Note: The following transcript was generated using AI and may contain inaccuracies.
Alhamdulillah rabbil alameen, wassalatu wassalamu ala rasoolillahi sallallahu alayhi wasallam amma ba'da Ustad Abdur Rahman Hassan, salamu alaikum wa rahmatullahi wa barakatuh Wa alaikum salam wa rahmatullahi wa barakatuh Jazakallah khayran for joining me once again on the Hot Seat Podcast Jazakallah khayran for having me So we are actually going on a journey, both ourselves and the viewers who are watching this at home inshallah And I want to remind the viewers of the journey we have taken We initially spoke about homosexuality and the LGBTQ movement And we came to the conclusion that it is not something from Islam And one of the biggest problems is that the western countries, where many of our audience live in the UK, US They are pushing this agenda The answer for the Muslims came in the second episode Which was to leave these countries, make hijrah, go to the lands of the Muslims However, we also agreed in the second episode that there are going to be some people Who are unable to make hijrah The question I want to answer today is what should these people do? How can they rectify the society in the non-Muslim land they are living in? And I want to make that distinction because obviously in a Muslim land with a Muslim ruler It has its own rules and regulations I want to be clear that we are talking about a non-Muslim land with a non-Muslim ruler And you have Muslims living there How can they fix this society so it is better? And it is the best possible outcome for the Muslims who have to remain there And again, as I always want to do I want to begin by giving you the opportunity to lay your foundation The great scholars of Islam They mentioned as a principle which they derived from the Quran and the prophetic Sunnah That For Allah to change our situation and the Problems and the hardship that we're in for Allah to remove that It will be done if we rectify our actions There are many evidence in the Quran that point towards that Allah says In this verse the part that concerns me now is where Allah says Allah does not change a situation of a people Until they first change their situation, their own actions A great scholar of Tafsir A great Imam Especially he's called Imam Al-Mufasireen, the Imam of those who do Tafsir of the Quran When it came to the Tafsir of this verse he said Ibn Jarir says That Allah does not change a situation of a people who are upon health And they have blessings and bliss Allah doesn't remove that from them that blessing that they have the health that they have The good that they have Allah does not remove that from them And does not bring them destruction and hardship and anarchy Except when they change their own actions And then he mentioned some of the things That people can do that brings about Allah's punishments. He says When they oppress one another And when some of them exceed their limits and their boundaries regarding one another then he said Then and only then does the punishment of Allah subhanahu wa ta'ala come and does it then destroy them so For us to have a better situation, we first of all have to change our actions Also Ibn Abi Hatim mentions in his Tafsir Ibn Jarir Tabari brings this as well and also Ibn Kathirin transmits it from Ibn Abi Hatim That Ibrahim Al-Nakha'i, the great Tabi'i He mentioned something which relates to the question that you just asked and also relates to the verse that I read Inna Allaha la yughayyiru ma biqawmin hatta yughayyiru ma bi anfusihim Ibrahim Al-Nakha'i he said Awha Allahu ila nabiyyi min anbiya'i bani Israel Allah sent a revelation on a prophet from the early prophets that came before Nabili Muhammad, the prophets of Bani Israel What did Allah say to them? Anqul li qawmika, say to your people That prophet was told to say to his people Innahu laysa min ahli qariyatin wala ahli baytin yakoonuna ala ta'ati Allahi Fayatahawwaluna minha ila maasiyati Allahi Illa tahawwala lahum mimma yuhibboona ila ma yakrahoon Thumma qala inna mistaqa dhalika fi kitabi Allah Inna Allaha la yughayyiru ma biqawmin hatta yughayyiru ma bi anfusihim Ibrahim Al-Nakha'i he said that this prophet was told to say to his people That there is not a people of a village or a town People who live in their houses or residents in their own places their towns their villages and they Leave off or they are sorry or they are upon the obedience of Allah I mean these people of the village or the people of this house are upon obedience And then they leave that One day they choose, you know, what? Let's do something different. Let's try to keep up with the world So fayatahawwaluna minha ila maasiyati Allah They turn away from the obedience of Allah and they go towards the disobedience of Allah Illa tahawwala lahum mimma yuhibboona ila ma yakrahoon Except what would happen to them is the blessing that they had the ni'mah of Allah that they had because they changed their situation Allah Ta'ala will change their situation and the way that they are and the way that he will deal with them subhanahu wa ta'ala Also Allah subhanahu wa ta'ala he says Allah is not one who changes a blessing that he blesses upon a people until they change their situation they change their actions And Allah Ta'ala is one that hears everything that the slaves say And Allah Ta'ala has knowledge over everything So the blessings that people have That they've been given Allah will remove it subhanahu wa ta'ala the minute they go disobeyed they become disobedient Allah said to Quraysh because Allah gave Quraysh everything that they wanted and everything they needed And Allah reminded them.
Do you want this blessing to remain? Worship the lord of this Kaaba Worship that lord Worship him alone don't associate partners with him Allah Ta'ala in worship The lord of this this house the Kaaba Why because he's the one He provided from them when they were poor and they were in need he provided for them And Allah Ta'ala he took from them The thing with Quraysh is that Quraysh All of the other tribes their merchants Their their belongings were all stolen If they try to go through one village to another Like in Quraysh could move their product from one spot to another spot and no one would touch it Allah subhanahu wa ta'ala says in another ayah Allah talks about a village a town in this village and town is Makkah Safe tranquility The blessings of Allah was coming from every direction Allah then says These people they expressed disbelief of Allah's blessings Allah brought about what Allah brought about hunger and poverty and Allah brought them fear At the ending of the ayah Allah says because of that which they did Now those verses were depending on People who had blessings and the blessing was removed and hardship was brought to them there are verses which are clear for people who Allah is saying to them if you want anything from me You have to be upright and steadfast Allah said Had the deniers and those who denied Nabila and Muhammad's message Had they followed the right way We would have certainly granted them abundant rain to drink We would have given them the the word here is a representation. I mean it refers to Allah will give them blessings Allah subhanahu wa ta'ala will bring them rizq and Imam Al-Baghawi and other great scholars Mentioned that He says And if the disbelievers were to come to the true path They came to iman and they came to guidance They obeyed Allah and they became faithful to Allah Now this refers to the west Allah is saying to them subhanahu wa ta'ala If you believe and you come with this religion of Muhammad Allah subhanahu wa ta'ala will give you guys blessings Allah says if the people of the village And they came with taqwa and piety Allah says I will open the sky rain will come down for them And the earth Allah will make that rain when it comes down from the sky Allah will make that rain produce crops and some rain is not actually a blessing It's actually a punishment the people of Nuh were destroyed because of a rain But this rain Allah is saying I will send on these people who came with iman and taqwa It's a rain that will make the earth produce Allah says we grabbed them because of what they did not because Allah Has been just to them Iman is not something we just claim Iman is something we come with He said iman is not just a mere claim wishful thinking Iman is something that settles in the heart and then the actions of the person shows I want to I want to press you on something here because I really try my best To give you the open introduction and not interrupt you But I feel like this isn't relevant to our discussion and the reason I say that is for two reasons You've bought many evidences that show that if people are in a state of goodness and they don't appreciate their blessings Allah will turn that state of goodness into a state of maybe fear maybe poverty and that makes sense because Allah is not unjust He's not going to do that unjustly. It's if the people themselves don't appreciate their blessings, then that will happen The second half you actually bought ayat and evidences to prove that if the non-muslims If they came to islam, then allah would bless them with things from the dunya like rain Like rizq all of these things i'm not talking about the non-muslims I'm talking about muslims in the west who are in a bad difficult situation The government is imposing homosexuality on them in their schools How do these guys get out of that if they don't have the ability to leave the country? That's what I want to talk about Those of you who believe Allah has commanded the believers to believe Because in our belief is aqeedah of ahlul sunnah is that Iman yazidu bil ta'ah wa yanqusu bil ma'asiyah The iman yazidu bil ta'ah wa yanqusu bil ma'asiyah the iman increases and it decreases When allah is saying to the people of the scripture wa law anna ahlul kitabi aamanu wa attaqaw la kafarna 3anhum sayyiatihim wa la adkhalnahum jannatin na'eem wa law annahum aqamu al-taurata wa al-injeela wa ma unzila ilayhim min rabbihim la akalu min fawqihim wa min tahti arjulihim minhum ummatum muqtasidah wa kathiruhum minhum sa'a ma ya'maloon Allah is saying the people of the scripture if they were to believe that's not only talking to the people of the scripture The qa'ida in the tafsir of the quran is al'ibratu bil'umum al-lafthi la bi khususi al-sabah When allah said to the prophet Taqilla is allah only referring to the prophet here.
No, he's commanding everybody to have taqwa So when allah said wa law anna ahlul kitabi aamanu if the people of the scripture were to believe wa attaqaw and they came with taqwa la kafarna 3anhum sayyiatihim we will expiate for them their shortcomings wa la adkhalnahum jannatin na'eem the day of judgment allah says i'll put them into jannah wa law annahum aqamu al-taurata if they established the taurat wa al-injeela and they established the injeel wa ma unzila ilayhim and they established what was sent on them in the quran some of the mufasirin mentioned la akalu min fawqihim they would eat from high above so you're saying these ayats even though they're directed to the people of the book to the non-believers they apply to the muslims as well that's fine, let's take that, i agree with you even then, you've told me that the benefits that they get from increasing their iman increasing their faith ad-dunyawi benefits, rizq, water wa la adkhalnahum jannatin na'eem ok that's in the akhirah but how are they going to help their situation in their land they don't need this rizq because that's the reason they're in the west, they've got plenty of that the issue for them is how do they counter the attacks that the government are putting on them rizq is not just food that's the understanding i think you're having here you only think rizq is only food what else is it? rizq is a very comprehensive term it's a very comprehensive term children are rizq to give you righteous children is a rizq from Allah when Allah He's saying fear Allah will take away from the believers the ayah is talking about fear will be taken from them if a group of people are living in a state of fear and poverty, they can't think we know the famous hadith of the prophet where he mentioned, he said ibadah at the time of haraj, ibadah at the time of fitnah the prophet said, it's like migrating to me why specifically ibadah at the time of the fitnah because times of fitnah the brains have gone trials and tribulations when it hits it's hard to focus, that's why Allah is saying worship the lord of this house the time when there's hunger you can't think properly when you're scared and you're worried for yourself you can't the concept of ibadah becomes very hard Allah is saying I reassured you with all of those I promised you, I'm taking care of your safety I'm taking care of your provision just worship me this is not only for Quraysh it's for the believers as well Allah says He says لَسْتُمْ عَلَى شَيْءٍ حَتَّى تُقِيمَ التَّوْرَاتَ وَالإِنجِيلَ وَمَا أُنزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ if you are the people of the scripture Muslims, Christians, Jews, all of you guys لَسْتُمْ عَلَى شَيْءٍ you are upon nothing until you establish Tawrat and Tawrat and Injeel pointed towards Muhammad صلى الله عليه وسلم وَمَا أُنزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ and that which has been sent to you from your lord يعني القرآن وَلَا يَزِيدَ أَنَّ كَثِيرَ مِنْهُمْ مَا أُنزِلَ إِلَيْكَ مِنْ رَبِّكَ تُغْيَانًا وَكُفْرًا فَلَا تَأْسَى عَلَى الْقَوْمِ الْكَافِرِينَ if they establish the Qur'an and they come with what the Qur'an commands them Allah is saying سبحانه وتعالى that he is going to make sure that he takes care of them the Muslims in the west need that today that's what we are dying for, that's what we are looking for we want hardship and the struggles that we are going through for Allah to remove it humiliation is upon us right now in many places in the world as Muslims we are suffering Abu Dawood narrated in his Sunan and also Ahmad narrated in his Musnad on the authority of Ibn Umar may Allah be pleased with him and his father that the Prophet ﷺ he said إِذَا تَبَيَعْتُمْ بِالْعِينَةِ when the people start to trade a form يعني there is a type of trading which is called عِينَة عِينَة is a trading which is رِبَى in reality but they cloak it with بَيَة they cloak it in a form of بَيَة which is halal so they make it a form of بَيَة buy and selling but in reality the essence of this is what it's رِبَى the Prophet said إِذَا تَبَيَعْتُمْ بِالْعِينَةِ if you guys start doing عِينَة which is this رِبَى وَأَخَذْتُمْ أَدْنَابَ الْبَقَرِ وَرَضِيتُمْ بِالزَّرْعِ and you grab onto the tails of the cows and you become pleased with the agriculture again representation of what? running after dunya giving yourself to the dunya وَتَرَكْتُمُ الْجِهَادَ ۚ And you leave off fighting for the sake of Allah SWT and whether it be جهاد النفس or whether it be جِهَاد السِّلَاح يعني the way that the sharia is set صَلَطَ اللَّهُ عَلَيْكُمْ ذُلَّا لَا يَنزِعُوا حَتَّى تَرْجَعُوا إِلَى دِينِكُمْ Allah will place upon you humiliation until you come back to your religion Look at the last part of the hadith صلى الله عليكم ذلًّا Allah will place upon you Muslims ذلًّا humility لا ينزعه Allah will not remove that humility from you حتى ترجع إلى دينكم until you come back to your religion Another riwayah explained what it means to come back to your religion because a lot of Muslims be like yeah I'm doing what my religion calls me to A riwayah in Musnad it says حتى ترجع إلى ما كنتم عليه until you come back to that which you were upon again another group of people might say what does that mean Tabarani narrated it even more clearly he said حتى ترجع إلى أمركم الأول until you come back to the affairs of the beginning يعني until you come back to what Muhammad was upon a religion that's not tainted a religion that's not filled with بداع innovation and all of that and it's pure it's clean the way it was upon for Nabila then you're going to find it شاهد you can never bring me in history historically في عالمنا the world that we live in today this عالم that we're living in today someone who came with what Muhammad صلى الله عليه وسلم came with in just 23 years of his life his path without a doubt countries it takes them centuries and they don't even reach what he reached عليه الصلاة والسلام and there was a method he took أبو سليمان الداراني said something very powerful he said من صفى صفية له ومن كدر كدر عليه ومن أحسن في نهاره كوفي أفي نهاره anyone who is pure and is clean in his actions Allah will make your outer and the reality around you and the world that you live in Allah will make it better for you and anyone who taints his actions with filth and disobedience Allah will taint everything around you and your life and everything will become bad ومن أحسن في نهاره anyone who is good in his day time كوفي أفي ليله Allah will take care of your night ومن أحسن في ليله anyone who is good at night and prays and remembers Allah at night كوفي أفي نهاره Allah will take over your affairs day time there are reasons why Muslims are being humiliated it's not what many people are being told the reason why many Muslims are being humiliated are as follows number one محادات لله ورسوله defying Allah and His Messenger the people are going against what Allah and His Messenger