Note: The following transcript was generated using AI and may contain inaccuracies.
Alhamdulillah Rabbil Alameen.
Assalatu wassalamu ala rasoolillahi sallallahu alaihi wasallam wa ala alihi wa sahbihi ajma'een. Assalamu alaikum warahmatullahi wabarakatuh Ustad Abdul Rahman Hassan. Wa alaikumussalam warahmatullahi wabarakatuh.
How are you doing today? I'm good alhamdulillah barakallahu fihi. So I wanted to do something a little bit different to what we normally do on The Hot Seat today. Inshallah.
This is our last episode of the year 2020. And for those that don't know, The Hot Seat podcast has actually been around for quite a long time. It's something we started in 2019.
I've not just had yourself on the podcast, but I've also had other guests like Sheikh Muhammad Ibn Hanbal. And anybody who might have come across this podcast in the last few months or so, I encourage them to go to our channel, look on the playlist section and they can find the entire 20 or 21 episodes that we've done so far. Having said that, there's no doubt in 2020, since we relaunched The Hot Seat, it's gone up a notch and now episodes become longer, they become a little bit more detailed, we've got a new set.
And one thing I wanted to do today is kind of review the episodes we've done so far this year. There's nine episodes in total, and I want to go through them and really just talk a little bit about what we spoke about on episode. I'd really like to get an insight, I think for a lot of students of knowledge out there who might be watching this, they'd really like to know what kind of books you read in preparation for each of these episodes.
And then one thing I've done is gone through the comments on each episode, and I've gathered maybe two to three, maybe four questions from the viewers on each episode. And I think it'd be nice to answer them in this session, inshallah. So the first episode we started with was an issue that dealt with homosexuality, the LGBTQ movement, and how we as Muslims should navigate around that movement.
And this was actually an episode that was released on YouTube, but Qadar Allah wa Ma Sha' Al Fa'al YouTube have actually taken it down, which of course, they have the right to do that, it's their platform. If anybody wants to listen to the episode, it is still available on the iTunes podcast app as well as Spotify. But I think it'd be good to, at the start, just to give a reminder to the viewers who did get to watch the episode, what we spoke about.
Our religion of Islam, there's a concept known as the fitrah, the natural disposition, the way that Allah Ta'ala created a particular person, or the way Allah created all mankind. The fitrah, its usage is a lot in the religion, and it has many different definitions, many different meanings. But from one of its definitions is the way Allah subhanahu wa ta'ala created this person, and things that he has placed inside this person, to know what is right from what is wrong, inclinations to things.
And if you look at the Quranic discourse, you find that Allah subhanahu wa ta'ala made what is known as a male and a female, there's a purpose and a wisdom behind it. There's other issues that Islam talks about when it comes to the concept of sexuality, and that is the concept of having sexual intercourse with a woman that you're not married to, deliberately having sexual intercourse with her. And this is called zina in Islam.
Also, Islam has a very strong position regarding that. Allah Ta'ala says in the Quran, وَلَا تَقْرَبُوا الْزِنَاءُ Do not come close to zina. إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا Do not come close to zina.
For verily, it's an evil act. Okay, so what should a Muslim man do if he's having homosexual thoughts? Is he expected to completely rewire his feelings of attraction? Me and you both agreed earlier that it's impossible for us to even imagine being homosexual for a day. Or is he meant to just leave marriage and attraction altogether? And we obviously know marriage is a big part of the Sunnah.
It almost feels like he's got no way out. One of the ways that a person can work on is the concept of patience and self-restraint, restraining yourself, resilience, having control over yourself, disciplining yourself. The Prophet ﷺ said in a hadith, Bukhari and Muslim both narrated, if a person comes with chast, Allah will help them with the remaining.
Anyone who comes with patience, Allah Ta'ala will help them and give them the patience that they need. And that hadith mentioned there's nothing given to a person better than patience. Also Allah Ta'ala told us in the Quran, anyone who strives in the cause of Allah, they fight to follow the commandments of Allah Ta'ala and stay away from the prohibitions.
You fight. Allah says we will guide them to that which is good for them. And Allah is with those who are righteous and noble.
What is your position on working with a gay rights movement, an LGBTQ community to uplift that oppression? Would you do it? I wouldn't work with them because I find that we're very like working with them in details back and forth and I wouldn't work with them to be honest and I don't think any Muslim should. But what I do believe is if anyone's oppressed and a situation arises and I'd have to take a position where I would have to come with so many different communities in order to get that rights brought back to its place, I would do it. And if the only community that was supporting it was the LGBTQ community, only them supporting it? Whoever is doing it.
I said by the way LGBTQ community is not worse than disbelievers. I said I'll stand with the disbelievers in order to bring that rights back. But that thing that I'm bringing back has to be something which is shara'an, legislated.
So as you can see, we really dealt with the issue from two different perspectives. We looked at what is the ruling of homosexuality in Islam? And then how do we navigate through this whole political movement known as the LGBTQ movement? And are we allowed to engage with them or not? What were kind of your thoughts during that episode? Alhamdulillah Rabbil Alameen, Lahu Alhamdul Hassan Wal Thana'u Al Jameel, Wa Shadu An La Ilaha Illa Allah Wahdahu La Sharika Lah, Yaqulu Al Haqqa Wahuwa Yahdi Al Sabeel, Wa Shadu Anna Muhammadan Abduhu Wa Rasuluh, Sallallahu Alaihi Wa Ala Alihi Wa Ashabihi Wattabi'ina Lahum Bi Ihsani Ila Yawmi Al Deen Amma Ba'd. What I try to inshallah advise myself and also want to advise the people watching and listening is the importance of seeing the Quran and the Sunnah as your main source where you take your religion from.
It's important that whether you speak the Arabic language or not, whether you're a beginner student of knowledge or not, you always have to know in your heart that the Quran and the Sunnah is where we take halal and haram from. If we want to say this is halal, we take it from the Quran. If we want to say something is haram, we take it from the Quran.
Allah Ta'ala says in the Quran, Wa Ala Allahi Qaslu Al Sabeel. And the legislation is for Allah Ta'ala. Ini Al Hukumu Illa Lillah.
The legislation to say this is halal and this is haram, to sanction things are for Allah Subhanahu Wa Ta'ala. Humans don't choose. Humans don't have the rights to say this is halal based on their own whims and desires.
But Allah Subhanahu Wa Ta'ala has the rights. He's the one who created. He's the one who brought us into this world.
He has the rights to make things halal and he has the rights to make things haram. And the Prophet Sallallahu Alaihi Wasallam is one who conveys to us that which Allah Subhanahu Wa Ta'ala sanctioned. We have to follow both of them.
Allah Azawajal and his messenger. Allah says in the Quran, Subhanahu Wa Ta'ala, Wa Ma Kana Li Mu'minin Wala Mu'minatin Itha Qadallahu Wa Rasoolu Amra An Yakuna Lahumul Kheeratu Min Amrihim. If Allah and his messenger pass a ruling in a matter, we have no choice to be honest.
We have to submit and listen. And in this ayah Allah says, if Allah and his messenger, and both of them we have to take, Wa Ma Kana Li Mu'minin Wala Mu'minatin Itha Qadallahu Wa Rasooluhu Amra. Allah and his messenger pass a ruling in a matter we have to submit.
Also Allah says in another ayah, Fala Wa Rabbika La Yu'minuna Hatta Yuhakimuka Fima Shajara Bainahum Thumma La Yajidu Fi Anfusim Harajan Mimma Qadaitu Wa Yusallimu Tasleema. What is upon you is when you see these textual evidences come to you from the Qur'an and Sunnah, and of course they are authentic from the Qur'an and they're also authentic from the Sunnah of the Prophet Sallallahu Alaihi Wasallam is that you surrender to it. You give into it.
And you are pleased with what Allah Ta'ala judged. Sometimes you will understand the wisdom behind things, and sometimes you may not understand the wisdom behind things. But the point that's required from you as a slave is to surrender.
It is to adhere to the commandments of your Lord Allah Subh'anaHu Wa Ta-A'la and come with the real meaning, the real reality of servitude. There's a master who's Allah Subh'anaHu Wa Ta-A'la and you are nothing but a slave, and that you truly honor that station. Allah Ta'ala spoke about Nabiullah Muhammad at times when he was at his best moments.
Allah will refer to him as a slave. Allah says He is Subh'anaHu Wa Ta-A'la Allah will refer to him as a slave. When Allah Ta'ala spoke about the Qur'an coming down on the Prophet Sallallahu Alaihi Wasallam, he said When Allah Subh'anaHu Wa Ta-A'la spoke about the Prophet standing up to give da'wah, he said Allah didn't use any other word except abd.
It's something that nowadays many people have this negative connotation of the word slave and without doubt outside of Islam it might take that negative connotation for many people. But certainly when you look at being a slave of Allah, this is not something negative, this is something honorable. Very honorable and the sign of a slave is that the master says something and you just say I hear You don't question him, you trust him, you believe him and that is if I wanted to achieve anything in this podcast that I did was to say to the people, my beloved brothers and sisters around the world the Qur'an and the Sunnah are what we have to adhere to.
We have to be slaves to Allah and His commandments and surrender to them and give in to them. We also have every solution, every issue we have the solution is in the Qur'an and the Sunnah. It's there right in front of us.
We just have to learn how to take it out of the Qur'an and the Sunnah. Al-'allama Muhammad al-Ameen al-Shankhati used to say مَنْ أَرَادَ الْجُنْيَةَ فَلَيَ تَعَلِّمْ الْقُرْآنَ Anyone who wants the dunya, let him learn the Qur'an. وَمَنْ أَرَادَ الْآخِرَةَ فَلَيَ تَعَلِّمْ الْقُرْآنَ And anyone who wants the hereafter, let him learn the Qur'an.
And if you want the hereafter, وَمَنْ أَرَادَهُ مَا فَلَيَ تَعَلِّمْ الْقُرْآنَ And if you want both of them together, then learn the Qur'an. And of course the Sunnah is there. It's a revelation from Allah Subhanahu Wa Ta'ala.
Yeah, I think that's a great introduction. And I think those points really hold true for not just the podcast we did on homosexuality, but for all of the podcasts that we've done. And we do want to tackle these difficult contemporary issues that many people might shy away from.
And it's no doubt an issue that has been more prevalent in the last 20 or 30 years The issue of LGBTQ being on the rise. People in the West are really struggling with this one. They're not sure what to do with their kids even being in schools.
So I think that was a really comprehensive podcast where we dealt with a number of different things. What kind of books did you read in preparation for that episode? In general, all of the topics, there are like common books I use. Maybe some topics I might use other books and I may not use it in this particular topic.
But generally what I do is, I first of all go to the Qur'an. And I see that to be very important for me because, again as I mentioned, the Qur'an is the source of legislation for every single Muslim who believes in Allah on the Day of Judgment. So I always go to the Qur'an first.
And when I look at the Qur'an I always look at the Qur'an based on the exegesis. Which is the explanation, the commentary that the great scholars of Islam have put on it. The Tafsir.
The Tafsir book. So I go to definitely first of all Tafsir Al-Mujarir or Tafsir Al-Mujarir sorry first. Al-Mujarir Al-Tabari's Tafsir is considered to be from the Tafsir Al-Ma'thoor which is that, his Tafsir will benefit from the quote of the early Salaf, the pious predecessors.
The ones that the Prophet ﷺ had told us. That the best generation are my generation and those to come after and those to come after. So Al-Mujarir Al-Tabari, what he would do is he would bring an ayah and he would give you the Tafsir of the Sahabah, the Tabi'in and Atba'u Tabi'in.
And I really love to know their commentary first before anybody else. And a lot of the times Al-Mujarir Al-Tabari when he brings the Tafsir an Israeli happens that the Tafsir is Tafsir Al-Tadad because the Tafsir is two types. There is Tafsir which is Al-Tanaw'u and Tafsir Al-Tadad.
Tafsir Al-Tanaw'u means they are all saying different wordings but really you can reconcile between their views. Qatad is saying something, Mujahid is saying something, Ikrimah is saying something, Hassan Al-Basri is saying something, Qatad is saying something but when you look at it it's easy to reconcile between their views so it's not a big problem. For example they're just looking at an iPad or obviously we're looking at an iPad people describe it in different ways.
Someone might say this is an Apple product someone might say this is grey, someone might say this is big but they haven't contradicted each other in any way. It's true. So it's called Ikhtilaf Al-Tanaw'u and the second type is called Ikhtilaf Al-Tadad which is that the views are going against one another when he's saying something.
Like for example Aula Mastum Al-Nisawi which we mentioned in some of the episodes, the word Lams the two views of Ibn Abbas and Ibn Mas'ud are contradicting one another because based on that there's going to be a Khilaf, a dispute in this matter. So great Mufassiri like Ibn Jadir Al-Tabari will try to reconcile between their views after that and I like how he does the Tarjih and how he strengthens it. So I always go to his Tafsir Tafsir Al-Allama Ibn Jadir Al-Tabari the great Mufassiri, he's considered to be or they refer to him as Imam Al-A'imma they call him sorry Imam Al-A'imma is Imam Al-A'imma is Mubakar Ibn Khuzaym they call him Imam Al-Mufassirin Ibn Jadir Al-Tabari I also go to Tafsir Al-Baghawi which is a very summarized Kitab but it's a very important Kitab Tafsir Al-Baghawi Tafsir Ibn Abi Hatim I go to it as well Tafsir Ibn Kathir Al-Sa'idi I also go to Tafsir Amin Al-Shankirti I really think it's very important, I've quoted him quite a lot his Tafsir is a unique one of the unique Tafsirs out there and he proved the concept that the scholars mentioned which is Kam Taraka Al-Awalu Lil-Akhli how many and how much has the early scholars have left behind for the ones to come later so you would think to yourself how many books of Tafsir have been written can really someone come after and write a Tafsir book but Muhammad Ibn Al-Shankirti recently compiled this Tafsir book which proves you the writing of Tafsir is always going to be happening, it's one of the miracles of the Qur'an Subhanallah, it's amazing by Allah and what he does Subhanallah is so unique, I honestly he's one of the early books I go to in the Tafsir of an Ayah if I want to see it, because he speaks about it from a perspective of language from a perspective of Fiqh, he speaks about from a perspective of Balagha and Bayan and Badi' and his Kitab is actually it's called so he does that best type of Tafsir of the Qur'an which is Tafsir of the Qur'an with the Qur'an so if he gets an Ayah here, he'll explain it with another Ayah and the way he does it it's so unique so I really go back to it I also go to Qutub Al-Qiraat when it comes to Qur'an, if I'm looking at an Ayah if it has different Qiraat I like to, especially if I see that Ibn Jarir mentions it in his Tafsir or Ibn Kathir mentions it, or Baghawi mentions it or Ameen Al-Shakheeti mentions it I like to look it up even more and research a bit more into it so I go to the Nashr in Al-Qiraat Al-Ashr by Ibn Al-Jazir I look into it more, he'll explain it even more he'll expand on it, I look into it also I will look at the Shatibi's Mus'haq Al-Shatibi's Al-Hirz Al-Amani and the Shuruhat and explanations put in it Qutub Al-Hadith would be the second place I'll go to generally speaking I'd go to the Sahih Al-Bukhari because it's the most authentic Kitab after the Kitab of Allah the great Imam Al-Iraqi, he says وَأَوَّلُ مَنْ أَلَّفَ فِي الصَّحِيحِ مُحَمَّدٌ وَخُصَّ بِالتَّرْجِيحِ وَمُسْلِمٌ بَعْدُ وَبَعْضُ وَالْغَرْبِ مَعْ أَبِي عَلِيٍّ فَضَّلُوا ذَنَا وَنَفَعَ so the first person to have written an authentic book is Al-Imam Al-Bukhari so I go to that Kitab if the Hadith is mentioned or I can find I need a Hadith and it's in Bukhari I go to Sahih Al-Bukhari first I look at the Bab that Bukhari put it under I look at the chapter he put it under I would also look at the explanation of firstly Ibn Katheer Ibn Hajar sorry Fath Al-Bari I would first of all look at the Fath Al-Bari of Ibn Hajar second I would go to is the Fath Al-Bari of Ibn Rajab Al-Hanbali because Ibn Rajab Al-Hanbali's Fath Al-Bari, a stone of knowledge cannot be without it because he brings you Aqwalus Salaf a lot Muwaqifus Salaf you won't find it as much as you find it in Ibn Rajab Ibn Katheer I keep saying Ibn Katheer Ibn Hajar Al-Asqalani he doesn't bring you as much of the Muwaqifus Salaf the way Ibn Rajab does Ibn Rajab sometimes he will explain a whole hadith with the Aqwal of the Salaf like Ibn Jalil does with the ayah of the Quran so it's very unique and he took the name Ibn Hajar from Ibn Hajar Al-Asqalani he took it from Ibn Rajab who is before him Ibn Rajab wrote the Kitab Fath Al-Bari and he passed away in Kitab Al-Janaiz Ibn Rajab the chapter of funeral Ibn Rajab died there and he didn't finish the book he finished it Subhanallah so Ibn Rajab Al-Hanbari's Kitab there is a muhaqqiq of the Kitab Al-Sharh Al-Tirmidi by Hammam Saeed he mentions something like there is two muhaqqiqat of The third book I generally go to is Al-Muwaṭṭa' of Imam Malik and Muwaṭṭa' Malik, I will look at the riwayah of Yahya Ibn Yahya Al-Laythi because that's the last and the best copy of the Muwaṭṭa' and I won't go to comparing the different riwayahs of Muwaṭṭa' but I'll go to that one first and I'll be happy with that one and that's the one that Ibn Abd Al-Barr used for his Al-Tirmidi and Al-Istighqar, both of them and I'll go to those two kitabs Al-Tirmidi by Ibn Abd Al-Barr and also Al-Istighqar by Ibn Abd Al-Barr there's a difference between the two, many people don't know the Al-Tirmidi, it more focuses on the Sana'at Al-Hadithiyah it focuses more on the Hadithi perspective it more deals with the Hadith and the Marfu'at it deals with more what's attributed to the Prophet ﷺ whereas the Al-Istighqar deals more with the Muqufat and the Sana'at Al-Fiqhiyah, the Fiqh issues so if I'm really wanting to focus on a Fiqh issue I'll go to the Al-Istighqar and if I wanted to go more to the issue related to the Hadith itself, I'll go to the Al-Tirmidi by Ibn Abd Al-Barr Bashar al-Awad al-Ma'ruf's tahqiq is so far the best even him, he's been critiqued for some of the mistakes that were found from his manuscripts that he relied on Bashar al-Awad al-Ma'ruf but that would be in terms of and I would also look at the other Kutub al-Hadith like Sharh al-Sunan al-Imam al-Baghawi and Al-Muntaqa by Ibn al-Jarud and Musnad Ahmad I would look at it with the Fath al-Rabbani Kutub al-Hadith I would focus more on the Daru Tafsir al-Taba'ah I wouldn't try to look at any other taba'at because the other taba'at are not so far Sahih al-Ibn al-Ghuzayma Sunan al-Darimi, Sunan al-Bayhaqi I would look at those Kutub al-Hadith give a lot of importance to it just to know the difference I did rely a lot on when I was looking at the athar of the Sahabas Musannaf ibn Abi Shaybah I looked at it a lot I compared the Muhammad Awam as one and Shaykh Sa'ad al-Nashitri's taba'at Tarh al-Tathrib I would look at it by al-Iraqi I really think it's powerful Riyadh al-Saliheen is very important for me especially the chaptering he puts it where he places it in, I like it If the Hadith is also sometimes I can't be able to go to the Hadith from the big books like Sunan al-Bayhaqi or I can't look at it with Sunan Abi Dawood and Shuruhat al-Sunan Abi Dawood or Tuhfat al-Ahwadi I just stick to Subul al-Salam by Amir al-San'ani Amir al-San'ani has an explanation on Wulugh al-Maram Shawkani Nail ul-Ottar especially from a music perspective I looked at it a lot and Kutub al-Takhreej Authenticating and grading the Hadith that you sometimes brought in the podcast you were discussing with me I would go to the Kitab Tarkhis al-Habir which is Ibn Hajar's Kitab in Takhreej al-Hadith I would go to Ibn Walaqqin's Kitab Juhfat al-Muhtaj Nasb al-Raya by Zayla'i Nata'ij al-Afqar by Ibn Hajar I would go to the Kitab Juhfat al-Tali by Ibn Katheer Al-Mawdu'at by Ibn Al-Jawzi Al-Mutanahiyah by Ibn Al-Jawzi Al-Badr al-Munir also I looked at it but I don't fully use Al-Badr al-Munir because of the fact that I suffice myself with Al-Tarkhis al-Habir Al-Mizan al-Ittidal by Zahabi for example I would really focus more on Lisan al-Mizan because I like Ibn Hajar's for example the Tahdeeb of Abu al-Hajjaj al-Mizzi for example Tahdeeb al-Kamal by Abu al-Hajjaj al-Mizzi I wouldn't really focus too much on I would look at here and there but majority of my focus would be the Tahdeeb al-Tahdeeb by Ibn Hajar because I like Ibn Hajar's Nukat and his Ta'liqat I give a lot of Albani's Irwa al-Ghalil I really looked at it one of my early books that I go to I look at Sheikh Nasser's Authentication of Hadith that doesn't mean I always blind follow what he says of course but I like to see what Sheikh Nasser has to say we're smiling because obviously it came off in the Niqab issue which I'm sure we'll come to Kutub al-Rijal like the narrators and a bit about who they are and if I want to research more I'm not convinced with Sheikh Albani's arguments I go to Kutub al-Rijal, I look at the Du'afah by Uqayli, I look at the Kabil for the Du'afah by Ibn Adi I like the Tahdeeb of Sheikh Mazer Sheikh Mazer al-Sarsawi Sheikh Mazer al-Sarsawi's Tahdeeb he personally gave it to me when I was in Qasim and he actually gave me the copy himself Tariq al-Awsid by Ibn Uqayli I look at that, Ilal by Ahmed Ibn Hanbal the Ilal of Ibn Ahmed, I like the Tahqeeq of Sheikh Masroor Allah Abbas and I use it a lot, Tariq Abi Zuraat al-Damashqi I like that, Ibn Hajar al-Miza I said already, his Tahdeeb I would use it, it's 35 volumes Mashallah Abed Ma'arous one but I wouldn't use it as much as I would use the Tahdeeb al-Tahdeeb by Ibn Hajar al-Asqalani and Seer al-Alam al-Nubala a must go to for me Mizan al-I'tidal I also look at it but not as much as I look at the Lisan al-Mizan by Ibn Hajar, I like that more Tahqeeq al-Abd al-Sahab al-Ghudda what's funny is that good news for the students of knowledge is Tahdeeb al-Tahdeeb, Inshallah soon Dar al-Birr is going to publish it Inshallah Ibn Hajar also the Kitab al-Du'afah al-Nasai Dar al-Qutni is Ilal Dar al-Qutni's Ilal means a lot to me and I'm really Ilal warida Dar al-Tahdeeb al-Tahdeeb by Ibn Abi Hatim and Kitab al-Majroohina Those are the books I look at Kutub al-Mustalah I go to mainly two Kitabs and the rest I just go to if there is a need for it I go to the Fath al-Mughith by Sakha which is the Sharh of al-Fitr al-Iraqi and I think that majority of the time I just stick to that Kutub al-Mustalah If I feel like I want to see more and I want to look at more the second Kitab I go to a lot with the Fath al-Mughith is the Tadlib al-Rawi by Suyuti I think these two Kitabs are very important for me Beyond that I look at it just if I need more I look at the Kitab Ma'rifat al-Hadith by Hakeem I look at the Taqid wal-Idah by Iraqi I look at the Kitab Nukhbat al-Fiqar Ikhtisar al-Ulum al-Hadith Kutub al-Aqeedah and all of the books of Shaykh Hussam Taymiyyah I look at all the Kutub of Shaykh Hussam Taymiyyah and his student Ibn al-Qayyim I don't give any exception to that all of their books are important for me so Muqtasir al-Sawa'i al-Mursalah I'll take that Kitab and I'll look at it I'll give it importance I'll look at it very important Ibn al-Qayyim and his teacher Ibn al-Taymiyyah I believe any student of knowledge who does not read their works you can always see that they feel empty you can always tell there's a gap missing from you Al-Sharia al-Imam al-Ajurri Ar-Rajoo al-Jahmeh by Darimi Sharh al-Usul al-I'tiqadi al-Sunnah by Abu Qasim Hibatullah al-Lalakai Sharh al-Sulh al-Sunnah by Abdillah ibn Hamad ibn Hanbal Kitab al-Sunnah Ibn Abi Asim I look at that I quoted a lot from the Kitab Risalah al-Sijzi by Al-Ahl al-Zabeed I quoted that from Al-Harf al-Sawt Ma'arij al-Qabool Sharh al-Sulhum al-Usul by Hafidh al-Hakimi the three volumes I really go back to that a lot Qutub al-Fiqh mainly I go back to two Kitabs if I want to look at Fiqh al-Muqaran three books mainly Al-Mujmu' by al-Nawawi and Al-Kitab al-Mughni al-Ibn al-Qudama I consider them to be comparative Fiqh they are comparative Fiqh they are called Fiqh al-Muqaran which before was never called Fiqh al-Muqaran this name Fiqh al-Muqaran is a contemporary name that was given to it like in the early scholars they used to call it al-Khilafiyat comparing between the different Madhhabs the different Madhhabs so I generally go to Al-Mughni al-Ibn al-Qudama said Al-Mughni is an explanation of the Kitab al-Muqtasir al-Khiraqi al-Nawawi is explaining al-Muhaddab al-Ishaq al-Shirazi al-Majmu' I like to go to those two and I like to look at Ibn Hazm al-Muhalla those three books give me an understanding of the views in the issues of Fiqh but I also understand a very important point and I want also students of knowledge to understand which is Ibn al-Qudama's quoting of the Madhhab of the Hanafiya for example or the Madhhab of the Malikiya is always not accurate because he is Madhhab so when I look at it, I look at it as an overview just to understand it but I also go to their Madhhab books and I look at it I don't always just stick to the references also Al-Aws al-Ibn al-Mundhir as well Al-Aws al-Ibn al-Mundhir would fall into the fourth book for me I really think it's very important also then of course Kutub al-Shafi'i and Kutub al-Malahib I'll go into it Usool al-Fiqh, I love to go to Sharh al-Khawq al-Munir it's very important for me and of course the Barak al-Saud Al-Mubtaghi al-Ruqqi al-Saud I go to that book and I mainly focus on the Nashr al-Bunud I use the Nashr al-Bunud also Ishad al-Fuhul I really like it because it's Tahqiq fi Ilm al-Usul Shawkani is not held back by a Madhhab so he's I like his views so there's mainly three or four Kitabs in Usool al-Fiqh I really go back to Ishad al-Fuhul by Muhammad Ali Shawkani Kitab Barak al-Saud Al-Mubtaghi al-Ruqqi al-Saud Nashr al-Bunud I go back to that Kawq al-Munir and also Al-Bahru al-Muhib by Zarkashi those are the main books Qawa'id al-Fiqh because Qawa'id al-Fiqh is like really especially the three Madhhabs Malikiya, Shafi'iya and Hanabila are not really far from each other I don't really go too deep into it I like two Kitabs generally Al-Qawa'id al-Fiqh by Hafidh Ibn Rajab Ibn Rajab's Qawa'id book and I also like Al-Majumu' al-Mudhhab Qawa'id al-Madhhab by Salahuddin al-Alaa al-Kaykeldi his Kitab Al-Majumu' al-Mudhhab Qawa'id al-Madhhab is a Kitab Qayyim and the Wizara of Kuwait have published it those are the two main ones I use Tarikh of course I look at the Kitab Tarikh al-Islam by Zahabi for example Al-Bidai wa-Nihai Ibn Katheer Shudhur al-Dhahab Ibn Ibadin Wafayat al-Ayaan Ibn Khaliqan all those Kitabs if I need to if it's particular individuals I want to look at their lives for example Ibn Taymiyyah I will go to Kitab al-Uqud al-Durriyya by Ibn Abd al-Hadi I will focus on that also Kitab al-Badr al-Taliyah by Shawkan is also very good Al-Durr al-Kaminan is also very good I like to read that if it's Dawah al-Najdiya their life which we haven't really done much on I like to go to Abdullah Bassam's Kitab Al-Ulema al-Najd Nahu to be honest me I focus more on Alfiyat al-Malik and Al-Sharh Ibn Aqeel rarely do I go to Al-Sharh al-Malik because what we need from this podcast is not more than what's mentioned in Alfiyat al-Malik so Alfiyat al-Malik, Al-Sharh Ibn Aqeel is what I stick to Arabic language dictionaries Lisan al-Arab Tahdeeb al-Lugha by Al-Zahri Nisbah al-Muneer Al-Qamus al-Muheed Muqtar al-Sihah Kutub al-Adab books in Adab Arabic literature the first one is diction I don't think I've had to use any literature related issues in our podcast Adab al-Katib by Ibn Qutayba Oyun al-Akhbar by Ibn Qutayba Al-Kamil by Ibn Mubarid these are what I would just read by myself even the Kitab al-Bayan wa al-Tabeen by Jahid al-Mu'tazili I read it for my own personal sake and I really give a lot of importance to Muhammad Shaker's works the brother of Muhammad Shaker I like his works very profound for me I think my initial intention from asking you what kind of books did you read in preparation for each episode, I think you far surpassed that as you've given something that a student of knowledge can take the last 10 or 15 minutes almost keep that video and use that throughout his years of seeking knowledge and understand the different kind of books.
