Zakariyya Harnekar – Naseehah Hadith contagion and pandemics 28 Feb 2021

Zakariyya Harnekar
AI: Summary ©
The Sharia is a comprehensive list of all beneficial for human beings, and any thing falls under that category is considered beneficial. The concept of the Maqasid Al Sharia is against the Maharsid because it goes against what is defined as beneficial and harmful, and Allah's primary responsibility is to obey his command. Representatives of Islam include preserving life and wealth, fasting, and practicing the "entsures" of Islam. The importance of understanding sources of Islam and listening to the source of information is emphasized, and plans to discuss further next week.
AI: Transcript ©
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Once again.

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In our last,

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last year discussion we were having,

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we looked at this verse of,

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or sorry, this adith rather, in which Rasulullah

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Sallallahu alaihi wa sallam said,

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Right?

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Neither harm yourself nor harm

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the next person,

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nor mutually harm one another.

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And we spoke about a number of things

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in relation to this, But one of the

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things that we touched on was the the

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of

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the Sharia

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the

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of the Sharia. What do we say? What

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do these?

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The

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of the Sharia,

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they

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tell us what it is

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that

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the Sharia,

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as a whole,

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seeks to attain the outcomes

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the outcomes

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that the Sharia seeks to attain.

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And we said

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that

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it seeks

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the preservation of life and everything that falls

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under that. Sorry.

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Firstly, primarily,

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the preservation of deen

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and everything that comes under that.

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The preservation of life,

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secondly, and everything that comes under that.

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The preservation of intellect

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and everything that follows on from that.

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The preservation of progeny and everything that follows

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on from

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The preservation of

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wealth and everything

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that follows on from that.

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That is not to say

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that

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there are other things that the Sharia doesn't

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seek to preserve that should be preserved. No.

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Rather,

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the looked at that as a comprehensive

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list

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of all things beneficial

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for human beings.

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Anything that one can consider and can think

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of as beneficial,

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they fall under those 5 broad categories.

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They fall under those 5

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broad categories.

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So, essentially,

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the sharia is there

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To to if I were to put it

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into simpler terms, the Sharia is there

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to attain benefit

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for the adherence of that Sharia,

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to attain benefit,

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and to repel

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harm,

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to attain benefit

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and to repel harm.

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Now

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that principle

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is one that, you know, many may lay

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claim to.

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Actually,

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most systems of law,

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whether it be a religious system of law

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or

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or not,

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they would say the same thing.

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They would say the same thing. I can

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take somebody with no deen,

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an atheist.

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You would tell you that the purpose of

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of law would be the same for for

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them. However, the difference is

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that how we arrive at that,

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how we arrive at that conclusion,

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is not simply by our intellect,

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and there's nothing wrong with using your intellect.

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But we do not depend on our intellect

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to define the details of that.

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Rather, we look

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to the Quran

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and the Sunnah of Rasulullah salallahu alaihi wa

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sallam,

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and what we can use our intellect

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to deduce

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from those sources.

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Right?

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But, personally,

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the the the divine text,

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That leads us to some

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conclusions.

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The first is that,

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anything

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that may seem like it's good and beneficial,

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but it goes against

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the sources of Islamic law,

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that is not in accordance with the Maqasid

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of the Sharia.

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Why I'm telling you this is because in

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our time,

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there is an overemphasis

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on this concept of the Maqasid al Sharia

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to such an extent that people try to

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abuse it

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to justify

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almost anything.

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They abuse the concept of the Maqasid al

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Sharia

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to basically,

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justify

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what they may call secular ethics or humanist

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ethics.

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However, that is not the purpose of the

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Maqasid al Sharia. That is an abuse of

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the Maqasid al Sharia,

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and it is unjustified

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when understanding

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the Islamic philosophy of the Maqasid al Sharia.

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And that is,

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it is the sources of the Quran and

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Sunnah, primarily.

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Then

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analogy is based on the Quran and Sunnah,

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and this scholarly consensus of this ummah

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that define what the Maqasid are.

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So anything that goes against those sources

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are, in fact, not part of the Maharsid.

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They are against the Maharsid

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because they go against what defined

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the Maharsid.

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And everything

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that goes against

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the thing that defines it leads to a

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contradiction,

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and that

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is not sustainable

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or cannot be considered.