sanctioned that's why Allah said in the ayah إِنَّ الَّذِينَ يُحَادُّونَ اللَّهَ وَرَسُولَهُ أُولَٰئِكَ فِي الْأَذَلِّينَ ponder on that verse Allah says إِنَّ الَّذِينَ are the ones يُحَادُّونَ اللَّهَ that are defying Allah and His Messenger opposing Allah and His Messenger أُولَئِكَ فِي الْأَذَلِّينَ مَا مَعْنَا فِي الْأَذَلِّينَ أَذَلِّينَ means humiliated they are the ones Allah is going to put down they are the ones Allah is going to forsake this is something we have to understand وَحَادَاتُ اللَّهِ وَرَسُولِهِ going against Allah and His Messenger is what makes a people lose Allah Ta'ala He said وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَخْسَرِينَ Allah Ta'ala He was talking about Ibrahim imagine someone was thrown into the fire Ibrahim was thrown into the fire Allah says وَأَرَادُوا بِهِ كَيْدًا they planned against Ibrahim when they planned against him who became the one that was lost who was the one humiliated not Ibrahim Allah says وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَخْسَرِينَ in another place Allah Ta'ala He said one place Allah said وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَخْسَرِينَ Allah says وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَسْفَرِينَ Allah made them the lower one why? they can plan and plot against you as much as they like if you have a good bond with Allah Azza wa Jalla you have a good bond with him Subhanahu Wa Ta'ala the fire that's meant to burn Allah Ta'ala told us He said to the fire كُونِ بَرْدًا وَسَلَامًا عَلَىٰ إِبْرَهِيمِ the fire Allah spoke to it that's a مخلوق من مخلوقات الله it's from the creation of Allah Allah told the fire don't burn Ibrahim okay I want to interject now and I want to get into the discussion I've given you enough time to lay your foundation lay your introduction and what I'm understanding from that is the hypothesis that you're putting forward is that the Muslims in the West who are being humiliated we agree on that who are finding it difficult to practice their faith in their country we agree on that the solution for them if they can't leave which obviously is the number one solution but if they can't leave then it's to build their relationship with Allah and as a result of that Allah will make their situation easy have I understood your hypothesis correctly? I wouldn't like to use the word hypothesis because this is a نصوص وحين I mentioned Quran and Sunnah so it's a fact it's a reality okay I'm not going to bang my head against those evidences that you put forward and I'll agree with you that we need to change the condition of the Muslims in the West my theory and the theory I'd like to put forward to you today is the best most practical way to do that is by changing the laws and regulations coming from the government while making it extremely hard for Muslims to practice their religion change those who are given an environment for the Muslims who can't leave the West to make it easy for them to practice their religion and I feel that's a much more practical solution than quoting examples from Ibrahim A.S. when Allah made the fire cool for him or the Prophet A.S. what he was able to do we're never going to be able to replicate that let's be honest let's stick to the real world the 21st century in the West why don't we influence the government whilst not compromising on our religion but influence the government to bring rules and laws and regulations that make it easy for the Muslims to practice their religion isn't that surely the way forward? no Shahid that's really not the way forward for the Muslims to start from the top and come down is not the right way it's not the prophetic way by the way why? how can you say that? the Prophet A.S. said in a hadith Ibn Umar A.S. narrated that the Prophet A.S. said بِعُتُوا بَيْنَ يَدَيِ السَّعَةِ بِالسَّيْفِ حَتَّى يُعْبَدَ اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَجُعْلَ رِزْقِي تَحْتَى ذِلِّ رُمْحِي وَجُعْلَ الذُّلِّ وَالصَّغَارُ عَلَى مَنْ خَالَفَ أَمْرِي وَمَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ the part that really concerns in the hadith Imam Ahmad narrated in his Musnad from the hadith of Ibn Umar the Prophet A.S. here he said and it's the part I want us to focus on and really understand it and digest this this is where the crux of the whole entire discussion goes back to which is the Prophet's statement here where he says and belittling is for the one who opposes my command then the Prophet said after that وَمَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ anyone who imitates a people is from them I'm going to mention to you a hadith that's going to clarify for you the way that things were for the Prophet A.S. as we know the Prophet lived in Mecca and he lived in Mecca for 13 years of his life after being a Prophet from the age of 40 to 53 he was in Mecca A.S. and Quraysh harmed the Messenger A.S. severely there's a story Ibn Ishaq mentions in his seerah Ibn Ishaq mentions this in his seerah he says he was a Sayyid of his people he one day came he came to the assembly of Quraysh and he said to them Quraysh and they were sitting there he said Quraysh and Nabila Muhammad by the way was in a masjid the Kaaba praying so he came to Quraysh and he said to them O Quraysh why should I not go to Muhammad what do you guys think should I go to Muhammad and I speak to him and when I speak to him I'm going to present things to him which he might accept from us some of it he might reject but it's a chance for us to have a dialogue with him and talk to him by the way this was when this is when Hamza took Islam and they're now it's worrying they're losing strong individuals and so he came to Nabila Muhammad when he came to the Prophet he said to him so Quraysh said to him go and speak to him Quraysh said now go and speak to him if you think that's going to work then go do it they've given up now they can see they're losing grip of the community Nabila Muhammad is getting publicity the people are coming and following him the truth that he's coming with so they said go and speak to him if that's going to change anything so Utbah ibn Rabi'ah stood up and he went to the Prophet when he came to the Prophet he said to him the son of my brother my nephew you are from us you're a man from amongst us you know the position you hold in the community and you're from a big tribe you're Quraysh you're Bani Hashim and you're one of us the lineage and the community you're a big figure you're not a man who's nothing like that you've come with a great issue you've caused discord and disunity amongst the community uproar a son and a father are not talking anymore you are causing havoc and what you've also done is you've kind of spoken bad about their fathers and their forefathers you've belittled their fathers and said their fathers are in hell fire and you've now insulted their idols and you've given it names and said this is wrong their religion listen to me after all of that which you've done listen to me I have a proposal for you I'm going to give you something then the prophet peace be upon him said to him what is it? present to me what you think you want to say I'll listen to you he said if what you have brought forward you're looking for the intent behind this message that you're coming with is wealth we will gather all of our wealth from every tribe we'll say this much give this much give we'll give it all to you we will make you the richest man in Mecca that's it if you're looking for honor reputation dignity we'll make you our leader to the extent that you're going to make the decision which is going to follow you if what you're looking for is kingdom that you take it and your children take it and it's inherited like that it's long term we will do that for you he went on حتى إذا فرغ عطبه عطبه finished what he wanted to say the prophet صلى الله عليه وسلم he said to him أقد فرغت يا أبا وليد أبا وليد have you finished what you wanted to say يا عطبه have you finished what you wanted to say he said نعم I did فاسمع مني the prophet said listen to me now عطبه said أفعل I will listen to you he said to him بسم الله الرحمن الرحيم حاميم تنزيل من الرحمن الرحيم كتاب فصلت آياته قرآن عربيا لقوم يعلمون فأعرض أكثرهم فهم لا يسمعون وقالوا قلوبنا فيه أكنة مما تدعون إليه he recited those verses to the prophet then the prophet صلى الله عليه وسلم carried on reading عطبه was listening attentively to him not talking not saying anything until the prophet reached a prostration and he prostrated عليه الصلاة والسلام and the prophet raised his head up from the prostration and the prophet صلى الله عليه وسلم he said to عطبه قد سمعت يا أبا الوليد you've heard what I wanted to say ما سمعت that which I've said فأنت وذاك and that is what's upon you and the prophet stood up and he left شاهد قرآش presented to نبي الله محمد power they gave they presented everything to him they said here it is it's all yours we will listen to you you go to the top the prophet could have said as many of Muslims are thinking today he could have said I go to the top and I'll get everything corrected at what cost what did they want from him in return that specific narration I told you حتى لا نقطع أمرا دونك we will listen to everything you say there was no compromise of the religion in that narration specifically are there other supporting narrations about the same there are other narrations do mention a more powerful understanding and I want you to hear and understand it after قرآش did that to the prophet and they saw he's not giving up this is not what he's looking for Shahid two points the politics today it's going to take from your religion not necessarily anyone who let me explain something to you Jamaluddin this concept of the activism now that we're seeing today that's running like that yeah the first person it goes back to is not the early scholars of Islam and on it goes back to a man by the name of Jamaluddin Al-Afghani deviated individual Jamaluddin Al-Afghani this concept he came with and he propagated it that the Muslims have to be part of politics وما إلى ذلك after him adopted it he stood in Muhammad Abduh Muhammad Abduh said you know what you're right my Sheikh is right took it from him and he adopted it and pushed it and spoke for it argued for it until when he realized that politics is not going to work for him he took he spent years of his life he said one of the things that's been transmitted from him he said Majalatul Manar Muhammad Rashid Rida mentions it he says اللهم إني أعوذ بك من لفظ السياسة ومن مكان يلفظ فيه السياسة Oh Allah I seek refuge in the word سياسة the place where سياسة is mentioned ومن ساسة ويسوس وسائس I hate the word the root word where it's derived from يعني نقمة شديدة he became very very very very upset with politics he realized it's going to harm you it's not going to give you after him took Muhammad Rashid Rida Muhammad Abduh and Jamaluddin in Afghania misguided people لكن محمد رشيد رضا was a man that somehow had a different approach he believed in this political thing he believed in it he had a belief of calling to Tauhid as well MashaAllah strengthening the people's Tauhid calling to the Sunnah he was doing and all of that but even him because of politics he adopted he took on board principles because politics works on that which is قاعدة نتعاون فيما تفقنا عليه ويعظر بعضنا بعضا فيما اختلفنا فيه we work with each other what we agree upon and we will excuse each other on what we differ upon a principle which then brings the LGBT the homosexuals all of us put our differences aside has no limits because ويعظر بعضنا بعضا we will excuse one another in what we differ upon has no limitations and if there's no point it stops قاعدة like that so the disbeliever the atheist the agnostic as long as you have the same goal we work together on that this is what politics is this قاعدة الشيطانية as Ibn Uthaymeen called it that's where it's taken from that's where it's it came from people who had to do this because of politics and activism so you find a person having to do shirk rituals not because he believes in it it's not him it's not his personal قناعة نفسية that he's personal content with it's not him ميدان السياسة this is what politics does to you it destroys the division between توحيد and شرك سنة and بدعة that's why you see people who work with innovators and everything it's adopted from that look at the UK we have Conservative Party on one side we have the Labour Party with their differences they still work together on issues and some laws but so did the Prophet صلى الله عليه وسلم and he even advocated it but never did he say صلى الله عليه وسلم let's put our differences aside he refuted their differences and we don't have to necessarily put our differences aside but it doesn't mean I'm not talking about by the way someone like trying to become an MP in the UK and trying to go through the political party route but there is an argument for Muslims to get a bit more actively engaged because if you sit back and do nothing which is what your proposal is sorry that's not fair because you're not proposing to do nothing you're proposing to teach books in the masjid to correct the people from the ground up Shahid what I'm saying is that Muslims getting power and reaching that level that we all want by the way we're all saying that Inshallah we want Muslims to be the strongest the up but we're saying it doesn't come about by starting from the top and going down no it doesn't work like that it works the opposite way the community build your community have a strong community the scholars they say الخلافة ثمرة من ثمرات التوحيد the concept of خلافة it comes from توحيد remember what I said to you before Nabiullah Muhammad when he refused عطفة الربيع as offer and Quraysh and what they had to bring to the table Shahid Nabiullah Muhammad after that what did he do and what was his approach that he took and how did he go about it so he turned this down and he left them he could still ask other people to give it to him if there's like some Muslims say today for example they say that the reason the prophet refused that was because there was a there was a condition that he didn't want no after that look what happened Nabiullah Muhammad every year he would go to the Hajj and he would go to the مواسم the place where the people come he would go to مجنة and اعقاد there's markets the big markets where everybody's gathering this is Hajj Hajj is the most you know how Hajj is now it was like that for them as well people would come from everywhere the prophet would go to مجنة he would go to اعقاد he would go to منا and just look what he say he would say من يؤويني who's gonna give me shelter من ينصرني who's gonna give me victory in my message حتى أبلغ رسالات ربي so I can convey the message of my Lord وله الجنة and he's gonna receive Jannah شاهد ponder here and contemplate he didn't say who's gonna give me victory so I can be the leader or I can get power he didn't he said حتى أبلغ رسالات ربي I'm not saying people have to get power I don't know why it has to be this or that they're not mutually mutually exclusive yeah one takes away from the other no it doesn't you can teach the people from the ground up the way you wanna do the way you wanna do teach people but at the same time why can't we not get into power I'm not saying that I want a Muslim Prime Minister to get into power or anything like that I'm not taking it that far I'm saying why can't we just lobby the governments just show them that we are a minority that has a big voice in the UK and when we come together give me your people I'm not even شاهد that's what I'm saying when you strengthen your community you would tend to get a voice an agreement amongst the community you have a community that's united that's come together on fundamental issues that's when you're in the masjid and you're teaching you bring the people together then yes we will work towards something our community have lost their religion our community are divided amongst themselves now Rishai let me say something to you we've seen all of this and we've lived through all of it when Morsi for example came into power this is a مثل good example who Morsi came into power okay he's now seen as a figurehead who's now governing in the country he came through the system in the most pleasing way to the west he got elected through voting and that's the first time ever Egypt has ever had it ever he came into power he's now in power the man is in power شاهد because the community and the society were not ready يعني they were not nurtured correctly they were the same people who went against them the people used against them شاهد there were prophets of Islam نبي أنبياء who lived under rulers when they never went into power prophets were living under these people even the closest person they use is Yusuf عليه السلام نبي الله يوسف he didn't lobby towards power it was offered to him and he accepted it which shows that it's not necessarily a bad thing to be in power he accepted it no I'm not saying it's not in no way shape or form am I I'm saying the approach and the methods that is being taken in order to look for it it's not right that's not what Islam look يوسف عليه السلام when the man put him in power وقال الملك أتوني به أستخلصه لنفسي the leader said call me for him after he interpreted the dream and he called he called them to what and he was conversing with them about Tawheed he