What's interesting for me is that you kind of organize your mental library in different sciences like Hadith, Aqidah, Fiqh that's something that you kind of have in your mind that if you come to preparing for a podcast and you know this particular issue of Fiqh is going to come you go to your Fiqh library and say okay is that how it works like it's just interesting to get an insight in terms of studying there's two things, researcher has to be a person who already studied before and you can't just go to a book and just read it yourself, you're going to get misguided if you really want to learn you have to have a Shaykh to teach you so that's why I say to students of knowledge for example if you study Fiqh like Imam Al-Shafi'i for example you study Matna Ibn Shuja'i you finished it with the teacher and then after that you've done the Kitab Yaqut Al-Nafis and then you did Umdat Al-Salik and Umdat Al-Nasik and then you did Al-Zubad Ibn Al-Raslan and then you did Al-Minhaj by Imam Al-Nawawi you finished all of that after that you go go Mutala'a, go Kutub research, don't let no one stop you now you've studied with a teacher he's taught you these books, you've gone through this program, you're free to go Tawheed for example, you study Talatatul Usul and you study Kitab Al-Tawheed and Nawaqid Al-Islam Usul Al-Sitta and all of those Kutub Al-Tawheed that you study and then you study Kutub Al-Aqeedah by Al-Wasat Al-Hamawiyah, Tadmuri Al-Tahawiyah, you study all of those books now you should be reading Al-Hujra Fi Bayan Al-Mahajjah by Abu Qasim Al-Taymi you should be reading Al-Hujra Fi Bayan Al-Mahajjah by Abu Qasim you should be reading the Kitab I'teqad I'mat Al-Salaf by Abu Bakr Al-Ismaili and Al-Aqeedah Al-Salaf Al-Ashab Al-Hadith by Abu Uthman Al-Sabouni you should go, go, you've studied with a teacher he's taught you these, the main important framework, he's given it to you research in this, you study Nahwa for example Al-Jurumiyah you've done Mutammimatul Al-Jurumiyah then you did Lamiatul Af'al then you went back to Qatr Al-Nadha Wa Ballu Al-Sadali and then you did Al-Fiat Al-Munawwari why are you going to wait for a teacher to explain for you Mughdin Al-Labeeba Ibn Hisham you don't need it and now you've got the keys when you open for example those books you're not reading something, you're scratching your head I don't understand this you've got the foundation so to bring it back to the hot seat one thing that's always really intrigued me is that we're dealing with contemporary issues these are issues that many people see as new issues that are coming up and time and time again we sit opposite each other and you're bringing classical sources and it really shows that the classical scholars of the past, the early generations like some of the books you've just mentioned they really didn't leave any stone unturned no matter what issue comes up you could be able to bring it back into one of those books having said that do you ever look at non-Muslim sources to get really an understanding of particular topics when we're talking about a particular issue we were going to discuss on the podcast do you ever go to the western sources definitely I do I do look at some western academics what they've written on works but remember, I'm going to mention some places some things I look at but what I try my best not to do is to bring contemporary things especially even contemporary scholars I try to make it classical I try to keep it to the classical thick books and the classical scholars instead of quoting contemporary I try avoiding quoting contemporary scholars not that there's anything wrong with it, it's fine, it's good it's just not what I focus on I believe these early scholars have already given us these answers so especially when it comes to western academic researchers Alhamdulillah a lot of our youngsters a lot of Muslims in the western countries have already read these things, it's available for them and a lot of the speakers today in the world, Muslim speakers they bring these things they bring these things to the Muslims anyways, but what Muslims I feel like are hungry from they're in need of, they're dying they desire is the knowledge of the classical scholars and I've seen that in my circles I've spoken about these issues, have they said something is there research on these issues a lot of people ask those questions there's not enough Islamic research on these issues, and I say there is there are they're filled with these things you just have to learn how to bring these things out like you know what it is, these scholars have given us the framework, they've given us the qawa'id and principles someone needs to take those qawa'id and apply it on these contemporary issues scholars are not going to give you every single time 1 plus 1 is 2 they're not going to say that to you, they just teach you that plus does this so if 1 plus 2 is given to you you know it's 3 now, because you know what plus does it's like when you learn the tajweed rules you don't learn every single individual letter you just learn a rule and then you apply it to whatever letter exactly so the poet he said our religion hasn't left anything behind that's why it's a powerful religion it's qawa'id and it's dawabit, principles you need to be grounded enough and sharp, take those principles and apply it so Ibn Taymiyyah, when the time of the Tatar came at his time and the Magonians were basically invading the Muslim lands and killing and massacring their people Ibn Taymiyyah had to take these apply on his situation do you understand my point? the mujtajidat the nawazil that were taking place at the time of Ibn Taymiyyah he has to go to the Quran and the Sunnah and apply it in these situations so I think it's there, it's really there it just requires thorough research, it requires deep understanding of these classical works and I hope inshallah ta'ala I can dedicate my life to bringing those things to the English speaking world inshallah so let's talk, before we move on to start taking a question from the homosexuality podcast again just this introductory kind of your approach to preparing for a podcast, most times we kind of agree a topic then you go away and do your research, I go away and do my research and we don't really even communicate to each other that much, maybe the odd issue here or there but not really in detail what is your kind of approach? do you know you're going to be coming onto a podcast where a lot of questions are going to be raised, a lot of doubts are going to be raised do you first look at the doubts or do you first look at what's for you and then look at what's against you like what is the process you undertake? so for example, you mentioned a topic we're going to be speaking about, I don't know what your questions are going to be, so my focus is first of all I need to bring usul and bawabid, and I know majority of the times any point you're going to bring majority of the times I have an understanding because of the fact that it's it's sad to say this but people just keep regurgitating the same points, like humans just keep repeating the same points they were responded to but they still bring it back again it was responded to, they keep bringing it back again and they might try to slightly alter it but it's kind of the same point it's just a different wording and it doesn't escape one of the principles that you've already learnt about I rarely sit in the podcast with you rarely, and I feel like oh that question is actually really, you're much like your style of doing it Allahumma darik, it's really unique and the way you present those points are very strong and you're gifted with that but generally the arguments, I feel like I've heard them before I understand those so what I do is, I don't first of all go to the shubha, no, I go and I bring the principles that are comprehensive, that when I set this foundation your shubha that you bring you can't get out of these dawabidu cha'ammah so if you look at the Quran, that's how it works the Jews for example, what did they say? they said yadullahi maghuloola Allah's hand subhanahu wa ta'ala is maghuloola his hand is closed Allah is stingy, that's what they said Allah subhanahu wa ta'ala said gullat aydihim wa lu'inu bima qalu bal yadahum abusutatan Allah spoke longer than they did, their shubha is very small but Allah responded with a very long response so the point I try to do is, I try to get to the dawabid, the principles, the qawa'id first of all I set that down then when we come to your shubuhat, it's easy to deflect them because of the fact that these dawabid and these qawa'id are solid, they're really hard for you to go outside them so whatever you bring, it's either not going to be sarih or it's going to be da'if so it's either going to be weak, that you're bringing me something which is weak that it's easy to just prove the weakness of it because I've looked at the sanid and the riwayat or it's not sarih it's not directly that you it's not direct at the point that we're speaking about so for me personally I feel like if I read the shubuhat first, what it does to me it doesn't let me focus on bringing the principles first so I first try to bring the principles first what is for me then I go into the books and I write all the shubuhats, there is this issue there have been quite a few times to be honest here or there, that you've brought a doubt that at the moment I had no you know I wasn't fully acquainted with that particular shubuhat like that I never looked at it like that but it always returns back to the original but it's always easy for me to bring it back to the qawa'id and the dhawabit that I previously mentioned I think one thing that the viewers have to understand as well that the way the hot seat is designed it's a very one sided conversation you're always on the defensive, I'm always asking asking, asking, you have to answer the questions if we flipped it and it was actually a normal discussion outside of the settings and you were allowed to ask me questions or you'd have to flip it on me and kind of come on the attack it's happened a few times off camera it's a totally different story it's a very very easy I have to give it to you, your efforts are very strong, your points that you bring are very strong points to be honest it's important for you to know that if you were able and I gave you the opportunity to kind of flip the argument and actually ask me questions it's so clearly that you're on the truth it's just the way the podcast is represented it's only me allowed to ask the questions that's important for the viewers to know and that's one of the reasons why I like not to read or know what your arguments are for me personally because number one it sharpens my thinking process and how I look at the points and secondly is it should be authentic these people they should feel like their arguments are authentically presented they feel like their points were brought ok let's go on to the Q&A so with the other episodes I did mention what I've done is go through the comments that we've got on the other episodes obviously with the topic on homosexuality it was obviously removed by YouTube and when that went, as did the comments but I did look through our email address and just to remind the people at home if they do have any questions they can email us at questions at amau.org and we did have a question that is relevant to this podcast somebody asked via email am I allowed to work in a school that heavily promotes LGBTQ tolerance I mean the country that you're in right now for example if this person is in the UK or America the whole country is tolerant towards the LGBT community there's not really much you can personally do so if the school is tolerant but isn't propagating it not necessarily propagating but if it's not pushing it down your throat in order to push it and it's not telling you you have to promote it that's not what they're saying and also it's not affecting your deen and it's not affecting you then inshallah it shouldn't be haram but I would encourage you to leave that kind of environment and walk away from it try to find somewhere else but if they're not forcing you to push it for example they're telling you you have to teach this and mention you know this is fine if they're not saying that to you and also your deen is not getting affected then inshallah I don't see a prohibition it's interesting you mentioned that your country itself because moving on to the second podcast that's exactly what we spoke about we spoke about the issue of hijra and we wanted to look at it really from the perspective of whether it's obligatory or not and that's really what we wanted to focus on so let's just give the viewers a reminder of the kind of things that we discussed on that podcast the question that I want us to answer together is not whether hijra is a good thing, it's whether it is obligatory upon the Muslims and I'd really like to focus our conversation around that point hijra's three, first of all three types there's hijra of amal al suw you do hijra from evil action the second type of hijra is hijra to balad al suw, migrating from an evil land the third type of hijra is hijra to ashab al suw migrating and leaving and staying away from evil people Ibn al Arabi, he said hijra means the type of hijra, we're talking about it from the land it is to leave the land of the disbelievers before we even go into the concept of hijra or not the concept of al wala wal bara within the Muslims within, sorry, the lands of the non-Muslims and co-existing with them and staying with them it weakens this concept my question is, do you think that maybe based on your personal experiences you're taking this a bit extreme the western countries now are working towards assimilating the Muslims with the non-Muslims they're forcing you to accept the British values Muslims are being put in situations where they're asked are you a Muslim first or are you a British first two conditions when they're present the hijra becomes wajib the first one is you can't practice your religion the second one is you have the ability to leave that land of the disbelievers, so what does it mean the concept or what does it mean that you can show your religion you can practice your religion, what does it mean great scholars have explained what it means it means two things, the first one is that you can symbolize, you can bring it to the open the symbols of Islam in its totality, not portions of it like the adhan and the salah and the siyam the adhan, I'll ask you now can in the UK we do the adhan in the open there are some masajids that can yeah but in the whole entire UK in the whole entire UK no you can't so we have in the entire United Kingdom for now as much as me and you know only one masjid that's basically open to do them in, that's considered sha'aif, the symbols of Islam that's the biggest symbol ok how does that affect anybody other than the mu'adhin I'm a normal, I can go to bed I can wear a thobe, I can live my life no but you said that you can implement your religion yes I can implement my religion I don't care about the adhan being called I can implement my religion, I'm not calling it the adhan it's nothing to do with me implementing my religion theoretically I can't really dispute what you've been saying practically this is where the game changes, nowadays in a Muslim country there are clubs there is alcohol, even when you send your kids to school they're non-Muslim expats you're living next door to a non-Muslim in an apartment building, where should Muslims go where? there was an English guy from the UK all of us don't want to hear it, if you want to hear it close your windows, listen to yourself don't impose it on everybody else he closed the window, he put the music down but the point I'm trying to come to you, I can never do that in the UK, it's a beautiful picture but it's going to come to an end, because none of these Muslim countries give you visas and citizenship and ultimately you and your family are going to have to end back in the UK, who said hijrah is something very easy who? did we say that in order to do hijrah countries have to let you no it's not, it's hard people who are able to do that are very very few and therefore you issuing a ruling on all of the Muslims because of what a few of the Muslims can do, that seems unjust there's an ayah in the Quran where Allah Ta'ala connects hijrah with jihad you can imagine the weight of that Allah Ta'ala says وَالَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوا وَنَصَرُوا أُولَئِكَهُمُ الْمُؤْمِنُونَ حَقَّ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ Allah says those who believe migrated, fought for the sake of Allah Ta'ala they are the ones وَالَّذِينَ آوَوا وَنَصَرُوا and those who gave shelter and victory they are the true believers we are talking about this discussion all this time what I was talking about is a man staying in these countries the story changes when it's a mother and kids so some of the points we discussed there we talked about the definition of hijrah we talked about when it becomes obligatory we talked about is it even practical like where can the Muslims go and I think a lot of things that also came through in that is that more from your side a kind of like emotional heartfelt plea to the Muslims and kind of advice to them on this topic especially the Muslims living in the west I don't know if you have any thoughts about what you can remember from that podcast yeah to be honest you see even if we put aside the hikam and the rulings and the regulations as a Muslim who lives in a land like that where religion is being disrespected like your deen and the non-Muslims are attacking your deen right left centre Nabiullah Muhammad's been put down and he's been belittled hijab has been banned for example in France things like that put halal and haram aside put the hukum sharia aside as a Muslim does this not affect you 100% this is where personally I was pleading to the people's hearts where do you think you stand in a situation I'll give you an example if you went to someone's house and they never fed you or they kept telling you I don't like you in my country or they tell you to get out of my house get out of my house I don't want you to be in my house or the person was making you sleep on the floor or the person was insulting your parent things like that would you still stay in that place of course not it's almost humiliating to stay so why do you stay in a land like that where the non-Muslims have come out and clearly and categorically said we don't want you in our country I know this sounds very harsh a lot of Muslims might get upset with this but this is their country don't lie to yourself for example Pakistan is your country right a white guy flew over to Pakistan is that his land what about even if they give you a Pakistani nationality do you still consider him to be a Pakistani no so I don't see why the table changes when it comes to them and I agree and I think when we see these issues coming up in the West like Muslims lobbying and kind of complaining why are they teaching our kids about LGBTQ issues in school that's their country if you don't like it you have to leave that's kind of the way it works I would almost flip it and imagine if we were in a Muslim country and obviously the whole system is based around Islam it's made easy to practice Islam and a non-Muslim comes in and says why can't I find alcohol here you kind of look at him a bit weird what did you expect some Muslims maybe they don't see it from this perspective maybe they've been in the West for so long so many generations but ultimately I do empathise to a certain extent with those people who say why are Muslims even complaining about what we teach in schools it's got nothing to do with them I do get where they're coming from it's an interesting one I think this is personally my favourite episode that we've done so far it's an issue that obviously both of us were born and raised in the UK we both now made hijrah we came to this country and it's something that I would say is in my top 3 decisions in my life Alhamdulillah it's one of the top 3 to 5 decisions that I've made in my life to do hijrah and it's one of those things where I never understood the impact it would have on me, never I was able to practice in the UK You realised it when you left the country? 100% you become so desensitised to it once you're in the environment to give context, it's not that I was comfortable in the UK I love the UK I've got stories from my parents that they tell me when we used to go on family holidays and I used to come back to Heathrow airport I used to kiss the ground and say I'm home this is the UK and come from that mindset to really leaving and realising it's only once you leave that you realise you're allowed we're talking about Islam obviously but even secondary to that, just the safety it's ok to go outside when it's dark you can't do that in the UK it's a whole different mindset but even adding on to what you just mentioned I really think a lot of people when it comes to Muslim countries the first country that comes to their mind is Saudi Arabia UAE, Qatar, Bahrain there's 50 Muslim countries there's Bangladesh that's a Muslim country there's Bahrain, there's Brunei there's Djibouti, there's Egypt there's Jordan, there's Kuwait, there's the Maldives there's Malaysia, there's Mauritania there's Morocco, there's Nigeria there's Oman Nigeria, is it a Muslim country? I'm not sure I don't know but Muslims are more than 50% that's one of the questions we're going to come to Nigeria for example, Oman for example, Pakistan Qatar is a Muslim country, Saudi Arabia, Somalia Sudan, Tunisia Turkey, United Arab Emirates and Yemen some countries I mentioned like Yemen for example and Somalia, you might think to yourself there might be wars you might think that even though what I've seen is that the way things are projected to when you're really there is different some of these countries when you see it from outside you're watching on news and you're like oh this place is but in reality it's not like that when you go there even Gambia for example the population of the people of Gambia is 1.8 million 95% of them are Muslims wow I have good news I've heard about it I've spoken to brothers about it very low cost of living even Sheikh Abdulazak Al-Badr has opened an Islamic university there good and good is happening in Gambia for example also in my country Somalia for example there's good there's a lot of things happening you know Pakistan Ulama I know that are there that are spreading Dawah to Ahlus Sunnah that are spreading Khayr and Islam and everything Malaysia, I travelled and I went there Turkey Allahumma barik the good news that's coming from Turkey and the Khayr that's happening there and the freedom of Dawah and everything is amazing so what I'm saying is that Sudan it can go on and on already I can really go on why do you first of all think about Saudi Arabia why do you first of all think about you understand my point? I think it really is a topic that I could talk for hours and hours upon I just think that since I've been in this country four and a half years the west, particularly the UK which I really have more of an understanding than the US the UK has just got worse and worse to the point where I often think for people staying in the UK you might think you're okay you might look at yourself, your wife, your children and think you're okay but if you don't leave that country then generation after generation who knows when somewhere in your lineage atheism, Christianity someone's going to go off and certainly your whole lineage is cut off so do you think St. Albans is also the same as London? there are a lot of people who are saying maybe London the crime rates the Muslims being exposed to this filth and evil and stuff like that maybe in rural areas it's a city it's a city but it's a small city it's just outside London so it's much smaller than London there's no doubt that different areas within the UK are different to each other in terms of their practice of Islam we would never say Birmingham is the same as St. Albans Birmingham is a much more bigger Muslim community and there is a point that the crime rate in London in particular is very very high but you're never going to escape the fact that no matter which area in the UK or which area in England for example or even in the UK there's principles that are standard for everywhere like for example the laws that allow you to teach these kind of things in schools like for example that the Adhan is not called out loud, it is in one masjid in London the fact that even wearing a thobe and a beard and having a beard and walking around the street you just don't feel comfortable and I don't feel comfortable for my wife for example to walk outside with a hijab or jilbab these kind of things will stay standard no matter where you are in the UK I feel why the distinction between hijab and jilbab? we're going to come to that later on I know some people do so don't worry it's coming, this is the hot seat reversed ok I do want to get through some of these questions because we actually had a lot of questions for this particular episode the first one is and you alluded to this earlier when you said is Nigeria a Muslim country some people actually and I think this was actually my fault that I should have really asked it on the podcast we should have gone into what exactly is a Muslim country how do you define a Muslim country so yeah the concept of Daru-e-Kufrin or Daru-e-Islamin this is something to be honest when you look at the great scholars of fiqh whether they be the Hanafi or the Maliki or the Hanabila there isn't one concrete response that the scholars have in the Manat al-Hukm al-Daru-e-Kufrin or Islam that this land is a land of Kufr or it's a land of Islam there isn't like a clear cut statement where the scholars and they have evidences for it like that everyone has their view everyone pushes their view do you judge it based on the ruler do you base it on the people what do you base it on so there's very conflicting views and there isn't a clear cut evidence in the issue there are two evidences generally the two strongest evidences that are used the hadith of Buraidah radiallahu anhu where he said كان رسول الله صلى الله عليه وسلم إذا أمر أميرا على جيش أو سرية أوصاه في خاصة بتقوى الله وما معه من المسلمين خيرا the Prophet صلى الله عليه وسلم if he would ever send an expedition صلى الله عليه وسلم or he sent an army صلى الله عليه وسلم he would advise them be conscious of Allah fear Allah أغزوا بسم الله في سبيل الله قاتلوا من كفر بالله أغزوا ولا تغلوا ولا تغدروا ولا تمثلوا ولا تقتلوا وليداً don't kill children don't kill women don't deceive don't steal and loot fight with those who are disbelieving in Allah restrict your fighting to those who are the disbelievers don't kill other people women and children don't kill them وإذا لقيت عدوك من المشركين فدعوهم إلى ثلاث خصال أو خلال وإذا لقيت عدوك من المشركين فدعوهم إلى ثلاث خصال أو خلال and if you meet your army don't fight with them straight away call them to three things so in this hadith the Prophet صلى الله عليه وسلم in that he says ثم دعوهم إلى التحول من دارهم إلى دار المهاجرين ثم دعوهم إلى التحول من دارهم إلى دار المهاجرين وأخبرهم أنهم إن فعلوا ذلك فلهم ما للمهاجرين وعليه ما على المهاجرين the Prophet صلى الله عليه وسلم used the word دار here let them move if they accept this message from you then let them move to the dar of the dar of the muhajireen and the Prophet صلى الله عليه وسلم mentioned the dar al muhajireen so the scholars they try to say from this that the dar al muhajireen it means that the muhajireen have power they're in charge of that land you're kind of talking governmental now yeah some fuqaha they took from there maybe it's a governmental perspective some scholars they said no we look at the people who are in that land and the people who reside in that land so for example Shaykh al-Islam bin Ibn Taymiyyah he says وَقَوْنُ الْأَرَضِ دَارُ قُفْرٍ أَوْ دَارُ إِيمَانٍ أَوْ دَارَ الْفَاسِقِينَ لَيْسَ صِفَةً لَازِمَةً لَهَا بَلْ هِيَ صِفَةٌ عَرِضةٌ بِحَسَبِ سُكَانِهَا Ibn Taymiyyah says first of all calling this land Darul Kufrin or Darul Iman or Darul Fasiqin he says it's not first of all a صفة لازمة لها it's not something that's consistent this land is always going to be it can change from time to time بَلْ هِيَ صِفَةٌ عَرِضةٌ بِحَسَبِ سُكَانِهَا it changes from time to time and we look at the population so he's indicating more instead of the governments more the people exactly even another place وَالْبِقَاعُ تَتَغَيِّرُ أَحْكَامُهَا بِتَغَيِّرُ أَحْوَالِ أَهْلِهَا the land changes because of its people فَقَدْ تَكُونُ الْبُقْعَةُ دَارُ كُفْرٍ إِذَا كَانَ أَهْلُهَا كُفَارًا فَقَدْ تَكُونُ الْبُقْعَةُ دَارُ كُفْرٍ إِذَا كَانَ أَهْلُهَا كُفَارًا ثُمَّ تَصِيرُ دَارُ إِسْلَامٍ إِذَا أَسْلَامَ أَهْلُهَا this land can be the lands of the disbelievers if the people of that land are disbelievers and it can change to become Darul Islam if the people are the Muslims كَمَا كَانَتْ مَكَّةُ شَرَفَهَا اللَّهُ فِي أَوَّلِ الْأَمْرِ دَارَ كُفْرٍ وَحَرْبٍ and so Mecca was once upon a time دارَ كُفْرٍ وَحَرْبٍ so it changed also you can sense from the hadith of Anas ibn Malik in Bukhari and Muslim it mentions, Anas says كَانَ رَسُولُ اللهِ صَلَى اللَّهِ وَيُغِيرُ إِذَا طَلَعَ الْفَجْرُ فَإِذْ سَمِعَ أَذَانٍ أَمْسَكَ وَإِلَّا أَغَارَهُ Prophet S.A.W. used to listen to the Fajr prayer he wants to hear the Adhan and if he heard the Adhan he would hold back if he heard the Adhan he would leave them and if he didn't then he would wage war on them so the symbols of Islam have to be apparent the people have to be Muslims وَلِذَٰلِكَ ابْنُ الْقَيِّمِ even attributes this in his kitab he mentions this is the call of the Jumhur he says the majority of the scholars are of the opinion it's the land that the Muslims stay in وَجَرَتْ عَلَيْهِ أَحْكَامُ الْإِسْلَامِ and the rulings of Islam apply on it وَمَا لَمْ يَجْرِ أَحْكَامُ الْإِسْلَامِ لَمْ يَكُنْ دَارَ إِسْلَامٍ and the land where the rulings, the symbols of Islam and Ahkam of Islam are not applied then it's not a Dar of Islam so it's conflicting views وَلِذَٰلِكَ الْإِمَامُ الشَّوْكَانِيُّ he says الْإِعْتِبَارُ بِظُهُورِ الْكَرِمَةِ فَإِنْ كَانَتِ الْأَوَامِرُ وَالنَّوَاهِ فِي الدَّارِ لِأَهْلِ الْإِسْلَامِ بِحَيْثُ لَا يَسْتَطِعُ مَنْ فِيهَا مِنَ الْكُفَّارِ أَنْ يَتَظَاهَرَ بِكُفْرِ إِلَّا لِكَونِهِ مَأْذُونًا لَهُ بِذَلِكَ مِنْ أَهْلِ الْإِسْلَامِ فَهَذِهِ دَارُ أَإِسْلَامِ وَلَا يَضُرُّ ظُهُورُ الْخِصَالِ الْكُفْرِيَةِ فِيهَا لِأَنْهَا لَمْ تَظْحَرُ بِقُوَّةِ الْكُفَارِ وَلَا بِصَوْلَتِهِمْ وَإِذَا كَانَ الْأَمْرُ بِالْعَكْسِ فَالدَّارُ بِالْعَكْسِ رحمه الله in other words he says what we say is whose commandments applies in that land when they say something it has to be done in the land things are happening in that land for example there is kufriyat taking place it still doesn't take away from it being a land of an Islam and he also mentioned this issue of daaru kufri daaru iman a lot of people make it into a big back and forth he says there is really not a big fuss about it to be honest because he says the khilaf there is no thamara that is taken from it in the sense if a Muslim goes to the land of the disbelievers he is still ma'soom his blood is sacred you can't touch him you can't kill him and if a kafir who is muharib a kafir which is harbi if he goes to the land of the Muslims he is still harbi even if he is in the land of the Muslims but it does make a difference in terms of the hijrah discussion because people are told to migrate to a land of Islam so in that sense then this is quite an important important definition but I suppose the least we can say is that a country that has a Muslim government majority Muslims and that the symbols like the adhan, the symbols of Islam are apparent no doubt that is a land of Islam even in aqeedah books sometimes they mention like Abu Bakr al Ismaili the great shafi'i, faqih and a'alim in his kitab i'tiqad al hadith he mentions he says they see they see they see they see the land to be the land of the Muslims and they don't see it as the land of the disbelievers the mu'tazila see the land of the Muslims as the land of the kafir madama nida'u bil salati wal iqamati biha zahireen biha zahireen wa aluha mumakaneena minha amineen he says they see that land to be the land of the Muslims and not the land of the disbelievers not like the way the mu'tazila see it Basma, Atan, Amr bin Ubaid those who came from them madama nida'u bil salati wal iqamati biha zahireen as long as the salah and the iqam are apparent wa aluha mumakaneena and the people have been given tamkeen they've been grounded governance has been given to them in that land so he mentions those two shurats as well for me personally, I've looked at that I've spent years, years looking at this issue I can't really pinpoint what seems to be right but sheikh Ibn Baz he says the hukum is for the aghlabiya the majority of the people of that land and sheikh al Allama al Bani something like that as well I think like when it comes to individual countries it often gets difficult because of this very reason that it's hard to place a general principle but we did have on the comments