So to get to an hour? The answer to your question. So let's begin by stating that once again, we are discussing the scenario where you have not done we'll do

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within the hosel. Because if you do will do within the hosel, then clearly you have done will do and also we are discussing, if you do also without doing will do. And of course we're all aware that in normal irregular circumstances, doing a will do will never give you a host listed as higher, right, it also does the entire body. So doing a will do if you, for example, are in the state of Geneva, you've engaged in intimacy with your spouse, or the sister has finished your menses she has to take the full hosel obviously, in normal circumstances, if you're healthy and everything is normal, and you have water simply doing will do will never give you the hosel but the opposite doing loosen will

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give you will do this is what we are discussing. So first and foremost, let us begin the discussion by stating what if you take a quick shower with the intention of cooling down, it's a hot day you just want to cool down or with the intention of just rinsing yourself off like it's your daily routine. As soon as you wake up before you go to work, you take a quick shower and then you go out your knee yet was not the ritual muscle you need to was just look I want to take a shower in your heart, there was no action of tabooed or a bother to Allah subhanho wa Taala you didn't have the intention of of also, the intention was hey, I just want to put shampoo in my hair. I just want to

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clean my body feel fresh before I go to work. This scenario, the vast majority of scholars, there's a small dissenting position within the Hanafi school. Otherwise, the vast majority of scholars would say that there's there's just no question you haven't done will do you have not done will do because you didn't have the intention of actual medicine. You simply had the intention of cooling your body down the intention of taking a shower, you didn't do the ritual of Mosul. So the default if you take a shower or a bath, or you just jump into your swimming pool, and you don't have the intention to do Olson, well then as our Prophet sallallahu alayhi wa sallam said in nemid Mr. Lubin Nguyet actions

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are judged by intentions, and you had no intention to even do whistle. So then how could you get the intention for will do so that much in sha Allah should be very clear, let's flip it around. Let's go to the exact opposite. Let's suppose that you did have the intention for a husen. And that also was obligatory on you. So after intimacy, or after menses for our sisters also is obligatory on you, okay, you must do hosel before you pray, in this case, if you were to do also with the intention of also the majority of ruler, man, and this has the default position. In the all of the schools of law, they say that you automatically get the status of will do if you do a lesson that is wajib on

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you. Okay, so doing a wajib also the majority of scholars or pine that you automatically have will do and their evidence for this is the verse of Surah tilma Ada, that talks about the widow that Allah azza wa jal tells us in the Quran, how to do will do. And then Allah azza wa jal says that we're in quantum juban for Koharu. If you're in the state of Genova, then cleanse yourself totally. So Allah is saying, do we'll do this is how you do we'll do then Allah says, if you're in the state of Genova, then do aussehen which means the verse implies, if you do hosel, you have also done wood. So based upon this, our scholar state, that if you're doing the muscle that is obligatory to do,

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which is after intimacy, which is after ejaculation, which is after the menses, if you do

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Doing that hustle and you have the knee of motion then yes automatically you get will do so after you finish the hustle even if you haven't washed your hands and done the model model and the wiping of the hair which is done in Gulu, you don't need to have the hair your hair is going to be what anyway, the point is that there's that 30 been ordered that is done in will do right. So you wipe you wash the hands and the face, you wipe the hair, you wipe the wash the the feet, that order is not going to be done, you take a shower, if you just take a shower, you just the water just pouring down on you. But if you have done the hustle, that is why job we said automatically, you get the

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upgrade, and you have will do so as soon as you finish that hosel you can walk out of the shower, dry yourself out, put on your clothes, and automatically pray whatever you need to pray that also will give you the whoodle the main controversy comes and we're not going to go into all of the finer details, just summarize it and move on. The main controversy comes is that what if you do a whistle that is not wajib and now that was just a shower to warm up or to cool down or to wash yourself? You do a hustle? That is yeah, you know, the new year is I want to do awesome, but it's not wajib on you right now. In other words, suppose you wake up in the morning and you it is your you know, you want