said first I won't even interpret their dream he told them the Tawheed solidifies that in their hearts told them about that and then after that he told them if you go out then tell the leader that I am a free man and this accusation is false the man went and told the interpretation of the dream to the Malik the Malik then said أتوني به bring this man to me أستخلصه لنفسي I'm gonna bring this man close to me so I can converse with him and get his advice so I'm gonna give him something a position in order for him to talk to me فَلَمَّا كَلَّمَهُ when he spoke to him قَالَ إِنَّكَ لِيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ when he spoke to Yusuf عليه السلام he said to Yusuf today you are to us a man who's reliable you're not I'm freeing your name from the accusation that was given against you and Yusuf wanted that first to clear then look what he said when he said to him you are a reliable person to us and we are today going to I'm gonna make you under me يعني استخلصوا لنفسي means you're gonna be somebody who's gonna do something for me Yusuf could have chosen the highest of levels what did he ask for? he asked for the ministry of finance he said قَالَ إِجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ إِنِّي حَفِظٌ عَنِي if you're gonna give me a role and that's what you're presented to be I'll take the ministry of finance keeping in mind Yusuf's working under a non-Muslim if the idea is to get into power and overtake everything Yusuf's now been presented this position and the leader by the way is doing this right now because he's been foretold that there's going to come there's going to come قَحْت to the people people are gonna go through drought and hunger and poverty is coming their way so they need somebody to take them out of this and Yusuf عليه السلام specifically chose the place where he can help them on that issue my point to you is أنبياء و رسول there's gonna come a prophet the day of judgment and there's nobody with him نبي الله محمد عليه السلام set us an example شاهد who brings leadership who brings Muslims in power our efforts and our lobbying are running around no let's look at what the Quran says regarding this Allah says أَوَلَمْ يَرَوْا كَمْ أَهْلَكْنَا مِنْ قَبْلٍ مِنْ قَرْنٍ مَكَّنَّاهُمْ فِي الْأَرْضِ مَا لَمْ نُمَكِّنْ لَكُمْ Allah says مَكَّنَّاهُمْ فِي الْأَرْضِ We made them grounded on this earth and we gave them تمكين solidified them on the earth Allah is attributing it to who? Himself in another ayah Allah says وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُمْ مَا كَانُوا يَحْذَرُونَ Allah says We made them grounded on this earth We solidified them Allah says in another ayah وَلَقَدَ مَكَّنَّاهُمْ فِي مَا إِنْ مَكَّنَّا فِيهِ in another ayah Allah says وَلَقَدَ مَكَّنَّاهُمْ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي ال أَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ وَنُرِيَ فِي الْأَرْضِ و All the Muslims in the UK are wealthy like that and also in the West They all pay their zakat, I'll leave the answer to you وَأَمَرُوا بِالْمَعْرُوفِ وَنَهُوا عَنِ الْمُنْكَرِ When the Muslims are told this is munkar, stay away from it You know what they say and وَنَهُوا عَنِ الْمُنْكَرِ And when they are commanded to do the good, what's the response they give and the excuses they give? That's Conditions Allah mentioned. These are the ones that we give them to. Allah says in another ayah وَعَدَ اللَّهُ الَّذِينَ آمَنُوا Allah made a promise and Allah's wa'ad is true الَّذِينَ آمَنُوا Those who believe amongst you مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ And they come with Iman, they come with righteous actions لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ Allah will make them powerful on this earth Allah will give them the upper hand on this earth كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ Like He's given to ones before وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمْ الَّذِي ارْتَضَى لَهُمْ And Allah will solidify their religion for them And Allah will be pleased with their religion for them and the way that they are وَلَيُبَدِّلَنَّهُ مِنْ بَعْدِ خَوْفِهِ بْأَمْنَةٍ The fear that they had, Allah will change it to prosperity and safety The fear they had, Allah will remove that from them شاهد, look at this يَعْبُدُونَنِي لَا يُشِكُونَ بِشَيْئًا They worship me alone and they don't associate partners with me I often think that in the hot sea it's a battle between practicalities and real life versus theory I'll tell you why, because in France right now they are banning Muslim sisters from wearing the hijab You can have your teaching, your books in the masjid You can have your cultivating the youth You can have your teaching and knowledge And your mother, your sister, your wife is walking outside without hijab Because of a government legislation, that's what it comes back to شاهد, at the beginning what did I say to you? Anyone who opposes that which Allah and his messenger sanctioned The hadith I mentioned, that the people when they oppose the command of the Prophet ﷺ Allah will place on them humility that he will not remove from them unless they go back to their religion I'm saying to you They want to go back to their religion, they want to wear the hijab I'm not denying there is a nice, practicing, righteous community in all countries in the world In the West there are righteous people, better than I More noble than I am, more righteous than I am That's not denying What I'm saying to you is when the dim-witted ones The ignorant ones Are more in number The disobedient ones are more in number We have figureheads, let's be very frank and honest We have people who are saying The poet said When would we reach success? If you're trying to build a building And then somebody is taking the bricks out from the bottom When is that building going to reach its fullness? Full, complete version? It won't We have people who are saying Democracy is Islam And Islam is democracy And we have people who are saying Let's agree to disagree on everything Let's work together and hold hands We have people who Who fight against the fundamental things of Islam Fundamental things of Islam And then they come with this I call it This false desire to say that we need to change the Muslims That we need to do something for them When is it going to happen? If you want to take a path to bring the Ummah success You're looking for success, you're not taking its path Wallahi you're not going to reach success The ayah mentions This is my path, the Prophet said The Prophet has a path I use this path To call to Allah I call The people through this path I do that and those who follow me We're saying here The calamities that have hit us The calamities that have befallen us The type of leaders that we have upon us The kind of world that we're living in today There's no one else we need to blame Except the one who's talking, you who's listening Every Muslim should point the finger at himself Fir'aun Who we know what he is Fir'aun who claimed And said Fir'aun with all of that Allah told us in the Qur'an Fir'aun was only placed upon the people Because of their own actions Allah said They were transgressive people They were criminals, the people were criminals And Allah made Fir'aun a leader for them When the people become Disobedient to Allah And they go against Allah's commands Allah will place upon them devils In the forms of humans Allah will place upon them wolves That have no rahma Mustard seed of mercy Allah says Like that we place Transgressive people Above them Allah places a tyrant A tyrannical individual A tyrant individual Who has no rahma for them Masoor ibn Abi Aswad He mentioned when he came to the ayah Durratul Manthur Suyuti mentions it That Sulaiman ibn Mehran The great imam He was asked about the ayah That some oppressive people They can have an oppressive leader Above them What's the meaning of this ayah And you know what he said If the people are corrupt The evilest of people will take over them That's the type of people That's why the scholars used to say Your leaders Is a representation It's your action That has been put into the form of a human You're talking to your action We're talking about what came first Chicken or egg My whole argument is that I agree that people are corrupt The people on the ground are corrupt But the easiest way to change them Is to change the laws and the legislations That are making it harder to practice their religion You'd rather take the approach Of changing millions and millions of Muslims Rather than changing one or two at the top One or two non-Muslims at the top Where does the leader come from? From the sky? You're saying that the leader will come from the people That you correct on the ground In a non-Muslim society The leader does not come from the Muslims You said the Muslims have to lobby And go to the governments And you want them to represent us Correct So you want some people to represent us I really try to avoid mentioning names But let me just mention names now We have a woman in the States America She's from the Somali community She's from a very famous area In America Where a large number of the Somali community live The largest Somali community In the West Is in that place, Minnesota The people elected her Her name is Ilhan Omar Ilhan Omar is holding hands With the LGBT community Who is she representing? The people who chose her Give me figureheads Give me the example I can do I'm not going to mention names either But there are people who represent organisations Who are genuinely working with the governments Ulema No no Let's stop now This woman Is now Whether she is Holding on to Islam Or whether she is a non-Muslim That has to be a discussion But a discussion can be open on that issue Pay attention This is very serious Why? What is the reason why we have this problem? So who is going to lobby? When we choose the person Who is going to represent us as Muslims? You can't give me a response to that Shahid In Islam Look at from the time of the Prophet Until Carry on Even till now The people who took the people out of Calamities and problems Were not individuals who are nothing Ulema took the people out The Prophet was the first one And then there were Ulema after that Abu Bakr, Umar, Uthman, Ali So why can't the Ulema According to your definition Why can't they be more active? The Ulema are taking The approach Sanctioned and set by Allah and His Messenger How long is your approach going to take? It's long Of course it's long It's been an ongoing approach For many many centuries and decades And guess where it's got us to this point? The Prophet saw The Sahaba suffering in Mecca Khabab Was suffering He said to the Prophet Are you not going to make dua for us? Are you not going to give us victory? The Prophet said to them There were those who came before you A man A man will be taken The earth will be dug for him He will be placed in the earth The blade will be taken and placed on his head He will be made into two His religion will not move This man is solid Till he dies he will be like that The Prophet swore by Allah We would believe him without him swearing by Allah Imagine if Muhammad swore by Allah He said I swear by the Lord, my soul is in His hand A rider will ride from Sana'a A rider will ride from Sana'a He fears nothing Except a wolf To eat his patch of cows Or camels or sheep Then the Prophet said to the companions that were there That they will come But you guys are hastening Khabab Bilal You guys are hastening This is Sunnah of Allah That will forever be Shaykh al-Bani already said this Our path is long Yes, our path is long But it's the only path That's the path when the Prophet sat down with his companions And he said When the Prophet took the twig And he made a line on the earth He could have just recited the ayah These are Arabs, they can understand what he's saying Look what he did He took a twig A picture draws more than a thousand words He drew a line on the earth for them To make them really internalize what he's going to say to them And he said to them That's my path, follow it Don't make These paths Don't follow them What's going to happen when you follow these paths It will take you away from the real path The path that's to Allah There's only one road to Allah by the way There isn't roads, only one road The ayah said But when he talked about the other paths What did he say? He made it plural The path to Allah is only one Yes, our path inshallah Is that one We hope Allah to keep us upon that path That path which involves Being Holding on to the Quran and the Sunnah With our scholars Shahid Definitely there's a point I need to mention here Which is These people who are activists now Who are running around Trying to say that we need to remove the problems From the ummah Who are taking it upon themselves They are taking it upon themselves Shahid To respond To the doubts that the orientalists Are trying to put themselves out there To defend the religion They are not ulama And they are a harm to the community And a problem To the community Ulama are who? Ulama are the people who've inherited Risalatul muhammadiyah The message of Nabi Muhammad Look what the Prophet said He said Before I go into this There's a narration that Nafi ibn Harith mentioned That Umar met His Amil In Usfan Usfan is a place just outside Makkah His Amil in Usfan Shahid pay attention to this When he met him Umar said to him If you're here The Amil is Nafi ibn Harith He met Umar outside Makkah So if he's And he's going to be in charge of Makkah Umar then said to him Who's running the affairs of the people Who have you left with the people of Makkah If you're here He said I've placed Ibn Abza Abza is the man in charge Umar said This Ibn Abza, who's he? He said He's a slave that was freed from our slaves Umar said He's placed a man Who went through slavery Over People who've never gone through slavery In other words What he meant is normally The people who've gone through slavery Generally they're not learned and studied And people don't even know how to run things And you have to understand Shahid This is Makkah This is where it all started from Imagine Then the man said He didn't say he's an activist He knows He didn't say all of that He said This man has memorized the Quran And knows the meaning To show that he knows the meaning Inheritance is the hardest chapter He said he knows inheritance And this man knows the Tafsir of the Quran Umar didn't say We need a man who's Acquainted with the land He didn't say that The Prophet said to us Allah will place a person high Just because he's got the Quran Ibn Abza is a man who went through slavery He's people he's governing People who are what? Who are Quraish The Prophet's people That's the people he's governing Shahid I ask you a question What was he governing them with? The Quran and the Sunnah That's what this man had The Prophet placed The people of the Quran above everybody else Times of fear Allah says He said If they were to bring the matters back to The people who are referred to as Who's What did he say Times of fear and security Issues of safety and security Don't bring it to the students of knowledge Now I'm not going to give you names I'm not going to give you names Because I don't know I don't want to speak Because I might be right Let's apply these principles And whoever it applies on If the shoe fits Then there isn't Okay well then isn't that a problem because now you're Outsourcing fatawa to the people who don't even know our condition If the people Shahid Don't have knowledge We haven't got scholars So we have to give fatwa Because we know the reality If you know the reality better than the scholars as you say And I have to be honest I'll be fair We do know the reality in the west Better than the scholars There's no denying I don't think any sane person would deny that We do know the reality Better than I know UK better than The truth That doesn't give me the rights to give fatwa in the religion I've only got one portion Which is the waka I understand He has the ilm I have no knowledge You have people who have some knowledge of the religion And the full reality of the west These are issues of security and safety These people are taking positions like Who should we work with the LGBT community or not Wait wait wait You're not fit for this role This is not you Call the ulama Present the situation to them By the way when I say ulama A lot of people are just going to think oh he's referring to the Saudi scholars Of course they're part of the scholars I'm referring to But they're not only the scholars There are scholars around the world You go back to them and you bring it to them And they are ahlul ijtihad They will look into the issue revise the issue and give it to you Shahid First of all let me describe who a scholar is and who isn't These terms are loosely being used People who are not even considered students of knowledge I wouldn't even consider them to be students of knowledge Are called ulama He's a scholar How's he a scholar? And this is a problem because when we play with terms like that It becomes a problem You see We're just beginners students of knowledge We're just beginners students of knowledge So what makes a scholar then? The first one is the first condition of a scholar To him is risalatul muhammadiyah He has the message nabila