a number of different countries, people asked about Lebanon Turkey, a number of different countries but I think one country that probably is worth mentioning because it was mentioned over and over again on the comments is India, and India is as you know, I think one of the largest third largest population in the world in terms of number of Muslims just in terms of number of Muslims, not percentage but number of Muslims I've not been to India but I know you have is the adhan called out loud? The adhan is called out loud there's more masajid in India than many Muslim countries however at the same time under the current government, the Indian Muslims are also being oppressed. Would this be classified as a Muslim land or would it be classified as a land that someone has to make hijrah from? No doubt, India is not a Muslim country that's the reality but whether the people need to do hijrah and the situations regarding that per se in India really requires the ulama of that land to look into the situation I have visited there but visiting there doesn't give you the rights to give a general ruling and it requires someone who knows the land very well visiting them is not enough to give a ruling on it I think the issue of India it has its scholars, it has its people of knowledge Inshallah, I think they can give a more fruitful and beneficial verdict You really liked your trip to India didn't you? There's a video on our channel I think it's called Benefits from my trip to India or something like that and I really encourage a lot of people to watch that inshallah I benefited a lot from that country and there are great scholars in that country It hurts the heart of every Muslim to see the way that the Muslims are being dealt over there it really hurts and other places like China and countries like that it hurts to see what's happening to the Muslims May Allah uplift from the Muslims the pain and the suffering that they're going through Whichever of those who pass away and get killed in that way, may Allah resurrect them with the martyrs May Allah give the Muslims and Islam the honor that once upon a time the Muslims had. Islam always has honor, but may Allah give the Muslims the honor that they had once upon a time The upper hand Okay the next question I have for you is as follows, it's true that Somalis and Pakistanis have origin countries that they can return to, but what about American slash UK reverts? Where can they go? If you look at the hadiths that I mentioned and the evidences that I provided regarding migrating from the lands of the disbelievers, you can sense that the Prophet was talking to a people that were migrating to a land that's not their land The people of Mecca were not the people of Medina, they were foreigners into that country and the Prophet when he had said Hadith Abu Dawood in Tirmidhi narrated and many of the scholars they graded his hadith to be sahih, like Sheikh Muhammad Nasiruddin in his fifth volume he authenticated it even though some scholars they said it's mursal, like in Sheikh Nasir he discusses it in great details in his Kitab Irwa'il Ghaleela The Prophet here he said every Muslim, so he didn't and you know the word kullu min is the strongest form of Adawatul Umum, it's the strongest form of generalizing something, it's literally saying every Muslim so the Prophet said I am free from every Muslim who lives amongst the non-Muslims, also when the ayah came down Here Allah only gave an exception elderly men who are unable to migrate, women who cannot migrate and children who cannot migrate These are the ones who Allah SWT will forgive so so the Prophet didn't or even the ayah didn't give the reverts an exception he gave the ruling for every one of them he said that came to the Prophet hadith you can find it mentions it in his Sunan that the Prophet the Prophet gave him pledge of allegiance Jalil came to the Prophet and he said to the Prophet open your palm or messenger of Allah so I can give you pledge of allegiance the Prophet gave him a condition the Prophet gave him a condition this was what the pledge of allegiance was based on which is you depart from the disbelievers so this is the condition that the Prophet was based upon his pledge of allegiance so there is no separating reverts from the actual Muslims by the way Muslims are brothers and their lands are one and that's how it should be and I mentioned there are many Muslim countries that the person can go to Bangladesh, Bahrain, Brunei he can go to Djibouti it's actually a hot country but it's open you can go there Egypt you can go to, Jordan you can go Kuwait you can go, Maldives you can go Malaysia you can go if you want to, Mauritania you can go Morocco you can go Nigeria, Oman, Pakistan Qatar you can go for example Saudi Arabia you can go, Somalia, Sudan Tunisia, Turkey United Arab Emirates for example and many many other Muslim countries Gambia which is a very good example there are many other African countries that you could go to and you could stay there you could be it doesn't have to just be the Middle East that you look at as a Muslim country there are many other Muslim countries that you could live and you could go to and as they say if there is a will there is a way so if you have the will and the drive and you really want to you'll find a way inshallah okay inshallah and of course add on to that lots of dua and ask Allah to make it easy for you no doubt it will be made easy for you the next question I have for you is if my Muslim country of origin is heavily upon bid'ah and nearly bans the da'wah to Salafiyah whilst in the Western country I live in I can attend the Salafi circles of knowledge what should I do? the issue of innovators is lesser than the land of the disbelievers it's not the same as staying in the land of the disbelievers kufr is worse than bid'ah generally speaking kufr is worse than bid'ah so where you can't practice your religion the levels are looked at so for example if you're in a land where it's the land of the kuffar and you're a Muslim and kufr against tawheed to migrate becomes higher and if you're in a land where you can't practice the sunnah because bid'ah has been used against you and bid'ah has spread and also migration the same the same applies with the land where there is fisq and ma'asi and you can't do ta'a and obedience of Allah subhanahu wa ta'ala it's not innovation but they're preventing you from your lihya they're preventing you from ta'at you should migrate from that place and go where you can practice your religion remember when we say religion we mean the true meaning of al-islam salafiyyah is nothing except al-islam as-safi it's the pure islam the islam that nabi allah muhammad was upon the islam that abu bakr and umar and uthman and ali were upon, the islam that the sahabas were upon, salafiyyah is not a group as some people may think, salafiyyah is just following islam before qadariyya and the jahmiya and the mu'tazila and the masha'ira and these groups before they came, what was islam at the time of the prophet, that's salafiyyah, that's it so you look for a place where you can practice that islam ok let's move on to the next topic so you mentioned in the ayah about hijra that there is an exception for those who are weak and they don't have the ability to migrate and that's kind of where we took the conversation in our kind of like series on the hot seat we spoke about people who are stuck in a western country what should they do now? how can they correct the society around them? this really focused on things like should we go from the top down and try and change the government or should we build from the bottom up? so let's give the viewers a reminder of the kind of things that we discussed on that podcast the question i want to answer today is what should these people do? how can they rectify the society in the non-muslim land Ibn Jarir says that Allah does not change a situation of a people except when they change their own actions 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 deen, 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 Quraysh presented to Nabiullah Muhammad power they presented everything to him, they said here it is it's all yours, we will listen to you the prophet could have said, I'll go to the top and I'll get everything corrected I'm saying why can't we just lobby the government just show them that we are a minority that has a big voice in the UK and when we come together Shahid 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 when you're in the masjid and you're teaching, you bring the people together we will work towards something, our community have lost their religion our community are divided amongst themselves, Allah told us in the Quran Firaun was only placed upon the people because of their own actions ok, 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 so who's going to lobby when we choose the person, who's 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 till Sheikh Abdulaziz Mubaz carry on, all the ulama, even till now, look at it the people who took the people out of azamat, calamities and problems, were not individuals who are nothing ulama took the people out the prophet was the first one and then there were ulama after that Abu Bakr, Umar, Uthman, Ali sahabat Rasulullah these people who are activists now, who are running around trying to say that we need to remove the problems from the ummah they are taking it upon themselves to respond to the doubts the orientalists 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 the message of Nabi Muhammad, we do know the wakil in the west better than the scholars, there is no denying, I don't think any sane person would deny that we do know the wakil better than, I know UK better than Sheikh Salah Al-Fawzad that doesn't give me the rights to give fatwa in the religion, I've only got one portion, he has the ilm, I have not got knowledge, by the way when I say ulama, a lot of people are just gonna think, oh he's referring to the Saudi scholars, of course they are part of the scholars I'm referring to, but they are not only the scholars they are scholars around the world a'alim is a person, first condition is that he has the Qur'an and the sunnah 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, so the scholars they gave a ruling, they said it's not allowed it's not permissible, they got it from the Qur'an and the sunnah there is in it things that are in opposition to the Qur'an and the sunnah and there are harm and problems that come from the mudaharat using a protest to overthrow a non-Muslim government in a non-Muslim country, do you mean harm that is connected to the protest in and of itself in and of itself it goes against, especially da'wah to Nabi our prophet Muhammad his da'wah stood upon about starting from the people and making your way up these are ways that people change, 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 this last final reason of being of there being harm shara'i harms, it's high safety you think at the beginning, ok 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 masjid, you don't have that, it's all assumption the truth of the matter is our honour is going to come once we all obey Allah our honour will come through when we take the prophetic method so as you can see, we spoke about the issue of lobbying governments, trying to get politically active, I think we broke down the, or rather you broke down the issue of protesting in Islam, comprehensively to the point where I'm not sure I've seen that in the English language before or since, I think we spent from memory about 45 minutes on the issue of protesting alone, so I really encourage people who want to understand these kind of issues more, they can refer to the entire episode what can you remember from that episode, I know it was a while ago, but do you have any thoughts that you'd like to share there was a lot of things we discussed, right we broke down the types of mudaharat, what purposes that the person can do it for, and we said the strongest argument to say that the mudaharat is not allowed was mainly the things that it's going to lead to, the things that are connected with the mudaharat that you cannot detach it from, the harm and the problems, and we know in our religion there's a qaeda which is ... ... ... repelling the harm takes precedence over bringing any good so before we think about bringing about good, we first of all have to look at what is the harm that might be in doing this action, if we know there's going to be harm in it the good that we're trying to bring about, we pause that, because the harm is what we need to push away that's very important, it's a qaeda ... ... ... I think I remember what stuck out for me from that episode is when we talked about how to fix a society, do we go from the top down or the bottom up, and I know a lot of people logically think that if we can just change these few individuals at the top our lives would become so much easier but you really went into the issue and you showed that the prophetic method is actually to go from the ground up, and secondly even logically speaking, if you manage to change the people, the governments will automatically change themselves because they are in essence swaying left and right depending on what the people believe, the only reason that LGBTQ rules came in from the government is because they saw the people, they want this, they accepted this, the second thing is that no matter what the government pushes from the top, if you've correctly fixed the people at the bottom and you taught their deen, it's not going to affect them, they can put down whatever they want from the top and people can easily look at that and say this is not for my deen, this is not my deen ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... know what I'm actually contributing towards the problem that the ummah are suffering from you know I have to put my hand up and say you know what you know I need to fix myself, my children, my family وَأَهْلِكُمْ نَارًا and I need to rectify myself number one and then my children's situation you know even in the ayah Allah says ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِ الْنَّسْ the calamities and the hardship that you see on this earth is happening because of what Allah says in another ayah وَمَا أَصَابَكُم مِّن مُصِيبَةِ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَحْفَعَ عَنْ كَتِيرٍ everything is you yourself for you the problems and the calamities that you see is because of you is because of your situation and so you know when I mentioned the ayah where Allah Ta'ala mentions اِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنَالُهُمْ غَضَبٌ مِّن رَّبِّهِمْ وَذِلَّةٌ فِي الْحَيَاةِ الدُّنْيَا وَكَذَلِكَ نَجِزِ الْمُفْتَرِينَ this ayah Allah Ta'ala the last part of the ayah is what I want which is Allah mentions وَكَذَلِكَ and like that we destroy the مُفْتَرِينَ those who lie about our religion ابن كثير رحمه الله mentions in his tafsir that this is referring to the innovators okay because the ayah Allah mentions those who've taken عِجْل which was they took the cow when Nabila and Musa left Musa went to طور السيناء and then they came and they made a cow and they started worshipping that cow they innovated after Nabila and Musa left and then Allah mentioned in the verse that Allah placed upon them humility and Allah Ta'ala's wrath descended on them and Allah was angry with them in the ending of the ayah Allah says وَكَذَلِكَ and like that we deal with those who lie about our religion because those people what did they do they lied about the religion of Nabila and Musa ابن كثير رحمه الله mentions this is for the innovators who innovated the religion who add things to the deen and then he brings a statement of Sufyan al-Tawri رحمه الله that every single innovator is humiliated this is referring to so what I mean is if we come with Tawheed and we come with Sunnah and we come with Ta'a those three التوحيد and السنة and Ta'a then we hope from Allah سبحانه وتعالى to bring about good and ratification of our situation that's how it should be working but and us sitting back pointing our fingers at other people and other leaders and other governments and yeah and he's saying it's because of them everyone's playing their role you are part of a problem you are part of the problem the leader is also part of the problem the Hanis everyone everyone so he points at us and says it's you guys I can't judge the religion of Allah because of you guys and we say no it's because of you we keep pointing fingers at each other everyone should really focus on their self that's that's that's how it is okay let's move on to the questions the first question I have is it's obviously just to give some context to the question we did speak about politics and lobbying and influencing governments in that podcast and the question is I wonder whether Sheikh's opinion on the hadith one of the Sheikh's opinion is on the hadith the greatest jihad is a word of truth in front of a tyrant ruler especially when he is encouraging Muslims to forget politics and focus on themselves first of all the hadith that you mentioned that afzalul jihadi kalimatul haqqil inda sultanin jair and Ibaad bin Tirmidhi and Ibn Majah narrated an Ahmad bin Hadith Abu Sa'id al-Qudri the hadith is sahih but we have to understand the meaning of the hadith the Prophet sallallahu alayhi wa sallam he said afzalul jihadi other wordings have come the greatest meaning afzal is a superlative meaning the greatest form of jihad is kalimatul haqqil it's a statement of truth inda sultanin jair in the presence of a tyrannical leader in the presence of a tyrant leader you are in the presence of a an individual taghi who exceeded his limits who is killing and spilling the bloods of the Muslims what do you do in that situation you're right in front of him if you speak to him and you remind him of Allah and you tell him to fix up and he gets you in prison or he kills you then what you fall under is under this hadith that we just mentioned you are a person who is a mujahid not only that your level of jihad is high on the highest level you have to do in his presence now if he or if he's right in front of you and you do it to him and there are other people as well it's not a problem and even if there are other people sitting there yeah and the leaders right in front of you okay advise him in front of the people it's no issue no problem as long as he's there okay the reason for that is because he can defend himself and you're reaching a goal by advising him yeah well the Salafi used to do this rahimahullah they didn't care who was around they would advise him al imam al muslim rahimahullah he says hadathana abu bakr ibn abu shaybah hadathana waki'a ibn jarrah al ru'as ya'n sufyanin ha'an he does tahweel of the sanad hadathana muhammad ibn muthanna qala hadathana muhammad ibn ja'afarin qala hadathana shu'bat abu bastam al ataqi kilahum a'an qayth ibn muslimin a'an tariq ibn shihab and the hadith is abu bakrin qala awalu man bada'a bil khutbat yawma al a'idi qabla al salati marwan fa qama ilayha rajulun fa qala al salatu qabla al khutbati fa qala qad turika ma hunalik fa qala abu sa'id al khudri amma hadha faqad ghada ma alayhi sam'i'tu rasulallahi sallallahu alayhi wa sallam yaqulu man ra'a minkum munkaran fal yuwayyidu biyadi fa in lam yastat'i fa bi lisani fa in lam yastat'i fa bi qalbi wa dhalika ad'aafun iman Imam Muslim narrated this that marwan ibn hakam what he did was he changed the Eid which one comes first the khutbah or the Salah the khutbah Salah comes first and then khutbah is done after he put the khutbah before the Salah and so a man stood up and he reminded him and he said that's not the Sunnah the Sunnah is to pray the Salah first and then the khutbah comes after but he advised him in public abu sa'id al khudri said radiallahu ta'ala adhu that this man what he did is what I heard the Prophet sallallahu alayhi wa sallam mentioned in hadith ma ra'a minkum munkaran fal yuwayyidu biyadi fa in lam yastat'i fa bi lisani fa in lam yastat'i fa bi qalbi wa dhalika ad'aafun iman whoever from amongst you sees evil should try to change it with his hand and if he's not able to he should change it with his tongue and if he's not able to you should hate it in his heart and that's the lowest form of Iman this man saw the the leader doing a munkar by innovating and he advised him and abu sa'id al khudri used this hadith so this hadith ma ra'a minkum munkaran fal yuwayyidu biyadi is not in the absence of the leader but it's in the presence of the leader this is fine there's nothing wrong with it also the hadith Bukhari also narrated from his teacher again Abu Bakr ibn Abi Shaybah who narrated from Abdillah ibn Idris and Husayn and Umarah ibn Ru'aybah he said ra'a Bishr ibn Marwan ala al-manbari Umarah ibn Ru'aybah he saw Bishr ibn Marwan on the pulpit rafi'an yadih he raised his hands doing this and then he said to him Umarah ibn Ru'aybah said to him qabbaha allahu hatayni al yadayni may Allah destroy your two hands laqad ra'aytu rasool Allahi sallallahu alayhi wa sallama I saw the Prophet I saw the Prophet do this now he gave him his point in the presence of the leader this is different from a person who's politically engaged or in politics you came in front of a leader you got this opportunity say what you want to say to him you mentioned on the podcast I think I asked you what if you're on a flight and Boris Johnson was sitting next to you and you said I would advise about Islam, of course, but to make your entire da'wah and your entire goal and your objective about just influencing and getting involved in politics, that's a problem.
Also what needs to be known is that the person who's advising the leader must be a person who has the ahliyya and he has the knowledge to advise the leader because when you're rectifying a problem you have to have knowledge of what you're rectifying, whether even, not even just the leader, even another person, if you're going to stop them from something bad, you need to know that first of all it's munkar in the religion or you'll be speaking about a matter in the religion you have no knowledge of. Yeah, and we actually went through, I believe it was on that podcast, the conditions of a scholar and what makes a scholar. Okay, the next question I have, and I'm going to read this question as it came.
No, but I don't want people to understand that if you want to advise the leader you have to be a scholar. Oh sorry, you're right, you're right. In no way, shape, or form.
I'm just saying make sure when you're advising, any Muslim that you're advising, whether it be a non-Muslim or whether it be a leader or an army, like a general person, you have to have knowledge of that thing that you're going to advise them on. That's just my point, just that particular issue that you're going to talk about, have knowledge of it. Don't be a person who has no knowledge, you're just talking because an opportunity like that where you get the leader, where you can personally advise him, it doesn't happen every day.
And at that moment you really want to speak from the mishkatul kitabi or sunnah, you want to get it from the Quran and the sunnah, you just want to take the gold and the gems from the Quran and sunnah to advise them. That's what you want to do. And guess what that goes back to? It goes back to teaching the religion, teaching the people the religion at the bottom.
Correct. Okay, the next question is, in the country I live, the most popular political parties are the far right. They explicitly state that they want to ban all religious signs, for example the hijab, from all workplaces.
They have already banned the niqab from all public spaces a few years ago. They also want to change the curriculum for the religious schools, stop financial aid for religious institutes from foreign countries, stop ritual slaughtering of animals without drug use, and much, much more. But you are telling me not to engage in politics at all and just basically ignore it.
Allah mentions in the Quran, He says, يَا أَيُّ الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِنْ دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا وَدُونَ مَعَنِتُمْ قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاءٍ وَمَا تُقْفِي صُدُورُ أَكْبَرٍ And Allah is telling us, the enemies of Islam, what they have in their hearts is so treacherous. What they are now saying on their tongues is just a little bit compared to what they're really holding in their hearts. The animosity and the hate they have for you in their hearts is more than what they even are saying to us.
Allah Ta'ala, He tells us the solution for it. How can we, people hate us that much, who are saying to us, now they're clearly saying it to us. They're treating us in the way that they're treating us.
Allah says, بَلَا إِن تَصْبِرُوا وَتَتَّقُوا لَا يَضُرُّكُمْ كَيِّدُهُمْ شَيْئًا Allah Ta'ala gives us two qualities that we need to come with. He says, if you come with patience and piety, their plotting and their plannings, and the evil doings that they come with, it won't harm you. And I mentioned hadith Abu Dawood in his Sunan, where the Prophet ﷺ said, إِذَا تَبَيَعْتُمْ بِالْعِنَةِ وَأَخَذْتُمْ أَذْنَابَ الْبَقَرِ وَرَضِيْتُمْ بِالزَّرْعِ وَتَرَكْتُمُ الْجِهَادَةِ صَلَّى اللَّهُ عَلَيْكُمْ ذُلَّا لَا يَنْزِعُ حَتَّى تَرْجِعُ إِلَى الدِّينُكُمْ We have to go back to our religion.
If we want Allah Ta'ala to uplift from us humiliation and hardship, we have to. The hadith, the Prophet ﷺ and Bukhari and Muslim both narrating the hadith, that the Prophet ﷺ said, مَا لَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوهُ وَمَا أَمَرْتُكُمْ بِهِ فَأْتُمْ مِنْهُ مَا أَسْتَطَعْتُمْ فَإِنَّمَا أَهْلَكَ الَّذِينَ مِنْ قَبْلِكُمْ كَثْرَةٌ مَسَائِلِهِمْ وَاخْتِلَفُهُمْ عَلَىٰ أَنْبِيَاهِمْ The previous nations were destroyed, why? The hadith mentions to us, فَإِنَّمَا أَهْلَكَ الَّذِينَ مِنْ قَبْلِكُمْ Those who came before you were destroyed, why? كَثْرَةٌ مَسَائِلِهِمْ They asked too many questions and them asking too many questions was their way of wanting to go against the religion وَاخْتِلَفُهُمْ عَلَىٰ أَنْبِيَاهِمْ You know how people ask you questions, is it halal, what's your evidence, provide evidence Their reason for that is not to really go with the Quran or the Sunnah They just want to find an inconsistency in your argument You might not be the strongest person to relay this point But they know what you're saying is right You see? But they're just trying to look for, what's the evidence Exactly, you can't prove it, so leave me alone For example, I remember A brother advised another brother, he said don't drink khamar He said what's your evidence Of course his brother doesn't know the Quran, but he knows khamar is haram And so does the other brother as well Exactly, and he knows that khamar is haram So he goes to him, exactly So don't talk to me This is كَثْرَةٌ مَسَائِلِهِمْ Asking too many questions in order to get out of it Some scholars have said it has another meaning وَاخْتِلَافُهُمْ عَلَىٰ أَنْبِيَاءٍ Opposing their prophets So Allah destroys a nation because of their opposing their prophets And going against what the prophet came with And I mentioned before the ayah يَعْنِي إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنَالُهُمْ غَضَبُوا مِنْ رَبِّهِمْ وَذِلَّهُ فِي الْحَيَاةِ الدُّنْيَا وَكَذَلِكَ نَجِزٍ مُفْتَرِينَ قَوْلُ ابْنُ كَثِير رَحِمَ اللَّهُ What he said about it This refers to كُلُّ مَنِ افْتَرَى بِدْعَةً Anyone who initiates an innovation فَإِنَّ الذُّلَّ الْبِدْعَةِ وَمُغَالَفَةِ الرِّسَالَ مُتَّصِلَةٌ مِنْ قَلْبِهِ إِلَى كَتِيفَهِ وَقَالَ سُفْيَانِ مِنْ عُيَيْنَ كُلُّ صَاحِبِ بِدْعَةٍ ذَلِلٌ Every individual who innovates in the religion is humiliated So Allah is going to humiliate them And there are two verses in the Quran that really drives this particular point for us to really understand One is mentioned in Surah As-Saba وَاللَّهَ سِزْلَ قَدْ كَانَ لِسَبَعٍ فِي مَسْكَنِهِمْ آيَةً جَنَّتَارِ عَيَّمِينِ وَشِمَالِ كُلُّوا مِنْ رِزْقِ رَبِّكُمْ مَشْكُرُوا لَهِ بَلْدَةٌ طَيِّبَةٌ وَرَبُّ غَفُورٌ فَعَرَضُوا فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَالِمِ وَبَدَّلْنَاهُمْ بِجَنَّتَيْهِمْ جَنَّتَيْلِ دَوَاتَيْ أُكُرٍ خَمْطٍ وَأَتْنِ وَشَيْءٍ مِنْ سِدْرٍ قَلِيلٍ ذَلِكَ جَزَيْنَاهُمْ بِمَا كَفَرُوا وَهَلْ نُجَازِي إِلَّا الْكَفُورُ And then Allah says وَاجْعَلْنَا بَيْنَهُمْ وَبَيْنَ الْقُرَىٰ لِتِي بَارَكْنَا فِيهَا قُرَىٰ ظَاهِرَةً وَقَدَّرْنَا فِيهَا السَّيْرُ سِيْرُوا فِيهَا لَيَالِيَ وَأَيَّا مَنْ آمِنِينَ فَقَالُوا رَبَّنَا بَعْدُ You can say if you want, there's another qira'ah And there's another qira'ah where you can say فَقَالُوا رَبَّنَا بَعْدُ بَيْنَ أَسْفَارِنَا وَظَلَمُوا أَفُسَهُمْ فَجَعَلْنَاهُمْ أَحَدِيثَ وَمَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ إِنَّ فِي ذَلِكَ الْآيَاتِ لُكُلِّ صَبَّارٍ شَكُورٍ Allah mentions the story of the people of Saba Allah says they had a garden on their right and a garden on their left Allah Ta'ala He said to them وَرَبٌّ غَفُورٌ You have a Lord that's forgiving You eat, enjoy yourselves Allah says فَأَعْرَضُوا They turned away فَأَرْسَلْنَا عَلَيْهِمْ سَيِّدَ الْعَارِمِ Allah Ta'ala He sent worms to destroy their gardens and everything And Allah destroyed everything they had Even Allah mentions سُبْحَانَهُ وَتَعَالَى They used to travel from one village to another village They could see the other village They were so close to everything It's just a ni'mah They didn't have the struggle of traveling Allah made that But then what did they do? They turned away فَأَعْرَضُوا فَأَرْسَلْنَا عَلَيْهِمْ سَيِّدَ الْعَارِمِ فَأَعْرَضُوا They turned away from Allah They turned away from the religion of Allah And that's when Allah Ta'ala sent upon them what? The destruction And Allah mentions وَهَلْ نُجَازِي إِلَّا الْقَفُورِ Is there any other way that we should deal with those who are transgressive? Those who don't show Allah Ta'ala gratitude And they're not thankful And Allah Ta'ala mentions in the ayah He says فَقَالُوا رَبَّنَا بَعْدَ بَيْنَ أَسْفَارِنَا وَظَلَمُوا أَنفُسَهُمْ فَجَعَلْنَاهُمْ أَحَدِيثًا We made them a parable Something people can take a lesson from وَمَزَّقَنَاهُمْ Allah said we ripped them apart كُلَّ مُمَزَّقٍ إِنَّ فِي ذَلِكَ لَآيَةٍ This is a lesson فَهُوُ لَا ثِرْ لِكُلِّ صَبَّارٍ شَكُورٍ Everybody who has these two qualities Patience and gratitude They didn't have that They were not patient upon the obedience of Allah No they were not They didn't show gratitude to Allah in the blessings that He gave them The second story is سَنَسْرِمُوهُ عَلَى الْخُرْطُومِ إِنَّا بَلَوْنَاهُمْ كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ إِذْ أَقْسَمُوا لَيَسْرِمُونَهَا مُسْبِحِينَ وَلَا يَسْتَثْنُونَ فَطَافَ عَلَيْهَا طَائِفٌ مِّنْ رَبِّكَ وَهُمْ نَائِمُونَ فَأَصْبَحَتْ كَسَّرِينَ فَتَنَادَوا مُسْبِحِينَ أَنِ اغْدُوا عَلَى حَرْثِكُمْ إِن كُتُمْ صَارِمِينَ فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ أَلَّا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينَ وَغَدَوْا عَلَى حَرْثٍ قَادِرٍ فَلَمَّا رَأُوْهَا قَالُوا إِنَّا لَضَالُونَ بَلْ نَحْنُ مَحْرُومُونَ Allah speaks about a story of a father who had a garden and this father they said that he used to make sure that this garden that he had he used to give the poor and the needy he would take care of them he used to follow the ayah وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ give from your gardens the rights that is upon it so he used to give from his garden he used to take care of the need rather what he used to do is that he used to open his garden for the people in need and he would say to them come choose what you want from it whatever vegetations or fruits that you like come it's all yours and so they would come and they would take what they want and they would leave that's the type of father he was that's the type of person he was but when he passed away his children took over the garden and when they took over and they became in charge of it they said أَلَّا يَدْخُلَنَّهَا لِيُوْمَ عَنِكُمْ مِسْكِينَ today our father was a generous man he was too much he was OTT over the top we're not gonna be like our father we're gonna make sure that we bring rules and regulations we need to be reasonable we need to think about the family properties blah blah blah they read those so what did they do they made sure so at night time they made that decision and they woke up in the morning when they woke up in the morning they found that فَلَمَّا رَأُوْهَا قَالُوا إِنَّا لَضَّالُونَ they woke up in the morning وَغَدُوا عَلَى حَبْدٍ قَادِرٍ everything Allah SWT when they woke up in the morning they were like we are the ones who are misguided not the مساكين and then بَلْ نَحْنُ مَحْرُومُونَ قَالَ أَوْسَطُهُمْ أَلَمَ كُلَّكُمْ لَوْ لَا تُسَبِّحُونَ the middle one said to them did I not tell you guys to exalt Allah قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ فَأَقْبَلَ بَعْضُمْ عَلَى بَعْضِ يَتَلَوَّمُونَ they turned one another blaming one another it was your fault you did this قَالُوا يَوَيْلَنَا إِنَّا كُنَّا طَاغِينَ عَسَىٰ رَبُّنَا إِن يُبَدِي لَنَا خَيْرَ مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِيبُونَ Allah says كَذَلِكَ الْحَذَابُ the punishment of Allah is like that وَالْحَذَابُ الْآخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ but the punishment of the hereafter is worse Allah is going to make us leaders Muslims Wallahi Allah is going to put us in charge of this world Allah is going to put us in charge of this world the other day I was really thinking about this issue very deeply and I was like subhanallah you know when you look at the world today where Muslims are and where the West is let's be honest the West have reached a high level I'm not praising them to glorify them I'm just trying to say this is the reality I mean لا تقولوا للمنافق سيدا فإنه وإن يكو سيدا فقط أسخطتم ربكم I'm not saying a disbeliever is a Sayyid, a master but I just asked myself how are we ever going to reach that level and you know what hit my heart as I was thinking Wallahi to Allah is nothing that Allah makes America a force for Muslims that they turn to Islam Allah can make them Muslims and they become an Islamic government we don't even need to fight them they come into Islam and they become Muslims Allah turns them to Islam so we don't know how Allah is going to do things and it's happened in the past of course countries like Indonesia and other countries like that Muslims open it without any weapons, without nothing so in Allah Ta'ala وَمَا كَانَ عَطَاءُ رَبِّكَمْ حَذُورًا Allah's treasures and what He's got in store is nothing we can وَمَا يَعْلَمُ الْجُنُودَ رَبِّكَ إِلَّا هُوُ no one knows Allah's armies and the way that things are going to be we don't know our knowledge is very little Allah Ta'ala knows everything we just have to come with our part which is وَجَعَلْنَا مِنْهُمْ أَيْمَةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا وَكَانُوا بِآيَتِنَا يُوقِنُونَ patience and certainty and gratitude and Taqwa and Tawheed and Sunnah and Ta'a when we come in those things Allah Subhanahu Wa Ta'ala He will not forsake us Allah Ta'ala will not forsake us وَمَا كَانَ Allah Ta'ala said وَمَا رَبُّكَ بِظَلَّامٍ لِلْعَبِيدِ Allah does not oppress His slaves yeah and you know just to add on to that just the question at the end that said you are telling me to basically ignore it of course it's not what you're saying you're saying do it the prophetic method though and do it from the ground up and teach the people their religion and we covered that topic extensively in the main episode and also people of knowledge should take this responsibility كُلَّ مَنْ هَبَّ وَدَبْ زَيْدٌ وَبَكْرٌ وَعَمْرٌ shouldn't like we don't want ثُمَ يَأْتِ مِن بَعْدِ دَلِكَ عُوَيْرٌ وَكُسَيْرٌ وَالثَّارِثُ لَيْسَ فِي خَيْرٌ we don't want that we want people of knowledge people who are grounded people who look at عَوَاقِبُ الْأُمُورِ people who have the ability مَصَالِحَ الْمَفَاسِدِ people who have aged who are senior who are grounded in knowledge that's what Allah says in the ayah وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْرِ أَوِ الْخَوْفِ أَدَعُوا بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ وَلَوْ لَا فَضُلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ وَلَا اتَّبَعَتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا Allah mentions subhanahu wa ta'ala that if they were to take these matters back to who they were to take it back to Allah and if they were to take it back to the Messenger ﷺ and if they were to take it back to the people of knowledge أُولِي الْأَمْرِ here means الإمام القرطبي عبدالله القرطبي المفسر he says أُولُي الْأَمْرِ he means هُمْ أَهْلُ الْعِلْمِ وَالْفِقْةِ and he transmitted that from حَسَنَ الْبَصِنِ قَتَادَةِ مِنَ الدَّعَامِ تَسْتَجُوسِ the people of knowledge وَلِذَلِكَ it doesn't matter what country that person is from it doesn't matter what ethnicity and background you are it doesn't matter people of knowledge take this responsibility you being politically engaged and running around and you have no knowledge you're going to be part of the problem we've seen that we've seen so many we've seen so many people who think okay you know what والله let's be very frank who's the mayor of London right he's a Muslim guy he claims to be a Muslim okay this individual the crime rate in the UK has gone up into the sky we know that it's a fact we've seen it the time he came into power you know the mayor of London the crime has been unparalleled compared to the past what's he doing with the COVID-19 situation والله you'd hope a non-Muslim stays in that position because of what's happening to our youngsters and our youths do you understand my point so I'm saying the point I'm trying to say is that we need علماء أهل العلم ربانيون truthful people صادقين صادقين who are sincere who have no hidden agenda عمر رضي الله عنه he نافع بن عبد الحارث he said لقي عمر بعصفان he met نافع بن عبد الحارث he met عمر رضي الله عنه in عصفان عمر رضي الله عنه placed him as a governor over the people of Mecca and then he said to him عصفان when you're coming from Medina you'll see it the people will show you عصفان is here it's close to Mecca so عمر رضي الله عنه said to him من استعملت على أهل الوادي who have you left with the people of the village and then he said فقال ابن أبزه ابن أبزه عمر رضي الله عنه he said ومن ابن أبزه who's this ابن أبزه he said مولى من موالينا he's a slave or a person who went through slavery from our slaves he said فاستخلفت عليه مولى you placed upon the people of the village that مكة you placed over them a slave and he and he doesn't know in other words عمر رضي الله عنه he's trying to say he's not a slave anymore he's not but he went through slavery in other words he's not educated generally speaking he hasn't got knowledge that's why عمر رضي الله عنه was speaking from the perspective and then he said to him نافع من عبد الحارث understood why عمر رضي الله عنه asked the question he said إنه قارئ لكتاب الله this man I placed in charge has memorized the Quran وإنه عالم بالفرائض and he's a scholar of the inheritance عمر رضي الله عنه he said أما إن نبيكم صلى الله عليه وسلم قد قال I heard your Prophet say نبي الله محمد إن الله يرفع بهذا الكتاب أقواما ويضع بي آخرين and Imam Muslim narrated من حديث عمر رضي الله عنه Allah raises a people based on this Quran إن الله يرفع بهذا القرآن أقواما because of this Quran Allah raises a people so this man he placed a person in charge he didn't place any person he placed a person of knowledge to be in charge of the Muslim situation and run it so what he's saying let this matter be for the scholars and let them talk amongst themselves and they will tell us where to go what to do and what not to do they will guide us for the Masalih of the Dunya and the Hereafter بارك الله فيك so that kind of brought us to the end of this the first mini series we did on this hot seat season where we're talking about the Western you know people living in the West Muslims living in the West we then went on to a different topic which is now talking about issues within Islam and specifically we spoke about the issue of the Madhab so let's give the viewers a quick reminder by playing this short clip of what we discussed on that podcast we now want to talk about something a little bit closer to home an issue within Islam that is affecting the Muslims and that is the issue of the Madhab a lot of people believe it is necessity to follow a Madhab because they have no other choice because they can't go to the Quran and the Sunnah directly the people are three types there is the general mass who doesn't know anything of the religion then the second camp of people we have a group we call the Mutabi'ah a Mutabi'ah is a person who is a student of knowledge and then we have the scholar Ta'asu means fanaticism I'm not fanatic to Shafi'i I believe he can get it right or wrong isn't this the whole one of the big problems with this issue that you're obviously like you said it played a role and we can see that the reality just shows us that that a lot of people from Somalia pick Imam Shafi'i a lot of people from Pakistan, India pick Abu Hanifa this is an issue of Deen where we're from should not come into it it shouldn't play a role when the Prophet peace be upon him he died in the city of Medina and when the Prophet died in Medina peace be upon him a Madhab came out from that city it's called Madhabu Ahlul Hijaz specifically Madhabu Ahlul Medina and the forefront for that was Imam Malik there came another Madhab which is Madhabu Ahlul Iraq if you're more specific Madhabu Ahlul Kufa the Madhab of the people of Kufa run by Imam Abu Hanifa Shafi'i and Ahmed have taken from both you're saying Tamadhub and Taqlid are one and the other this is one of the mistakes that many people fall into they believe Tamadhub means automatically Taqlid pay attention to that Tamadhub means I'm following a Madrasa this Madrasa has been going on for one thousand three hundred something years Taqlid means one individual I'm holding on to him the Muqallid I believe most people will fall into this category this person you said there's no issue with him just asking his Imam he has to go to somebody who has a particular religion and someone who has piety and someone who's got knowledge knowledge and part of that knowledge is not to just be a blind follow himself this concept of the four Madhabs I don't believe that the Haqq is only restricted to the four Madhabs Aslan you have no other option Allah got rid of the other Madhabs Sufi and Athoris Madhabs gone Allah actually refined it so we only have these four left isn't that Allah showing you that the truth is within these four no you're not allowed to use universal evidences to affirm a Shari'ah evidence how can four great Imams greater than you greater than the modern day scholars like Shaykh al-Albani Shaykh Salih al-Fawzani how can four Imams agree on an error this is this is exactly the reason why Ibn Taymiyyah was actually imprisoned and the whole issue with Ibn Taymiyyah took place you're following a Madhab or I say I'm following a Madhab for example and I have a Sahih Hadith in Bukhari for example and I agree this Hadith is authentic am I now going to leave the Madhab and follow the Hadith a Ammi cannot go to the Hadith himself and extract rulings from it so again his job is to go to the Alim a scholar and say what the scholar says the Mutabi'a he has to get the Ayah and the Hadith and support it with the understanding of a great Imam the way that you say this Hadith is Sahih therefore it goes against this Madhab and I'm going to take the authentic Hadith who created the authentic Bukhari Shaykh al-Albani these are men who are fallible and infallible you're always following men either way but we're not following the men we're following a science that is placed it's a framework that's written it just comes back to my scholar said this your scholar said that no it's not I'm saying to you the default position that many people are getting wrong is that they're looking at the scholar as though he's infallible from the big it's the it's the it's the it's the it's the it's the it's the it's the it's the it's the get rid of them all some people equate to Tamadhub Taqlid Tamadhub doesn't necessarily mean it's Taqlid Tamadhub can be a stepping stone and it has been a stepping stone for ijtihad for great scholars of Al Islam learning a Madhab is as Ashal is easier simpler and more beneficial you'll see the fruits that you'll reap first of all teach your students, before you go through the Madhab books, that the Madhab is a means, it's not the ultimate goal. So as you can see, we spoke a little bit about the different Madhab, the history behind the development of the Madhab.
You divided the people into three different groups, the Muqallid, the Mutabi'a, and the Mujtahid. So the person who doesn't have any knowledge, or the layman, the kind of student of knowledge, and then the scholar who is able to go into the Qur'an and the Sunnah directly. And you explained how each group, or each person that falls in one of those groups should deal with the Madhabs, and they all have different approaches with the Madhab.
Any thoughts? I know it was a while ago, like I said before, but any thoughts that you have from that podcast that you can remember? What I generally say to people is that, when it comes to the Madhabs, and speaking about the Madhabs, and it's discussion revolving around the Madhabs, don't fall into the extreme exaggeration or the extreme negligence. Always be careful. Shaytan will either make you fall into extreme, where you start thinking, I'm a Mujtahid, I can go to the Qur'an and Sunnah myself.
You know what? I will extract rulings from the Qur'an and the Sunnah. By the way, you don't have to be a Mujtahid to go to a Qur'an, so you can read it yourself as a Muslim. But I'm saying, the entire Qur'an, I can extract rulings independently, without the understanding of any scholar before me, is a path of destruction.
And it's an extreme path. What is also another extreme path is the fanaticism that we see, Ta'asub, for people and individuals, that we find people falling into. So don't be a person who goes extreme exaggeration or extreme negligence.
In every matter of the religion, try to look for that middle path, which is always the hardest path. وَكَذَارِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًى Allah made us that middle path, Subhanahu Wa Ta'ala. إِنَّ الدِّينَ يُسْرٌ وَلَن يُشَدَّ الدِّينَ أَحَدٌ إِلَّا غَلَابَهُ فَسَدِّدُوا وَقَارِبُوا The religion is not extreme in any way, shape, or form.
The Prophet said, إِيَّاكُمْ وَالْغُلُوَةِ فِي الدِّينِ Stay away from being extreme. Allah says, يَا أَهْلَ الْكِتَابِ لَا تَغْلُوُ فِي دِينِكُمْ Don't go overboard in your religion, or don't go negligent on your religion. Al-'Alama Muhammad Ameen al-Shanghati on the ayah, يَا أَهْلَ الْكِتَابِ لَا تَغْلُوُ فِي دِينِكُمْ He says the غلو here means إفراط or تفريط, extreme exaggeration, extreme negligence.
The liberals, we say they're extreme. You see, the خوارج, we say they're extreme. For us as Muslims, both of them are extreme.
The liberals are extremists. We should call them extremists. The خوارج are those who bomb innocent people and kill innocent people.
لَا يَرْقُبُونَ فِي مُؤْمِنٍ إِلَّا وَلَا ذِمَّةٌ Those are also extremists to us. Yeah, many people really just only associate extremism or being extreme with, for example, the خوارج. Exactly, exactly.
And they don't realize that actually there's a middle path and there's two extremes on either end. And I think that kind of balanced approach that came through in the podcast might have surprised some people because often people think that the quote-unquote Salafi approach to the madhhabs is let's get rid of them, there's too much ta'asub, let's just get rid of them totally. We don't need them, let's go straight to the Qur'an and the Sunnah.
But you actually present a very, very balanced approach and I thought that came across very well. I remember one time, subhanAllah, there was a brother that was with me and we were with a sheikh. It's one of the things that touched me really and it humbled me as a person as well.
We were with a sheikh and a brother must have said, O sheikh, why do you propagate Shafi'i madhhab? All the ayahs that talk about veneration of the Qur'an and the Sunnah. So he must have read those verses on the sheikh. And the sheikh, of course, knows those verses.
So the sheikh said to him, what do you want the people to do? He said, go to the Qur'an and Sunnah directly. The sheikh, on the shelf, he picked up Kitab al-Risala al-Imam al-Shafi'i, Riwayat al-Rabi' bin Sulaiman al-Muradi. He gave it to him.
And he said, read it. He couldn't read it. Struggling.
He can't even read. He can't even read. He couldn't read a sentence without doing a grammatical mistake.
And then you say, I can come and speak. I can go straight to the Qur'an, to the Sunnah. He can't even read.
What are you going to read? The words of Imam Shafi'i that you are against. Here is this Kitab al-Risala that he wrote. And it is considered to be the first Kitab in Usool al-Fiqh.
Shafi'i was the first person who wrote in Usool al-Fiqh. With the command of Abd al-Rahman ibn Mahdi. Abd al-Rahman ibn Mahdi said to him, to Imam Shafi'i, write a science for the people that need it.
To know how to take the Dalil and the Madlul. The Qur'an and the Sunnah, how to understand it. So he wrote the Kitab al-Risala.
The first Al-Risala is lost. We don't have it. And the new version of the Risala that Shafi'i wrote, the second one, is the one we have.
Which is why I mentioned the Riwayat of Rabi'a ibn Sulaiman al-Muradi narrated from him. Rabi'a ibn Sulaiman al-Muradi is from the students of Shafi'i in Egypt. Ya'qub al-Buwaiti, Ismail ibn Hanmuzani, and Rabi'a ibn Sulaiman al-Muradi.
They are his students over there. So he couldn't read it. And Imam Shafi'i, Abd al-Malik ibn Quraybin, he mentioned al-Asma'i.
He said, I sat down with Shafi'i, and Shafi'i is a Hujjah in the Arabic language. I sat with Shafi'i and I said to him, the language of the people of Hudhayl, I want to check the poetry onto you and I want to write some things from you. Abd al-Malik ibn Quraybin is an imam of the language.
But he corrected his versions of the poetry, and he verified the versions that he has, and if it's right, from Imam al-Shafi'i. What I mean is, Abu Hanifa, the same could be said about him, a great imam in Fiqh. The same could be said about Imam Malik, Imam Dar al-Hijrah, and the same with Imam Ahmad ibn Hanbal, who is an imam in Fiqh and Hadith, an imam in Sunnah, Ahmad ibn Hanbal.
For you to think to yourself, I can directly go to the Qur'an and Sunnah, ignore these people, they are men, and I'm a man. We say the first part, we accept. But the second, let's discuss it.
Ok, I know like you mentioned at the start, there's general books that you read for all the episodes. For this particular issue of the Madahib, is there any particular books that you read? Again, I always go back to the Qur'an, but generally, because it's related to Ijtihad and Taqlid, it's an issue in Usul al-Fiqh. Usul al-Fiqh is divided into four.
There's a Muqaddimah where the scholars speak about the definition of Fiqh. What does Usul al-Fiqh mean? Usul and Fiqh. Usul and Fiqh, they define it.
What does Usul mean? What does Fiqh mean? And then they go to the second part of Usul al-Fiqh, which is they speak about Ahkam. Ahkam al-Shar'iyyat al-Wad'iyah. Ahkam al-Shar'iyyat al-Taklifiyah.
The scholars, they talk about that. And they divide Ahkam al-Taklifiyah into five. Wajib, Mustahabb, Mandu, Makrooh, Mubah.
Those five. And Al-Wad'iyah, they speak about five as well. Which is Al-Sharj, Al-Sabab, and Al-Mani'a, and Al-Fasid.
They speak about those issues. And then Dalalat al-Alfad, which is Aam, Mutlaq, Muqayyad, Mujmal, Mubayan, and all of that. The last part, they talk about Ta'arudh wal-Tarjih.
How do you reconcile between evidences? In there, they speak about the Mujtahid. Because he's the one who brings the evidences together. Wal-Jam'u al-Wajib wa mata ma amkana illa falina khayli nasqin buyina.
How do you reconcile between the evidences? The Mujtahid, that's his job. The Muqallid, his job is, So in there, there's a Mabhath where they talk about the Mujtahid. Who is a Mujtahid? Shuroot al-Mujtahid.
How long does it take? What can break the Mujtahid? What about if new information comes and you've done Mujtahid before? Issues related to Mujtahid. So, generally, I read it to you. Al-Kawkub al-Sata, which is the Nazm al-Jam'u al-Jawami' by Suki.
I don't look at the Kawkub al-Sata per se, because it's Nazm al-Suyuti, but Jam'u al-Jawami' and Hawashi that are placed on it, I look at it. Sahib al-Maraqis, Kitab Abdullah bin Hajj al-Shankati, I mentioned in Nasr al-Bunud, I look at that a lot. Irshad al-Fuhul by Shawkani, I looked at it a lot on this issue.
I read all of those books. Those particular areas, I focus on them. And then, Also, Ilam by Ibn al-Qayyim, I can't be without it.
Ilam of Ibn al-Qayyim is very, very useful when it comes to these issues. Rahimahullah wa rahmatan wa wasi'ah. So I read all of those, and that's how I came to the podcast.
Okay, let's go into the questions that people had for you then, or they left on the YouTube video. The first one is, How can you say the truth is not restricted to the four Imams, when the Usul of the other Madhahib have not been preserved? What I want to say first of all, is this view is one of the views out there that the late Mutaakhireen al-Usuliyeen are pushed, as al-Muhammad al-Amin al-Shankati mentions. That this is the view of the late Mutaakhireen al-Usuliyeen which is that the Haq is restricted with these four.
And Imam Sahib al-Muraqi says, وَالْمُجْمَعُ الْيَوْمَ عَلَيْهِ أَرَبَعَهُ وَقَفُوا غَيْرِهَا الْجَمِيعُ مَنَعَهُ That the Ummah have all agreed upon these four, and anything other than those four are not allowed. That's a very bad view. That's not correct for Sahib al-Muraqi to say something like that.
And the other poet he said, وَجَائِزٌ تَقْلِيدُ غَيْرِ الْأَرَبَعَ لِذِي ظَرُورَةٍ وَفِي هَذَا سَعَةٌ It is permissible for you to blind follow anybody other than these four under the condition it is out of necessity. وَلِذَلِكَ الْعَلَامَةِ محمد علي آدم الإثيوبي مقدمة شرح صحيح المسلم قُرَّةُ عَيْنِ الْمُحْتَاج شرح مقدمة صحيح المسلم حجاج He mentions there Sheikh Muhammad al-Aadim al-Ethiopi He said when he brings those two lines يَوْوَ الْمُجْمَعُ الْيَوْمَ عَلَيْهَا أَرْبَعَ وَقَفُوا غَيْرِهَا الْجَمِيعُ وَمَنَعَهُ بِئْسَ مَا قَالَ وَجَائِزٌ تَقْلِيدُ غَيْرِ الْأَرْبَعَ لِذِي ظَرُورَةٍ وَفِي هَذَا سَعَةٌ بِئْسَ مَا قَالَ Which is the truth. And this view, Sahib al-Muraqi transmitted Abu Amr ibn al-Salah the same Abu al-Faraj ibn al-Rajab wrote a book called al-Raju ala man ittaba'a ghayra al-madhahib al-arba'a and then al-Nafrawi al-Sharh al-Risalah said the same.
This is a view we don't accept. Because the last episode when we were speaking about tashabbuhu bil-kuffar we mentioned you're not allowed to use a universal sign to affirm a legislated matter. That's what the person said.
Because this is the one that's preserved so that means that the truth is in this one. No, we don't do that. We don't take something that's happening universally and happening in the world and we say you know because this is happening it means Allah is pleased with it and Allah chose this.
We can't say that. Because what happens universally is not always what happens universally is not always something Allah is pleased with. It is something Allah willed but it's not necessarily something Allah is pleased with.
For example the disbelievers use this argument. Allah mentions in the Quran Allah says They said that the disbelievers the disbelievers are going to say if Allah willed we would not have associated partners with Allah. Our fathers wouldn't have done it as well.
We know in the Quran Allah mentions to us and also told us that Allah is not pleased for His slaves to associate partners with Him. Also they say We would not have worshipped anyone besides Him. We say that is true and Allah did will for this to happen.
Universally He did will it to happen. What is intended from it is evil. Because Allah does mention that everything that's happening is that which He intended.
For the disbelievers to be misguided is something Allah willed not something He's pleased with. Because Allah says If we willed we would have given everybody guidance. Also Allah says If Allah willed they would not have associated partners with Allah.
But they conflated two things which is what? Because it's universally happening it means Allah is pleased with it. We say that no that's not the case. I think the person is coming from maybe the perspective that not the fact that the usool of these four madahib are preserved therefore Allah must be pleased with them.
I think they might be coming from the perspective of if the usool of the other madahib have gone then how can we follow anything else? Like what else do we have? The other madahibs are mentioned as well. They're mentioned in the books they're just not served and created and worked on like these four have been worked on. If you read and of course it's not the same way that it's going to be transmitted because these madhabs have been worked on, served and taken care of.
Like in Sufyan al-Thawri's views are mentioned Abu Thawri's views are mentioned Oza'i's views are mentioned yeah of course it's mentioned. Plus how can you say that the truth is with these four only and everyone outside that the truth is not restricted to them when they themselves would come back from views. I remember Shafi'i for example when he was in Iraq he had a view and a madhab.
When he went to Egypt for example his view changed and his madhab changed and he changed his views because of what came to him. Plus they themselves spoke against blind following each and every one of them without knowing their evidences. For example Ibn al-Qayyim he mentions in his Ilam al-Muqqi'in he says the four imams prohibited and taqlidim to be blind followed وَذَمُّوا مَنْ أَخَذَ أَقْوَالَهُمْ بِغَيْرِ حُجَّةٍ and they rebuked and scolded anyone who took their opinions without proof Ibn Hazmin he said in his Kitab al-Hikam في أصول الأحكام he says وَقَدْ ذَكَرْنَا أَنَّ مَالِكَنُ أَبَى حَنِيفَةُ وَالشَّافِعِيَةَ لَمْ يُقَلِّدُوا وَلَا أَجَازُوا لِأَحَدٍ أَنْ يُقَلِّدَهُمْ وَلَا أَنْ يُقَلِّدَ غَيْرَهُمْ Ahmad never allowed anyone to blind follow him he also mentions another view in his Kitab also Ibn al-Qayyim Ibn Abdul-Bara in his Kitab al-Intiqa' if you go to it there is a lot of he mentions in his Jami' bayan al-ilm wa fadli he mentions many views rather Shafi'i transmitted a view Shafi'i transmitted an Ijma' that he said أَجْمَعَ الْمُسْلِمُونَ عَلَىٰ أَنَّ مَنْ اِسْتَبَانَتْ لَهُ سُنَّةٌ عَنْ رَسُولِ اللَّهِ صَلَىٰهُ عَلَىٰ سَلَامًا لَمْ يَكُلُّهُ أَنْ يَدَعَ عَلَيْهُ قَوْلِ أَحَدٍ مِنَ النَّاسِ that the Muslims are unanimously in agreement whoever the Sunnah becomes clear to them it is not permissible for them to leave it for the statement of any individual okay next question I have on this particular podcast is if everyone is following the Sunnah then why is there a difference in the way to pray Salah? how do these differences arise between the four Madahib if they are all following the Sunnah? if everybody is following the Sunnah then why is there a difference in the way to pray Salah? how do these differences arise between the four Madahib if they are all following the Sunnah? I would encourage this person to read the Kitab رَفْعُ الْمَلَامَ عَنْ أَيْمَةِ الْأَعْلَامِ by Ibn Taymiyyah removing the blame from the worthy scholars this book Ibn Taymiyyah Ibn Taymiyyah in this book Ibn Taymiyyah speaks about this particular question you asked, why are the scholars but I'll just mention four for example reasons why it would happen, the first reason is عَدَمُ الْبُلُوغِ الدَّلِيلِ وَثُوبُوتِهِ وَفَهْمِهِ the evidence hasn't actually reached this person okay and they haven't understood it in that way, for example Ibn Thuaybin he said this person hasn't got the evidence with them Ibn Thuaybin he mentions جَاءَتِ الْجَدَّةُ إِلَىٰ أَبِي بَكْرٍ الصِّدِّقِ a grandmother came to Abu Bakr رضي الله تعالى عنه when she came to him she was asking about her ميراثة تَسْأَلُوهُ مِيرَاثَهَا she was saying I want my inheritance فَقَالَ لَهَا أَبُو بَكْرٍ أَبُو بَكَرٍ responded and he said to her مَا لَكَ فِي كِتَابِ اللَّهِ شَيْءٌ in the book of Allah you have nothing in the book of Allah سبحانه وتعالى there is nothing for you وَمَا عَلِيمْتُ لَكَ فِي سُنَّةٍ and in the sunnah of the Prophet صلى الله عليه وسلم I have no nothing for you okay فَرْجِعِي go back, come to me tomorrow حَتَّى أَسْأَلَ النَّاسِ I'll ask around if somebody has evidence that I don't have فَسَأَلَ النَّاسِ he went and he asked the people فَقَالَ الْمُغِيرَةُ بْنُ الشُعْبَةِ مُغِيرَةُ بْنُ الشُعْبَةِ I was present when the Prophet صلى الله عليه وسلم أَعْطَاهَا السُّدُس when he gave one-sixth to the grandmother فَقَالَ أَبُو بَكَرٍ أَلْمَعَكَ غَيْرُكَ do you have anyone else that saw this and was there with you he said محمد بن مسلمة الأنصاري sorry محمد بن مسلمة الأنصاري was sitting there and he stood up and he said I was there exactly what مُغِيرَةُ بْنُ الشُعْبَةِ said what did Abu Bakr then do, he gave it to him this shows you, tell me they narrated this in Surah Abu Dawood narrated Ibn Majah all of them من طريقة بن شهاب الزهري from Uthman Ibn Ishaq and Ibn Uthu'ayb Ibn Uthu'ayb is Qabisat Ibn Uthu'ayb here you see the Imam الصحابي الجليل العالم أبو بكر الصديق رضي الله تعالى عنه the most knowledgeable man in this Ummah after the Prophet صلى الله عليه وسلم didn't have the evidence in this issue so of course he's going to differ with them on this issue if he didn't get the evidence the second reason why the scholars they differ amongst themselves is تعرض الأدلة sometimes the evidence that reaches them to them it seems contradicting to them the evidence in and within itself doesn't contradict one another because it comes from Allah سبحانه وتعالى فَلَا يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا if this was to come from anyone other than Allah you would find contradiction because both the Qur'an and the Sunnah are from Allah فَسُنَّةُ النَّبِيِّ وَحْيٌ ثَانٍ عَلِيهِ مَا قَدْ أُطْلِقَ الْوَحْيَانِ the Sunnah is from who? it's from Allah سبحانه وتعالى Allah mentions here سبحانه وتعالى وَالنَّجْمِ إِذَا هَوَى مَا ضَلَّ صَحِبُكُمْ وَمَا غَوَى Muhammad is not misguided everything he said is what? it's a revelation from Allah سبحانه وتعالى so the Qur'an and the Sunnah are both from who? they both come from Allah سبحانه وتعالى so there's no contradiction, they won't contradict one another they actually complement one another but the scholar when he looks at it he sees to see they're not going together the reason is because maybe one is general and one is specific maybe one is restricted and the other one is restricted maybe one is abrogated and the other one is the abrogator يعني العامل خاص مطلق مقيد ناسخ منسوخ one is حقيقة and one is مجاز all of these is why scholars would do it I'll give an example of give a few examples for people to understand this one we have two hadiths of the Prophet صلى الله عليه وسلم the hadith of the Prophet صلى الله عليه وسلم إذا كان الماء قلتين لم يحمل الخبث if the water reaches قلتين it can't take خبث it can not be filthy if the water reaches that amount which is قلتين if it reaches that amount it can not take impurities أبو داود تلميذ النساء حديث من عمر رضي الله تعالى عنهما إن شاء الله تعالى الإسناد الصحيح if you want to see the authenticity of it go to the خلاصة الأحكام and also the مجموع both of them he authenticated it there Ibn Hajar authenticated it in his كتاب تنخس الحبير and also Shaykh للباني رحمه الله authenticated it in كتاب روائي الغليل you can find it there that's one hadith this hadith states that if the water reaches قلتين that water can not be impure ok the second hadith we have is that the Prophet صلى الله عليه وسلم said إن الماء طهور and the water is pure لا ينجسه شيء that the water is pure there is nothing that can make it impure إن الماء طهور لا ينجسه شيء أبو داود النساء sorry أبو داود التلميذ النساء all narrated it من حديث أبي سعيد الدين القدري رضي الله تعالى عنه and this حديث الصحيح بمجمع طرقها when you bring all the chains of narrations together again if you want to see the authenticity go to the كتاب خلاصة الأحكام المجموع بالإمام النووي تنخس الحبير and also اروائي الغليل in those three references you can find it here these two hadiths there is something they are not contradicting in and there is a particular thing that they are contradicting one another in both of the hadith both the hadiths what they don't contradict in each other is two things there is two things that they do not contradict one another the first thing is if the water reaches قلتين or more they don't differ both of them that the water cannot take impurity so they agree with each other on that the second thing that both hadiths compliment one another is that if the water is below قلتين that it can't take impurity if one of the four description changes and the reason for this is because of the اجمع الامام ابن المنذر ابن مولاقن mentioned the three things the taste, the fragrance and the color, if those three changes the fragrance the taste fragrance which is a scent if the color changes and if the taste changes this water is impure, there is a unanimous agreement upon that if it is less than قلتين and three of those changes, they both agree that it is impure the question here is which is the تعرض coming, is that if the water doesn't change but impurity was thrown into it and it is below قلتين this is where the تعرض seems to come from how do you reconcile between it the reconciling here now is this hadith has a مفهوم and the hadith of Abi Sa'id al Khudri has a منطوق because the hadith is saying إِنَّ الْمَآءِ إِذَا بَلَغَ قُلَّتَيْنِ if the water reaches قلتين لم يحمل الخبر if the water reaches قلتين it will not take impurity means if it doesn't reach قلتين it will? it will take impurity so here is where the issue comes from Yeah, and this issue the reason for the khilaf of this issue is can a Takhseesu al-umumi bidalil al-khitab Can you restrict a mantoq based on a mafhum? Saheb al-Maraki he says wa a'tabiril ijma'a jullal nasi wa kismayil mafhumi kalqiyasi Saheb al-Maraki mentions that when he speaks about muqassas al-mufasil, he mentions that the qiyas Sorry the mafhum, the two types of mafhum, mafhum al-muwafaq and mafhum al-khalafah, they can restrict the mantoq That's the madhab he takes.