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to just take a shower, and in your heart you're like okay, let me just do the knee of Olson as well because you know, you can do also that is you know, was the hub or MOBA. You couldn't have also that as soon for example, taking also on the day of Friday, it is soon it's not wajib right? Doing a hustle before entering a home it is sooner it is not wajib Okay, so these types of muscles are sunnah. And if you were to just take a hustle at any time of the day or night and your Nia is also it's allowed nothing wrong, I can take a hustle as soon as I wake up and I don't need to take also. So what if you do that type of hustle? It's not wajib and you had any of Wilson This is where we get

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some, you know, controversy I would say maybe 5050 You know you get that that congestion over here because the the contention is that doing the will do for Salah is obligatory. However your hustle that you have done that is not obligatory, it's sunnah it's Mr. Habits MOBA. So in this case, they said because the will do is obligatory, you must follow the procedure for will do otherwise, one group of scholars says your household that was sunnah will not get you the upgrade of the widow that was wajib. If you get my point here, okay, this is a a large position. I'm not going to say majority of minority we can say that 50 50% of the scholars are like this and the default of the humble the

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madhhab and the Maliki madhhab. And the position of many of my own teachers, ob entertainment and others is that such a hostile does not give you will do a hostile that you do for the sake of whatever other reason that you are not in the state of Genova and you do not perform will do within that Goosen a sunnah also, a MOBA Hilson will not give you the fourth will do. So if you do such a hustle. And then you walk out of the shower and you want to pray and you realize, Oh, I did have the need for hustle. But I didn't do the order because we'll do has an order right? We'll do has a specific order. Yes, the limbs are wet. But just like if you stood in front of the sink and you

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start started with your feet, and then you washed your hands and then you did your your hair and wiped your hair and then you know you did the face that's not will do you messed up the entire order. So to this group would say that if you're doing a sunnah will also then you don't get the fourth of the will do unless you're doing the fourth of the hustle, in which case because that is a blessing ritual because that's an obligatory ritual. And because Allah says in the Quran, if you are in the state of Geneva, then do loosen which is Allah is indicating that Wilson will give you will do. So this group of scholars says and the other hosel will not give you you should be aware that

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other muda had the Hanafi school generally speaking and the shafr it's going on again there's dissenting voices and all of them. This is an issue where you will find dissenting voices even within the schools that the Shaffir school says even Asuna or Musa have the annual hustle it will give you will do no problem and the Shaffir School is generally the most tolerant of combining any type of muscle in order to give you will do so the bottom line my advice to you is to get out of the controversy. If you are doing the looser that is obligatory no problem you have little however if you're doing a shower ulcer for any other reason, then I encourage you to follow the Sunnah which is

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that even while you're standing in the shower take it'll take 10 seconds or less just quickly do a symbolic will do symbolic because the water showering on you anyway right you're not doing it much just do a symbolic will do you just wipe yourself in the order of the limbs of will do and then you would have done the will do and so

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You're out of the controversy and Allah subhanho wa Taala knows best.

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We have a second question here, which is deep and philosophical one, and this is from sister Sophia. She asks that, do we as Muslims believe that Allah azza wa jal has forbidden evil? Because it is evil? Or does it become evil because Allah has forbidden it? Okay, the question once again, is that when Allah forbid something, does he forbid it because it is evil? Or does it become evil because he has forbidden it? Okay, this is our sisters question. Now I have a feeling that our sister is taking a philosophy class. And she is wanting to ask this question from an Islamic perspective, because this question is one of the fundamental questions of Western philosophy. And Western philosophy has

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spent a lot of time and a lot of their great minds have spent many tomes and monographs and books and treatises on this discussion. And it is a very detailed discussion that deals with the topic of moral epistemology, how do we know what is morally right and wrong? And this even goes back to Plato and his dialogues, Socrates, with a person by the name of Euthyphro, and Euthyphro,

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is the person he's having this dialogue with,

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with Plato, and there's an entire treaties and Plato's and photos, writings, you can read this, if you ever want to do that. And the question is that what is what is it that pleases the gods? Again, they believed in multiple gods is that is it pleasing? is good, pleasing to the gods? Because it is good? Or because the Gods love it, it becomes good. In other words, it's just a chicken and egg question. Okay. And it's a very interesting philosophical question. And so to make it understandable, suppose there is a tribe that has not heard anything of Allah and His Messenger, there's no revelation that has come down. This tribe is cut off from Allah's revelation for a period

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of time, they've never heard of Islam.