and muhammad came with He knows the hadith of the prophet A.S Look what he said He said in hadith A.S Innal ulama warathatul anbiya The prophets Sorry the ulama inherit the prophets Wa innal anbiya lam yuwarithu dinaran wala dirhama They did not inherit from them money by the way What they inherited from them what? Warathul ilma Faman akhada wa akhada bihadhiyan wa filin The first knowledge they inherit from the prophet is what? The Quran and the sunnah That's what the prophet gave them Quranana hikma Hikma means the sunnah Those are the first two they inherit Anyone who doesn't know anything about the hadiths Anyone who doesn't know the Quran He's not an alim However much he screams on the pulpit I tell you this He's not an alim the one who knows Arabic grammar The one who knows usulul fiqh is not an alim The one who knows balagha is not an alim That doesn't make them an alim A alim is a person First condition is that he has the Quran and the sunnah That's the ulumul ghayat He has the maqas, the objectives The Quran and the sunnah All of these are stepping stones to these two Pay attention to that The second thing that he has is ma'rifatu wujuhul qiraat This man knows the different qiraat of the Quran And Imam Ahmad narrated In his musnad from Abu Darda Abu Darda he said La innaka la tafqahu kullal fiqhi Hatta tara lil quranin wujuha You're not a faqih They're taking out fiqh issues Qa'am khas mutlaq muqayya They're taking rulings Abu Darda is saying La innaka la tafqahu kullal fiqhi You are not going to be a faqih As the word fiqh is Hatta tara lil quranin wujuha Until you see different qiraat in the Quran Different recitations This qiraat is explained in this one Wali dhalik Ayub Explained what Abu Darda meant He said He starts to realise And it holds back The third thing he needs a person who is alim is what Ma'rifatu aqwal al sahaba He knows the statements of the sahabas Sa'eed ibn Abi Aroobah What did he say? Do not consider him a scholar The one who does not know the difference of opinions Amongst the sahabas And he doesn't know the different views That Ibn Abbas said this Ibn Umarin said this Ibn Mas'ud said this Abu Hurairah said this If you don't know the different views Amongst the sahabas Don't consider this person alim Malik ibn Anas said this Fatwa is not permissible For Until he knows what the people Differ upon And then they asked him Are you talking about the differences Of the people of Ahlul Rai He said no And then he said He said He knows the abrogated verses And that which are not abrogated Tajudina al-Subki he said If a woman does not know the difference Of opinions She is not a jurist Tajudina al-Subki look what he said He said if a person does not know the difference And the reason for this difference He doesn't know it By the way the word faqih and alim Are synonyms Mujtahid alim faqih are synonyms He will not be a scholar Look what he said Until a camel goes through the needle Abdul Malik ibn Habib He said I heard Ibn Majashun Ibn Majashun is a student of Ibn Malik I heard him say Malik and other great scholars Used to say A person is not going to be a person of fiqh Great scholar of fiqh If he doesn't know the Quran Abdullah ibn Mubarak Was asked When is it allowed for a man To give fatwa From himself He said Unless he is a scholar In the text Quran and sunnah And the ra'i here means a fiqh He knows how to extract the benefits from it The fourth thing is The person does not follow Strange views Many of them are bringing Filling it up with the ummah People are referring to them as scholars Weakening the hadiths Based on their own desires Ibn Mahdi Ibn Mahdi is the sheikh Of Imam Shafi'i He said A person is not a scholar Anyone who takes the strange And leaves off What the ulama have stated in their works A scholar is a person When we look at his works Which is the fifth one What he got right and what he got wrong What he got right is more We don't believe our scholars are infallible We know that they can get it right or wrong Hafidh ibn Abdulbar He said If he does little mistakes And he gets many right He is a scholar Anyone who gets it right Some little time He gets it right Also The person who is a scholar Is the one who can defend the deen He has the strength We are hearing them saying I have these doubts for so many years You are not a scholar if doubts are going to creep into you A scholar has the strength And the ability to defend the religion The prophet told us He said Khatim Al Baghdadi mentions it in his Kitab Sharaf Ashab Al Hadith Ibn Abdul Barra mentions it in his Tamheed Pay attention Shaheed This is combining between two things He can defend the religion with Al Riwayati Wa Al Diraya The narrations What he has got in his head I was taken back When I came across a statement of Al Imamu Ahmed Ibn Hanbal Ahmed was asked can I pass him the fatwa If he has memorized 100,000 hadith He has memorized 100,000 hadith Can he give fatwa He said no He said 200,000 They said 300,000 hadith he has memorized By the way hadith memorization from Ahmed Ibn Hanbal Is with the chain of course There is a time of chain 300,000 hadith He has memorized it Can he give fatwa He said no They said 400,000 He said maybe And then people come today And scream and say The Shurut Al Mujtahid That the scholars mentioned Is so stiff and too hard Where is it from the Quran The person can defend the religion When he came out And he He got The lead of the Muslims grabbed him And he said He was going to be executed And he said Execute me if you want I am dying and I have left like 4,000 hadith That I made halal which is haram And haram that which is halal The leader said to him He said to him You are going to die for sure This is not going to change anything Great scholars are going to live for this Abdul Rahman Ibn Mahdi took it He said give it to me Abdullah Ibn Mubarak took it It was called Abu Nu'aym Fadl Ibn Duqayn These people sat down And they threw all this dirt and filth He added it to it Our ones today What are they doing? The doubt comes It's a valid point It's a valid point In Islam The great scholars Who brought our religion to us Not only did they do that They were the best people To have protected For the Muslims Their prosperity Their glory The poet he said The seven jurists in Medina That sat These were the If it said Oceans in knowledge Their narrations They are understanding Say to them Ubaidullah, Urwat, Qasim, Sa'id, Abu Bakr, Sulaiman, Kharija Seven men Which then trickled into the four Imams that we have Abu Hanifa Malik, Shafi' and Ahmed And the Madaris that came out from all of that The point I'm trying to say to you is We don't want activism from Jahalah We don't need ignorant people running our affairs We don't want it The people we need for them to run our affairs And help us and get us out of these problems Have to be scholars Ibn Taymiyyah You're not You're not equal to his nail And what he was like And the knowledge and the understanding that Ibn Taymiyyah had Ibn Hajar He praised a book called This Kitab is praising Ibn Taymiyyah Ibn Hajar took that book, read it And then he put a Takreed on it He put a praisal on that book He spoke about Ibn Taymiyyah And he said About Ibn Taymiyyah and how great he was And this is the seventh reason For a person to be a scholar Which is his students Ibn Hajar said, praising Ibn Taymiyyah وَلَوْ لَمْ يَكُنْ لِلشَّيْخِ تَقِيُّ الدِّينِ If Ibn Taymiyyah didn't have anything else مِنَ الْمَنَاقِ مِنَ الْمَنَاقِ إِلَّا تِلْمِيدُهُ الشَّهِيرُ شَيْخُ شَمْسُ الدِّينِ Ibn Al-Qayyim He only had Ibn Al-Qayyim as his student بَلْ جَوْزِيَةِ صَاحِبُ التَّصَانِيفِ النَّافِعَةِ السَّائِرَةِ الَّتِي تَفْعَ بِهَا الْمُغَافِقُ وَالْمُخَالِفُ The people that benefit from Ibn Al-Qayyim's works If Ibn Taymiyyah didn't have No other Virtue to be praised for, except that he produced Ibn Al-Qayyim, he said لَكَانَ غَايَةُ فِي الدَّلَالَةِ عَلَى عَظِيمِ مَنْزِلَةِ That's enough to say Ibn Taymiyyah was a scholar If Ibn Taymiyyah was living in the UK right now Would he be confined to the masjid Teaching books, going to his house Staying with his family, go back to the masjid Or would he be actively involved In trying to quit the society Ibn Taymiyyah was producing scholars No doubt I'm saying to you This is my point Shaykh al-Islam Ibn Taymiyyah's path Is what we're saying Ibn Taymiyyah produced Ibn Al-Qayyim, he produced Ibn Abdul-Hadi He produced He produced Ibn Kathir, he produced Ibn Al-Zahabi, he produced And benefited from him was Ibn Al-Hajjaj Al-Mizzi Ibn Al-Samit Ibn Al-Muhibba Al-Samit Al-Mudina Al-Barzali These people Are from the madrasa of Shaykh al-Islam Ibn Taymiyyah Who sat in front of him and he benefited from But why can't you do both? Why can't you teach and produce students? I'm with you, I'm not saying it's a bad thing But why can't you also get Like they say Shaykh al-Islam Ibn Taymiyyah did Why can't you also get politically active? Why can't you do both? I said the approach in which we need to take In order to bring the problems from the ummah is the way I set for you We need to go back to ourselves Which is different from Ibn Taymiyyah This is what Ibn Taymiyyah did He educated the people Remember when the Tatar came to the Muslims and was harming the Muslims Ibn Taymiyyah said we're not ready for it Let's study, let's learn By the way Ibn Taymiyyah ran away from Harran His place of birth And he ran to Damascus with his father And his father collected all the books that he can And they ran away Ibn Taymiyyah took time to educate the people يعلمهم ويربيهم Educating them, benefiting the people And then he reached where he reached And got the people to that position He wasn't actively involved in the society That's what you're saying I'm saying he was Ibn Taymiyyah was serving the people From their knowledge, from everything He was doing all of that He was giving Tarbiyah to the people He was helping the people He was When I did this research I was reading from the works of Shaykh Ibn Taymiyyah and his books Was he helping the rulers? Was he advising the rulers? I'm saying now the rulers There's three things that people need to do for the rulers The Muslim rulers The Muslim rulers, three things we need to do for them Dua, that Allah guides them to that which is good If they're calming the people May Allah guide them to the best And bring them back to guidance That's one The third one is al-nush Advising them We go to them and we advise them If you know they're doing something wrong, go knock on their door Advise them, whether there are other people sitting there or not It doesn't matter, if he's there, he's right in front of you, talk to him And the third one is as-sabr To be patient upon his situation Why do I have to go to the leader? Why do I have to knock on his door every time? Why do I have to be around him? These people By the way, this whole movement is not just restricted to the UK It's actually happening in the world The Arab world, it was happening in the Arab world A man by the name of Abdul Rahman Abdul Khaliq, who recently died May Allah forgive him Pushed that concept He's actually one of the people who pushed it in the Arab world So it's not These arguments are not just for the West, by the way It's actually present in the Muslim world as well And he was the one who pushed it and argued for it And Shaykh al-Bani refuted him It's musajjal There's a discussion between Shaykh Saleh al-Sheikh And Shaykh al-Bani Shaykh al-Bani condemned it, spoke against it Shaykh Nasir, may Allah have mercy on him, kept saying Who is now more beneficial for the Ummah? Did you even hear about Abdul Rahman Abdul Khaliq? Did you even know he died? Like in Shaykh Nasir, are we benefiting from his works? That's what it is People will remember Ahlul Ilm Ahlul Khair I was yesterday, last night, I was reading the book of Qurrat Ayn al-Muhtaj Which is a sharh of Muqaddimatu Sahih Muslim ibn Hajjaj, written by Shaykh Muhammad Azi Adem al-Ethiopi Benefiting, he's left something for me Benefiting Me and my son, I got the iPad I was making my son read it And he's reading it, and I'm watching it If he gets it wrong, I correct him Benefiting, Shaykh left something For me and my family to benefit from You see He's played a role in rectifying our situation And the problem that we're in To get yourself into this issue of Activism When you're not fit for it You will destroy more than you will benefit So what you're saying And correct me if I go wrong I want to summarise what you've said today so far You're saying that The best way for the Muslims in the west Who can't leave the country They have to remain there, the best way for them to get out of their Situation is to correct themselves From the ground up Educate themselves, teach themselves Knowledge, and in the process Allah, and get closer to Allah of course, and in the process Allah will change their condition for them And make things easier for them, and you admit It's not an overnight process It's a long process, but you say it's the only process That has to be taken because it's a prophetic way Number one, and number two You can't do both, you can't Do this on the ground and you can't influence The government, because if you do You will compromise on your religion And you brought examples of people who have done that And the third thing that you touched upon now Is that the scholars, the ulema Who should be in charge of these kind of decisions None of them are politically activated Are involved in political activism And the reason for that is because they recognize That this isn't the right way, and therefore The ignorant ones have actually stepped forward And got involved in Political activism, and in the process Compromised on their religion I mean, look at what the Prophet s.a.w. said to us The Prophet s.a.w. said Anyone who comes to the doors of the leaders Trials and tribulations will hit them, the Prophet s.a.w. said this وَمَا زَادَ عَبْدُهُ مِنَ السُّلْطَانِ قُرْبًا إِلَّا ازْدَادَ مِنَ اللَّهِ بُعْدًا There's not a person who gets close to the leader And starts working with the leaders, and is all up in the Leader's life, except that he will become Distant from Allah s.w.t. Imam Ahmad and Bayhaqi narrated in Sanadil Sahih So what if someone says to you, this is a secular methodology Because you've separated religion From the state No, I didn't, what I said is You said concentrate on your religion and leave the politics No, I didn't say leave the politics In the sense, the way you're trying to put it I'm saying to you, the politics today As al-Bani s.a.w. said وَمِنَ السِّيَاسَةِ تَرْكُوا السِّيَاسَةِ Politics today is to leave politics Because of this Politics that the people have set Is not something you want to get your Shirt tainted Wallahi What is politics Today is not what somebody wants to be part of I'm saying to you If you want to bring honour for the Muslims Honour And power, and strength And the upper position It can be done Not in the way you're going about it I'm not saying Islam is not about leadership And control over countries and systems Of course we are, we have those chapters in Fiqh I'm not denying that, I'm saying the approach for that Is not the way you guys are And just because I said that approach is not right Doesn't mean I'm against the idea of Leadership and how the governments are run And the systems are run, I'm not saying that I'm saying to you, today The way that I believe a leader should be advised if he's a Muslim leader Is ad-dua, make dua for him The second one is al-nusr Advise him What are you doing, this is wrong Change this, rectify, when I'm with him Third one is sabr, impatient With whatever comes from him Can you do the same for a non-Muslim ruler? No, the non-Muslim ruler My situation with him And the way I am is I don't care what he does, I need to protect my community You can't make dua for him Allah guide him to Islam Can you do that? It's not permissible? Which one? Of course everyone can make dua for him If you're with him, you happen to be with him It's not permissible to advise him We're a big community in your country One thing we're struggling with is X, Y, Z I don't want to be put in a position Where I want to apply the same thing for a Muslim and a non-Muslim What I'm saying to you is that the non-Muslim We have a different deal with him Which is, there is In Islam, contracts that we need to have with him And we need to abide by that contract, that system that we set with him For example, if you come into his country There's a system, there's a contract If those contracts are not in place, there's a jihad that goes between us and them There's a discussion It's a discussion that I don't want to go into right now I'm saying, if we're living in this country now We choose to be from those people We're stubborn, we don't want to do hijrah Okay? I'm saying we're stubborn And we don't want to take those fatwas and we ignore it And we choose to stay in the West Then do this Your community are suffering Wallahi, going and lobbying And being MPs won't help you Ilhan Omar is not helping the Somali community I'll promise you that, I know it, it's my people She's a problem to them She's an embarrassment to us right now We're so embarrassed that she's not representing the Somalis Wallahi, and the things that she's saying I mean I don't know any Somali