Remember we spoke about the mafhum, we divided the mafhum into two types mafhum al-muwafaq and mafhum al-muqalafah and we said that the mafhum al-muwafaq is two types, mafhum al-musawin and mafhum al-awla and mafhum al-muqalafah we said which is also known as dalil al-khitab, it's mafhum al-sifah or mafhum al-shart Another example why the scholars, which I'm still on the second one, why the scholars were different for example is can you take money on the adhan? So if somebody does adhan, can you take money on it? Some of the scholars they said you're not allowed to and some scholars they said you are allowed to The ones who said you're not allowed to, they took the hadith of Uthman ibn Abi Aas al-Thaqafi radiallahu ta'ala anhu, the Prophet ﷺ he said to him So the Prophet ﷺ said وَاتَّخِذْ مُؤَذِينَ لَا يَأْخُذُ عَلَىٰ أَذَانِهِ أَجْرَىٰ Take a mu'adhin, this mu'adhin does not take a reward for his adhan And Imam Ahmad narrated in his musnad, Abu Dawood in his sunan, and Imam al-Nasai narrated in his mujtaba Which is the sunan al-sughra Now this hadith, the Prophet ﷺ is saying to him take a mu'adhin that doesn't take a reward for it And then the other party are bringing the hadith where the Prophet ﷺ Abu Mahdura, the Prophet ﷺ gave him a surah, in there was a fidda The narration mentions ثُمَّ دَعَانِي حِينَ قَضَيْتُ التَّأذِينَ فَأَعْطَانِي سُرَّةٍ فِيهَا شَيْءٌ مِّن فِضَّةٍ The Prophet ﷺ gave him, after he did the adhan, and he finished the adhan, the Prophet ﷺ gave him a reward for it He gave him a purse, inside it there was fidda So it's a situation where it's not a lack of evidence, rather you have two evidences that appear to be contradicting each other And the scholars within themselves they differ upon how do we reconcile between these Some of them they said it's abrogated, that's one view Second group of scholars they said إِنَّهُ قَضِيَةُ عَيْنِ اللَّهِ عُمُومَ لَهَا This is a specific situation, we cannot generalize it That's the second The third view of the scholars which is the strongest and it's the best Because they are acting upon the hadith وَالجَمْعُ وَاجِبُ الْمَتَى مَا أَمْكَنَهُ Which is إِعْمَالُ الدَّلِيلَيْنِ أَوْلَى مِنْ إِهْمَالِ أَحَدِيماً Trying to bring the two evidences takes precedence over dismissing one So how did they do that? Unless I'm given this Okay? That's what he's talking about When the Prophet ﷺ said إِتَّخِذِ مُؤَذِّلًا تَكَى مُؤَذِّلًا لَا يَخُذُ أَجْرًا That doesn't take a reward It means the one who doesn't condition it But if he just does the adhan and someone gives it to him He doesn't put a condition He says you know what I'll do the adhan But you know I've got a family commitment I'm not going to put any conditions I'll still keep doing my adhan That's what they did So that's the second way The third way The third way is This particular word عَدَبُ الْمَعْرِفَةِ بِدَلَالَةِ أَلْفَاظِ الدِّينِ اللَّهِ This particular word The scholars don't know what it means Or there's differences of views For example the Prophet ﷺ he said in a hadith لَا طَلَاقَ وَلَا عَتَاقَ فِي إِغْلَاقٍ Ahmad narrated in his Musnad Ibn Abi Shaybah narrated in his Musallaf Abu Dawood narrated in his Sunan Ibn Majah narrated in his Sunan The word لَا طَلَاقَ وَلَا عَتَاقَ فِي إِغْلَاقٍ There is no divorce And there is no freeing of Emancipation of your slave فِي إِغْلَاقٍ Whilst in a state of إِغْلَاق Some scholars they said coercion Some scholars they said no it's anger And this is the call of the Iraqiyin Some of them they said it actually means When a person does this free divorce There is difference of views On just the word and the meaning Also another famous example is وَالْمُطَلَقَاتُ يَتَرَبَّصْنَا بِأَنفُسِهِنَا تَلَاتَةَ قُرُوءٍ That the woman who is divorced يَتَرَبَّصْنَا She would wait This is The scholars by the way as a side benefit They say وَالْمُطَلَقَاتُ يَتَرَبَّصْنَا يَتَرَبَّصْنَا is خَبَرِيَّةٌ لَفْظًا إِنشَاءِيَّةٌ مَعْنًا يَتَرَبَّصْنَا means they are waiting It means they will wait It's a command يَتَرَبَّصْنَا بِأَنفُسِهِنَا تَلَاتَةَ قُرُوءٍ The word قرُوء في إجمال محمد الأمين الشنخيطيو mentions The word قرء according to the Arabic language نُطْلَقُ لُغَةً عَلَى الْحَيْظ sometimes according to the Arabic language it's حَيْظ sometimes it's considered to be طُهْرِد because the prophet صلى الله عليه وسلم what did he say in the hadith دَعِي الصَّلَاةَ أَيَامَ أَقْرَائِكِ hold back your days where you're on your menstruation hold back from the prayer the prophet used the word أَقْرَائِكِ the word أَقْرَائِكِ comes from the word قرء ولذلك the poet he said يَرُبَّذِ حَنْقٍ عَلَيَّ قَارِضِ لَهُ قُرُوءٌ كَقُرُوِّ الْحَائِظِ which means he pissed her he done طَعَن of her until the blood came from her like the blood of her menstruation also it can be used as the word طُهْرِد like الْعَعْشَةِ said فِي كُلِّ عَعْمٍ أَنتَ جَاشِي بِغَزْوَةٍ تَشُدُّ لِأَقْصَاهَا عَزِيمَ عَزَائِكَ مُوَرِّثَةٍ مَالًا وَفِي الْحَيِّ رِفْعَةٌ لِمَا ضَاعَ فِيهَا مِنْ قُرُوءِ نِسَائِكَ يَعْنِ أَطْحَرِهِنَّ so we have it here been used as طُهْرِد and we have it here been used as حَيْظِد شَوْكَانِ because of that he said رَحِمَ اللَّهُ تَعَالَ وَالْحَاصِلُ the conclusion is أَنَّ الْقُرُوءَ فِي لُغَةِ الْعَرَبِ مُشْتَرَكٌ that the word قُرُوء in the Arabic language it takes two meanings so they disputed one another so now based on that the fourth and final reason is there is a dispute in what اختلاف في القواعد الأصولية the قواعد الأصولية that they are using is different there is a dispute in the قواعد الأصولية for example الْأَصْلُ فِي سِغَةِ الْأَمْرِ إِذَا تَجَرَّدْ عَنِ الْقَرَائِنِ this is a question if Allah commands us to do something but the commandments Allah gives us is stripped from any external factors merely this command does it show wujub or not there is a discussion, it is not agreed upon also the أَمَر يَقْتَلِ الفَوْرِيَةِ وَالتَّكْرَارِ if Allah commands us to do something does it benefit us repetition or does it have to be done immediately there is a discussion, it is not agreed upon this قواعد الأصولية so there are many other reasons العلامة محمد بن عبد الحليم بن عبد السلام بن تيمية mentions رحمه الله تعالى why there is a dispute amongst the scholars and there is خلافة amongst the علماء okay the last question I have for you on this particular episode is it is not really a question, it is more of a comment Salafiyyah is not a madhab it did not exist during the Prophet's time nor the time of the تابعين it is a newly invented cult the reality of those who say this is people haven't really understood what Salafiyyah means it means those who follow the Quran and the Sunnah and the understanding of the three golden generations they don't believe in Ta'asul fanaticism towards the madhabs nor do they call towards turning away from the madhabs in totality and not to give importance to the statements of the scholars nor do they call to everyone do ijtihad yourself Salafiyyah when it comes to madhabs there are four foundations which their discussion and argument revolves around their argument is that the truth and the haq is not the statement of the scholars necessarily the statements of the scholars it is not a delete in and within itself you can't say remember Abu Hanifa said سمعنا و أعطانا the one that has that is Allah إِنَّمَا قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَىٰ اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا سَمَعْنَا وَأَعْطَعْنَا it is what Allah and his messengers say is the one that we just have to follow and adhere to and submit to so the أَقْوَالُ الْعُلَمَاءَ and the أَقْوَالُ الْعِمَّاءَ ليسَ الدَّلِيلَ فِي حَدِّ ذَاتِهَا that's the first Ibn Taymiyyah in his Kitab Minhaj al-Sunnah al-Nabawiyyah the sixth volume Ibn Taymiyyah transmits the أَهْلُ الْعِلْمِ unanimously agree upon that the Kitab and the Sunnah are the evidences and anybody other than the Qur'an and the Sunnah their statements it's not an evidence in and within itself the second issue when it comes to Salafiyyah regarding Tamadhub and Madhhabiyyah is that they believe that the truth is not restricted to the four Imams which we already mentioned before Shaykh Usama Taymiyyah mentions that in his Kitab Minhaj al-Sunnah al-Nabawiyyah the third volume he says no one from Ahl al-Sunnah ever said إِنَّ إِجْمَعَ الْأَيْمَةِ الْأَرْبَعَةِ حُجَّةٌ مَعْصُومَةٌ that the four Imams unanimously agree upon four of them that the truth is restricted to them no one said that from it rather the truth can sometimes be outside these four it could happen the third thing that the Salafis when it comes to Madhhabs they believe is that the person must look for the evidences if he has the ability to do so if he doesn't have the ability then he can blind follow as a Rukhsah because Allah says in the Quran فَاتَّقُوا اللَّهَ مَا اصْطَطَأْتُنَ fear Allah as much as you can لا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا العلمى محمد الأمين الشنقيطي when he came to the Ayah أَفَلَا يَتَدَبَرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوبٍ أَقَفَلُهَا I encourage everybody who can read the Arabic language to go to the Kitab Adwa'u Al-Bayani في إضاحة القرآن بالقرآن by Muhammad Al-Ameen Al-Shanqiety when he explains the Ayah فَلَا يَتَدَبَرُونَ الْقُرْآنَ سُورَةُ مُحَمَّدٍ حَنِدَزْ دُرَرْ Gold Tens of pages he comments on there pondering over the Quran he argues with Usuliyin who say that you can't do pondering on the Quran unless you are a Mujtahid and things like that he discusses that in great details and he mentions there وَبِهَذَا تَعْلَمُ أَنَّ الْمُضْطَرَّ لِلتَّقْلِيدِ الْأَعْمَى إِضْطِرَارًا حَقِقِيَةً بِحَيْثُ يَكُونُ لَا قُدْرَةَ لَهُ الْبَتَّةَ عَلَى غَيْرِهِ مَا عَدَمِ تَفْرِيطِ لِكَوْنِ لَا قُدْرَةَ لَهُ وَلَهُ قُدْرَةٌ عَلَى الْفَهْمِ وَقَدْ أَعْتَقَ أَعْقَتَهُ عَوَائِقٌ قَاهِرَةٌ عَنِ الْتَعَلُّمِ أو هو في أثناء التعلم ولكنه يتعلم تدريجيا فهو معذور في التقريد المذكور للضرورة لأنه لا من دوحة له عنها أما القادر على التعلم المفرطشه والمقدم آراء الرجال على ما علم من الوحي فهذا ليس بمعذور and if a person doesn't have the ability and he hasn't got the ability he hasn't got the strength, he hasn't got the knowledge to go follow the Qur'an and the Sunnah then he can blind follow but the one who is negligent he says and deliberately chooses to take the views of the scholars and abandons the Qur'an and the Sunnah that person is excused the fourth and final point that Salafis when it comes to Madahib is that they believe ضرورة اطلاع العالم على مذاهب أهل العلم look at the views of the scholars look at who struggles look who is closest to the Haqq and the truth and this is something that Salafis when it comes to Madhab these are the four points they have be open minded go research and look into the matters JazakAllah Khair moving on to the next podcast we did we actually looked at the Aqidah the creedal belief of a particular group known as the Ashara let's give the viewers a short clip just to refresh their memory of what we spoke about can you please define briefly what Aqidah means and the second one is please can you go through who are the Ashara so Al-Aqidah is it's the six articles of faith تؤمن بالله و ملائكتي و كتوبه و رسوله و اليوم الآخر و تؤمن بالقدر خيره و شره and there is also other things that scholars add on to Aqidah which they've taken from the Quran and the Sunnah and the unanimous agreement of the Salaf as-Sadih the pious predecessors which is the issue of مسمى الإيمان what does Iman actually mean the issue of Al-Imamah related to the Muslim leader how do we deal with the Muslim leader and other issues like that generally speaking that is what Aqidah is the Ashara they refer themselves back to a man by the name of who goes back to originally the noble companion Abu Musa Al-Ashari Abu Al-Hasan Al-Ashari's father he was from the people of he was a Muhaddith his father can I define who are Ahlus Sunnah so we have an understanding of it you can but before I allow you to do that you're saying Ahlus Sunnah are not the Ashara because the Ashara call themselves Ahlus Sunnah as well and the scholars say it means he's in line with the revelation and the hadiths in his speech and his actions can't be from the people of the Sunnah while you're still opposing Allah and his messenger so the Sunnah is the Prophet and the four rightly guided Khulafa in their speech in their belief and in their actions, is that something a person can deny? no that's perfectly fair that's fair to say that this is it but I want you to understand one thing, like we spoke about last time that the Madhahib in Fiqh and I understand your point that it's difficult in Fiqh and Aqidah no problem, the Madhahib in Fiqh they were humans who were attempting to understand the Qur'an the Sunnah and the Companions in Aqidah these are also human attempts to try and understand the Qur'an, Sunnah and the Companions you might disagree with them, they might get it wrong you might say this goes against the Qur'an but it's their interpretation of the Qur'an that's my point, what I'm saying to you is that these issues have unanimously been agreed upon every Muslim would agree, the Qur'an and the Sunnah and the Sahaba is the way forward Asha'ira don't agree with that I'm going to bring their references and their statements anyone I mention from the Asha'ira is not someone they are going to deny and I'm going to prove today that the Asha'ira today the Asha'ira that we know today are not Asha'ira of the early way of Abul Hasan Asha'iri the Asha'ira of today are Jahmiya Mahb Fakhruddin Ar-Razi gave precedence to that logic over the text, with that premise he comes to the Qur'an and the Sunnah he is going to believe what the Aqal has affirmed, so when you see them interpret verses to a meaning that you are thinking this is what they came to it's not because they believe the Qur'an and the Sunnah to be a source of legislation let's go back a step, because what part of that in your mind goes against the Qur'an the Qur'an takes precedence over our Aqal let me give you another statement I'm sorry, wait one second I don't want you to move from this, because I want you to understand something, because you are looking at it from your perspective and I can understand the way you are looking at it but I want you to understand the other person's perspective when you hear about that Allah descends to those, you say and someone asks you how does he do it, you say Allahu A'nab, we don't you have just done what Fakhruddin Ar-Razi is exactly saying the Aqal doesn't understand, so we make tafweed we say Allahu A'nab Allah told us in the Qur'an, again I'm not choosing to what I want to believe, and what I want to do tafweed on, they don't see the truth that's your claim on them, no Sunusi is one of the great books they study he's got a Kitab called Sharhul Kubra so he's saying here, anyone who claims that the way to know the truth is the Kitab and the Sunnah the refutation on this person is the following Harajul, Shaheed imagine I said this to you they believe it's min usool al-kufri, it's disbelief of Allah to say I'm going to hold on to the Qur'an and Sunnah, Bayjuri has a Risalah called Ilm al-Tawheed, this is a Aqidah book Ilm al-Tawheed is called, you're an Ash'ari this is the book you're taught, you learn it Ibrahim al-Bayjuri is considered Shaykh al-Islam for them, they call him Shaykh al-Islam Ibrahim al-Bayjuri look at how he talks, just want people to understand what Aqidah for them is, and Ibn Abdul Wahab's Risalah for example, or Ibn Taymiyyah Ibn Taymiyyah if you haven't read it, it's Wasatiyah, we studied it Wasatiyah three, four pages, it's just a deal Ibn Abdul Wahab every time, that's very common in it look what he does, he says existence is a must the opposite to existence is, not to exist you're waiting for Ayat al-Qur'an right? the evidence for that is the existence of the creation it's something to be shocked with, people studies as a form of Tauheed, he negates Allah's names and attributes with not one Ayah or Hadith look at their lectures, and their reminders, and their works, the Qur'an and the Sunnah are very little it's a very big topic, you've given me a very short period of time, what I want to say is that we're out of time okay, so we spoke about a number of different issues, we really dissected this group's belief in a lot of detail, I think you brought a lot of new information to the table, which may not have been heard in the English language before you went into their books, you quoted from their books you quoted from their scholars, and you really showed how they have deviated and how it was kind of a progressive deviation, you mentioned four individuals I believe it was a kind of progressive deviation into what we end up now, where they are so far from Ahl al-Sunnah on one side, and the Ash'ara on the other side, and also you also addressed some of the more contemporary challenges like, why are you even talking about Aqidah do these abstract matters of Aqidah even affect anybody in the 21st century, so that was quite a comprehensive podcast, it was a controversial one, but I thought it was a comprehensive one, and I think a lot of people who want to understand this particular group's methodology more, then they can refer to the full video, any thoughts that you have about this particular podcast? It's important to learn Tawheed you know and it's important to study Tawheed and ground yourself with Tawheed, it's why you're in this world Allah says in the Quran the reason why you were brought to this world and Allah brought you here is to worship Him, subhanahu wa ta'ala so you have to study what Ibadah is, you have to understand what can nullify your Ibadah your act of worship, you need to study what La Ilaha Illa Allah means it's the purpose why you're here Allah mentions that this word La Ilaha Illa Allah is a word of salvation and prosperity it grounds a person in this world and it brings them prosperity in the hereafter you're going to have safety in this world and paradise is going to wait for you in the hereafter the Prophet ﷺ explained in this ayah that the word Dhulm here means shirk he said did you not hear the statement of the righteous slave of Allah so studying Tawheed, whether it be Tawheed Al-Rububiyah Tawheed Al-Uluhiyah and Tawheed Al-Asma'i the three types of Tawheed that are found in the Quran Allah mentions in this verse the three types of Tawheed Al-Rububiyah Al-Uluhiyah Al-Asma'i Allah mentions in Surah Al-Fatiha Al-Hamdu Lillahi Rabbil Alamin Allah mentions Al-Hamdu Lillahi praises to Allah Ta'ala Rabbil Alamin Al-Rububiyah Al-Rahman Al-Rahim Al-Asma'i By the way I could read Fatiha I just jumped from those verses to the other so in those verses Allah Ta'ala tells us Al-Rububiyah, Al-Uluhiyah and Al-Asma'i which are found in the Quran, great scholars of Islam have also mentioned these three from those great scholars of Islam Al-Imam Abu Hanifa, Ibn Battah Allah mentions it Shaykh Al-Islam, Ibn Taymiyyah mentions it Ibn Jarir Al-Tabari mentions it in his Tafsir, even Abi Hamid Al-Ghazali in his Kitab Al-Hiyar Al-Ulum Al-Din he agrees and he refutes those people who deny the concept of Tawheed he mentions it in the Muqaddimat of his Kitab Al-Hiyar Al-Ulum Al-Din I've read the Kitab Al-Hiyar Al-Ulum Al-Din ample times so I'm very acquainted with the Kitab the point brothers is that and sisters who are watching that you have to ground yourself with your Tawheed you have to ground yourself with Aqeedah you have to study these things and then when you study that, you study the Tawaif the groups that are out there as the poet said ... ... ... the evil allows you to be grounded more on what you are upon the Haq will become more clearer to you when you see the falsehood and the evil that is out there ... ... ... ... ... ... a man found Sahih Muslim. The people used to go to the Prophet ﷺ and ask him about the good and I would go to him and ask him about the evil because I was scared that I might fall into it. Let's go to some of the questions that people had.
The first one I have for you is, don't you think defining ilmul kalam as Greek philosophy is a bit misleading? I mean al-Ghazali specifically refuted the Greeks yet he still partook in kalam. We have to understand the marahil and the stages that ilmul kalam went through. Then you'll understand is ilmul kalam and its philosophy the same or are they two different things? The marahil that it went through are as follows.
The first stage is marhala, a stage where it's the early mutakallimeen like Wasim al-Ata and Amr ibn Ubaid and Abu al-Hudayl al-Allaf and Muhammad ibn Hudayl al-Basri. These people, Ibrahim al-Naddam, the Mu'tazila, the heads of the figures. Wasim al-Ata who took from Hassan al-Basri but Hassan kicked him out of his halaqah.
Amr ibn Ubaid which Abu Harith is a la'natullah ala Amr ibn Ubaid. May Allah's curse be upon Amr ibn Ubaid and Abu al-Hudayl al-Allaf whose name is Muhammad ibn al-Hudayl al-Basri and Ibrahim al-Naddam. These people are the early stage of the mutakallimeen.
When you look at them, the science of ilmul kalam is all over the place. The mustalahat are all over the place. Mutanathira.
They're not organized for them because the science hasn't fully been written properly. Does that make sense? Because it's the early stages but they did have terminologies that they adopted because at this particular time, the Greek logians works like Plato and Aristotle and their works have been pushed into the Muslim world so they are acquainted with it but the science hasn't been written very well. And this particular time, the scholars do mention like Sheikh and other great scholars mention that this particular time, Aristotle and Plato's argument and Socrates' arguments are not yet put to the forefront.
The second marhalat is marhalat where the asha'ira came into the discussion and they came and they went into this marhalat. This is called marhalat al-tatawwur where it evolved more ilmul kalam where it has madrasah and science. They introduced something known as ithbat al-jawhar al-fard and other than that which they pushed but originally was taken from the Greek logians works.
The third marhalat which is a marhalat where ilmul kalam and ilmul falsafa philosophy became one and the other. They became exactly the same and people studied it. The last and final stage is the blind followers who came after that, Bayjuri and Sanusi and the likes of these people who didn't add anything else to it except just manipulate it and play around with it.
So ilmul kalam today when you really look at it and you discuss it and you study it and you observe it, you can't separate it from philosophy. It's one and the other. The next question I have for you from this episode, what is the difference between maturidiyas and asha'iris? When it comes to the maturidiyas and asha'ira, there are a few things we need to look at.
The first thing is that the maturidiya is a kalamiyatun bid'iyatun. They are from the mutakellimin and they are an innovated group. The maturidiya, they go back to a man by the name of Abu Mansur Al Maturidiyu.
His name is Muhammad Ibn Mahmud Al Maturidiyu Al Samarkandiyu. The place he is from is Maturid and Maturid is a small village inside Samarkand which is Ma Waraa Al Nahra. That's where he was born, Abu Mansur Al Maturidiyu.
And it's been attributed to him and it wasn't attributed to him when he was alive. It just became like even the asha'ira after Abu Al Hassan Al Asha'iri died, the group came about. Abu Mansur Al Maturidiyu, the group, the maturidiya, they came out after he died.
So it went through stages, the madhhab. There's a madhhab which is known as marhalatul ta'sis where the foundations were being placed and this was at the beginning when he, Abu Mansur Al Maturidiyu, would debate with the mu'tazira. Everybody was debating with the mu'tazira.
The mu'tazira were the problem. Every group, argumentation. So he debated with them but he adopted some things from them as well.
He took some of their views and he got affected by them in many issues. After that he got affected by a man whose name is Ibn Kullab who died in 240 Hijri. He adopted from him the concept of, which we already spoke about, the speech of Allah He took that from them.
So this was the beginning, the early stages. And then came the marhalatul taqween where it became structured and he had followers. Him, Abu Mansur Al Maturidiyu, he in terms of the madhhab that he follows from the four imams is the Hanafi madhhab.
And his madhhab, at this marhalatul taqween where the madhhab has been established and everything, it was aided and supported by Abu Al Qas, two individuals who pushed it, who gave it some taqween, structured it a bit. It was Abu Al Qasim Ishaq Ibn Muhammad Ibn Ismail Al Hakeem Al Samarkandi and also Abu Muhammad Abdul Karim Ibn Musa Ibn Isa Al Bazdawi. Now came after that day, but no authorships here, no works have been written.
And then came the marhalatul ta'leef, wal tasneef, wal ta'seel. Authorship works were being written, foundations were being placed fully and this is where Abu Al Mu'in Al Nasafi and Najmuddin Umar Al Nasafi came about. They placed qawa'id and usool for the madhhab, and then after that is the last and final stage which is where it spread, tawastu'u al intishar.
And it spread in many lands and it really got helped by the Salateen Al Dawlatul Uthmaniyah, they pushed it a lot, the Ottoman Empire, because they adopted it, they loved it. So it spread in many Arab countries, also India, that's where it really spread, Turkey spreads, they follow the madhhab, Persia also, Uzbekistan, all these places spread a lot in those lands. And the one who pushed it is Kamal Ibn Hummam, he pushed it a lot.
So in terms of the madhhab of the Maturidiyah, that's the stages it went through. In terms of difference between them and Ahlul Sunnah in general, the Maturidiyah when it comes to Usool Al Deen, Aqeedah, they categorize it into two. They say there's something called Al-Ilahiyat and that which they call Al-Shar'iyat.
That which they call Al-Ilahiyat is basically Aqliyat. It is that which mayasta'iq, mayasta'iqillu al-aqlu bi-ithbatiha. The aqal can independently prove these things.
And here they add in tawheed of Allah Ta'ala, Allah's names and attributes, that's what they do. Tawheed of Allah Ta'ala and also Allah's names and attributes, they put it into the Al-Ilahiyat, Al-Aqliyat, things that can be proven logically. Then they go to Al-Shar'iyat which is basically Al-Sam'iyat, textually based.
And here they put in Al-Nubuwat, prophecy, they put in Adhab al-Qabri, the issues related to the hereafter, Yawm al-Akhirah. And even amongst themselves they differ upon the Nubuwat, should we put it into the Al-Aqliyat or the Sam'iyat or the Al-Ilahiyat or the Al-Shar'iyat, which one should we put it under. They go against Ahlus Sunnah in many things.
First of all is where they take their Deen from. They just divided into Al-Aqliyat and Al-Sam'iyat, whereas Ahlus Sunnah wal-Jama'ah, where do they take their religion from? Al-Qur'an wal-Sunnah and the Ijma' of the Ummah. They don't.
Also, they agree with the Mu'tazila and the Asha'ira in the issue of affirming Allah Ta'ala's existence. Sorry, mainly they agree with the Mu'tazila and the Asha'ira in the issue of how do you believe in Allah Ta'ala. We believe believing in Allah Ta'ala is to know Tawheed, and et cetera, right? They believe, as we mentioned, Awal Wajib al-Mukallaf, the first in this place upon the person who's Mukallaf, who's reached the age of puberty, is another, right? Remember, looking and pondering, which they mean Dalil ul-A'rad wa Hudut al-Ajsam.
Which you touched on, and obviously it's a big issue. It's a very big issue. So according to them, the people are not Muslims.
They make Takfir of Amatul Nas. So from that perspective, the people are not Muslims according to them. Also, when it comes to Allah Ta'ala's characteristics of speech, they agree with the Asha'ira.
The difference between them and the Asha'ira is, Asha'ira, they affirm how many characteristics? They affirm seven characteristics. Whereas the Matulidiyya, they affirm eight characteristics. They say Al-Hayatu, Al-Qudrah, Al-Ilm, Al-Irad, Al-Sam'a, Al-Basr, Al-Kalam, and Al-Taqween.