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Does this tribe is it obliged by Allah to know good from evil? If the tribe is engaged in murder, raping plunder? Are they sinful? Because they don't have the Sharia? Or are they forgiven? Because they don't have the Sharia? Should they know that certain things are evil, even before the Sharia comes? Because if we say they should, this means that good and evil is independent of the Sharia? Or do they acquire knowledge of good and evil via the Sharia such that until the Shetty outcomes, they're excused because they don't know good from evil? And so this is a question that does have some practical relevance in terms of how we look at people whom the Sharia has not reached. Now,

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this question is one that has been discussed by our own Muslim sects and Muslim shims and Muslim theological groups since the beginning of time. And you know, if we had an advanced class, we could go into all the different groups out there. But we just want to summarize for you what some of the groups have said. And so we've had certain groups that emphasize the role of the intellect and the role of the the philosophical tradition more such as the actual philosophers of Islam, and also the group called the more Tesla, the more Tesla were a group that, generally speaking,

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the generally speaking they considered the mind to be the main source of human knowledge. And the more Tesla said, That matters are either good or bad intrinsically. And we should know something to be good and something to be evil, even before the Shediac comes. So they argue, we all know that justice is a virtue, we know it to be good. We know murder to be a vise or evil. We know that telling the truth and being honest, is good. We know that stealing people's property is evil. And so they argued that even if a civilization never heard of any revelation from Allah, even if Allah did not tell that civilization, that civilization is still obliged to no good and then to act upon that

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good and they said that our intellects are qualified to judge our intellects have the capacity to know good from evil. So they argued that good is good and evil is evil, independent of Allah azza wa jal telling us that or not, this was the martingale position. There is another classical group called the maturity which is within the field of Sunni Islam. And Ibn Taymiyyah. From the authority perspective, was very similar to this but he modified it as I'm going to mention, so the military, the school and some segments of the authority school, especially even Tamia

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They said that

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Allah azza wa jal created concepts that are with intrinsic values of good and evil. But the intellect is qualified to unveil those concepts and understand whether something is good and evil. So good and evil, Allah created it within these concepts, and the mind is able to recognize good and evil, but it is the *ty or that has the final veto. It is the Sharia that lays out the actual realities. And it might correct a mistake of the mind. So the intellect is generally Correct, correct, but it is not infallible. So they gave the intellect a role that is less than that of the Morteza lights, but they still gave it a role. And they said the intellect can dissertation and

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verify the generalities of good and evil, as long as it applies the right methodology. This is another position. And it is the position of the authority school and also the motto at the school, the shadow school, they wanted to give the most prominence and the power directly to Allah subhanho, wa Taala and strip really any, you know, efficacy, if you'd like to the mind. And so what they in this regard, I'm saying and in this work, and they said that concepts and actions in and of themselves do not acquire good and evil, until the Shetty comes with those descriptions. So the intellect in and of itself is not qualified to know. And that the concepts of good and evil, they

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are linked to what Allah says. So they would argue murder is not intrinsically evil, until Allah says it is evil. Once Allah says it is evil, then it becomes evil. It acquires the adjective, if you'd like to characteristic of evil, after Allah says it, and justice is a virtue because Allah told us it is a virtue, okay? Otherwise they said, it is not the mind does not have the right to judge anything. And they say if the Divine Law wanted, it could flip it around, and it could make murder or virtue and justice a vise, because that's something that the mind is independent of. Now, as we said, there is a an area where this controversy comes into light. And that is that what will

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be the fate of a nation who has never heard of the revelation of Allah subhanho wa taala, the Morteza light said that if a nation who had not heard of Allah acted unjustly and practice paganism, and murdered and raped and plundered that they will be punished even without a messenger coming to them, because their mind should have told them what is good. And they should have followed that good. The exact opposite is the Ashada. It's the ASHRAE school said that if revelation had not come to a nation, or the message of the prophets came in a corrupted manner, that that nation is de facto forgiven by Allah, and they're going to enter Jannah and Imam Al Ghazali, famously wrote his book