sane person who still looks up to her Total embarrassment And many more like that are going to come And matters are going to become worse Okay? And we have the same in the UK The Mayor of London What's his name? Sadiq Khan He's not of any value for us And these duaat, when some of them we questioned them We said, hey, he lobbied This guy is in power, what has he done for the community? What benefit is he bringing? Wallahi, one of them said to me I don't want to say his name He said to me, just the fact that the name is The Mayor of London is enough for us Isn't that a good thing? It's better than not having a Muslim name His name, just Yeah, is that not a good thing? It makes Islam more tolerant amongst non-Muslims They get used to saying his name They get used to seeing him on TV Wallahi, that is It doesn't deserve an answer His name is enough for us Even to the extent We became so humiliated That we found out Boris Johnson, his mum's Turkish Or his dad's Turkish, or something like that And we said, look, he's got That's the reality For the Muslims today Okay, I want to give you a scenario You're getting a flight, you live in the UAE right now You're going back to the UK to visit your family You're on the flight, you happen to be sitting next to Boris Johnson, you're not going to talk to him About Islam and maybe tell him So that's what these people are doing About Islam? Not just about Islam, but even about some of his laws and regulations That are making it difficult for the Muslims I don't believe that Okay, one second, you hear Boris Johnson Is going to implement a law that's going to ban all the massage In the UK, you don't mention it to him You don't say, Boris, it's going to be a problem for us No, I'll send a letter to him Why can't you see your friend next to you? I'll talk to him, yeah, of course Even if I'm at home in London, I'll send a letter to him Okay, that's what people are doing That is political activism, what you just described No, Shahid, this is okay Mashallah, okay I think we're on a different page What's happening here is that these people are saying Leave the massages, the durs is not working This method of yours, Abdurrahman, is not working Please stop Get engaged In politics Read the updates of what's happening in politics Keep up with What's happening The laws that are being passed I'm saying that's not going to benefit In any way, shape, or form There is a party who say that, but if there was a middle ground And a party who said, we believe in your approach, carry on And I'm going to do my approach So we're tackling it from both angles Would you be upset at them? And I'm going to do the Tadris and the Ta'alim of the people If he succeeds in it, it's up to him There's no issue with someone doing that Being politically active, trying to influence If he agrees that you should do your thing A great Imam, he said something He said, even if we told everybody to leave it There's always going to be people who are going to listen to our advice Who are going to still be in it We'll still ban it, we say, Muslims Politics is going to calm you I'll tell you something Politics does two things to a person who goes into it He loses his religion It's a reality, there's no debate about that He'll go And come back to the community Who trusted him, who believed in him And said, go, represent us He comes back, and he brings them Strange things Second thing that it does is So the religion goes And the second one is that it destroys That person's aim and objective The goal that he was trying to achieve So it harms him as a person He starts to shave He starts to look different He even says There's people who went to Big figures They sat in front of Obama George W. Bush They changed Allah to God I'm not blaming them per se I'll be very honest with you I know politics the way it works His script was checked before he even read it He wrote it He cannot just read it out like that He goes there He has to say, God said He can't say, Allah said He says, Amen He has to say The ayah, he can't read it in Arabic Everybody's going to be like, what did he just read? Shaheed, to be honest with you Democracy does not serve Muslims Because democracy is built upon the majority And Islam, majority are upon falsehood The majority are misguided The majority don't know Little remember Allah and obey Him So my point is Why are you running in an area Where people are going to question you after that And a lot of these people I don't think, not for one minute Do I believe I'll be honest with you History repeats itself History repeats itself No way do I believe That these people are doing it for their communities These people Mark my word And remember it one day These people are running for power and positions They're not serving the community That's an issue that's inside their heart I don't think we can say that I know history Historically, I read works in the Islamic world I read all of that These people are running and lobbying And going for themselves And once they get into power They don't represent their communities Or these people Whatever can keep them in power And whatever can keep them in strength Ibn Badis, may Allah have mercy on him Warned against Jamiatul Ulema of Jazair They banned this concept Al-Bashir Ibrahim Ibn Badis Scholars of Ansar al-Sunnah Abdul Waqeel and Muhammad Hamid al-Fiqh Sheikh Al-Albani in Syria Ahmed Shakir All of these scholars They were not representatives and mayors And MPs and what not They stuck to them And this is what the Ummah are reaping today The benefits of their works Okay, I have a couple of closing questions Before I want to move on to the issue of protesting The first question I have is that If we adopt your approach And we don't get involved politically We're never going to get a Muslim person in power And if we don't get a Muslim in power There's going to be laws and regulations That are going to continue to be passed That are going to make it extremely difficult for the Muslims in the West To practice their religion Shahid, I think at this point We kind of stressed on it before And to make it even more clearer for the people Is that the Prophets of Allah Subhanahu wa ta'ala And the righteous people Who aided them, who supported them Let's take for example Nabila Yehud Allah Ta'ala said about him Inni ushidu Allah Washhadu anni bari'un mimma tushrikoon Mindooni fakidooni jami'an Thumma la tunziroon Inni tawakkaltu alallahi rabbihi warabbakum Ma min daabatin illa huwa akhidun binasiyatiha Inna rabbi ala sirata mustafim Nabila Yehud What did he say to the people, he said Go and plan and plot, all of you guys Come together and plan Do not wait, do not delay Do not hold back Plan everything against me Inni tawakkaltu alallahi I've relied on Allah Ta'ala Rabbihi warabbakum My lord and your lord Ma min daabatin illa huwa akhidun binasiyatiha There is nothing on this earth Except Allah is holding it Allah has got control over it So Nabila Yehud, that's what he said to him Also Allah Ta'ala he mentioned Watulu alaihi min naba anuh Nabila anuh Idh qala li qawmihi ya qawmi In kana kabura alaykum maqami wa tadkiri bi ayati Allah Fa alallahi tawakkaltu fa ajmi'u amrakum Wa shuraka'akum Thumma la yakun amrukum alaykum ghumma Thumma qudu ilayya wa la tunzirun Nabila anuh said to his people If me calling you to Islam Me calling you to Allah has become something very hard For you guys to digest and to accept Then he said Now go and plan against me Fa alallahi tawakkaltu I rely on Allah Ta'ala Fa ajmi'u amrakum Bring your matters together, unite against me Come together, call your allies Your coalition Come against me Thumma la yakun amrukum alaykum ghumma Thumma qudu ilayya wa la tunzirun Come against me, destroy me Do what you want to me Don't delay he said But I have Allah Our Prophet sallallahu alayhi wa sallam Allah Ta'ala said about him Qul id'u shuraka'akum Thumma qiduni fa la tunzirun Inna waliya Allahul ladhi nazala alkitab Wa huwa yatawalla salihin Do the same Come together, unite Support one another, aid one another Against me to destroy me But remember one thing Inna waliya Allah Allah is my ally, Allah is my side Allah is the one that's going to aid me So Allah is the one Huwa nasiru da'wa Allah is going to give victory to it Wa mu'ayyiduha wa hafidhuha Allah Ta'ala is the one that's going to take care of it Allah is the one that's going to serve it And Allah is going to protect it To think you're the one that's needed If you're not found, this religion is going to crumble And everything is going to be destroyed Nitawadha, humble yourself This religion is going to be defended And you were told to take this path Like the Prophets took They gave da'wa, they preached, they called to their Lord Allah subhanahu wa ta'ala If you do that, leave the rest to Allah Ta'ala And I'll tell you something Something we've taken from the West Which is We think the means And the results are in our hands No it's not The results are in Allah's hands We just have to come with the means We just have to bring our part to the table Or come with our part And the rest we rely on Allah Ta'ala And Allah Ta'ala Loves this religion And He's Deen better than we do So from the means And you admit that obviously it is upon us to take the means Even if we're not in control of the end result What is the solution then? Shahid we have to There are a couple of points I want to mention The first one is The first solution For the Muslims If they want to get everything right Is that Going back to the da'wa And the way that we go back to the da'wa Is In the correct way Which is Learning, acquiring that knowledge And teaching it Purifying the people from three things Purifying the people from shirk Purifying the people from bid'ah And purifying the people from ma'asiyah and sins If a government bans alcohol And the people still choose to drink it We know Drugs are illegal in the UK Let's just take that And drugs are being sold in a large quantity In the UK People are making millions from it Some people are rich, millionaires From drugs So what government can Impose is not really necessarily What's going to always work The people Could stop all of the drugs If they get nurtured correctly So Learning And Attaining that knowledge And then teaching and benefiting the people is the way forward So just to stick on that point Because I think that's really important And just to repeat it for the viewers You're saying that if we do our job With correcting the people on the ground And teaching them the religion of Islam the way it should be It doesn't matter what law the government Passed because it would never affect The people because they would know that this is wrong That's what you're saying? Correct, correct, correct Okay, valid point.
The next point that I think Is leave the du'at And the students of knowledge In the fields that they are in Don't drag them into politics Don't drag the students Of knowledge and the du'at From a very strong part That they are holding for the community And bring them into politics The reason is because The messages become empty And when the messages become empty And the circles of knowledge goes You're going to have a corrupt community And looking at it today We see that The du'at have been told, come out, come out If he gives a kitab on fiqh and tahara and salah And he's belittled He don't even know the waqf of the Muslims You, I mean When we have Muslims who can't even do ruku' properly And sujood and can't pray, we belittle that The Prophet ﷺ sent individuals Mu'adh ibn Jabalin and he said Mu'adh, listen, you're going to go to the people of scripture Let the first thing that you call them to be La ilaha illallah Muhammadur Rasulullah When they obey that from you, move on to the second And that is what? Salah Once they accept that from you and they do that Move on to the third, which is zakat He didn't say go there, lobby, get the Muslims together Get them to be active He didn't say that He called a da'ee, leave him in his field To preach to people and call them When the Prophet ﷺ sent another companion He said Make matters easy on the people Don't make it hard Give glad tidings, don't be a person who causes havoc He gave him approaches of da'wah And how to call The next point is These matters That we think that the Muslims are suffering from It has to happen The solutions should be looked for And it should be taken back to The people of knowledge The scholars And the students of knowledge Should be connected The students of knowledge Should have scholars over them Where they go back to They refer back to And getting it from them It's not an insult to you If someone says you're not a scholar Because you're not And it's fine, you're not having reached that And it's an honour for you To be even a student of knowledge Even if it's a beginner student of knowledge It's an honour, it's not an embarrassment And make your steps forward If you be sincere and you're genuine And you carry on Insha'Allah Allah will make you a mujtahid one day If you carry on But Don't hasten what you don't have If you work And you claim that for yourself You're not going to ever reach it And you're always going to think you're a mujtahid And you'll never attain knowledge So the majority of the people who are now forefront Are not ulama Myself included We're not scholars The scholars are those people who are mentioned Those conditions for Those people are the ones we should give the matter to And they should run it There's never been a struggle in Islamic history Where the Muslims made it through Except that it was done by the ulama It was the scholars that did it And a good relationship between the scholars and the students But not students Or even those Who are not students For example Ilhan Omar Where did she learn? I don't even think she's ever Studied the deen So those are the type of people Who are going to run the affairs Of the entire Muslim community If matters are placed In the wrong people's hands Then wait for the hour to strike And that's exactly what we're seeing Also my advice would be Study The history That took place Go back and study And learn what the Muslims have gone through The last hundred years By the way this Islam The Khilafah went down This is when all of this started But study Take time out and study Some of it I mentioned already The Jamaluddin Al-Afghani And Muhammad Abdul And Muhammad Rashid Rida Taken from him Creeping into the Muslims like that And then Abdul Hamad Abdul Khalid Being the first so called Saudi student of knowledge Who studied you know pushing this Into the Salafi Because he studied in Saudi Arabia Studied with the prominent Salafi scholars Like Al-Bani and what not He then came to the west So he went back to Kuwait And he pushed this ideology in Kuwait After he opened Jami' Al-Turath He's originally Egyptian But they gave him Jinsiya Kuwaitiya And he formalized This approach for them But before this it was not known for the Salafis And the Salafis didn't have this issue It was Ikhwani And the children they gave birth to which is Hizbul Tahrir And the Salafis were not like that Salafis were Tasfiyat wa Tarbiyah By Shaykh Al-Bani, Shaykh Ibn Abbas, Shaykh Ibn Uthaymeen And they were nurtured by these great Imams Okay So study the history that took place Study history Read these works that have been written The discussion that the Ulema have had The events that have taken place Did these people Make it through? What happened to them? What happened to Muhammad Rashid Rida? Look at what happened, look at Jamaluddin Afghani What he did, Muhammad Abdo and what he said And how his life was and how historic Look at the Ulema of Jazairah And the position they took The Ulema of Ansar al-Sunnah and the position they took Read their fatwas, look at their mawakif That they took I'm saying If we're all looking for glorious success For the Muslims And that's what we're trying to attain The way that I've mentioned is what the Dalil supports The Quran and the Sunnah supports That method And the people who Argued for this Are the people till today whose names are mentioned We mention them We speak about them We mention them in our circles but there are also political activists Who are mentioned in the other circles Sheikh Albani affects governments His fatwa shook governments And systems His books, his works Don't you think to yourself That from the masjid and from the pulpit And from the khutab That you do It can't affect systems and government, it does It's a long path But as you said it's the prophetic path And spiritually If someone wants to focus on the spiritual aspect The reason is that the Dalils show If you take this path Allah will be the one who grants you victory And if for anybody, it shouldn't be the case But if there's anybody who Isn't content with that spiritual aspect Then even logically If you cultivate and teach the people It doesn't matter what rules are coming from above They're going to be able to recognise right from wrong And that's a strong argument One thing I just want to clarify Even for my own sake Through this discussion with you It seemed like your stance At the start of the conversation was talking more about It has to be this way and nothing else And then when I brought up the Analogy of you sitting next to Boris Johnson You said you'd advise him Write