That's the eighth one that they add on to there. This is what they affirm, the Matulidiyya. Also, the difference between them is the issue of Mas'alat al-Tahseen wa al-Taqbeeh al-Aqliyayn.
It's another issue. They are Murji'ah, just like the Asha'ira. When we spoke about, they are Murji'ah.
When it comes to Iman, they believe Al-Tasdiqu bil-Qalbi faqat. Just affirm it in your heart. Some of them say Al-Iqrar, on the tongue.
Affirm it on your tongue. And actions don't enter into Iman. It doesn't increase nor does it decrease.
They say it's Haram to say the Mas'alat Ahl al-Sunnah mention, which is Al-Istithna'a fil-Iman. To say, Ana mu'minun insha'Allah. They don't allow that.
They also believe Ana al-Islam wa al-Imana mutaradifan. Islam and Iman are just one and the other. So they fall short on that issue.
I encourage, if anybody wants to really know about them more, more, more, there's a Risala Majesteh written by Shams al-Afghani Salafi, Rahimahullah. He wrote a kitab called Al-Ma Turidiyya wa Mawqifu wa Mawqifu min Turhidil Asma'i wa Asifat. It's a very beneficial kitab.
I really admire it. So I encourage people insha'Allah ta'ala to read that kitab. Also Shaykh Muhammad Abdul Rahman al-Khamis.
He has a kitab called Manhaj al-Ma Turidiyya fil-Aqidah. Also Shaykh al-Islam ibn Uthaymiya discusses them in great details in his Majmu'u al-Fatawa and also in his Kitab al-Istikama. Shaykh Muhammad ibn Salih al-Uthaymiya, if you go to his Majmu'u, the third volume, page 307-308, he also talks about them over there as well.
Okay. So is it fair to say that the Ma Turidiyya and the Asha'ara are very similar in a lot of things and then there are also some small differences between them like the fact that the Ma Turidiyya are from eight characteristics and so the Asha'ara are only from seven and things like that. It's a very small difference between the two but they are one and the other.
So one of the things that came up time and time again on our podcast was the difference between textual evidences and using the Aqal, the intellect and a questioner has asked to what extent are we allowed to use Aqal in the religion? Are we allowed to use the intellect in the religion? First of all, we have to understand the Aqal according to Ahlus Sunnah wal Jama'ah has a very high station and we in Inshallah may Allah make us from Ahlus Sunnah, we believe Inshallah that the Aqal has a Manzilah Rafi'ah, a high level. For example, if you look at the Hadith of the Prophet ﷺ when he speaks about who is commanded to do acts of worship, who is Manootun bil Takleef and who do we say you have to fast, you have to pray or you have to go Hajj, is a person who has Aqal, sanity. The Prophet ﷺ said in the Hadith the pen has been lifted from three.
The one who is sleeping until he wakes up. And the one who is a child who has reached the age of puberty. And last but not least, and the one who is insane until he gains sanity.
So you can see it's given an importance to it. The Shara'a has made Manatul Takleef upon the Aqal. Also, the Qur'an and the Sunnah when you look at it, it urges us to think and ponder and analyse and critique.
We've been told to do all of that. If you look at the concept of Tadabbur and Tafakkur and Tadakkur, all of those are referring to people to use their Aqal. Also Allah ﷻ praise the people who have great minds.
Allah ﷻ praise them. Smart people, the clever people, the ones who use their brain, they're the ones who are going to take reminders from all of this. Allah ﷻ praise them.
Also Allah ﷻ spoke against those people who dismiss using their Aqal in its right place. Allah ﷻ says, وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَ عَنِهِ آبَاءَنَا أَوَّ لَوْ كَانَ آبَاؤُهُمْ لَا يَعَقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ وَمَثَلُوا الَّذِينَ كَفَرُوا كَمَثَلِ اللَّذِي يَنْعِقُوا بِمَا لَا يَسْمَعُوا إِلَّا دُعَاءً وَنِدَاءً صُمُّوا بُكْمُ الْعُمْيُونَ فَهُمْ لَا يَعَقِلُونَ So Allah ﷻ spoke about the people who basically, when they are told to follow the dalil, and they're told to follow the proofs and the evidences, their response is, قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَ عَنِهِ آبَاءَنَا We will follow that which we found from our forefathers. And Allah ﷻ, He says, قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَ عَنِهِ آبَاءَنَا وَلَوْ كَانَ أَبَاؤُمْ لَا يَعْقِلُونَ شَيْئًا What about if your fathers are not? They're telling you things that are insane.
Are you going to still follow them? Are you going to do it? Also then Allah ﷻ, He speaks about the people who basically call unto the dead who can't hear them, can't speak to them, and they just call unto them. And then Allah ﷻ, He said, صُمٌّ بُكْمٌ عُمْيٌّ فَهُمْ لَا يَعْقِلُونَ So this shows you the importance that the mind has. Also Allah ﷻ, He mentions that on the Day of Resurrection, the people who are going to regret it are the people that didn't use their minds.
وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعَقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ فَاعْتَرَفُوا بِذَنْبِهِمْ فَسُحْقًا لِأَصْحَابِ السَّعِيرِ So we kind of touched on this issue of عقل and the text. We made a whole entire podcast on this particular issue. We spoke about it in great details.
But what I do want the people to listen is that the concept of عقل, there has to be a middle path that we take regarding it. بين الغلوي والجفاة We don't go extreme exaggeration and we don't go extreme negligence regarding the عقل. يعني we have two groups.
One group of people who have given the عقل unrestricted boundaries. Do what you want. Question everything.
Critique everything. Analyze everything. And think that the عقل hasn't got boundaries, hasn't got limitations.
Those people have gone extreme in the concept of العقل. And we have another group of people who dismissed the usage of the عقل. And they don't care about the عقل.
And they're the صوفية ومن نحى نحوهم And those are on their path. They don't care about the عقل. And they tell you things that are absurd and illogical absurdity.
You're like, are you sure you're saying that? Some people are like that. And another group of people like the معتزل ومن نحى نحوهم And those who take their path. The عقل is the source and it's the evidence and the proof.
And we need to be in the middle when it comes to that. We don't go extreme like these people. And we don't go extreme in this one.
How can we be in that middle path? What we have to understand is the عقل. It has a great station in our religion. I already mentioned that.
And I gave some evidences for it. But Allah did say in the Quran وَخُلِقَ الْإِنسَانُ ضَعِيفًا Allah created the human beings weak. In other words, the brain is part of those weak parts of your body.
Just like you can see and mashallah your eyes are good and 10 out of 10. Your sight is good. You can drive mashallah.
But your eyesight is restricted. The brain is a part of you that's also restricted. And there are things that the عقل cannot really speak about.
For example, you have to understand your عقل has لا دخل له في الغيبيات. You can't speak about the unseen. Because the عقل really speaks about that which it has seen.
عقل compares. If I ask you right now, draw for me an animal that does not resemble any animal on the face of this earth. I wouldn't be able to do it.
You wouldn't be able to. You're going to make the wing. It's a bird's wing.
You're going to take the whiskers from a cat. You're going to take characteristics from animals you've seen. You can't bring something to the table you haven't seen.
So the عقل cannot really speak about the unseen. His brain is not like that. Second thing is لا يستقل بالهداية.
The عقل independently cannot know the detailed matters of guidance. That's why Allah Ta'ala said in the Quran وَلَقَدْ مَكَّنَّاهُمْ فِي مَا إِنْ مَكَّنَّاهُمْ فِيهِ وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبَصَارًا وَأَفْئِدَةً فَمَا أَغْنَى عَنْهُمْ سَمْعُمْ وَلَا أَبَصَارٌ وَلَا أَفْئِدَةُهُمْ مِّنْ شَيْءٍ إِلْكَانُوا يَجْحَدُونَ بِآيَتِ اللَّهِ وَحَقَ بِمَا كَانُوا بِيَسْتَنْزِع وَحَقَ بِمَا كَانُوا بِيَسْتَنْزِع Allah says وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْلِنَا مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ You didn't know this, none of this مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ You didn't know the detailed issues of Iman You didn't know the detailed issues of the religion You didn't But Allah Ta'ala gave it to you So this shows you that the guidance is in whose hands? Allah Ta'ala The Aqal can bring you to the general concept of guidance But he can't bring you to the detailed matters of guidance Last but not least, the Aqal cannot speak about If two people are arguing on a matter And a third person comes Let's say these two are very smart people They have a conflict If a third person comes who is smart as well Can he distinguish between the two of them? No He just becomes a third problem Just another insight to add to the original two That's why Ibn Qayyim, may Allah have mercy on him In his lines of poetry he says يا طالب درق الهدى بالعقل دون النقل لن تلقى لذاك دليل So the person has to understand that The Aqal is like the eyesight It's like other parts of your body It has restrictions and limitations And that's when you say I believe Allah and his messenger What they say hasn't got those limitations Because Allah Ta'ala speaks about the unseen As much as he can speak about that which is seen to us Because we have the pixel of Allah Ta'ala He has the whole jigsaw Not to mention that their intellect differs from different people So whose intellect are you going to use to understand Let's move on to the next podcast So in this one we actually went into A little bit more detail about the same group The Asha'ara And we looked at one of the main deviations That has occurred between them and Ahlus Sunnah And that was how to understand Allah's names and attributes So let's play a short clip for the viewers at home To see what we discussed And since we're going to be talking about Allah's names and attributes We have to understand that We're not going to take any of this from anyone After the Prophet and his companions That's the first people we're taking from And I think that's very important that we agree on that Al-Imam al-Shafi'i debated a man by the name of Hafs al-Fard Now Abdullahi ibn Abdul Hakam He said after he debated with him Al-Imam al-Shafi'i was in utter disappointment And he hated Ilm al-Kalam And Al-Imam al-Shafi'i used to say from that day After that discussion He saw what this kind of ideology is He used to say for a person to do a mistake And then people just say oh he did a mistake It's just a mere mistake It's better for him than to make a mistake And that mistake leads to heresy Which is Ilm al-Kalam according to Al-Imam al-Shafi'i I think we did it before But just translate Kalam like roughly The truth is it's Greek philosophy It's the knowledge that was taken from Aristotle And the likes of these people Also by the way I believe the whole entire Quran There is no Mutashabih The whole Quran There's no Mutashabih in the Quran Alif Lam Mim is not Mutashabih Again we're talking about words Alif Lam Mim is Huruf So you don't believe a single word in the Quran So what's Allah talking about here Alif Lam Mim we know the wisdom for why Allah chose it To make Arabs feel unable But no one asks about the meaning of letters We ask the meaning of words So what does Allah mean in this verse When he says there's Mutashabih What does ABC mean Exactly Alif Lam Mim if we don't read it as Alam We read it as Alif Lam Mim The letters And the basic knowledge that you take in Nahu Is when he speaks about a Kalima or a Kalam Or the types of He mentions Wa Harfun Ja'ali Ma'anan The basic book of Al-Jurumiya mentions that The Huruf are two types Huruf al-Ba'ani and Huruf al-Mabani So no one asks about the meaning of Huruf al-Mabani No one ever says to you What's the meaning of Alif Ba Ta Ta Jeem Ha So the Quran To ask that is incorrect Allah affirms that there are Ayat in the Quran Mutashabih How can you sit here and say There's no Mutashabih in the Quran You're going against what Allah says directly I'm saying to you There's no word in the Quran which is Mutashabih Then you said to me Alif Lam Mim Yeah And I said to you a word Okay That's considered letters So what does Allah mean in the Ali Amran Ayah number 7 When he says There's Mutashabih Yeah Okay the Mutashabih is Nisbi Subjective Each person has Mutashabih There might be a verse in the Quran I read and I don't know what it means So I take that subjective verse To the verse which are Muhkam It might be Mutashabih to me But not necessarily somebody else So can the Mufawad say It might be Mutashabih to us But to Allah it's not No problem But that doesn't mean you're making it On everybody, the people So you're saying within the creation The Ulema There is someone at least Always living on this planet That knows Sahih So as you can see from that clip The whole discussion in this podcast Particularly revolved around An Ayah in Surah Ali Amran Ayah number 7 Where Allah talks about Muhkam Ayat and Mutashabihat And some of the Asha'ara Or the Asha'ara themselves Have actually broken up into Two different sections here In terms of how to understand Allah's names and attributes One of them make Ta'weel Which means that they interpret them And they give them another meaning And then some of them The other part make Tafweed Which they say We don't know what these names mean Or attributes mean Whereas Ahlus Sunnah Affirm the apparent meaning Of these names and attributes So we had a very lengthy discussion I think two, three hours plus Into that particular topic And we went back and forth On some of the different arguments So I refer anybody Who wants to get an insight Into some of those details They can watch the main episode Inshallah Let's move on to Some of the questions That people had The first question is Can Khabar Al-Ahad Which is like single iterations Benefit us with certain knowledge And can we use them in Aqeedah So this concept Of categorizing the khabar Into ahad and mutawatir First of all Let's take a step back This by the way The concept of khabar And how it came to us And stuff like that Is actually a science Or it's a matter That's discussed In the science of hadith Even the Usulin do talk about it It shouldn't be something They talk about It's none of their concern They should be dealing with How to extract the understanding From the textual evidences And how do we You know Understand the Quran and the Sunnah That's what the Usulin Should be dealing with Whereas the Muhaddithin And the people of hadith Are the ones whose job Is to bring the authentication And how it came to us That's their job Okay So it's not meant to be For the Usulin To talk about it So that's why When it comes to Usulin Talking about these issues And the issue of Marasil And Mursal I really don't Take it from them I stick to the Muhaddithin On this issue But when I go to the issue Of how do we then Take the ruling out of The Quran and the Sunnah Because they deal with The Dalalatul Alfadh Which is the bulk of Usulul Fiqh Aam Khas Mutlaq Muqayyin Mujmal You know They are the ones Who deal with this So that's How do I benefit From this text Because the definition Of Usulul Fiqh is It's That's the definition Of Usulul Fiqh Usulul Fiqh's job Is A science where you Research Basically Dalalatul Alfadh This is a general text This is a specific text This is a restricted This is unrestricted This is ambiguous This is clear This is abrogated This is not abrogated That's Usulul Fiqh Like in the concept of How did this narration reach me Did it reach me In mass transmission Did it reach me Few people narrating it That's Muhaddithin Is it authentic Is it weak Should the Mursal Be accepted or not That's something That the Muhaddithin But Usulul Fiqh They have their say In those issues So It's important to know Whose job And who isn't So anyways The Muhaddithin mentioned In the Kutubul Hadith By the way This is not something That Sahabas And they mentioned And they were not acquainted With these Mutawatir and Ahad So it's important That we understand that They said that The Khabar The News It should be divided into two Bi Itibari Usulihi Ilayna How it reached us And Bi Itibari Man Usnida Ilayhi And in terms of Who is it being attributed to So they said Let me mention the second one Who is it being attributed to It's either Allah Then it's called Hadith Qudsi It's the Prophet It's called Marfuh It's attributed to the Sahabi It's called Mawqoof It's attributed to the Tabi'i It's called Maqtooh Simple as Okay Then they go to the second type The first type I mentioned Which is Bi Itibari Usulihi Ilayna How did this narration reach us Then they divided that into two They said that it's either Mutawatir Or it's Ahad Now Mutawatir It's a mass transmission It's two types It's Lafdi Al-Ma'nawi In terms of it's wording It's Mutawatir Like the Hadith Man Kadhab Aliyya Muta'amidan Fal Yataba'u Wa Maqadahum Min An-Nar This is mass transmission they said Mass transmission It's a multitude of narration The people who narrated it And mentioned it Are large in number So they basically defined it as Ma Rawahun Jamm'un A large people narrated An Jamm'un From a large number of people Yastahilu Fil Adati Tawatuhum Ala Al-Kareem Where Normally these people could not all agree on this line It's just not possible Awali Sanadi Ila Akhirihi From the beginning of the chain until the ending And then they said Ahad is basically Anything other than the mass transmission And then they broke the Mutawatir Or the Ahad Into two types The type that we want to focus on Is Min Haythu Turuqihi In terms of it's Turuq And then they said this is three types Mashhoor, Aziz, and Gharib These three are basically Mutawatir Sorry, Ahad The Mashhoor is Ahad Aziz is Ahad And Gharib is Ahad Some of the scholars like Abu Abdillah Hakeem Ibn Saburi Fell into a shortcoming Where he thought that Bukhari's Ahadis Are all of them Aziz And Amir Sanadi refuted him He said Wa Laysa Sharta Lissahihi Fa'alami Wa Qadrumi Man Qala Bint Tawahumi Ala Kulli Hal The concept and this idea That we hear people saying I will take a Hadith if it's Mutawatir And I will take it on board And it's fine, I like it It's Mutawatir, I'll accept it But I won't accept it if it's Ahad This is a statement which you don't find In the early three noble generations saying this You know earlier in the discussion You mentioned the Mas'ala that Abu Bakr As-Siddiq radiallahu anhu He came to the people And he didn't know the answer And he asked someone And Sahabi said And he said does anybody support you in this? How do we reconcile that with this? With what you're saying now? Even another Hadith that you can say For example the Hadith of Dhul Yadeen When the Prophet prayed the Salah And he finished And then they said Ya Rasulullah Is the Salah shortened? Or did you forget? Or is the Salah shortened? It's one of the two And he said neither And they said Ya Rasulullah Dhul Yadeen stood up He said Ya Rasulullah you prayed less And then the Prophet said Who agreed? He looked for anybody else To affirm his statement There's other narrations like this as well This is different from the concept of Saying I won't accept it Unless it comes from more than one Then someone Does that make sense? That's the difference between Abu Bakr requesting for someone else Does it mean he wouldn't have accepted it If it only came from one person? These people are saying If it comes to me from one person I will not accept it How reliable this person is By the way The Ahad itself Is not all of the same level The Hadith which are Ahad That are narrated in Bukhari and Muslim They call it The Ahad in Bukhari and Muslim Are not like a normal Ahad Because Bukhari and Muslim The Ummah unanimously agreed upon These two books So the Ahad in it Is unanimously agreed upon I see Are you with me? So What about the Hadith Which Ahad narrated from Musalsul Bil Aimmah Like Al Imam Ahmed Narrated it from Shafi'i Shafi'i narrated it from Malik Malik narrated it from Nafi'i Nafi'i narrated it from Ibn Umar Ibn Umar narrated it from the Prophet Malik Nafi'i Is Asahul Asanid Even though Imsakuna An Hukmina Ala Salad Bi Annahu Asahuhu Mutlaqan Wa Qad Khawada Bihi Qawmun Faqeela Malikun An Nafi'in Bima Rawahu Anhu Naseku The owner Imam Al Iraqi He says it in his Mustalahul Hadith Kitab In his Alfiyah It's like a golden chain A golden chain That's a golden chain Imam Bukhari considered Malik An Nafi'i Ibn Umar To be the Asahul Asanid The best The most authentic chain So here we have Ahmed Narrated from Shafi'i Shafi'i narrated from Malik Malik narrated from Ibn Umar I'm sorry Malik narrated from Nafi'i Nafi'i narrated from Ibn Umar Ibn Umar narrated from the Prophet Alayhi Salaam Here we have Ahmed is a beast And a great scholar in knowledge Jabalul Asham Ahmed Rahimahu Allah Ta'ala La Tushakulahu Ghubar Imamu Imamu Imamu Shafi'i Rahimahu Allah Ta'ala Muhammad Ibn Idris Al Shafi'i A great Ithiqa Imam Then we have Imam Abu Abdillah Malik Ibn Anas Rahimahu Allah Ta'ala Imam Udair Al Hijra These three Is that Ahad gonna be normal? No It's Muhtaffum Bil Qarain Anyways Scholars have transmitted in Jumaa That we have to take the Ahad Ahadith In all matters of the religion All sciences, all fields Yeah, because when Allah says in the Quran Wa Ati'u Allaha Wal Rasula Obey Allah and His Messenger Why is there no Takhsis Only when there is Mutawatir Except obey the Prophet There's none of that Allah says There is no place for a believer or a non-believer If Allah and His Messenger Decreed that they should have the best of their children You and I both agree That this is authentic The Prophet did say this And you say I'm still not gonna take it Because you know If we do It benefits speculations What I want you to understand is Whether it benefits us Speculation and doubt Or whether it benefits us certainty Regardless Taking it is obligatory We're not gonna lie And say If a hundred people tell me something And one person Reliable Tells me something It's not gonna be the same We can't blind ourselves And a hundred people are stronger, right? Yeah But that doesn't mean I don't know This person, I can't Can't doubt him If he says something And these guys don't oppose it Doesn't mean he's lying He's lying, yeah So there's no reason for me not to Hafidh Ibn Hajar He says Hafidh Ibn Hajar says that Hafidh Ibn Hajar says that He transmits it He's with the Sahaba He's a follower They all accepted The one person's transmission The one person's transmission Ibn Ibn Al-Izz Al-Hanafi He says There's no dispute in this issue The ones that are in Bukhari and Muslim Other than that He said I had Al-Humaydiyya Abd Allah Ibn Zubayrin He's saying I was with Imam Al-Shafi'i Muhammad Ibn Izz Al-Shafi'i A man came up to him Asked him a question And then he said The person said to Imam Al-Shafi'i The messenger He judged this issue in the matter The man, he said to Al-Imam Al-Shafi'i, rahimahullah wa ta'ala, ma taqulu anta? What do you say about this issue now? And then Al-Imam Al-Shafi'i said, subhanallah, tarani fee kadeesah? Tarani fee bay'ah? Tarani ala wasati al-zunnaar? Do you see me between fires? Am I Zoroastrian? Am I in the church? Subhanallah. Aqoolu qada Rasulullahi sallallahu alayhi wa sallam kada wa kada wa anta taqulu li maada taqulu? You are telling me Allah and his messenger judge this issue? Am I the messenger judge this issue? And then you say to him, what do you think? What do you think? Of course I'm gonna take what the Prophet said, sallallahu alayhi wa sallam.
Ibn Al-Imam Ibn Al-Qayyim mentions in the kitab, muqtasab salat yaqul mursala alal jahameet wal mu'atila. And also Al-Imam Al-Zahabi mentions in the seerah, alam al-nubala. And Imam Al-Shafi'i even said, if you ever see me reject a hadith of the Prophet, sallallahu alayhi wa sallam, as sahih, authentic, and I don't take it, and I reject it, and I leave it, all of you bear witness that I have lost my mind.
Something is not right with me. Also Al-Imam Ahmad Ibn Hanbal, he said, wa kullu maa ruwiya AAalinnabi sallallahu alayhi wa sallam, everything that's been transmitted from the Prophet, sallallahu alayhi wa sallam, bi-isnadin jayyidin aqrarna. If a hadith comes to us from the Prophet, sallallahu alayhi wa sallam, which is sahih, aqrarna bihi, we will affirm it.
wa idha lam nuqirra bima ja'a AAalinnabi sallallahu alayhi wa sallam. If we don't affirm that which has come to us from the Prophet, sallallahu alayhi wa sallam, wa dafa'naahu wa radadna AAalallahi, and we reject it and we turn it back, then that means we will reject what? wa radadna AAalallahi amrahu. It will mean that we will reject Allah Ta'ala's commandments.
And then he recited the ayah, wa maa a'taakumu ar-rasoolu fa khudu wa maa na'aakumu AAanuhu fa antaahu. So here we find that Imam Ahmad Ibn Hanbal, only condition was what? Authenticity. As long as it's authentically transmitted from the Prophet, sallallahu alayhi wa sallam.
Ibn Taymiyyah said, as-sunnah idha tabatat. If the sunnah has been affirmed, fa inna al-muslimina kulluhum mutafiquna ala wujubi itiba'iha. All of the Muslims are unanimously in agreement that it has to be followed and adhered to.
So as long as the hadith is authentic, regardless of whether it's mutawatir or ahad, we take it. And what I want people to really understand is that the rejectors of the hadith are two types. There are people who reject the hadith in its totality, and they're the ones who falsely call themselves Quraniyuna, and the Quran is free from them, kabara'ati dhi'bi min dami ibn Ya'qub.
The way that the wolf was free from the flesh of the son of Ya'qub, Yusuf, alayhi salam. And it was a lie when they said that Yusuf was eaten by the wolf, right? These people are also free from the Quran as they attribute it to themselves. Now, pay attention here.
Those we call them munkiri sunnah, the rejectors of the sunnah, the rejectors of the hadith of the Prophet, sallallahu alayhi wa sallam. Those ones are one type of rejectors of hadith. There's a lot- Who reject all of the hadith in its totality.
In its totality. And we have another group of people who are, they come with a radd, which is juzi. They partially reject the hadith, which is qabal al-ahad.
And this is a stepping stone to the complete and ultimate rejection of hadith of the Prophet, alayhi salatu wa salam. Very dangerous. Very, very dangerous.
Okay, the last question I have for you on this particular podcast, and we had a number of questions around this about the number of asha'ali scholars, and one name kept coming up over and over again. Why do you read Imam Nawawi's books if he was a deviant? Ahl al-sunnah wal jama'ah munsifuna. We're just, when it comes to rulings that we place upon people, may Allah make us from Ahl al-sunnah wal jama'ah.
The rulings that are placed on people is two types. A mistake a person falls into, and an innovation that renders a person an innovator. And Imam al-Nawawi, great imam, noble imam, mukhlis, sincere individual, illustrious, rahimahullah, the ummah have agreed upon his nobility and his righteousness.
Imam al-Nawawi is not ma'soom. I don't think anyone should think that. He's not infallible from mistakes.
Wala Ibn Taymiyyah, wala al-Dhahabi, wala Ibn Abdul Wahab, wala Ibn Baz, wala al-Fawzan. Nobody's free from mistakes. Every single person, they're judged based on the Quran and the sunnah.
If they get it right, it's accepted from them. If they get it wrong, it's rejected. The one whose statement is taken unrestrictedly is the Prophet sallallahu alayhi wa sallam, and Imam Maliki said, kullu yu'khadu min qawli wa yurad ila sahiba hadha al-qabr.
So it makes no sense to me that some people, when Nawawi is criticized, or Ibn Hajar is criticized, or Ibn Taymiyyah is criticized, or Muhammad bin Abdul Wahab is criticized, they get frustrated and angry. These great Imams, they themselves said it and mentioned that our statements, it's not the final, ultimate goal. It's not the final, ultimate truth.
Our statements, take it. Scale it, look at it. If it goes in line with the Quran and sunnah, take it.
If not, smack it against the wall. So Al-Imam Al-Nawawi is from those great scholars whose works we admire, we benefit from it. Without it, many of us wouldn't have understanding of the religion properly.
He's got great books. He's a faqih shafi'i. His Kitab al-Minhaj is one of the greatest books.
Sometimes, if you look at Islamic history, you find that the dowry of a woman would be Kitab al-Minhaj, that the man who, not just, by the way, giving the book to her, it would actually be, he'd teach her the Kitab, and educate her. This is not a joke. He sharh usuhu muslim, la yastaghni minhu talibu ilm.
A student of knowledge cannot be without it. Wala al-'alim, a scholar can't even be without it. It's a big Kitab.
It's a great, I mean, big book. Nawawi wrote, rahimahullah. Ma'dhalik, some of his statements in Allah's names and attributes are wrong.
It goes against the Madhab al-Salaf. Okay, which I believe, sincerely, that Al-Imam Al-Nawawi, rahimahullah, if he was alive today, and he was with us today, and he came across those mistakes, and he was brought to his attention, and he looked at it, and it was brought to him like that, I believe Nawawi would go back from his mistakes. Because he's a sincere person, a person who wanted to get closer to Allah Subh'anaHu Wa Ta-A'la who wanted to distance himself from mistakes and errors.
That's what he was. That's what he's known for, rahimahullah, rahmatan wasi'a. But what I do not accept, and I don't agree with, whoever says it, whoever says it, that Al-Imam Al-Nawawi is an ashaari.
I don't care who says that. Al-Imam Al-Nawawi is not an ashaari. Yes, he did agree with ashaari on some issues, like to say he's an ashaari means that he's upon the foundations of the ashaari.
Like Al-Imam Al-Nawawi does not reject the single hadiths. That's one of the fundamental beliefs of the ashaari. Nawawi, rahimahullah, accepts single narrations in hadiths.
Okay, look at his explanation of Sahih Muslim. Al-Imam Al-Nawawi, rahimahullah ta'ala, Al-Imam Al-Nawawi says, give him precedence to the aql over the naql. Never.
Never. Lakin, with that being said, Al-Imam Al-Nawawi has fallen into mistakes in the religion. Errors and mistakes.
They are pointed out. They're mentioned to the people. That's the summary of what? Just because you agree with a group on one thing, doesn't mean you agree with them on everything.
No, it doesn't. Ibn Taymiyyah, some of his views, we criticize it. We say this view of Ibn Taymiyyah is wrong.
We don't accept it. We say to Muhammad Abdul Wahab, some of his views here, no, we don't agree with it. So, Ibn Taymiyyah, Ibn Abdul Wahab, Ibn Hajar Al-Husqalani, Bayhaqi, great scholars of Islam, who seem from all through Islamic history, we look at their statements fairly.