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called Faisal dufry, aka Bennett, Islam, he was in the club. And in this book, he categorized people into a number of categories. And he basically said that anybody or any group that has never heard of Islam, or that they have a distorted image of Islam, they shall automatically be forgiven, and they shall enter Jannah without any problem, okay, now, others have problematized this view insofar as it sort of privileges those that have never heard of Islam by guaranteeing them gender, and it puts it a little bit problematic upon the rest of us that we are on guaranteed gender. So this is, you know, some of the back and forth that has taken place. Now, interestingly enough, one of the main stories

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of the Quran that is used in this regard by all of the schools, and it is a story that is found in the Bible as well. And so, Christian theologians have also used this story in all of the various schools that they've discussed, is the story of Ibrahim alayhis salam, and the command to sacrifice his son, the command to sacrifice his son. Now we all know the story at a superficial level, the problem comes that the command to kill an innocent child

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some would argue that that sounds immoral, that sounds not correct. And here we have this tension between all of these various schools how do they understand the Abrahamic story? Because the philosophers because the you know, the people that are deeply involved in this issue of philosophy and prioritizing broadly the intellect, they will say that how could a divine command come that tells us to kill an innocent child that is immoral, that is wrong, and they say what type of God would command this this cannot be true? And there was one of the most famous

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theologians of Europe of the last century

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from from Denmark, his name was Soren Kierkegaard, he wrote a book called fear and trembling. And this entire book, which is one of the masterpieces of Western civilization, of the history of Western philosophy, I mean, sorry, it is a manifestation of one of the masterpieces of Western philosophy of the last century, or actually to be to be more precise two centuries ago. Kierkegaard he, in this book, he attempts to explain,

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attempts to explain because I think he fails, but attempts to explain Abraham's tension, that how could a just and loving God tell the servant of his to sacrifice his son, what type of God would do this, he's trying to understand and rationalize and the entire so look at the title fear and trembling, meaning Ibrahim is wondering, he's worried he's trembling. He's he's scared. And in fact, this this notion obsessed Kierkegaard he was obsessed with it to the point of I would say that it it caused a crisis in his own faith and his own understanding of morality, and his own understanding, you know, of Christianity. So, according to that paradigm, it is highly problematic to posit a God

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that tells you to kill a child, because that sounds immoral to that group of people. On the flip side, you have, you know, for example, the SRA school, they would not find this problematic in the slightest. And they would say, if God commanded it, it becomes just whatever God commands becomes just that his definition of justice, that's the definition of virtue going back to you know, the, the question of Plato, what makes virtue virtue? What makes good good? Is it because Allah likes it, or God likes it, it becomes good, or because it is good, Allah likes it. Okay, so the chicken and the egg question that that, again, is being asked by all of these philosophers. Now, interestingly

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enough, even Taymiyah, as it were, he actually said his his position is similar to materialism, but it's not exactly the same. And now you'll understand why even Taymiyah extrapolated beyond the rather simplistic boxes of the other schools, and even Taymiyah he said that not all concepts and actions are the same. Rather, he said we can categorize actions and concepts into three categories. When it comes to the role of the mind and understanding what is good and what is evil. We can look at the world and divided into three categories. The first he said, our most of what humanity deals with a virtue and vice, and such as murder, such as honesty, such as truth, such as justice, these

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concepts, according to Ibn Taymiyyah, Allah subhanho, wa Taala created them, and he put within them intrinsically the values of good or evil, and he blessed us with an intellect and also a pure fitrah, a pure innate conscience, the both of which, generally speaking, are capable of recognizing and sifting good from evil. So murder is evil. It is evil, Allah created the concept and it is evil. We know it to be evil, our minds and our fitrah our human personalities. Allah has gifted us the perception to know that it is evil. Okay? And then Ibn Taymiyyah argued, the Shediac comes and it ratifies it stamps. It approves what the mind has already concluded about these actions, nobility,