him a letter Does that mean that You can do an element of both As long as you have this thing Where you are teaching and cultivating the people As long as you have that as a cornerstone And the main aspect of your Dawah Can you do a little bit where it's involved With lobbying and political activism I want to clarify just for my own sake in this conversation You see, engaging in the politics today I said that's something a Muslim shouldn't do You should not get yourself involved Because politics is a system That's what you would have done if you wrote Boris Johnson a letter That's my point Being part of the system And becoming an elected member And going to the system and everything I don't think anyone should hope anything from you Once you go into the system Because the system carves you It sets you priorities, it sets you goals You're dressing And the way you talk All of it you adopt it from That environment, that surrounding that you're in In no way, any Da'i would I advise to do that And I think that goes against The Nususul Wahyain But if any Muslim sees that a Muslim Is being oppressed and he has the ability To stop that oppression by writing a letter By speaking to the local MP By even entering upon the local MP And saying what are you doing is wrong These people are, you know, they chose you And he advises him and he leaves This is Whether they call that activism Whatever they call it, that's right And advice And correcting problems That's not what we're arguing against But it's always From outside the system And it's also with the teaching going on In the Masajid Not just teaching Even myself My own self, rectifying my own actions My Ibadah It's just The Muslim needs to just understand This system It's going to change you You're not going to change it, to be honest, that's the truth That's what you're going to learn After many years of your life What you can change though, no one can stop you from it Is the community and society People's hearts And their love for the religion That's what you have Imagine these people Haven't got anyone from the ground That's when the Ulama became powerful Because They had more of the followers of the people than the leaders did And the leaders were forced to Go to the Ulama and say please Can you tell the people, please If you look at what historically happened You would be amazed Why? Because They said it was open And he got angry And he said I'm not going to stay in a place where alcohol is open And he reached And the people of the village all packed up and said we're going with you If you go, we're going with you The leader had to say, I didn't know, where is it And shut it down He didn't have power in a seat And he didn't He just was Mukhlis Allah says in the Quran وَإِن تَصْبِرُوا وَتَتَّقُوا لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحَيطًا If you show patience and Taqwa Forbearance, tolerance Resilience in your religion And your patience The three types of patience Ta'a, patience upon Ta'a Patience upon obedience of Allah Patience from sins Patience upon the calamities that befall you And then you show Taqwa, piety Fear of Allah وَالْعَمَلُ بِالْتَنْزِيلِ Acting upon the Quran and the Sunnah وَالْرِضَى بِالْقَلِيلِ Being pleased with the bare minimum The little Allah has given you, being pleased with it وَاسْتِعْدَادُوا الْيَوْمَ الرَّحِيلَ And preparing for the Day of Judgment If you come with that Allah says لَا يَضُرُّكُمْ It will not harm you كَيْدُهُمْ Their plans and their plottings That they are planning against you إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحَيطًا Allah is the one that encompasses them all I don't find anywhere in the Quran Where Allah says lobby, do this, that I have not seen that The Quranic hadiths I read It's the case And Shahid, look at it yourself Even the ones who have Gone to that power position They are individuals we know Who have reached a chance, an opportunity was given A window of opportunity was given to them And it's online, you can check them out They are sitting now In front of the As they say, the most powerful man On the face of this earth They call POTUS The President of the United States Right in front of him And guess what, his whole entire lecture is censored What he said What he could say If you closed your eyes You wouldn't even think this letter came from a Muslim بِسْمِ اللَّهِ He can't say خُطْبَةُ إِنَّ الْحَمْدَ لِلَّهِ He can't say it He can't say Allah He can't say That's the reality So is that where we are going to spend all of our life To get to there, and once we reach that position Our whole entire lecture is Censored, we can't say what we wanted We struggled Don't go to a place where you are Humiliated and you are belittled and you are Mocked The truth of the matter is Our honor is going to come Once we all obey Allah Our honor will come Through when we take The prophetic method So you mentioned that there are some means We can take That are outside of the system That we as Muslims can take From that, a lot of people Ask the question Is protesting from the means Is protesting in a non-Muslim country Is it from the means that are permissible For us to undertake to try and impact Some kind of change Okay We can talk about it, whether it be in the Arabic language Or whether it be in English language Or even many people have written books on it Whether it be Shuyukh and Mashayikh Who have written it A lot of them, personally, my personal opinion They didn't Deal with the issue in a very scholastic Scholarly method, a lot of them The reason for that being They didn't mention the types of Mudahara There is, and then each one Given its suitable ruling They gave a Complete ruling For different types And it's always A type that doesn't really fall under That reasoning, so The types of Mudahara are the following The first one is Mudahara which is With the intention and the aim of Changing the system And that happens in three forms The first one Which is trying to change the system Or trying to Uproar the system And it happens in three different ways It's either in a Muslim country Where that Muslim country doesn't allow protesting The second one is It's trying to change a system Where it's under a Muslim Power, under Muslims A Muslim leader But it doesn't prevent people from doing Mudahara The Muslim leader allows protesting He allows it And the third one is under a non-Muslim country So it's not a Muslim country The second type Is Mudahara Or protesting that is done With the aim and the objective Of changing a situation From the situations that are there You're not trying to put the system down You're not trying to drop the government or anything Or up throw the government The aim here is just You just want a situation to be changed From the situations out there Or you want to take a position in something The third form Which is the last is that The aim for this protest is just to bring To the government To their attention a particular issue Like global warming or something like that Bringing this situation To the world Those are the three forms So the scholars they gave a ruling on Mudahara They said it's not allowed, it's not permissible They got it from the Quran and the Sunnah But they had to explain their reason for why it's Haram And there's five points which they took The first point is that It's It's a newly invented matter The second reason Is because It's imitating the non-Muslims The third reason They gave is that they said This is A means of Rejecting Something And the means of rejecting something has to be taken From the Quran and the Sunnah The fourth one is It's going against The Muslim leader And the fifth reason The Mudahara that they said is not allowed is because There is in it things that are In opposition to the Quran and the Sunnah And there are Harm and problems that come from The Mudahara Let me go through each reasoning that the scholars gave Not all of them are valid The first one which is It's a newly invented matter To say that something is newly invented It means To say something is newly invented And it's an innovation It means that this person is attributing this to the religion So there are A group of people who basically do believe That Mudahara is an Ibadah An act of worship These people, this applies to them It's an innovation, where's the evidence for it And they won't be able to bring Any evidence for it Because it's a newly invented matter, it's an innovation And we then read a hadith But there's a party of people who say No, for us it's not An act of worship It's actually A norm And a norm We can't refer to it as a bid'ah Because it's outside the realm of Ibadah It can only be considered An act of Ibadah Or a Mu'amalah To be considered it, to be innovation The person has to have done it for what So what we understand is that The person is trying to get closer to Allah by this action Or they are trying to worship Allah through it So if a norms Or a custom And a Mu'amalah Is done to get closer to Allah by it And you're doing it To worship Allah, then it becomes an innovation If it's not legislated So a man says, I'm not going to marry a woman And I'm going to get closer to Allah by that The Prophet said that's bid'ah He could leave the woman If he wants to, he doesn't have to marry If he doesn't want to But to say I'm going to get closer to Allah by not getting married to any woman It's an innovation Even though originally it's not It's a Mu'amalah Or it's a Mu'amalah Which the person could Just do if they wanted to But now that they've chosen to get closer to Allah by it It becomes an innovation So a group of people will say, I am doing the Mudaharat And my aim and objective Is not to get closer to Allah by it I'm not worshipping Allah with this action And it's a means It's just a means for me So we'll come to that one The second reason that some scholars bring forward By saying that it's imitating the non-Muslims Again it's also a very weak argument The reason is because What is a dhabit for tashabbuh? We kind of mentioned that before What's the dhabit for tashabbuh? What is tashabbuh of the kuffar? Tashabbuhu bil kuffar Shaykh al-Islam Ibn Taymiyyah has a kitab One of the strongest books that's written In this field of tashabbuh There are many books written on it But one of the greatest books is the kitab Iqtada'u salat al-mustaqeem Mukhalifat ashab al-ja'im by Ibn Taymiyyah Ibn Taymiyyah clearly and categorically I know al-Shartibi and other great scholars mention That the real Real Or the concrete point for tashabbuh Is that this is an action La yaf'aluhu illa al-kuffar Only the non-Muslims do this Yani it's khas for the kuffar Uniquely known for them And If it's something that the people all do Out of norms This is not a tashabbuh even if the non-Muslims do it It has to be something uniquely known for them And rather We see this concept of mudaharat Not actually present at the early times of Islam For example Uthman ibn Affan radiallahu anhu When the people went against Uthman And they uprose against Uthman radiallahu anhu And they took him down as khalifatul rashid Uthman ibn Affan That was demonstration and then it turned into violence Also we have the issue of Abdurrahman ibn al-Ash'ad When he went against al-Hajjaj ibn Yusuf al-Thaqafi That was mudaharat And it was happening at that time So it's saying it's A thing done by the non-Muslims It's very far fetched And also This concept of rejecting oppression And pushing away oppression And it's something which human beings Are generally used to doing that Whatever means they take is different But people don't like to be oppressed And they don't like to be wronged So again the concept of it being a tashabbuh Bil kuffar is also not a strong argument Now we are left with a point which is That it's Going against An oppressive Muslim leader And that's again not applying To the land of the non-Muslims Because if it's oppressive The Muslim leader is One of two situations He's either a rightful He's a righteous, noble Just leader He's a just leader Of course people wouldn't generally want to go Uprise against that one Except dim-witted, ignorant people The second one is that He's an oppressive leader And this we have clear-cut evidences that state That we can't go against an oppressive Muslim leader Which the Prophet s.a.w. mentioned Patience, endurance And the three things that we do for that Muslim oppressive leader Is to make dua for Allah to guide him That's clear evidences for that We go and we give him nasiha, we advise him And the third one is as-sabr, patience On what he's doing to the Muslims But that doesn't apply to Non-Muslim countries So we now come to The non-Muslim country The fourth one is That it's a means Of rejecting Their argument is Habibi, Akhi I'm rejecting falsehood Now you might ask yourself Isn't that Innovation again The first one that we mentioned What's the difference between the two The difference between it is wasila means Can lead to good And it can also lead to bad Whereas bid'ah only leads to bad Because it's not something Also the wasila, the means a person can take There are specific evidences That come for it Whereas the bid'ah of course Is without evidences Also means can enter into Ibadat, mu'amalat, adat I mean act of worship, people's interactions And it can also enter people's Norms and customs Bid'ah only enters act of worship So they say it's wasila for me then Which is the fourth reason It's a wasila So now what we have to do is we have to divide the wasila means Into two There's a wasila known as wasila mahda It's pure means We have to do this in order to understand The whole discussion and the whole dialogue The wasila mahda It's pure wasila It's pure wasila The wasila which is mahda Is It's a The person intends this action He intends this means In order to reach something But this means cannot be Detached from the means That is a pure means It's a means that's connected To the objective Like walking to the masjid For example If someone walks he doesn't get rewarded for it By itself But the minute he walks to the masjid The reward is connected to the Yeah it's connected to He walks to a brothel The punishment is on him So the walking It's a pure means Meaning it's purely connected to the aim and objective There's another one which is called Wasai nispiyah Means which by itself can stand Like wudu for example Wudu Whether you're doing it for salah or not Just by doing wudu itself is a reward By itself It's a means that can stand By itself That's important that we understand it Another point that I want us to understand is that There is a qaeda for us Which is called The means takes the ruling of these objectives So If the objective is wajib The means becomes wajib As long as that means is not prohibited Pay attention to that If for example going to the masjid For the men is wajib right So you know the only way You can go to the masjid is by driving Driving becomes obligatory The means takes the ruling of the objective As long as that means is not haram If you take a means which is haram Then it's not permissible The means has to be permitted Allowed There's a qaeda shaitania That some people use Which is الغاية تبرر الوسيلة Which is nothing to do with Islam It's a qaeda shaitania Which means The goal justifies the means The goal justifies the means And when you look at The mudahara today that we see That's the qaeda that is built upon The goals Justify the means So the means here can be Corrupt So this qaeda shaitania which is الغاية تبرر الوسيلة Has nothing to do with Islam The goal justifies the means If a person wants to Example do something which is evil Something good If he takes an evil means for it It's no problem Example is for example I steal 10 dirhams from you But I give 9 in sadaqa And I just take 1 So how many sins do I get? 1 right But I give 9 in sadaqa وهكذا This is الغاية تبرر الوسيلة Just because you are trying to achieve a goal Doesn't mean the means justifies it And this is what demonstration falls under Now I need to speak about something very important Which is Is means in da'wah توقيفية or اجتهادية And I think this is very important And this is what I am trying to get to يعني in order to reject Falsehood which is a means of da'wah Is it توقيفية Or is it اجتهادية What does it mean? Does it have to be taken from the Quran or the Sunnah Or can it be independent reasoning There are also 3 terms That people generally try to use With the concept of وسيلة means They use the word وسائط And the issue of ذرائع and the issue of مصلحة Before I answer that question I have to explain those 3 ذرائع for example is microphones They say for example If you say that the means Has to be sanctioned by the Sharia Allah Azza wa Jalla They say microphones And they say for example Radios and you know mobile phones And things that we use for خير For da'wah We say that is not وسيلة That is وسائط It just projects what is there It doesn't interfere with the message itself And there is also something called ذرائع which is a term that is also used Similar to وسائل ذرائع are Things that will always lead to evil And there is a third term which is مصلحة المرسلة Whether مصلحة المرسلة Exists or not I am not going to be speaking About that there I have already explained my position on مصالحة المرسلة The مصالحة 3 times مصالح معتبرة مصالح ملغات المصالح مرسلة In