Also, recently, I've been, I mentioned even in my last podcast, and I've looked deeply into it, that there's a Risalah that came out, it's called Juz'un Fihi Dhikru I'tiqad Al-Salih Fil Hurufi Wal Aswat. And this is attributed to Al-Imam Al-Nawawi, rahimahullah wa ta'ala. The tahqiq of the kitab is Abu'l-Fadl Ahmad Ibn Ali al-Dimyati.
When I look deep into this issue, is this kitab actually truly attributed to Al-Imam Al-Nawawi? I came to the conclusion that this is not his works. Even though I came across Shaykh Saleh Ibn Abdillah Ibn Hamad Al-Usaymi, saying that it is Al-Imam Al-Nawawi's book. But Bikulli Insaf, when I looked into it, I checked the manuscripts and everything, and I have the manuscripts, I checked it and I verified it, I come to the conclusion that this kitab, attributed to Hafiz Al-Nawawi, rahimahullah wa ta'ala, is null and void.
There are many reasons when you look at it. First of all, the muhaqqiq of the kitab, Abu'l-Fadl al-Dimyati, Ahmad Ibn Ali al-Dimyati, who did the tahqeeq of the kitab, did not mention in any way, shape or form, the attribution of the risalah to the author himself. In the way that the scholars of ilmul tahqeeq, ulama who do tahqeeqat al-kutub, the way they attribute it, there's a tariqah, there's a usloob, there's a manhaj.
When you attribute a book to the author, he didn't do it accurately. That's number one. The second one is, the maqtoot is unknown, it's attribution, the copy, the maqtoot that he used, is majhool al-nisbah, it's unknown.
Last but not least, every single body who wrote about that Imam Al-Nawawi's biography, everybody I looked at, in every places I went back to, to check the biography of Imam Al-Nawawi, rahimahullah wa ta'ala, not one person ever mentioned this particular, no one mentioned it. That Imam Al-Nawawi, rahimahullah wa ta'ala, wrote this. No one ever mentioned it.
And this is an aqeedah-related book. They never mentioned it. They mentioned all the works of his.
Okay. So this is a book that Shaykh Salih al-Husayni said that Imam Al-Nawawi repented from, or changed his position. Changed his position.
But you're being just and fair and saying, you've looked into this and you don't believe this book is his. I don't believe it. It would be good, it would be something praiseworthy, to be honest, and it would be good, it would be a good thing for us to say that half of Al-Nawawi, rahimahullah, and Imam Al-Nawawi, rahimahullah wa ta'ala, and Imam Al-Nawawi, rahimahullah wa ta'ala, came back from this issue, and this is a risalah for it.
But what we know is that Imam Al-Nawawi did not seem to come back from it. This was his belief. This is his view, rahimahullah.
Also, I did mention something in my podcast previously. Ibn Attar, Alauddin Ibn Attar, who's a student of Imam Al-Nawawi, one of the greatest students, the most profound, has a I'tiqad book, okay? When I was speaking about it, I kind of spoke about it as though it was the mu'taqadu ahl al-sunnah in everything he was saying, but even him, he still has in him, he still has, he still has, when he affirms Allah's, subhanahu wa ta'ala's, names and attributes, he does tafweer in it. Okay.
Because I went back to my notes, and so that was also a slip of the tongue from the podcast as well. Jazakallah khair for clarifying. Let's move on to the next podcast, inshallah.
We then went on to an issue of music, and whether that was permissible or not in Islam. Let's play a brief video just to give the viewers a reminder of the kind of things that we discussed. So I've looked into the books of the ulema, what they've said about al-ghina, for example, that's the term.
Al-ghina means singing. Al-ghina, the ulema, when I looked at their categorization or their definition of the word, I found that their categorization revolves around three. These types are, of course, kama dallata alayhi al-adillatu shar'iyah, the Quran has shown it, and the sunnah.
And also the istilah al-ulema, the usage of the scholars, ya'ni ahlul-lughah, ahlul-fiqh, and other than them, inshallah ta'ala. Okay, I know I don't want to get too deep into discussion because I've also got some points I want to contribute, but I just want to finish this foundation. Okay, so you split up music and singing into three types.
First one being permissible, second one being impermissible, and the third one is when people actually take the impermissible form and they use it in an attempt to get closer to Allah. It's like an innovation in the religion. So, the evidences that support me are the Quran, the sunnah of the Prophet, alayhi salatu wa salam, and the ijma' in Surah al-Lughman, Allah ta'baraka wa ta'alayhi wa sallam, from amongst the people, those who buy lahwal hadith.
Okay. Now, we have to, now we've got an ayah. Yeah.
When an ayah comes up like that, what we have to do is we have to say, okay, what did the early imams of Islam say about this? Fine, okay. The people we take it back to are the companions, number one. Okay.
Did the sahabas comment on this verse? We have three noble companions, three, not just companions, but real, knowledgeable imams and ulama of the sahabas commenting on this verse. We have Ibn Mas'ud, who didn't just say lahwal hadith means ghina, he actually swore by Allah that this is music. The Prophet, sallallahu alayhi wa sallam, has come from him 14 evidences, and 14 hadiths that say it's haram.
Music, clearly mentioned music. Music. 14 hadiths.
First one is the most famous hadith of Imam al-Bukhari. la yakunanna they will be min ummati, from my ummah. qawmun ay people yastahilluna, they will permit for themselves.
Al-hira, which is zina, hira means al-farj, and al-harir means silk, wal-khamra and alcohol, wal-ma'azif and music. Okay, now you're going into an issue of ijma' or sukooti. You're saying that there's an ijma' upon the companions because this statement was made and nobody opposed it.
We have no one opposing it. Wallahi, when you look at the salaf, what they were saying about music, la qur'anu sh-shaytaan wa ruqyatu sh-shaytaan wa innaha yunbitu fil-qalbi al-nifaqi. Yeah, it brings hypocrisy in the heart.
You're saying they didn't even know the music where we're seeing today. Wallahi, this is the way that shaytaan gets to a person and it's been from the deceptions of shaytaan. I found myself, personally, that many people who've been struggling with sins, who've been falling into zina, who, it's through music.
Music, killing, zina, all of it, it makes it easy. Specifically, the lyrics they use, it makes it easier. Also, this concept of depression and anxieties, this is, it gives you it.
A lot of people, they connect themselves to it. I know people who told me that I listen to, when I'm sad, this music, and when I'm happy, I listen to this music, and when I'm reading, when I'm walking, I listen to this music, and when I do this, and then what happens to them is when they strip themselves from the music, they're dark, they're feeling hurt and heartbroken. Anyone who has the Quran, and has Mahmood Khalil Al-Hussari and Manshawi, wallahi, I don't, subhanallah, haqiqatan, Mahmood Khalil Al-Hussari and Manshawi and these great imams of the Quran, when you have them, why would you ever wanna listen to it? Or somebody else? Or why would you wanna listen to music, la shaq? Okay, this was an interesting one for me.
I remember when you first suggested the topic, and this is actually, most of the times, I actually suggest a topic for the hot seat, but this is one that you came up with, and I kind of looked at you and said, yeah, we can do like a 30, 45-minute discussion. You know, we've had a couple of longer episodes. I didn't even realize this was a discussion until I really looked into it, and it shouldn't be a discussion.
It shouldn't at all, and you made that very clear on the podcast itself. You brought many, many ayat from the Quran, and not your understanding of those ayat, but the understanding of the companions about what certain words mean. You then brought many, many evidences from the Sunnah.
I think the strongest one being the fact that music was actually categorized with things like alcohol, zina, and silk for men, which are clearly haram, and everybody would agree they're haram, and the Prophet, sallallahu alayhi wa sallam, said there will be a time where people from my ummah will make these things halal, and then finally, you even brought ijma' as if the Quran and the Sunnah alone aren't enough. You brought ijma' from 30 different scholars that clearly and categorically said music is haram. You did, to be fair, at the start of the podcast, and again, I do recommend, like I have been doing throughout this discussion, anybody who wants to get a more detailed view, go to the main episode, because the summary they've just seen is exactly that, it's a very brief summary.
You did categorize music into three different types, the permissible music, the impermissible music, and music where people use it to get closer to Allah, which, of course, isn't innovation in the religion, and therefore, by default, that's also impermissible. Yeah, I really didn't realize that there was even this discussion going on, but I looked into, and we never mention names on the hot seat, but there's certain people that I normally go to who talk about these things, and they would bring their statements forward, try to bring their evidences forward. Even in the Arab world, it's quite popular.
I wouldn't say quite popular, but there are some individuals who try and push the view that music is permissible. But I think the job that you did, really, and you spoke about ijma' al-sukuti, and dalalat al-iqtiran, and all of these terms that anybody who wants to benefit from, they can go to the main episode. Anything that you'd like to contribute, or should we go straight into the questions? Go to the show, inshallah.
Okay. The first question I have is, what is the ruling on nasheeds? You see, the problem with the nasheeds nowadays is that it's become musical instruments are being used inside it, and they call it nasheeds. That's the first one, and that we already spoke about in the podcast of music.
If it's got musical instruments, it falls under prohibited, it becomes a music, which we already spoke about. Wa li-llahi al-hamdu wa la minna. The second part is that it is the nasheeda, sorry, the nasheed is called nasheed al-islami, where the person, nasheed al-islami, which basically the person is trying to get closer to Allah by it, and this becomes an innovation.
It's taking a path and a tariqa where the person is trying to get closer to Allah by it, subhanahu wa ta'ala. Now, we're left with, if the person's using their voice in a way that's beautiful, but it's not cutting it up in a way that it's, they're not following a rhythm. Okay.
This, inshallah ta'ala, we can't say it's haram unless the person is doing this and it's become their day dinner, the way they do things, always just doing this, and it's taken away from their remembrance of Allah, subhanahu wa ta'ala, it's getting in the way of the recitation of the Quran and et cetera. That makes it haram, for example. Also, if the person's using their mouth, like in, it is, tushbihu sawt al-alat al-musiqiyah, but it resembles the music instruments.
Yeah, that's very common, yeah. Like, for example, beatboxing, for example, or even when you hear it, somebody in the back is just making noise that is called an acapella. Acapella, I think, is when there's no background noise at all, it's just a person either singing or talking, but I think it's very common because a lot of people, they have these nasheeds, which they sound just like music, but they'll say a message at the start, no musical instruments were used or something like this.
This is kind of what you're talking about, where the voice is used, but it sounds very, very similar to music. But some people, they get, they take it, they put it in the computer, it's their voice, like in, and then there are no instruments that was used, but the voice gets put. Auto-tune.
Auto-tune. Auto-tune, right? Yeah, that's what you're talking about, yeah. So, all of this, it's musical instruments.
It's all musical instruments. Technology has evolved, correct? Those types are not allowed, and when you look at the kalam of the ulama, you realize that their conditioning of it is number one, there is nothing haram in your vocabulary that you're using. The second one is, there isn't no musical instrument.
Number three is, your mouth and your sound that's coming out of your mouth, it doesn't emit, doesn't resemble the musical instruments. Number four is, it shouldn't be your norms every time, this is who you are, as some of them call themselves, nasheed artists. This is not permissible as well, because it takes you away from the recitation of the Quran, calling the people to Allah Ta'ala, good, righteous actions.
Number five is, it shouldn't be women who are standing in front of men who are reading it. Women's voices, for example. Shouldn't be that.
Also, the passage should stay away from words which are raqeeqah, words which are fitnah for the people, which kind of resembles the fussaq, the kind of ways that they talk. The person also should stay away from pictures that some people put in front of their cassettes and things like that, which cause muharramat and things like that. Scholars mention those shurut, those conditions, which you can take from the kalam of the ulema.
If all of those are not there, and it's also not trying to get closer to Allah by it, then inshallah Ta'ala it should, because it can't be a form of da'wah. The means of da'wah, we already spoke about it, it's talking fiya, it's closed, you can't do da'wah through anashid. And that's why a lot of people call it anashid al-islamiyah, they call it al-islamiyah, because they want to get closer to Allah.
No, no, we don't believe. You get closer to Allah by doing this. Okay, barakallahu feekum.
The next question is, what about music, and this is, again, something that's very popular unfortunately, what about music in the background of documentaries, or nature shows, or what's, again, quite common, a YouTube tutorial will have music in the background, so the listener, or the watcher, is not intending to listen to music, they're trying to get the benefit of the tutorial, or the documentary, but there happens to be music in the background. I mean, remember when you spoke about the word sama'a, hearing something, and istima'a? Yeah, I do, yeah. We mentioned that, Ibn Taymiyyah used that concept, you're walking somewhere, and there's music playing in the background, but you're just talking to someone, you can't really hear it.
Your aim is not to listen to the music, you're listening to your friend's conversation, you don't even know this is playing. That, you're not gonna be held accountable for it. shakka wa la rayb, al waraa, and a deen is to go and not stay there, but you're not gonna be held accountable, because you're not listening, okay, you can only listen to it when you stop the conversation with your friend, and you listen to it, and at times we're like that, we walk into a place, we're just preoccupied with other things in our minds, we're on the phone, and we don't even know this place's music, until somebody sometimes points it out, and says, you didn't know there was music, Allah, then you realise it.
That one we said already, there's no sin on you. Like in documentary that has the music, you have to actually listen to the music. Because you're trying to listen to the words of the documentary, so you're actually using your ear to, you're actually listening, yeah, I see what you're saying.
That's different to being in a restaurant where you're talking or you're eating, and the objective is not listening, it's just talking and eating, okay, I'm with you. Correct. So that is not permissible.
It's not permissible for a person to listen to a documentary that has music in it. Okay. The next question is, you mentioned on the podcast that even reciting the Quran in an overly melodious tone is not permissible.
A lot of people are really kind of, they want some clarification on this point. To what extent, what do you mean by an extremely melodious tone, and how do you reconcile this with a hadith that encourages us to recite the Quran beautifully? You see, the hadith that you're referring to is the hadith of Sahih al-Bukhari where the Prophet shallallahu alaihi wasallam said, ليس منا من لم يتغنى بالقرآن He's not from amongst us, the one who does not beautify his voice with the Quran. So what we have to understand is, there are two types when it comes to reciting the Quran.
There are people who recite the Quran, طبيعة الإنسان This is who he is. He's got a beautiful voice. When he recites it, penetrates the hearts.
And it's just natural. He hasn't studied any science for this. He hasn't gone to any musical school.
He hasn't. He's naturally a beautiful reciter. When he recites the Quran, it's just a beautiful recitation.
It's beautiful when you hear it, it penetrates the hearts. That is permissible. And that definitely goes under the hadith of the Prophet shallallahu alaihi wasallam, ليس منا من لم يتغنى بالقرآن All natural.
There's a second type which we find, which is that the person, his recitation of the Quran or his reading of the Quran is in accordance to musical rhythms and beats. It's in line with that. And for you to actually, so they say when you're talking about adab, for example, you need to read it like this.
When you come to Jannah, read it like this. Like a science or something. Yeah.
You know, it's a particular science structure behind it. And it's actually called maqamat. Okay.
You go and you study it and you learn it. And many of the big Quran that you see actually did study this. Abdul Basit, Abdul Samad, and Hussari even as well.
All of them, they study this. They go and they study this. So when they recite, Hussari, I heard after that he repented and he left all of this.
So it's not permissible. This is qawa'id principles that's taken from music. Okay.
And it's prohibited and it's haram and a person should stay away from it. And great scholars have spoken about this. Great imams of our time.
The qurra' of this time even who have given fatwas, the impermissibility. Aziz Mubaz gave a fatwa on that issue. And now we even have it, subhanAllah, some people who use, they computerize their recitation now.
The qurra'an. The qurra'an one gets, so it goes under and it gets, and if the voice has been crisp and it's just been cleansed from any, you know, your lips and everything, that's fine. But this one's auto-tune and inna lillah wa inna ila raj'un.
So this is not permissible and it's not allowed. The person should fear Allah subhanahu wa ta'ala not to play with the book of Allah subhanahu wa ta'ala in that way. The last question I have on the music podcast regarding the issue of ijma'a al-sukuti.
And that is basically when there's a view that is held by a companion for example and it's become so prevalent and it's been so widespread across a number of different people, a number of different generations and nobody held a view other than it. Nobody affirmed it verbally but nobody held a view other than it. It's ijma'a al-sukuti.
And that is the deleel, you know, we discussed that on the podcast. The questioner is asking are there not reports from companions such as Abdullah ibn Zubair and Hassan ibn Thabit listening to music? Hassan ibn Thabit. Yeah.
Abdullah ibn Zubair radiallahu ta'ala anhu Imam al-Haramayn and Ibn Abid Dam both transmitted that that Abdullah ibn Zubair for example he had jawarin awwadat that he had slave girls that used to read for him. Ibn Umar entered onto him and he saw this and he had musical instruments and stuff like that. And he said to him yaa hadha yaa sahibu rasul ilayhi sallallahu alayhi wa sallam this first of all just to simplify it for the people where is the chain for it? al-isnadu min al-deenu walaw li al-isnadu laqada man sha'a man sha'a Where is the chain for this? Where is the sanad? That Abdullah ibn Zubair radiallahu ta'ala plus Abdullah ibn Umar's statement regarding music is well known it's established radiallahu ta'ala anhu that's one.
Okay. So there's no chain for that one. As for Hassan ibn Thabit radiallahu ta'ala anhu then the narration when I saw it I looked at it and I checked it out it mentions in the chain of Hassan ibn Thabit's one it mentions bi annu ruqisa lahum fil lahwi fil a'rasi the ta'bir of the sahabi was ruqsa was given to us for lahw fil a'rasi in the weddings.
So we already spoke about in weddings and when somebody's coming back from a journey and not only for people to sing for him and stuff like that we said which falls into the permissible type of we spoke about it. But here the point that really touched me which is that the ta'bir of the sahabi where he used ruqsa lana ruqsa was given to us and this term ruqsa lana if you look at the kalam of the usuliyin the ulema usul al-fiqh like for example al-faqih Abu Muhammad al-dishti al-halafiyyuh he says the word al-nahyu a'an al-ruqasi in his kitab in his kitab he's got a kitab called al-nahyu a'an al-raqsi wa al-sama'a it's called al-nahyu a'an al-raqsi wa al-sama'a naam he mentions it he says qawluka rukhisa fil ghina fil ursi it means daleelun ala tahreem al-ghina fil asri thumma ja'ati al-ruqsa fil ursi li ma'na la ta'qiluhu wa la tumayyizuh so the word rukhisa lana it was made rukhsa was given to us he says it shows that it was haram before and now rukhsa was given al-ghazali in his kitab al-mustasfa the first volume 97 no 98 he says maa abahahu fil asli minal akli wa shurbi la yusamma rukhsatan wa yusamma talawuluhu al-maytati rukhsatan he says that what Allah permitted like eating and drinking you can't use rukhsa for that wa yusamma talawuluhu al-maytati but eating a dead corpse when you have to eat it because you're about to die or you're fearing death he says you can use rukhsa for that something that was originally haram ay naam ibn hazmin in his kitab al-ihkam he mentions la taqoonu lafda tul rukhsati illa 3an shay'in taqaddam al-tahzeeru minhum and rukhsa can only be used for something that you were that was you were like the ruling changes ay naam you prohibition that yeah so actually that evidence that they're trying to bring towards you actually turns back on themselves because of the word and that was used okay let's move on to the next podcast this was when we spoke about the issue of niqab and whether that was obligatory or not let's play a short clip to remind the viewers what we spoke about the differences here are not about whether she can wear tight clothing or not the difference here amongst the scholars is the niqab is it obligatory or is it not I strongly hold an opinion after research after looking into the issue I sincerely believe that the woman should cover her face it's an obligation she must Allah subhanahu wa ta'ala He says وَإِذَا سَأَلْتُمُهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَائِحِ حِجَابٍ ذَلِكُمْ أَطْحَرُ لِقُلُوبِكُمْ وَقُلُوبِهِمْ this ayah is in surah al-ahzab ayah 53 Allah subhanahu wa ta'ala He says when you ask these women about a matter فَاسْأَلُوهُنَّ أَسْتَمْ مِنْ وَرَائِحِ حِجَابٍ from behind a veil verily this is a purification for their hearts and the hearts of the men now this ayah so the statement of Allah subhanahu wa ta'ala when He says يَا أَيُّهَا النَّبِيُّ قُلِّي أَزْوَاجِكَ وَمَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ say to your wives and your daughters and the believing women that you place over yourselves your jilbabs and this is of course gonna be a means and a way for the woman not to be harmed right عَبْدِ اللَّهِ بِالْعَبَّاسِ رَضِيَ اللَّهُ تَعَالَى عَنْهُمَا may Allah be pleased with him He said الله سبحانه و تعالى He commanded the believing women that if they leave their houses for a reason يُوَطِّيْنَا وُجُوهَهُنَّ that they cover their faces from above their heads with the jilbab now this is a very powerful point that I want inshallah ta'ala to be taken on board قَوْلُوا تَعَالَى وَالْقَوَاعِدُ بِنَ النِّسَاءِ اللَّاتِ لَا يَرْجُونَ نِكَاحًا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَنْ يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَةٍ بِزِيْنَةٍ وَإِيَا اَسْتَعْفِفْنَ قَيْرٌ لَهُنَّ وَاللَّهُ سَمِعٌ عَلَيْهِ this ayah is surah an-nur ayah 60 Ibn Jalil al-Tabari he mentions in tafsir of this ayah he says this woman she cannot have no children anymore because of min al-kibari because she's aged this woman Allah says فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَنْ يَضَعْنَ ثِيَابَهُنَّ there's no harm upon this woman أَنْ يَضَعْنَ ثِيَابَهُنَّ that they take off their thiyab you are in trouble if you say this is not the niqab and the gloves do you mean that she's gonna take off her clothes the first hadith I'm gonna bring is probably the most clear and the most direct of them and it's the hadith of Aisha and the Sunnah of Abi Dawud Asmaa bint Abi Bakr the daughter of Aisha ra came in front of the Prophet ﷺ and he corrected her dress he said Oh Asmaa when a woman reaches the age of menstruation it does not suit her that she displays her parts of body except this and this and when he said except this he pointed to his face and in this he pointed to his hands this is a clear-cut statement unlike some of the you know quotes that you brought in the ayat and the understanding of this and that this is a clear-cut statement from the messenger himself ﷺ that the woman can leave the face and the hands uncovered the hadith of the woman at the Eid Salah and her cheek being shown so this is the majority of how far we've been taken by women who narrated this hadith again? Bukhari and Muslim right? maybe Bukhari and Muslim why are all those narrations only hajj? marriage? you know all situations like which we already mentioned I think this is the first time that we did a topic on the hot seat that where there is a genuine difference of opinion great noble scholars have taken both sides some people say niqab is wajib and some people say that it's recommended and we kind of broke the podcast down into different phases we first spoke about whether hijab or niqab is a cultural thing or whether it's an act of worship it was also very relevant at the time if you remember the Mufti of Chechnya just came out with a statement saying that the niqab is a Wahhabi Saudi Arabian cultural practice after we went through that we discussed the different evidences that both sides of the table bring forward on the scholars that you you know you took the position that the niqab is wajib it's obligatory and I took the position that it's not obligatory but it's still highly recommended and encouraged for our Muslim sisters and I think this was I think I shared with you that it's the first time I looked into this issue and having read kind of my research that I did leading up to the podcast I thought sheikh al-Bani came strong like he normally does I really thought that I was really believing I thought this is very very strong after the podcast I kind of got a glimpse into the other side the one that says that niqab is wajib I kind of went back I did a bit of more additional research looked into the ayat had a conversation with you as well offline and now I'm like I think it's very very clear to me personally that niqab is wajib so an interesting discussion probably the longest podcast to date that we've had let's go on to the questions inshallah okay the first question is that there was a particular hadith in there the hadith of Aisha and talking about Asma bint Abi Bakr and sheikh al-Bani believed this hadith to be authentic and if it goes in for him it's very clear I think the Prophet ﷺ is saying that the woman has to be covered except the hands and the face very very clear wording you actually and not just you but other scholars as well have weakened the hadith the questioner asked many times on the hot seat podcast you've said sheikh al-Bani authenticated this hadith sheikh al-Bani authenticated this hadith why now when a hadith goes against what you're pushing do you say that sheikh al-Bani got it wrong on this one first of all from sheikh Nasir ﷺ from his tapes from his works we learned not to blind follow anybody he taught us it when I say he taught us it from his works if you read sheikh Nasir's works and I think I've read nearly everything that sheikh Nasir has written I've learned this concept of not to be fanatic to anybody Alhamdulillah and it's helped me a lot I don't base my religion on individuals and where if a particular person is critiqued I like to know why and what's the proof if you take it if you bring it I'll take it from you and sheikh Nasir proved that in his works Rahimahullah Ta'ala and so I'd actually be following him by doing what he encouraged us to do and you know educated us to do and anyone who reads the first portion of his kitab, Sifat al-Salat al-Nabi the beginning of it when he speaks about the statements of this Aymat al-Arba'a, Abi Harifa and Imam Malik ibn Anas and Muhammad ibn Jalisa al-Shafi'i and Ahmad ibn Muhammad ibn Hanbal what they said regarding blind following you would see how sheikh Nasir Rahimahullah pushes for the idea of following the Quran and the Sunnah and not to be fanatic for people so I still believe I'm following sheikh al-Bani in that regard secondly is that every hadith that sheikh Nasir grades and authenticates I can't always check them up I don't check every single grading hadith of sheikh al-Bani sometimes I just stick to what he says rahimahullah ta'ala and I stick to it but if there's a mas'ala I believe that sheikh Nasir rahimahullah ta'ala may not necessarily agree with him on this issue and he grades a hadith to be sahih and that hadith goes against my whole particular view that I have I'd have to see the authentication I take a step further and I look into the hadith with him so I look how the view of the grading of the hadith how he did this one that makes sense and if I find that his grading is sahih I've changed my opinion because I have now a dalil in front of me but there are issues which I don't agree with sheikh al-Bani rahimahullah ta'ala the issue of taruq al-salah for example I don't agree with him the issue of the niqab I don't agree with the sheikh and there are many other issues like the issue of al-lihya if it reaches a hand's fist fistful yeah if the beard reaches a fist sheikh al-Bani said it's wajib for the person to cut it if they don't cut it they're sinning I think that's a very strange opinion and there are many other issues like that that sheikh Nasser rahimahullah gave fatwa in that I don't see how the issue of fasting yawm al-sabt Saturday yeah Saturday the way he looked at the hadith and everything I also don't agree with him on that issue there are a handful of issues that I don't agree with him but in general he's a great imam that I admire rahimahullah rahmatan wasi'ah okay a sister then asked this is the next question when shahids kept asserting that the statement of asma her statement when we used to cover our faces when in the state of ikhram I kept saying this isn't sarikh this doesn't prove the obligation it could be recommended and of course they're going to cover their faces she said why did ustadh not mention that the asr in ikhram is to leave the face uncovered and we discussed that as well so only another obligation can remove the initial obligation so what she's saying is that the prophet sallallahu alayhi wa sallam told the women that they can't cover their face in ikhram then we have narrations from asma into abu bakr saying that we used to cover our face in ikhram surely this can't be recommended because if it was recommended and obligatory then this can't overwrite the other one the only way is that if this is obligatory then it can overwrite how do you know the question is a male or female I think the username something I think from memory so the first thing I think the sister fell short in the question is that the prophet sallallahu alayhi wa sallam did not prohibit a person from covering their face he just said that they can't wear niqab so I think that the ground that the person is arguing on which is that the face has to be covered in the state of ikhram if men come by a woman she just can't wear a type of face covering which is the niqab yeah so how does you know this question also comes up how does someone cover without a niqab how can someone cover their face the shibab yeah from the top yeah she can do it from the top and sometimes she can grab the side yeah exactly okay great the next one is is it obligatory for a woman to cover her hands aye naam we mentioned the general hadith al mar'atu awrah the woman is awrah so her whole entire body is awrah just to cover it and so the whole podcast was about the face and the hands and that's what we were trying to prove that the woman has to cover her face and also her hands aye naam okay next question is I do not believe the niqab is wajib but I do wear it this is obviously coming from a sister however if I'm at home and sometimes my cousins come round or even my friends who have sons I see them as kind of my sons I don't cover my face am I committing a sin you know is this sinful am I wrong for doing this if the sister doesn't believe the niqab to be wajib and she's of the opinion that it's not wajib then of course she's not silly according to her madhhab from my madhhab yes I see her to be silly but from her own madhhab she believes that it's not wajib and I hope that she's reached that conclusion that it's not wajib after researching she can't just say these two views