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Now I don't know if I may have

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lost anyone in what I was saying there.

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I know it is very technical, but it's

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an important,

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it's an important lesson

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that shapes our thinking

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as, as Muslims.

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And if I were to put it simply,

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it will simply boil down to this.

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As Muslims,

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as adherence of the deen of Islam, as

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believers in Allah,

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we want to attain

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all benefit that there is to attain,

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and we want to avert all harm that

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there is to avert.

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But it is

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the Quran and the Sunnah, and what comes

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from the Quran and Sunnah

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that tells us what is beneficial,

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and that tells us what is harmful.

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We don't just make that up with our

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own minds.

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And Allah

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teaches us this lesson in the Quran.

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Allah teaches us this lesson in the Quran

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by using an extreme example,

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And Allah often and and Allah sometimes uses

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extreme examples to teach a lesson emphatically.

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And this verse is I think it comes

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in Surah Al Maidah. Allah Subhanahu wa

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If we had prescribed for them, we had

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told them.

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What does that mean?

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To kill.

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And

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yourself. Kill yourselves.

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Means to exit.

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From

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is a plural of

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their home,

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exit

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your homes.

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Would not have done it.

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Would not have done it.

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Except for a few from amongst them.

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Just analyze that with me. What is Allah

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saying?

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Allah's

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using a conditional sentence. Right? It's

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a hypothetical situation.

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If we had to tell them to do

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this

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If we had to tell them to do

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this. The verses in Surah Nisa, verse number

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66.

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If we had to tell them,

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heal yourselves

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and exit from your homes. I just told

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you the Makassid of the sharia is what?

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Preserve life. Or it was firstly preserved deen,

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preserve life.

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Preserve intellect, preserve progeny, preserve wealth. What's Allah

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saying here? If we had told him, kill

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yourselves, which is the exact opposite of preserved

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life.

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And if we had told him, exit from

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your homes, which is the exact opposite of

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preserved wealth.

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Allah says, most of them would not do

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it except for a few from amongst them.

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Only a few from them would do

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it, but then Allah says,

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And if

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they had done

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that which they were admonished with or that

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which they were commanded to do.

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It would have been better for them.

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I'm actually gonna put the verse on there.

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I'm just kidding.

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The

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sync pops up right at the exact verse.

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Maybe I was researching this the last time

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I used this website.

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I'm gonna put the meaning up as well.

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And if we had declared upon them, kill

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yourselves or leave your homes, they would not

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have done it except for a few of

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them. But if they had done what they

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were instructed, it would have been better for

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them in a firmer position.

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What's Allah telling us here?

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Allah's telling us, yes. The Quran and Sunnah

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and all of those sources, they define for

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you that you must preserve life, that you

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must preserve,

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wealth, and all of those things.

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But the first thing that you must preserve

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is the command of Allah,

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and it's out of Allah's favor upon us.

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It's out of Allah's fadl, out of Allah's

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karam, out of Allah's generosity,

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that he only instructed us to do things

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that are beneficial for

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us, that are that that bring us more

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comfort and joy and and and luxury. It's

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only Allah's

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qadil and karam that he commanded us like

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that.

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But if Allah had told us to do

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things that seem detestable to us,

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then it still would be better for us

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to obey Allah than to not obey. Why?

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Because we he is Allah, and we are

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us. He is

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the the the Malik. He is the Ilah,

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and we are the Abd.

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It's our responsibility. It's it's within our nature.

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It's conformant with our nature that we obey.

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That is that is essentially who we are.

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Right? And so

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it's important to know

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that the primary responsibility,

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the primary thing that he sought from us

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is to obey Allah's command.

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And Alhamdulillah,

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Thooma Alhamdulillah,

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this verse is only detailing a hypothetical solution

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or a hypothetical scenario.

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Allah did not command us to kill ourselves.

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Allah did not command us to, to leave

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our homes, to be expelled from our homes.

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No.

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Allah didn't.

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But if Allah had,

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then it would have been virtuous,

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good for us, and beneficial in this life,

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and in the next, to obey Allah.

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There were people whom Allah did come on

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to do such things,

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like

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our father Ibrahim alaihis salam.

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Allah told him in his dream, he saw

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that he took his son

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and slaughter him.