the Sharia there is only مصلحة معتبرة مصلحة الملغات أما مصلحة مرسلة We don't believe that And anyone who claims There is مصلحة مرسلة Anyone who claims it Will say either this مصلحة Was معتبرة the Sharia already stated it And you didn't know about it Or its ملغات the Sharia dismissed it What is the best translation for it in English Its benefits That came about after Ok So even if we do say That مصلحة مرسلة exists Just so we get the discussion flowing مصلحة مرسلة means its a means that will lead to good That's why its called مصلحة مرسلة So its a means That will lead to good When we look at The means that Is taken for protesting It doesn't lead to good It leads to evil its actually closer to being Then مصلحة مرسلة Its a what its a ذريعة Meaning ذريعة is like for example A man touching a woman Which will lead to what زنا مظاهرات Leads to evil which is going to bring us to This point Which is the last and final point Which is The harms that are in protesting Protesting first of all Goes against the دعوة of the prophets Which work towards what we mentioned before إصلاح الرعية Changing the people From the bottom upwards Protesting is from the top to the bottom Which we will get fighting against It goes against the دعوة of the prophets And the prophets The prophets started with the people They go to the leaders first Second thing that it has in its protest Is إضعف أصل الولاء والبراء It corrupts the concept of الولاء والبراء The third one is People lose their lives and blood sheds In a lot of the protests that happen Four People lose their honors And people rob and steal People's belongings Black lives matter for example Muslim people suffered more Because it started in Minneapolis People who own shops Were losing their products and everything إختلال الأمن It destroys safety It also disrupts The people's day to day Roads get blocked off People can't go to work, people are stressed What route am I going to take Also it opens the door for the criminals فتح المجال للمفسدين من المجرمين والمقربين Corrupt people إختلاط الرجال بالنساء Men and women are going to remix It's also أصد عن ذكر الله وعن الصلاة It prevents the people from remembering Allah تبارك وتعالى and the صلاة And the people miss the صلاة From this Also this is an opportunity I know brothers who said yeah I met a girl there I'll go there because I want to get her number تضيع الأوقات والأموال فيما لا خير فيه People waste their time and their money In things that have no benefit sometimes Also The way to go about things is either نصيحة Knock on the door Advise a person Or make dua for Allah to guide them or whatever Or be patient Another problem that we see is رفع الشعارات الجاهلية People are pulling up Symbols That are not Islamic Sometimes concepts That are شركيات وكفريات When you look at the billboards Also finally it's a way of actually Affirming The concept of democracy And secular liberal states Democracy can't exist If there's no demonstration The whole concept of democracy is what The people, the power is in the hands of the people It's giving the people the word democracy It means the people The power is in the hands of the people The people choose So it goes against fun And Allah is the one who chooses what can be or can't be Finally مظاهرات is about what do the majority think That's when the government starts looking If a minority is screaming they don't care And the majority are always going to choose What is corrupt and not which is good So the fifth reason is what the real strongest Point is Which is the final one لا تخلو من مخالفات Are the first four Are not strong Especially in a non-Muslim country The strongest reason For مظاهرات Is, I'm talking about a non-Muslim country For the Muslim country The issue of خروج But the non-Muslim country I'm talking about The non-Muslim country the strongest way To speak against Democracy, sorry protest and demonstration Is to say بأن لا تخلو من مخالفات وأن يترتب عليها مفاسد You've mentioned a lot of information And I want to break it down So at first you mentioned There are actually three types of protests There is one to overthrow the government And that breaks down into three There's one in the Muslim country with a Muslim leader Who doesn't allow protests And then there's one in the Muslim country Who does allow protests And then you've got the non-Muslim country with a non-Muslim leader The second type of protest is when you're not trying to overthrow a ruler But you're trying to change one of his laws For example And the third type is you're not trying to change anything But you're just trying to raise awareness of a particular issue I want to go back and really apply Some of these five reasons why protests are haram And see where they fit into this The first one You have a Muslim country with a Muslim leader Who is not allowing you to protest Obviously the reason why this is not permissible is because of khuruj Agreed? It's a Muslim country and it's not allowing you to do it What if it's a Muslim leader in a Muslim country And he is allowing protests Does it still take the wound of khuruj or not? Yeah it does It goes under khuruj even if the Muslim leader allows it The reason is because Sheikh Murad Al-Amin pointed this out It's very important He says that the Muslim leader generally does it Because of pressure from outside The non-Muslim country is saying You're not a Democratical state You're not governed by democracy So to please them He says to the people you can uprise But he's really finding it as a problem And so the Muslims They were already commanded way before anybody When we say We don't go against the leader We're not doing it because of him Allah's messenger told us this So yes it's not allowed for us to go Now we come to the non-Muslim countries And this is where we can talk about three different things Overthrowing a non-Muslim ruler A ruler? Using a protest to overthrow A non-Muslim government in a non-Muslim country Out of the five That you mentioned, the reasons for protesting not being permissible Which one applies here? The last one Which is Okay this applies to all three Overthrowing a non-Muslim ruler Whether you're trying to change a legislation Or whether you're trying to raise awareness You're saying protesting is always going to fail Because of this last one Okay here's a question then You've just connected things to protesting Like free mixing, like missing the salawat You've connected these things to protesting I'm saying what if there's a protest This is not a ruling for protesting in of itself You have a protest that takes place Between Fajr and Dhuhr No salawat is being missed It is segregated, just brothers come to protest No one else Is this permissible or not? If my reasoning for saying that there's an opposition in it Was only that reason There's many reasons There's no robbing the stores There's no breaking down It's a peaceful protest What's wrong with that? It prevents the people from the remembrance of Allah Because people chant People chant Each one, let me go through it You want to challenge each one or you want to go through to the end And then I'll start bringing my challenges Okay let me mention the biggest reasons The first one is taqreer al-kufriya You're affirming Like one of the strongest branches of democracy Democracy stands on protest This is a democratical system If people Don't Demonstrate And people don't vote And people Democracy crumbles This is what democracy is about Voting, demonstration Protesting All these things are the branches Full that democracy stands on So by not doing these things By not voting, by not People will destroy democracy Democracy will go out of the window You're not going to destroy democracy In a non-Muslim land where you're a Very minute percentage The Muslims are a very small percentage By you not protesting, you haven't destroyed Democracy, all you've done is bring more harm Unto yourself because the government Has said if you want us to change something This is the way you do it and guess what we've done We've sat at home We haven't changed anything And I agree that we should do that What you mentioned for the first two hours I'm not going to take a path That I know it's corrupt I just told you right now What's happening here? This means that I'm taking right now It's got Connected to it I just said a protest There's no free mixing I want to get to the issue of protesting itself in and of itself That's my point You see in the shari'a Some things in and within itself Has got a ruling because demonstration Itself It's all over the place I'll give you an example, travelling right now Travelling What's the reason we can have rukhsah Why can't we fast in the month of Ramadan when we're travellers Because the fasting itself Sorry because it's the travelling itself You can't say mashakkah You can't say means Any hardship Because hardship is A guy can say look I travelled and I never felt like I travelled Like I was sleeping, I was picking up You know by my bed He has an option to carry on fasting Because he hasn't felt the hardship A person's a traveller Travelling What's the reason Why travelling You can break your fast You're saying it's not hardship Why can a person who's travelling Break their fast, what's the reason What is it The travelling itself You're speaking in a very solid perspective A person is a traveller A person is a traveller And they are travelling You said that person, he can break his fast He doesn't have to fast He can combine between the prayers right This rukhsah Why was it given to him Because he's travelling And with travelling there is hardship So my point is that The issue of hardship The reason it cannot be hardship The reason why the hardship Cannot be the reasoning Is because someone who's travelling That reason might be lifted from them He might say I travelled It's a general principle And most people who travel do feel hardship But what if he doesn't feel it Then he has a choice to carry on fasting No but it's not choice That option, why is it given to him He's not even going through any hardship One brother can say I was sleeping, I was picking up I'm a heavy sleeper My family just threw me into the car While sleeping, I was tired, I was sleeping Then I went on the private jet that my family owned I see your point, the option is given to him Not because of hardship Another guy goes, I work in the tannour I work in the furnace I make bread In the day of Ramadan I'm burning We say, yeah no problem, you still have to fast The reason is because This issue of Mashaqa It's something that cannot be We can't narrow it down Mudaharat is like that So the reasoning for it Comes from outside Hardship is something intangible It's subjective I'm feeling hardship, you're not But how is protesting subjective The situations change from one situation To another situation, it can be striking It can be non-striking It can be What can't be stopped from protest Is that it's not something In and within itself, it's always external Reasons that the prohibition comes from The prohibition for it Is The Mafasid that are with it And our religion is what Dar'ul Mafasid Muqaddamun ala jalbil masalih Repelling the harm Takes precedence over bringing any good You're telling me you want to bring good for the country, the people Repel the harm And we've got all of these harms Now you have an argument which is strong now Which is, for anybody who believes protest is allowed If now These 13 harms I mentioned They go away No they're still there But a greater harm is outstanding now Like for example the government said But before we get there, you're saying that these harms can never go away Not all of them, some of them can be removed Because of the democracy issue You can remove one or two or three out of the places I'm saying to you, in totality I only mentioned 13 I'm sure if we sit down and we think more about it There can be hundreds of reasons why Mudaharat is not allowed, hundreds But what the question is Some of them are present, some of them are not present Sometimes it's here, sometimes it's there The point I'm trying to say to you, you can't deny I can, this is the real I've sifted through the arguments And I'm saying this is the strongest one Which is I've yet to hear about a protest That people went That things didn't go wrong Who's controlling? Who are the people going to listen to? There's no organization It just seems like a weak argument Because you're saying protests in and of themselves I can't say that's wrong It's because of everything connected to it I can just feel like can you have a protest with none of these things Connected to it, in which case you'd have to say It's permissible Yeah but I'm saying a person can give you an ideal situation Of a protest, but I say that's in the mind of the person Yeah But that means that you can't place a ruling on Protesting, you place a ruling on free mixing You place a ruling on missing your Salah You can place rulings on these things But don't place a ruling on this No that's not fair because we can't have an idealistic situation Okay give me a situation I'm not saying it's happened Do people waste their time? Not necessarily because you're doing for a maslaha You're trying to change Homosexuality being taught in schools for example, that's a good thing It's not a waste of time Okay people, do they get from these protests Do these mujrimin and criminals come And always try to Even Black Lives Matter, if you look at the protest that was going on A lot of people were crying and screaming I've been following these things A lot of people were screaming Please don't let some people hijack our mission We've got an aim We've got an objective Shahid you're in the West, how can you segregate people In protest? Where did you get this from? The government will be like What are you doing? You can't have a peaceful protest There's always going to be people who come along Sometimes it can be It can happen that no bloodshed happens But the other mafiasit The other mafiasit Are always there You're telling me in London you're going to have a protest And a demonstration where men and women are not free mixing I don't know how that's going to happen I don't know What about leaving off what the sharia actually did sanction for us You can do that as well You can do that in this hour And you can do that in another hour But the sharia didn't choose that What about the safety going slightly People fearing now Getting scared Again it goes back to a peaceful protest instead of a violent protest I remember subhanallah watching what happened in Egypt When the protest took place Women were crying and getting raped They got raped, gang raped by men But there's a peaceful protest like Gandhi When he protested against the British Did you question everybody who was there Who felt some people might have got bullied No did you And I'm saying to you But I know it doesn't detach itself from it I'm seeing 99.9% cases where Women feel like they got touched by somebody from behind Or somebody pushed her over Let them stay at home Let the men protest I'm saying there is a way that we can say a protest is halal It's not like alcohol It's not like we can say this Why would you tell the sisters to stay at home If you need their numbers The whole point of the demonstration Is the numbers So if you tell the sisters to stay at home And they're the majority by the way Do you see my point Demonstration The best argument for it Is not that it's bid'ah It's not strong enough The strongest argument to say it's muharram Is بأنها لا تخلو من مخالفة That there is one way or another A harm that's going to be present In that protest You mean harm that is connected to the protest In and of itself I mentioned مخالفة دعوة الأنبياء It goes against Especially da'wah al-nabi Our prophet Muhammad He's da'wah stood upon what على إصلاح الرعية التي هي طريق طبيعي Starting from the people And making your way up You can do that as well I'm saying you can do that but also we can protest You have to show me it's impermissible to protest No you can't do that Protest does go against the way That the prophet said it was For example the protest what is it doing It's speaking to the leader Fix this or this problem won't be fixed That's what you're trying to say You're speaking to a leader And you're requesting that leader To rectify the situation And you're saying it will trickle down I'm saying to you that the people The people Generally speaking They should believe that the rectification comes from them Not the leader He could be sitting in that seat And the people could reach But this is just an action they're taking The idea of the prophet and the companions at the time Was not to protest That was their custom that was their norm In the 21st century we live in non-Muslim lands Where protesting does raise awareness I'll quote you the civil rights movement for example In America an entire nation An entire legislation was changed Because it started from protesting We might not agree with the feminism movement But they ultimately did make progress through protesting These are ways that people change You can't sit here and tell me That just because the prophet Didn't take this means The ibadah is not connected to protesting in and of itself The ibadah is connected to making better laws For the Muslims in the UK This is just a means Just