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honesty, chivalry, kindness, or virtues. We all know that treating an elderly person with kindness is good, we know it. We don't it doesn't need to be taught to us. It's something that is intrinsic intellectually, and spiritually, psychologically, we know it, the Shetty outcomes. And the Sharia affirms as our Prophet system said, Whoever is not merciful to our elders, he's not one of us. So the Shetty ratifies with the intellect and the fitrah has come to the conclusion. However, however, sometimes our minds are mistaken not because not because the mind is created wrong, but because the mind has been corrupted by the culture around us, but because we've been brainwashed by the

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societies we live in. And in this case, the Sharia serves as a correcting factor to the corruption of the mind. In this case, the shady outcomes and even if our minds don't understand, we must conform to the Sharia. And the shady I will always Allah's revelation will always be paramount, and it will tell us whether this concept is good or evil. So the final judge is the Sharia. The final right to fire is the Sharia of Allah subhanho wa Taala when it comes to good and evil, this is the first thing and that is most of the concepts we deal with that

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Good and evil is something that is intrinsic Allah created it in there okay. Unlike the shadows, who basically said it is no there is no value it is intrinsic and that the mind is capable, but the mind is fallible, and it is the Shetty, or that is infallible in telling good from evil. This is the first category of concepts. The second category, even Taymiyah says, are primarily the rituals, and the commandments that deal with how we worship Allah. He said in this category, generally speaking, the mind plays no role in deciding what is good or bad. We don't understand we simply obey. So, for example, why is it Makrooh to eat with the left hand? Or maybe even how long? What is logical about

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that? Why is the wife seven counterclockwise? Why is five fold prayers, two of them Fajr. And we read out loud and fourth order we recite silently. Is there any wisdom in these commandments that we can understand? We can try to derive them but in the end of the day, we really don't know for sure. If Allah had made the salah four, or three or six or seven, we do it. We wouldn't know if Allah had made the Torah five. If Allah had put the Ramadan sorry, the the Hajj in the month of Ramadan, let's just say if he had done that, it would have happened we would have listened in this category, most of which revolves around rituals and everybody that had been Tamia says, There is no intrinsic good

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or evil until Allah says so. So Allah says, Eat with the right hand, it becomes an act of worship. Allah azza wa jal says, pray five times a day face the Qibla it becomes an act of worship. And if Allah did not say it, or said something else to another civilization that becomes an action of worship. So for the children of Israel, facing Jerusalem becomes the action of worship, and for Muslims facing Mecca becomes the action of worship. And if we were to face another table or intentionally knowing that, you know, we're turning away from the qibla, this might actually be a symptom of Cofer. Whether you're the biller, it is Allah's commandments that made it good or evil.

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That's something that has nothing to do with one's rationality, that is the second category. And the third category Ibn Taymiyyah says, The third category is that and this is specific only to the prophets have been Damia says that this is a category where Allah commands something. But the desire or the intention listen to this carefully, is not to see the command enacted, but to see the prophets put in the effort to get the command. So Allah azza wa jal does not intend for the command to actually take place for the command to be executed. Allah only wants to see the prophets tried to do them. And the wisdom here is to test the sincerity of the prophets. This category even Taymiyah

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says the best example for this is Ibrahim alayhis salam being told to sacrifice his son. Allah did not intend for Ibrahim to sacrifice Allah intended to test Ibrahim and that's what Allah says in the Quran. Yeah, Ibrahim, who further saw Dakota roja or Ibrahim? You have fulfilled the vision that we have given to you fulfilled it, what we had what we wanted you to do, you are fulfilled it. So Kierkegaard and all of his fear and trembling was for no reason he didn't have to go down this entire Avenue if you had read Ibn Taymiyyah Ibn Taymiyyah clarifies 600 years before Kierkegaard literally six centuries before he could go a bit Tamia clarifies this theological conundrum for

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Cougar, Kierkegaard, Kierkegaard. It's a Danish name, and that is that

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Ibrahim alayhis salam was not actually tasked ie Allah did not intend for him to go through with the task. Rather Allah azza wa jal intended to test and it only happens to the prophets, this type of test is unique to them. Any other commandment that Allah gives to the rest of mankind, we do it for the prophets. Sometimes Allah test them to see their commitment and dedication and to raise their ranks. By the way also, one point of interest when it comes to when it hits them.