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What was the response? And we know the

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dreams of the are revelation.

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What was the response of Ibrahim

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The response was that he went to his

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child,

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Ismail, alaihis salam, and told him, oh, my

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beloved son,

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I saw in a dream

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that I'm slaughtering you. Tell me what your

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opinion is.

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And what was the response of Ismail Al

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Asraf?

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Oh, my beloved father,

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do what you have been commanded to do.

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You will find me of those that are

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patient.

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You will certainly find me of those that

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are patient.

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And we know the story. Ibrahim alaihi salam

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took his son, Ismail alaihi salam,

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Stepan whispered to them on the way and

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tried to dissuade them.

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But they went to the place where

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Ibrahim alaihis salam would slaughter him.

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When he laid him down on his side,

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and the 2 of them had submitted,

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and

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then

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You have proven the dream too too,

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and that's the way we reward the,

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the ones who do virtuous deeds, the ones

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that have.

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And then Allah

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sent the ram, and the ram got slaughtered,

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and it was a mercy for for all

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times.

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So

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the question is not

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our responsibility.

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It's not to assist things in light of

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whether they bring us luxury and pleasure.

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Our responsibility

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is to ensure that what we are doing

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is in conformity

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with the teachings of Rasulullah salallahu alaihi wa

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sallam, with the Quran,

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and to be convinced

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that therein lies benefit for us. That is

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what will truly bring us benefit.

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That is what will truly bring us benefit.

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And we don't do that in a superficial

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way. Like, you just take, the superficial meaning

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of a verse. No. The responsibility

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to do that, to go through that process

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is the responsibility

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of the astute and proficient scholars of Islam.

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Right?

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The responsibility

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of the astute and proficient scholars of Islam.

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And what indicates to that is some of

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the very next hadith

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in this book,

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wherein

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Rasool Allah sallallahu alaihi wa sallam teaches us

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how to how to take precautions.

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We we it is that you can forego

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something of deen to preserve something of life.

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We it is that you can preserve we

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it is that you can forego something of

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life to preserve something of wealth.

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Right? It's the it's the huge scholars of

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Islam, the ones that are the the expert

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scholars of Islam, that look into the source

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of Islam, and then tell the rest of

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us

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what's the order of priority of those things.

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And I give you some examples.

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To fast is a matter of being

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The first is a matter of. It's a

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it's a act of.

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To perform salah is a act of or?

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All of them all of them definitely have

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benefits.

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Fasting has benefits.

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Performing salah is benefits,

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But the majority of the benefit accrues to

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the.

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Right? So we consider them,

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more.

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Everything has both

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benefits. But the majority of the benefit accrues

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to.

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However, these times where Allah himself tells us

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that, you know, don't fast.

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Yeah. Allah subhanahu wa ta'ala tells us, don't

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fast now.

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Rasulullah tells us the same. What Allah subhanahu

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wa ta'ala says to us, shorten your prayer.

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You you're supposed to perform 4 raka'at, that's

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the general command, but now only perform 2.

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

You were supposed to do it for me

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at a specific time. Now I let you

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

do it in,

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I let you combine them.

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So it's a compromising deen to some extent,

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to preserve

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your comfort in life. But who defines when

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that must happen? It's the very sources of

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Islam.

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You can't always just pick it up superficially,

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but the ones that have a broad understanding

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of all of the Ayat of the Quran,

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and of all of the Hadith,

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they are the ones that do that.

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It's their job to sift through the the

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teachings of Rasulullah

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and,

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teach us that.

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And, yeah, I want to present you a

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Hadith of Rasoolullah Sallallahu Alaihi Wasallam.

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We teach you something important.

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We oftentimes think that to be hard is

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to be pious.

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To do more is to be pious.

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Rasulullah Sallallahu Alaihi Wasallam tells us in this

00:19:05 --> 00:19:06

hadith.

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Hadith is from Bukhari,

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he saw a crowd around a man. The

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man was being shadowed.

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Rasulullah Sallallahu Alaihi Wasallam asked, what is this?

00:19:41 --> 00:19:43

They said, a fasting person,

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who is is fasting.

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It is not an act of piety

00:20:00 --> 00:20:01

to fast while traveling.