like me driving to the masjid That's not an ibadah within itself It's just a means to get to the masjid Again I told you before It's strengthening the pillars of democracy This is allowing something We wish for it to go You're strengthening it, you're empowering it You're endorsing it by doing that I don't want you to Always try to push the example away Because the point is that One example may apply on a situation And not on another situation or another street But there is always a problem in demonstration That's all my point is The poet he said Every situation There is always Going to be A mafsida present in demonstration One or the other All that which you are mentioning to me That there won't be this problem I'll make sure the men and women don't remix It's all hypothetical, it's all in your mind But that's how fiqh is But we need to work with the waka That we see and what's happened in the past We've not yet seen a process Where there's no remixing It doesn't mean we can't see one in the future Fiqh is based on theoretical rulings I'm saying to you all of these I didn't mention one Opening the doors for corrupt people Criminals People They take this They use this opportunity They like that numbers in order to commit a crime Because they can hide in the people So they loot, they do things And this Is every Single protest I've looked at I've always seen That which I could say haram haram haram Let's not go too far back Let's look at the last Protest that took place that we will know about In a non-Muslim country Western country, the protest for the Black Lives Matter It started in Minnesota People were doing it A whole entire police station got burnt down Shops were looted People's shops were Muslim people's shops were looted You can't stop it now, it's out of hand Go on YouTube and watch it, people are begging Please do not hijack What we're trying to represent here Within that Some people put a spin to it And they started using that protest For some other people that they remembered And things like that My point is that protest, once it happens You can't stop it It was through protest That Uthman was killed You know what I mean? That's how it started People protested around his house Sieged The sword was shattered and he was killed I agree that protests in the past Because once it starts Police have to come Why do police come if there's safety? Why do they have to bring their shield and protect? Why is there fire? Why are they throwing things at the police? People lose their composure So Protests say it doesn't have Islamic Sharia This is all I'm trying to draw home to you That this last final reason Of there being Sharia harms It's high Safety You think at the beginning, okay I've got this under control We've got people You can't promise because people are more than you And you don't have soldiers to Pin the people down and take them to The corner and drag them out of the machine You don't have that, it's all assumption But just because the likeliness is high Does that mean that we can say this is haram? Yeah we base things on Watching TV for example The asad of watching TV Is it permissible? You can watch a nature documentary on TV, is that haram? A nature documentary on TV For example, is that haram? Is it haram? No I'm saying wasting your time is haram Okay but let's just say you're pondering over the creation of Allah MashaAllah But there's nothing wrong I say you with COVID outside and you want to stay inside I'm just saying to learn An nadir la hukmah lahu Rare situations don't have a ruling Giving me An obscure Random minute situation And then trying to make me say yes To something very big We've got demonstrations Killing, massacring The civil rights movement Look at what happened, how many people died How many people were killed, were murdered With that being said, all I'm trying to say here Is I want people who are listening to understand I'm saying That protest Is haram Because of these Mafasid Which are inevitably going to come Unless someone presents a complete hypothetical scenario Which has never happened in the past Talking about Muslim brothers coming With a small group and no sisters there And it's between the time of Dhuhr and Asr so no salawat are missed Etc, etc, etc And I don't think anyone should try to argue And say protesting does not Have any mafasid Wa la yatarattabu alaiha mafasid No, that's just far-fetched And I think it's not being fair I think a valid argument Yeah, I'm going to comment to that now So this is the next thing that people say then Now if you have a protest and we agree that there is mafasid Attached to the protest Which means that it shouldn't be done Question, if what you're protesting for Is a mafsid al-azim A greater harm that's coming Say for example the UK government Want to shut down all the masajid And now you have a chance to Change that legislation through protesting Are you allowed to do it then? Now, beautiful So let's look at this issue Protest is haram It's a mafsida We have We don't deny that Because the group of people who say that It's not a mafsida, it's fine, what's wrong with it It's an issue, we want them first of all To come to the conclusion that it's haram Muharram, it's got mafasid There are tons of mafasid That we can mention Now we have a greater mafsida Greater than the current one Greater Than Greater Than some of that which we mentioned Which is We have a greater harm Than that At this point And it's a very strong argument He brought forward, he said it's now In this situation, especially western governments They hear your voice Through demonstrations That's the way the government hears what you have to say And there's no other way they will listen Unless they feel under the pressure The whole entire community is against them on this issue So in a situation like that Sheikh bin Uthaymeen gave the fatwa That he doesn't see any problem with The muslims demonstrating But the harm that's there Has to be less Than the greater harm that's going to come If they don't protest Which is what is called ارتكاب أقل المفسدتين Protesting for the lesser Of the two harms Now the lesser harm is What we've mentioned Compared to the masjids being closed Or قضايا عظيمة for the muslims In a situation like that Sheikh bin Uthaymeen Who is a great scholar of our time Said it's permissible And I can see that as a valid Differences Where both parties can I still hold the opinion that it's not allowed Even in that circumstance? I believe personally it's best to avoid it And to leave it and not to go Even if the UK government wants to close down the masjid for example The ends don't justify the means Yeah and also It's really hard To actually say that It's going to actually work Because the reason I'm going to do this Is that I'm sure This harm that I'm going to tread on Is definitely going to be a result I don't think There's no certainty for sure that they're going to listen And there's no ghalaba to warn Also the number of muslims Are very small and the people who are against The muslims are very large And the government is definitely not In any way shape or form Willing to even consider What the muslims say So I don't think it's a working method If somebody else chooses to take that approach And he feels like it's going to work I think he's got a great bona fide Undisputed imam Of our time Who based it on a very strong Perspective To say that It's less of two harms But I don't think it's My humble opinion I don't think looking at the way sheikh sees it And the way that the reality turns out to be It doesn't change anything I'll give you a prime example Black lives matter in America right now The biggest protest they did That protest went from border to border It went to countries I don't think in any way shape or form That's going to change police brutality towards black people I mean I don't want to Weaken the effort that was put in And I don't want to undermine the people's hard work I just think Some things is Demonstration just seems like a weak way Of voicing your opinion It's like please take the palm off me It doesn't And when you say that In my humble opinion For example Other ulema are on your side Definitely I'm not there I'm not able to go to the evidence myself And disagree with the great imam Of our time like that In that instance When someone is trying to identify What is the lesser of two evils It goes back to the people Even the situation of the misajids Is the threat real Is it actually a real threat Or is it just one news outlet Release something Is it actually a real threat What's the reality of it Actually even happening Or is this guy just saying it Just to provoke He just wants a voice He wants to get a voice Nowadays anything you say Bad about muslims It gives you voice from other communities So is he actually really going to do it All of the ahlul ilm Are the ones who determine it And your solution for the people who say The scholars who are not in the west don't understand our reality Is for the students of knowledge in the west Who do understand the reality To take it back to the ulema What's weird about some people Is that they say that But they say that's not important And at the same time they tell you Ibrahim permitted demonstration They pick and choose when it suits them Okay I want to end with a couple of closing questions Okay to end the podcast First question is And I think we've covered this in a lot of detail So it's more of a summarised answer What would you advise the duaat in the west To focus their efforts on I will say focus On calling the people to tawheed Strengthening their bond Between them and Allah subhanahu wa ta'ala وَبَعْدُ فَالتَّوْحِيدُ عِلْمٌ يَنْبُلُ عَلَىٰ الْعُلُومِ كُلِّهَا وَيَفُضُلُ قَدْ أَوْجَبَ الرَّحْمَنُ مِنْهُ قَادَرًا لَيْسَ يَصِحُ الدِّينُ حَتَّى يُدْرَىٰ Tawheed is the most important Science or the most important Knowledge that a person has to have فَعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنْبِكِ This ayah is a Madani ayah by the way It came down in Medina Meaning the Messenger of Allah ﷺ was instructed To say, to know La ilaha illa Allah After 13 years of calling to it So as a Muslim you can never say I know it enough You always need to study Tawheed and learn it أَوَالْوَاجِبِ مِنْ عَلَىٰ الْعَبِيدِ مَعَرِفَةُ الرَّحْمَنِ بِالتَّوْحِيدِ Knowing Allah with His Oneness And this is what all Prophets called to All Prophets had in common From the time of Nuh ﷺ إلى نبي الله محمد The one thing they all had in common Which was يَا قَوْمِ اعْبُدُوا اللَّهَ مَالَكُمْ بِالْإِلَٰهِ نَغَيْرُهُ Worship Allah alone, you have no one else There is no one else you should be worshipping Besides Allah ﷻ Allah says وَذْكُرْ أَخَى عَادٍ إِذْ أَنذَرَ قَوْمُهُ بِالْأَحْقَافِ وَقَدْ خَلَتِ النُّذُرُ مِنْ بَيْنِ يَدَيْ وَمِنْ خَلْفِهِمْ أَنْ لَا تَعْبُدُوا إِلَّا اللَّهَ Allah says وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةِ الرَّسُولِ أَنْ يَعْبُدُوا اللَّهُ وَاجْتَنِبُوا الطَّاغُوتِ Allah says direct or indirect is pointing out and it's the first command if you open the Qur'an from Surah Al-Fatiha in Baqara you go, the first Amr Allah commands is the first prohibition is فَلَا تَجْعَلُوا لِلَّهِ أَنْدَادًا وَأَنْتُمْ تَعَلَّمُونَ فَلَا تَجْعَلُوا لِلَّهِ أَنْدَادًا وَأَنْتُمْ تَعَلَّمُونَ do not associate partners with Allah Ta'ala ثُلُثُ القُرْآنِ one third of the Qur'an is Surah Ikhlas which is singling Allah Ta'ala in worship أَعْظَمُ آيَةٍ فِي كِتَابِ اللَّهِ the greatest verse in the Qur'an is Ayatul Kursi اللَّهُ لَا إِلَهَ إِلَّا وَالْحَيُّ الْقَيُّمُ so it's the concept of Tawheed and that is the same thing that we sadly recently saw that it was that same thing that people who we would thought could have preached to the people this concept and strengthen in the people's heart they fell short on the issue of Tawheed so in no way shape or form are we now going to say and I hope no one says that that we know enough about Tawheed because Wallahi I'm shocked because taking a cup of water and pouring it somewhere it's something we know from our country our culture that this Kitab al-Tawheed is mentioned in there yeah and yeah these small things I'm shocked that Muslims today are saying I never knew this was an act of worship I mean these issues are there in books that people are now saying why do I need to study it now people are saying it this is why you need to know Tawheed because you see you keep thinking that this is not an act of a lot of youngsters even on the streets oh I didn't know that was an act of shirk I didn't know saying that was shirk swearing by other than Allah for example a lot of things that people are saying if they just study Tawheed RIP, rest in peace to a non-Muslim is a concept that's spoken about in Kitab al-Tawheed so Muslims should take time out and study Tawheed the Duaat should make that their mission calling the people to Tawheed and strengthening that concept in the people's hearts and I think if that is done and then Sunnah calling the people to the Sunnah of the Prophet and making sure that they hold on to the Sunnah and success is there Wallahi Allah Ta'ala the Prophet said I have left with you two things as long as you hold on to these two things you will never be misguided problems won't come Kitab Allahi wa Sunnati the Book of Allah Ta'ala and the Sunnah of the Messenger of Allah I also encourage the people to go back to the Ulama these issues of, serious issues that we're facing in the West take it to the Ulama Wallahi, go back to the people of knowledge Allah trusted the Ulama with his religion شهد الله أنه لا إله إلا هو الملائكة و أولو العلم قائما بالقصد Imagine Allah used the Ulama as a witness for Tawheed Allah says I am the only one who is worthy of worship and my witness for them for me is the angels and the scholars Allah used them as a witness in the most important thing which is what? Tawheed. Allah trusted them with the religion and he said to the people go to the people of knowledge if you don't know how can we not trust them with our worldly affairs go back to the scholars consult them Wallahi they are Nasih. The scholars are the most sincerest of people Wallahi.
و لذلك جرير بن عبد الله البجري the great Sahabi, the noble companion when Mughirat ibn Shu'ba passed away and he died and he stood up فحمد الله و أثنى عليه he said الحمد لله and then he praised Allah أما بعد he said بيعت رسول الله صلى الله عليه وسلم I took a pledge of allegiance with the Prophet صلى الله عليه وسلم I gave bay'ah to the Prophet and the bay'ah that I gave to the Prophet صلى الله عليه وسلم was based upon what و النصح لكل مسلم that I'm a sincere advisor for everybody he said your Amir that just died Mughirat ibn Shu'ba, he was the leader of the Muslims for them and he was the governor Mughirat who just passed away كان يحب العفوة he loved forgiveness ask forgiveness for him you know he then concluded his sermon جرير and he came down why did he do it there particularly? because one leader goes, another leader is going to come in sometimes what happens is safety goes and people start to he's just reminding them so جرير is a sahabi علماء هو like that they are ناصح, they are sincere advisors to the people they want the best for the people cutting the people off from the scholars is bringing an extra problem already what the Muslims are suffering from when they are most in need of the the علماء and the people of knowledge الله تبارك وتعالى he tells us in the Quran أَوَلَمْ يَرَوْا أَنَّا نَأْتِي الْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا and Allah is saying we destroy from the earth, we take from the earth Allah reduces from the earth the مفسرين, what did they mention regarding this verse? taking from the earth means taking from the people of knowledge the people of knowledge are like for the people, like the star is for the sky star, Allah mentions three benefits for it Allah mentions رُجُومَ لِلشَّيَاطِينَ shoots the shayateen the علماء are a thorn in the neck of the shayateen the third thing that the scholars are for the people is sorry, the second the second which the stars are for the sky is وَلَقَدْ زَيَّنَّ سَمَاءَ الدُّنْيَا بِمَصَابِحَةَ Allah beautified it with the sky and the stars are beautification the علماء are a beauty on this earth if you go to the circles and you look at how they're teaching and the way that they're sitting and the way they're educating the ummah it's a beauty, imagine trying to take the scholars away from that and taking them to places where the shaykh is sandwiched by a woman on one side and another woman on the other side and he's running after a woman with a paper and he's taking this and it's been and you've got five minutes to say what you have to say humiliated like that, where he talks and no one speaks back to him he's respected in that halaqa the third thing and the third mentioned for the sky is that it's a guidance that it guides the people in the times of some people use the stars as a means of guidance to know what direction the Qibla is where that land is and the scholars I mentioned the scholars are like that, scholars are all three of those that's beautiful, I've never heard that before I think it's a very nice place to end Ustadh Uthman Hassan, JazakAllah khair for joining me once again on The Hot Seat Subhanaka wa Mubarak Khamdika Ashadu an la ilaha illa ant, astaghfirullah wa atubu ilayk