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Is that Allah did not actually command him verbally. This is very interesting point. And Allahu Allah, I feel that one of the reasons for this is because there is potentially potentially

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this ethical problem that Allah azza wa jal only commands you know, with his speech that which is Justin that which is perfect. And Allah azza wa jal did not say to Ibrahim or Ibrahim kill your son, rather, Ibrahim saw a dream. And in the dream, he saw himself raising the axe and his son is lying on the ground. That's all that he saw. And Ibrahim being a prophet realized

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Is that that vision is a real vision, and it must come to pass. And so he put into process, the enactment of what he saw. And he raised the axe up. And as soon as he did that, the image of the dream was the image of what Abraham was doing. And that's when and he Ibrahim did not see the knife coming down in the dream. Abraham did not see the sacrifice of His Son, Ibrahim only saw the knife going up the axe going up, and as soon as the axe went up, Allah azza wa jal said to Ibrahim Ibrahim, who called the saw Dr. Roja, you have fulfilled the dream. That's exactly the scenario of the dream has taken place. Interestingly, very deep, very profound. Allah did not command Ibrahim,

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go kill your son, by the way, the Old Testament says this. And that's one of the things Kierkegaard once again, if you had read the Quran, maybe he wouldn't have had this problem or the Judeo Christian because it is a problem that Judeo Christian philosophers, you know, have problematize much more. And our tradition is not founded that problematic. One of the reasons being that in the Bible, it literally says, God is saying to Abraham, go kill your son. So now you get into the problem. Okay? Is it moral to command a father to kill his son? Right? Is that something moral? And this goes back to the question, well, if you're following the ASHRAE paradigm, whatever Allah says,

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is moral. If you're following the mortality paradigm, how could God say this when it would be immoral however, we don't have to worry about this because Allah did not verbalize Allah did not say to Ibrahim do this. Rather, as I explained, he saw the vision and the vision indeed, was enacted. Now, another interesting point that they've been taming others mentioned. And this is also the maturity stance as well, that one's sense of right and wrong. The default is that generally it's right, but at the same time, the intellect or the mind, or your understanding of morality, could become corrupted. And that is because we are fragile creatures, and our sense of right and wrong, it

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can be subjective, according to our culture and society. And the best example for this is that there are for many aspects of our existence. outlying tribes are disconnected civilizations that do things that 99% of the world thinks is unethical and immoral, but there is that less than 1% that is doing it. Okay. And there are many examples. I mean, perhaps the most generic route gruesome was cannibalism that it was practiced up until the 60s 70s, legally meaning the government's allowed it in Papua New Guinea other other places, now it is banned across the globe. Technically, this band, but you know that those small pockets, were doing it up until one generation ago, you know, there's,

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you know, documentaries on this, or, for example, there's some, some pockets of civilizations in Nepal, some valleys of Nepal, where polyandry is practiced, one woman has multiple husbands, okay? And in reality, this is so rare and atypical, that it is simply unheard of across the globe, except in small pockets, okay, because the fitrah common sense tells us that, you know, a mother, she needs to know, you know, who her husband, her husband, so that the children of the Father are known that you do not have polyandry, polygamy was common and very common, and it's still common in many parts of the world. But polyandry is almost unheard of it goes against the common sense, but there are

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people that do it. So there are aspects of, and I'm sure in some, you know, civilization certain at certain times, you know, murderers are going to be allowed or whatnot that are not going to be allowed in other civilizations. So the point being, that, in our understanding of right and wrong and good and evil, we do not privilege the mind to become absolutely infallible. And this is a key point, what we say is that good and evil, truth, you know, virtue vise. These are things that are intrinsic in the concepts that are there, Allah created them within these concepts, and a pure mind and a sound intellect should be able to derive what is good and evil. But the ultimate arbiter is

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not the mind. It is the Sharia, the Sharia comes to confirm the true mind. But what if the mind is untrue? What if the mind is corrupted? What if our subjectivities have been changed because of our societies and cultures? In this case, we resort to the *tier. And the best example that I have for the time and place we live in is the aspects of sexuality and morality that is being changed in our times what defines a marriage and the genders and, you know, same sex issues and all of this, that if you look at it, cultural mores have changed radically in the last 20 years and especially