this one seems nice and applicable to my life if she's taken that view based on that she's a sinner she has to come to this conclusion of course she's a sinner if she has the ability to research yeah yeah okay so if she can research and look into the issue and then come to that conclusion that you know what I don't actually believe genuinely I don't believe that the niqab is wajib I've researched it I've looked into the issue the arguments are not strong to me if she's reached it from that base and that ground then of course no she can uncover her face inshallah keeping in mind she can't beautify herself because both parties agree upon that there's no dispute in that matter she can't put in anything that will beautify herself and attract her etc okay final question on this episode I don't understand how Ustadh Abdur Rahman believes that if the husband or father thinks it's wajib for the woman to wear niqab but the woman doesn't believe it's wajib he cannot and should not enforce it on them because there's a difference of opinion if you're a husband or a father you are responsible for your women to make sure that they follow what is wajib and as a man you're supposed to have ghira for your women and not want their beauty to be seen by non-mahrams before I go into the question I'm not a person who encourages people to always refer to me as Ustadh Abdur Rahman or Sheikh Abdur Rahman people just call me by my name and I'm happy with that and so when people use the word Ustadh Abdur Rahman we've come to accept Ustadh now because Ustadh is just a teacher you can be a disbeliever and still be Ustadh because you're just a teacher definitely not the term Sheikh shouldn't be used for me or anyone like me shouldn't be using those terms those terms are very big and important should give it to people who are senior in age righteousness in actions senior people okay but now Ustadh has just become one of those words that everybody just takes on board Allah give us sincerity and truthfulness in our knowledge coming to the question so the person is saying why are you saying that why can't a man enforce a niqab or enforce his woman to wear the niqab if he believes it's wajib they don't but surely it's the man's responsibility to make sure his women are doing what is wajib the scholars when it comes to the issue of difference of opinion they divide it into two masaeel which are ikhtilaf it's two types there are masaeel which are ikhtilaf sa'ikh the differences are acceptable it's valid difference of opinion and there is a second type of difference of opinion which is ghayru sa'ikh it's not valid wa li dhalika this statement that many people use la inkara fee masaeelil khilaf there is no inkar I don't know how to translate that properly that you can't I don't know like rebuke someone yeah in matters which are difference of opinion that's wrong that statement is wrong you can't say la inkara fee masaeelil khilaf but you can say la inkara fee masaeelil ijtihad because masaeelil ijtihad is a valid difference of opinion it's the type of ikhtilaf which is acceptable for example we have khilaf with asha'ira that's not valid difference of opinion we have difference of opinion with the rafidah regarding Abu Bakr and Umar that's not valid difference of opinion do you understand my point? yeah totally yeah wa li dhalika you even mentioned it yourself all of the series that we've had on the podcast are not valid difference of opinion correct like for example apart from the niqab issues that's it so issues which are valid difference of opinion the scholars they mentioned a qa'idah for it la inkara fee masaeelil ijtihad which is imposing on your wife to wear niqab when she doesn't believe it to be wajib she's done her research she's looked into the matter she's come to the conclusion that this is not wajib for you to come and impose it on her does kind of go against la inkara fee masaeelil ijtihad you can teach her you can educate her you can discuss it with her you can go back and forth on it also the Prophet ﷺ he didn't rebuke the both parties when he said la yusalliyalna ahadukum ila fee bani qurayza or kama qal alayhi salatu wasalam this is a masalah which is ijtihadiyah valid difference of opinion the Prophet didn't rebuke any party even though a party of them he delayed the prayer but they looked at the hadith and they understood this from it also the statement of al imam ahmad rahim allahu ta'ala that ibn muflih mentions in the kitab al-adab al-shariyya where al imam ahmad rahim allah and also in his furu' al imam ahmad rahim allah mentions he said la yambaghilil faqee an yahmil al nasa ala madhabih it is not befitting for a faqee to impose on his people or on the people his fiqh view you shouldn't force your fiqh view on other people when there is a valid difference of opinion what is a valid difference of opinion? a valid difference of opinion is the opinion that does not go against the Quran the sunnah and the ijmah generally speaking masail which are ijtihadiyah is a dispute in qiyas analogy some scholars they see this qiyas to be khafi jali not all the time but generally speaking so masail which are ijtihadiyah it doesn't go against the kitab, it doesn't go against the sunnah it doesn't go against ijmah and it doesn't also go against qiyas al-jali it goes against qiyas which is khafi the hidden type of analogy you find it it has ihtimalat possibilities here or there for example did the prophet s.a.w. see Allah that's a dispute that's a valid difference of opinion do the dead here that's a valid difference of opinion scholars are discussing this issue does touching your private part break your wudu valid difference of opinion there are many issues that the scholars mention which are valid difference of opinion we don't go about causing people havoc and dispute and argumentation but we still discuss it and Imam Ibn Taymiah mentions those issues you can still discuss it with a person, you can research it with them back and forth but in a friendly environment as long as we don't take anything to heart we go back and forth with each other because it's a valid difference of opinion and when you start making those matters very hard and you cause division then you fall under the ayah وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِنْ بَعْدِ مَا جَأْهُمُ الْبَيِّنَاتِ أَمَا مِنَ الَّذِينَ فَرَّقُوا دِينَهُ وَكَانُوا شِيعًا كُلُّ حِزْبٍ بِمَا لَيْدَهِمْ فَرَيْحُونَ specifically this ayah, second ayah it goes under that, you're causing division and disunity amongst the Muslims unnecessarily and there's a great many scholars that mention this issue that I just mentioned Ibn Taymiah mentions it in two places the way I categorized it, Ibn Taymiah mentions it in his Kitab Bayan al-Dalil في بطلان التحليل in page 210 to 211, if you look at you'll find it there, expands on it there also in his Majmu' al-Fataw if you go to the 20th volume page 207 expands on it exactly the way I said it Ibn al-Qayyim in his I'lam the third volume, page 300 Ibn al-Qayyim expands on it Ibn al-Qudamah, Ibn al-Muflih mentions it in his Kitab al-Adab al-Sharia, the first volume page 186, also the Kalam of al-Imam al-Nawi in his Sharh Sahih al-Muslim, he actually says لَيْسَ لِلْمُفْتِي وَلَا الْقَاضِي أَن يَتَعَرَّضَ عَلَى مَنْ خَالَفَهُ إِذَا لَمْ يُخَالِفْ نَصًا أَوْ إِجْمَاعًا أَوْ قِيَاسًا جَلِيًّا as long as the person goes against Kitab and the Sunnah and the Ijma' and the Qiyas which is Jali also Muhammad Abdul Wahab in the Kitab al-Durr al-Saniyyah, if you go to the 4th volume page 8, he explains it like that Shawkani in his Kitab al-Sayyid al-Jarrar if you go to the 4th volume page 588, you find it there An-Nursh al-Sheikh Ibn al-Uthaymah in his Liqa'a Bab al-Muftuha if you go to the the middle volumes Ibn al-Uthaymah expands on this issue so it's it's something those great Imams of Islam, those 7 great Imams that I mentioned mentioned Ok let's move on to the final podcast the one that we just did last week we thought again, we like to address the contemporary issues, it is the towards the end of the year, whether Christmas comes about and New Year, so we decided to talk about whether Muslims are allowed to imitate disbelievers and if they are, then what kind of conditions do they have to fulfill, let's play a short clip just to remind the viewers of what we spoke about imitating the disbelievers and we're going to find out Inshallah, is it allowed for Muslims to do this and if it is, then are there certain rules and regulations that Muslims must abide to and must abide by when doing this Inshallah there are many reasons why this topic is very important, if you look at the Waqf of the Muslims, the reality of the Muslims today, you'll find you'll see that the issue of imitating the non-Muslims is so high and so great, a lot of Muslims are imitating the non-Muslims, they are following the Christians, the Jews, the Atheists social media has now become that place where you go to even if you wanna you know, do something, if you wanna dress in a certain way, social media, you take it, there's someone on Instagram or someone on Twitter or someone on Facebook who you'll take as a role model and you'll follow and they will set you guidelines of what to do and what not to do, secondly it's to clarify the truth what I mean by that is there has in everything Allah has commanded there's always a people who go extreme in exaggeration and there's always people who are extreme in negligence there's always ifrat and tafrit and Islam always propagates, encourages us to be in the middle path the middle path is what Allah and His messengers say it's not what you and I feel is the middle path someone could say for example there's a woman who's wearing niqab and everything and she's wearing jilbab and another woman is wearing trousers and there's one who's wearing miniskirt, the one says I'm wearing trousers, I'm in the middle I'm the middle path, I'm not extreme like the one who's wearing a miniskirt and I'm not extreme like the one who's wearing a niqab and she's jilbab and blacked out I'm in the middle, I'm wearing trousers I'm still there now we say, what is middle, is set by who? Allah subhanahu wa ta'ala and His messenger Allah subhanahu wa ta'ala He says in the Quran Muhammad if you follow these people's path بعدما جاءك من العلم after knowledge has come to you, which is the revelation ما لك من الله من ولي ولا واق you are not going to get any support or aid from anyone وصلى الله تبارك وتعالى He says we have made you upon a legislation فالتبع I follow it and before that Allah mentions وَالْغَضَاتِنَا بَنِ اسْرَائِيلَ الْكِتَابَ وَالْحُكْمَ وَالْنُّبُوَّةَ We gave them all of that وَرَزَقَنَاهُ مِنَ الطَّيِّبَةِ We gave them so many things but Allah is telling Muhammad, you, we have placed you upon a legislation you have a path also Allah says in another ayah, I do not be like the people of the scripture before you don't be like them, Allah is telling the Prophet it goes back to the custom and the urf, and the urf is not determined by one person's feeling, custom is determined by what the community what he sees if I walked in today, if a non-Muslim came walking to you right now with a بِجْتَنِ عِذَالٍ you know, all of that, what would you say to him? السلام عليكم he never said anything to you he never spoke to you, just by seeing him are you there? I remember one time it was Halloween, they knocked on my door and one of them was wearing that as a costume and I said السلام عليكم he is a Muslim مِزَعَوْا نَوْ مُسْلِم check or treat and he just closed the door the point I'm trying to come to is that clothing يعني that's unique for a people makes you, people start to believe you're part of those people Eid matters, set on stone what do you mean by Eid? Eid means celebration, celebrations and festivals for Muslims is set on stone in other words, the Prophet عليه الصلاة والسلام, when he came to the city of Medina and he saw the companions and they told him about their celebrations that they had the Prophet صلى الله عليه وسلم, he said to them إِنَّ اللَّهَ أَبَدَّ لَكُمْ Allah has exchanged for you سبحانه وتعالى Allah has what? He has exchanged for you your celebrations changed for you means it's all of it, as Ibn Taymiyyah mentioned رحمه الله تعالى, that everything that you are currently celebrating, all of it has been eradicated and it has been changed with what? it's been changed with these Eids Eid al-Adha and Eid al-Fitr so we tackled this issue quite comprehensively I think the final video ended at around 3 hours we talked about imitating them in their clothing in their celebrations, even to the granular detail of haircuts and even talking about their language and usage of slang, so I've got 4 questions for you from the audience for this one the first one is what is the evidence to say that all celebrations are religious even though they are celebrations without any religious elements and people don't intend to come closer to Allah by those celebrations, for example National Day, Mother's Day, Birthdays The Ulama, Ibn Al-Qayyim Ibn Taymiyyah The Greats Quthahabi Ibn Hajar Al-Asqalani Nawawi Bayhaqi, all of them they stated that the A'yad min al-sharai'i la min al-AAadat that the celebrations are from the from the shari'ah they are religious issues they are not from the norms or reoccurring celebrations we should say Ibn Abbas may Allah be pleased with him and his father when he came to the ayah he said Eidan the ayah says لكل أمة لكل أمة جعلنا من سكن خم ناسكو Ibn Abbas said here it means Eid, Allah made for every people Eid so that shows you that the concept of Eid is a shari'i issue Allah sanctioned it Eid is celebrations, festivals recurring it comes also yearly this time of the year I'm going to celebrate your birthday, haram the reason is because A'yad min al-sharai'i la min al-AAadat also another few evidences that show it as well is the hadith of Imam Abu Dawood al-Nasai narrating the hadith which said كان لأهل الجاهلية يومان في كل سنة يلعبون فيهما the pre-Islamic Jahiliyya they had two days in which they used to celebrate فلما قدم النبي صلى الله عليه وسلم he came to Al Medina, the city of Medina he said to them كان لكم يومان تلعبون فيهما you used to have two days which you used to enjoy yourselves and have fun Allah has changed it سبحانه وتعالى به ما خير منهما that which is better than it يوم الفطر ويوم الأضحى now Shahid I want you to ponder here with me and I want the people watching this to also ponder with me if it's a custom and it's norms why is the Prophet صلى الله عليه وسلم sanctioning something for them why doesn't he let them have it if it's norms and it's customs and if the Prophet صلى الله عليه وسلم didn't say to them I've now come, you all have to eat this food he didn't say that to the Prophet صلى الله عليه وسلم it wasn't connected to their religion, these celebrations unrestrictedly he said to them, some of them they just created, they just made it up the Prophet صلى الله عليه وسلم he changed it, the fact that he tampered with this or he changed this صلى الله عليه وسلم it shows you that this is a matter of religion and not a matter of norms also the Prophet صلى الله عليه وسلم he said to Abu Bakr رضي الله عنه إِنَّ لِكُلِّ قَوْمٍ عِيْدَ وَهَذَا عِيْدُنَا al-Imam al-Bukhari narrated, Bukhari and Muslim both narrated in the hadith of Aisha which goes with the ayah لِكُلِّ أُمَّةٍ جَعَلْنَا مَنْ سَكَنْهُمْ نَاسِكُوهُ when the Prophet said to Abu Bakr إِنَّ لِكُلِّ قَوْمٍ عِيْدَ every nation have their Eid وَهَذَا عِيْدُنَا نَسَىٰ وَعِيْدُ وَلِذَلِكَ الشَّيْخَ مِنْ عُثِيمِهِ رَحِيمَهُ اللَّهُ تَعَالَى he says تخصيصُ الأيَّام أو الشفهور أو السنوات he says restricting a day or a month or a year with a Eid مَرْجِعُ إِلَى الشَّرْعِ وَلَيْسَ مِنَ الْعَادَةِ it goes back to the Shar'ah if you want to give a day in the year significance or you want to give a month significance or you want to give a year that particular year it's a special year for me if you want to say that, you take it from the Shar'ah and not from the norms of the people and the custom of the people وَلِذَلِكَ ابن رجب الحنبلي he authored a Kitab in this issue just to show us the days which are significant the months which are significant he called it لطائف المعارف أبو بكر السني read a Kitab called عَمَلُ الْيَوْمِ وَالْلَيْلَةِ what the Prophet used to do every day and every night times which are significant why? why is he writing it? everyone can just do what they want so in Islam, you're told what you can do this time, you're told what you can't do at this time when it comes to celebrations and stuff okay the next question is, what is the evidence and I think this is a context to this question you mentioned on the podcast that imitating the disbelievers, even if you don't intend to imitate them, is still halal what is the evidence to say that even if we don't intend to imitate, it will still count as imitation, because I heard from a prominent speaker's lecture that there is a difference between تشبه and تشابه very important that you understand this, great scholars ابن القيم رحمه الله mentions this in his Kitab ابن تيمي رحمه الله mentions it in his Kitab ابن ذهبي رحمه الله تعالى he mentions it رحمهم الله, those three great Imams and other great scholars which these three should be enough for anybody but I'm going to give you the evidence for it they mention قاعدة that you do not condition a person's intent and their motive when it comes to imitating the non-Muslims, we don't condition it, they mention it and there is evidence that supports them just a few evidences I'll give you two, the first one is قوله تعالى, the statement of Allah which we mentioned in the podcast where Allah Ta'ala said يَا أَيُّهِ الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَا وَقُولُوا انظُرْنَا وَاسْمَعُوا وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ Allah Ta'ala, He spoke to the believers He said, O you who believe لا تَقُولُوا رَاعِنَا don't use the word رَاعِنَا وَقُولُوا انظُرْنَا وَاسْمَعُوا say that, وَلِلْكَافِرِينَ and for the disbelievers is what? A severe punishment Ibn Kathir, a great scholar the student of Ibn Taymiyyah, he said something he said, نَهَى اللَّهُ الْمُؤْمِنِينَ Allah prohibited the believing men and women أَنْ يَتَشَبَّهُ بِالْكُفَارِ فِي مَقَالِهِمْ وَفِي عَالِهِمْ Allah Ta'ala, He prohibited what? He prohibited the believers, the servants from what? imitating the behavior and deeds of the disbelievers فِي مَقَالِهِمْ وَفِي عَالِهِمْ وَذَلِكَ أَنَّ الْيَهُودَ كَانُوا يُعَنُونَ مِنَ الْكَلَامِ فِي مَا فِيهِ تَوْرِيَةٌ لِمَا يَقْصِدُونَ مِنَ التَّنقِصِ the Jews used to use devious words that they hide when they really to hide what they really meant they would say something to the Prophet ﷺ but they don't, they hide behind تَوْرِيَة they hide behind words, they use indirect words for example they use the word رَاعِنَا, the word رَاعِنَا in Arabic means hear me and listen to me so it's not an insult in the Arabic language but in the Hebrew language which is their language it's an insult, it's تَنقِص to put someone down so here they're using this word to try to put the Prophet ﷺ down so if you ponder here and you analyze, the Sahabas of Ridwanullah ﷺ when they were saying رَاعِنَا were they intending to put the Prophet down? no they weren't, the Jews were on the other hand they were trying to put the Prophet down and try to belittle him ﷺ Allah knows that the intent of the believers is good they're trying to use it in an appropriate way they're trying to say Ya Rasulullah hear us out Ya Rasulullah look at us they were using it in a good way لكن the Jews were using it in a bad way بغض النظر of what your intent is Sahabas the Jews are using it leave it, that's what's taken from the ayah also another evidence that proves the concept of لا يشترط القصد أو النية في التشبه is the famous hadith of عمر بن عنبسة السلم which Imam Muslim narrated in his Sahih that the Prophet ﷺ he said صلي صلاة الصبح pray the dawn prayer the fajr prayer ثم أقصر عن الصلاة حتى تطلع الشمس حتى ترتفع and basically hold back from praying until the sun rises this famous hadith is a very long hadith the Prophet ﷺ mentioned at the ending of the hadith he said وحينئذ يسجدوا لها الكفار the disbelievers they prostrate at this particular moment now we know that the believers they're doing it for that reason why am I not allowed to pray at this particular time sorry the disbelievers are prostrating to the Shaytan and they're prostrating to the Shaytan the believers are prostrating for what to Allah but are they still allowed to pray why are they not allowed to pray just because it happened at the same time because both of you from the outer you look the same even though the intention was for Allah and another thing that Shaykh Usama Taimur really drove home in his Kitab Ikhtadha Salatul Mustaqeem لمغالفة أصحاب الجحيم and I encourage every student of knowledge to try to read this book is that the outer appearance will finally يعني don't ever think to yourself your outer appearance hasn't got an effect with your inner appearance dressing from the like the non-Muslims and being like them from the outer will finally become your motive and your intentions and everything it will finally يعني sink into your heart so at the beginning maybe you don't have that intention and maybe you don't intend or wish to do it in that way but finally it will become imitating them and doing it because you want to be like them so I think that's very important we understand it the next question I have for you is does the hadith ومن تشبه بقوم فهو منهم apply to the Muslim rulers this hadith ومن تشبه بقوم فهو منهم is the hadith of Abdullah ibn Umar رضي الله عنه بعثت بين يدي الساعة بالسيف حتى يعبد الله وحده لا شريك له وجعل رزقي تحت ظل رمحي وجعل الذلة والصغار على من خالف أمري ومن تشبه بقوم فهو منهم and this hadith 8 great scholars have narrated it Ibn Abi Shayb narrated it in his Musannaf Ahmad ibn Hanbal narrated it in his Musnad Abd ibn Humaidin narrated it Tahawi narrated it Abu Sa'id ibn al-Arabi narrated it Al-Harawi in Dhamm al-Kalam also Ibn Asakir in his Kitab Tariq al-Dimashq these are the 7 scholars who have narrated this hadith and also Bukhari narrated it معلقا he narrated it وجعل رزقي تحت ظل رمحي وجعل الذلة والصغار على من خالف أمري that part Bukhari narrated it also Abu Dawud narrated the last portion of the hadith ومن تشبه بقوم فهو منهم just give a translation of that for the people the last part is anyone who imitates a group of people he is from them and Al-Imam Ibn Taymiah he mentions that this تعتبر أصلا من أصول هذه المسألة تعتبر أصلا من أصول هذه المسألة مسألة التشبه Ibn Taymiah says that this is actually a fundamental issue is actually a fundamental issue that the whole discussion of imitating the disbelievers goes back to it's one of the strongest hadiths in this issue it came up several times in our discussion we discussed it in great details so what you are asking here is that the word ومن تشبه بقوم فهو منهم is it referring to the Muslim ruler? does it apply to the Muslim rulers as well as everybody else? يعني أصول الفقه the scholars they speak about دلالات الألفاظ a particular word, what can it indicate? what can this word show? and the scholar's small kitab written by Shaykh Abdul Rahman Nasser Al-Saudi where he says that the word من and ما they benefit generalization و لذلك the word من not the word من we are talking about من من benefits you generalization if it comes as a شرطية فَمَنْ يَعْمَلْ مِثْقَلَةٍ ذَرَّةٍ خَيْرًا يَرَأْيُّهُ وَمَنْ يَتَّقِي لَّهَ يَجْعَلْ لَهُ مَقْرَجًا يَرَأْيُّهُ فَمَنْ اِعْتَدَى بَعْدَ ذَلِكَ فَمَنْ اِعْتَدَى عَلَيْكُمْ فَعْتَدُوا عَلَيْهِ بِمِثْلِ مَعْتَدَى عَلَيْكُمْ that من is شرطية so it shows generalization when you say فَمَنْ يَعْمَلْ مِثْقَلَةٍ ذَرَّةٍ خَيْرًا يَرَأْيُّهُ when you say وَمَنْ يَتَّقِي لَّهَ يَجْعَلْ لَهُ مَقْرَجًا anybody when you say فَمَنْ اِعْتَدَى عَلَيْكُمْ فَعْتَدُوا عَلَيْهِ بِمِثْلِ مَعْتَدَى عَلَيْكُمْ any and everybody it also comes as استفهامية which is integrative basically قَالَ قَوْلُهُ تَعَالَى مَنْ ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ it's a question, you've been asked a question أَمَا مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا shows generalization, who, whoever also it comes as a موصولة which is a connective قَوْلُهُ تَعَالَى وَلَهُ مَنْ فِي السَّمَوَاتِ وَالْأَرْضِ وَمَنْ عِنْدَهُ لَا يَسْتَكْبِرُونَ so this is عُمُوم and the evidence to show you that the word من shows generalization is the famous hadith that al-imam Bukhari narrated it and Muslim narrated it and the wording here is the wording of al-imam Muslim the Prophet ﷺ spoke about a person who has a horse, he takes care of that horse he feeds the horse but then what happens is that the horse leaves and he goes somewhere you're going to get the reward for that horse drinking from somewhere you took real good care of that horse then it wanders off and it goes to the ocean and the sea and it drinks from it, you're not the one who gave him the water but you used to take care of him, the Prophet ﷺ said you'll get rewarded for that so the sahabas they asked him about, ok what about the donkey because the hadith was talking about the horse, then the Prophet ﷺ he said in a hadith, this is the wording of al-imam Muslim he said the Prophet ﷺ said as for the donkey nothing has actually come to me regarding it haven't been said anything except the Prophet ﷺ except this comprehensive verse which is فَمَنْ يَعْمَلْ مِثْخَالَهُ ذَرَّةٍ خَيْرًا يَرَهُ وَمَنْ يَعْمَلْ مِثْخَالَهُ ذَرَّةٍ شَرًّا يَرَهُ so the Prophet ﷺ brought the donkey into the discussion through the word عُمُوم so the word من shows generalization, so when we say وَمَنْ تَشَبَّهَ بِقَوْمٍ فُوَ مِنْهُمْ it refers to the believer it applies it applies it implies the the رَعِي and the مَرْعِي the leader who's leading the people and the people who are governed it refers to everybody وَمَنْ تَشَبَّهَ بِقَوْمٍ anybody, whoever that person may be من أدوات العُموم بارك الله فيكم last question I have for you on this final podcast again to contextualize the question we did speak about language and imitating slang for example, speaking in slang a question asked, are you saying it's خَرَام to speak in slang? you see I've actually in university I studied linguistics I studied applied linguistics I did it on a BA's level and I also did it on a master's level so it's something I studied my dissertation was actually code switching from one language to another but I do look into linguistics, I do يعني admire the science of linguistics especially mainly for the science of Arabic language I like to learn a lot about languages how they work, and if you study linguistics you really can grow in the knowledge even of the Arabic language and it's something I love, the Arabic language but when you look at language features they mention you look at a language feature from a lexical perspective you look at it from a phonological perspective you look at it from a morphological a phonological perspective is how you pronounce the word, and you look at it from a morphological perspective which is a Salafi perspective, you look at it from a syntactical level of the language when you look at slang for example, and you observe it from those different variations, those different levels you first of all come to without a doubt, before you even look at that that slang is a social dialect, it's not a regional dialect it's not a country, it's not like it's just a little, I mean people who speak slang in America it's not the same as slang spoken in the UK so it's like a social dialect it's people, when you look at it speaking slang, it's my humble opinion, it makes you sound less intellectual it makes you seem uneducated and it also can be a hindrance if you're trying to build connection with the people, it could be an obstacle, and a lot of the people who the words, for me personally, from my observation, from my looking, I'm not going to go into great details of slang and where it came from and even if the word itself is, is it right or is it wrong, what does it actually mean the point I'm trying to say to you is the slang, I found it that it connects the people to using slang it connects a lot of people to a type of evil music killing sinning you know, zina consumption of alcohol and things like that, when you learn it this door opens for you when you even look at the Kitab Iqtada Salatul Mustaqeem one of the things he mentions is do not speak the language of the disbelievers scholars are talking about, are you even allowed to speak English and there's a discussion whether you can't even speak another language other than the Arabic language and scholars are saying, can it fall under the imitation of the non-Muslims, the reason for that is because a lot of people, the Shah comes to them from what perspective the media, the English media the language, for example when I listen to you know, rappers and I listen to artists talking, I honestly don't understand what they're saying yeah, honestly I don't know what they're saying so this, I can't connect with them, so when they crack a joke I don't know what's happening here so recently I had a family member you know, I was talking to them he said to me your he said to me, your clothing is drip have you heard that word before? I saw it on Twitter I saw it, someone said it on Twitter that's the first time I heard of it, I had to ask someone they told me what it means I was like, what do you mean drip? Are you insulting me? Are you praising me? what does it mean? so for me, it's a it's an obstacle for me to understand them, so in other words, they don't entertain me I don't like watching what they're saying because of that language barrier in slang, and I think it's a that you don't know that, this type not to mention, to be honest and I had a linguist teacher his name is called Kazuya you know, Korean teacher, in Birkbeck University I think it's Korean, yeah and subhanallah, one of the things we were talking about is, you know in linguistics you study insults, you know, foul language you know, insulting and everything, they study it as a language oh, as a language on its own? yeah, why does it affect people and they talk about it the relationship between all of that some people do their dissertations on it and we study theories regarding that, like the point I'm trying to come to is this concept of slang came up so they're very politically correct they can't say slang because they think if they do, it's offensive they won't ever say that but I said to my teacher, I remember, wallahi one of the things I said to him was that do you believe within language standards meaning the way that a person uses a language, it can actually determine whether a person is intellectual, is educated can a person be looked down at just because of the language they speak he said yeah, without a doubt and even now put slang aside for me, even if I hear somebody speaking Amiya they're not educated from just speaking Amiya when they speak Fusha and they don't do a mistake that's when you say Allahumma Dhari it's a level higher than speaking Amiya and slang is not it's worse than Amiya, it's lower than Amiya because Amiya is just Amiya is just an informal way of speaking but it's not everybody is speaking that way Amiya is more like when you go to the office there's a language you speak which is a formal language, but when you go outside there's that informal way of speaking it's not the level of slang, it's just slang is actually even lower no one uses it except the youths and youngsters, it's restricted to them and it's also used by, it has a connotation a bad connotation to it so I'm not saying here it's haram I'm not saying it's haram but it's something a Muslim should stay away from I personally wouldn't want my child to speak in slang with me, I wouldn't want them to speak to each other in slang at all and I would never use slang I don't ever use slang with anybody never in my life have I ever had a conversation with someone in slang so I might joke about a term that's used here or there to keep a conversation I feel like it's pathetic to be honest and it's unnecessary when I can get my point across in a decent standard language plus in person I don't even speak classic, intellectual just speak normal don't use slang, speak normal and everybody will understand you and you'll be appreciated what you're saying that brings us to the end of our questions for today, there were two questions by the way that did come up quite often but they're going to remain hot seat secrets and that is, where do you get your drip from? where do you get your clothing, your headgear? but that's going to be a hot seat secret the other one was actually about the clock a lot of people are really interested in the clock where did you find this clock from? can I ask a third question? are you going to stop inviting me over and bring somebody else? inshallah there's going to be someone else as well I think I just want to kind of say on behalf of the people really just to thank you and to ask Allah to reward you for all the effort you put into this podcast I personally know how much effort it takes we've had episodes that have been 3 hours 4 hours 23 minutes I think I don't know how long we've been speaking today maybe this is even longer than that but I know that there's a lot of work that goes into it and I ask the people at home to make the effort for you to increase your knowledge, your family everything, if anybody's benefited from this podcast then I ask people to ask Allah to accept it from you and I just want to personally thank you as well for all the time that you put into it BarakAllahu feekum