00:20:04 --> 00:20:06

It is not an act of piety

00:20:06 --> 00:20:09

to fast while traveling. Why? When you're traveling,

00:20:09 --> 00:20:11

you need your strength, you need to have,

00:20:12 --> 00:20:14

Michelle, etcetera. Yes. Okay. Traveling in that time

00:20:14 --> 00:20:16

was a lot harder than traveling now.

00:20:16 --> 00:20:17

But

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

there's a lesson in it.

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

It's not always the most pious thing to

00:20:22 --> 00:20:24

do the hardest thing.

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There are times

00:20:30 --> 00:20:32

there are times, like, when a person is

00:20:32 --> 00:20:34

is is making tahvib of the nafs, straining

00:20:34 --> 00:20:37

their nafs, where you can do such things.

00:20:37 --> 00:20:38

But in general,

00:20:39 --> 00:20:40

to do the hardest thing is not necessarily

00:20:40 --> 00:20:42

to do the most biased thing.

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

And that is a misunderstanding

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

that many people have.

00:20:50 --> 00:20:53

Sometimes Allah gives you gifts of ease. Here,

00:20:53 --> 00:20:54

again, is an example of

00:20:55 --> 00:20:57

taking, like, listening something of being,

00:20:59 --> 00:21:02

and preferring something of comfort of life.

00:21:03 --> 00:21:06

But who decides that order of priority? What

00:21:06 --> 00:21:08

can be compromised for? That comes from the

00:21:08 --> 00:21:11

very sources of of Islam, the Quran,

00:21:11 --> 00:21:12

the Sunnah,

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

the consensus,

00:21:14 --> 00:21:16

and, and analogies on the Quran in Sunnah.

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

The

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

the the expert scholars of Islam, they spend

00:21:20 --> 00:21:23

their time, their days and their nights reading,

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

studying,

00:21:24 --> 00:21:26

looking at our context in light of the

00:21:26 --> 00:21:27

sources of Islam.

00:21:27 --> 00:21:30

They then provide us with guidance in terms

00:21:30 --> 00:21:31

of,

00:21:31 --> 00:21:32

positions

00:21:33 --> 00:21:35

the position of Islam on various things. It's

00:21:35 --> 00:21:36

not an easy task.

00:21:37 --> 00:21:39

It's not an easy task. We should appreciate

00:21:39 --> 00:21:41

it, and we should speak to,

00:21:41 --> 00:21:44

those sources of Islam that regarded. And I

00:21:44 --> 00:21:45

know this was

00:21:46 --> 00:21:48

maybe somewhat technical, a bit all over the

00:21:48 --> 00:21:49

place.

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

But

00:21:50 --> 00:21:52

the conclusion of it is

00:21:53 --> 00:21:55

the conclusion of it is, it is through

00:21:55 --> 00:21:56

obedience

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

to Allah's

00:21:58 --> 00:21:58

book

00:21:59 --> 00:22:01

and to the sunnah of his messenger, sallallahu

00:22:01 --> 00:22:02

alaihi wa sallam.

00:22:02 --> 00:22:04

Not with a superficial understanding,

00:22:05 --> 00:22:06

but with a deep understanding

00:22:06 --> 00:22:09

of those people who dedicate their lives to

00:22:09 --> 00:22:10

understanding these sources,

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

that we will attain

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

benefit to benefit for ourselves in this life

00:22:17 --> 00:22:18

and in the next.

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

But it comes through obedience,

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

not arrogating

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

the responsibility

00:22:24 --> 00:22:26

of deciding what is good and bad to

00:22:26 --> 00:22:27

our own,

00:22:28 --> 00:22:30

to our own baseless thoughts

00:22:30 --> 00:22:32

and to our own our own desires. May

00:22:32 --> 00:22:33

Allah

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

guide us and make us a people that

00:22:35 --> 00:22:36

through our obedience,

00:22:37 --> 00:22:38

we attain,

00:22:38 --> 00:22:41

true benefit in this life. And the next,

00:22:51 --> 00:22:53

Oh, I'd love to have taken some comments

00:22:53 --> 00:22:54

and discussion now, but our our time is

00:22:54 --> 00:22:55

tight.

00:22:55 --> 00:22:57

So we'll speak again next week.

00:22:59 --> 00:23:01

Let me just see. Okay. There is a

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

okay.

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