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In the last 10 years, and now we are even changing the concept of gender. And we do have a clash between what our society say is morally correct. And what the Sharia says. And classic case of tension, the Movement understands that the mind is fallible, and the mind can be corrupted. And it is very, very easy for a person born in a civilization where everybody is practicing and evil, that this person accepts an evil to be good or doesn't recognize it as evil. And this is where our Eman is tested. And we have to respect the Sharia and follow the Sharia and understand our minds are fallible, and the Sharia is infallible. And the last point here that what about those people that

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have never heard of the Sharia or they're disconnected from the Sharia? What is to be said of them? Because once again, we get into this conundrum that, will they be punished or not? Because if we say they are punished, there does seem to be an element of unfairness like okay, if the mind can be corrupted, and everybody's accountable in that island, then why should Allah punish them when there's no Shetty out? But then if we say that there is no reason, you know that the mind is independent, and the mind has no say, then they're going to be completely forgiven. And so why give that power to them, they're going to be forgiven. So once again, even Tamia comes to the rescue. And

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he says that we have to separate knowledge of right and wrong from accountability of right and wrong. This is a very brilliant move of Ibn Taymiyyah. We separate the knowledge from the accountability. And he says, knowledge is yes, able to be derived from the mind. Yes. And even in those civilizations, you will always find people who stand up and say, No, we shouldn't do that. Just like in the Kurdish people said, We shouldn't kill these babies that are born we shouldn't kill them. Just like in the Quran. There were people who said we're not going to practice idolatry. I am sure that in those civilizations where cannibalism was practiced in those tribes, there must have

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been righteous people who stood up and said no, it is unethical and immoral to eat other human beings, because there's always going to be right people. So knowledge of right and wrong, you will find it in some people, but accountability will not happen until the Shetty outcomes. Allah will not punish an entire nation or an entire tribe until the Shetty outcomes. What am I gonna why the Bina had never I thought, rasool Allah, Allah says in the Quran, we are not going to punish anyone until the prophets come. Now this does not mean they're automatically forgiven. It means in this world, they will not be punished. As for the next world, even Taymiyah argued there is going to be a

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separate test and a separate trial for them. That's something separate on the Day of Judgment. So a civilization that has never heard of Islam. They're cut off from the revelation from Allah, technically, they are obliged to act in a moral manner. And they should live upright lives, and they should not be guilty of murder and plundering and whatnot, they should know this from their minds. At the same time, in Allah's mercy, He shall not destroy them in this world, and he will not punish them in this dunya until the messengers have come, because it is the messengers that established the evidence. And it is the messengers that raised the bar. And it is the messengers that convey the

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definitive revelation from Allah subhanho wa taala. If they don't hear the messengers, their minds should tell them right from wrong, but Allah will not hold them accountable in this world, and they will be accountable on the Day of Judgment. So I hope that that answers your question. So to summarize the way that this world has been created, there are intrinsic values that are embedded in actions and in ideas. There are it is evil, murder is evil, right? Telling the truth is good. It's it's intrinsic in there. And Allah blessed us with both a mind and a pure conscience and the mind and conscience work in tandem. And they should know the broad realities of good and evil, but

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they're not going to know the details of worship and rituals, that's not going to happen. And sometimes some exceptional things can happen where for certain commandments, like Ibrahim is commanded to sacrifice his son, where we might not understand because the goal is not the actual commandment, but the effort to put into the commandment. So yes, good and evil are intrinsic, and the mind has the capability but not infallible, fallible capability, and it is the Sharia or that comes to them affirm the correctness of the fallible mind. If it is correct, it's going to match up if it is incorrect, the fallible mind will submit to the infallible Sharia in this understanding of

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virtue and in Allah's infinite mercy, He shall not punish a nation that did not understand virtue, just because they went to straight until the Shetty

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And Revelation has come. I hope that that answers the question in a manner that you understand. And this topic is indeed a very, very deep and theological and philosophical one that one can spend a lot more time about, but I hope Inshallah, in this there was sufficient benefit for you. And this brings us to the conclusion of today's q&a. Inshallah we'll see you next week. Zachman look at Santa Monica rahmatullah wa barakato.

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