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Asking DIFFICULT Questions to a GENIUS Muslim Scholar
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My grandfather, Muhammad Ali ibn Abdul-Wadud, told me on authority of Uhzieh ibn Abdul-Wadud,
on authority of Muhammad ibn Muhammad Salim al-Majlisi,
on the authority of Hamid ibn Omar,
on the authority of the religious scholar Al-Khatat,
on the authority of Al-Qadi ibn Aali ibn mam Al-Sibai,
on the authority of sheikh of sheikhs Al-Fadil ibn Abi Al-Fadil Al-Hassan,
on the authority of Ali Al-Ajhuri,
on the authority of Al-Burhan Al-Alqami,
on the authority of his brother Al-Shamsi Al-Alqami,
on the authority of Jalal Al-Suyuti,
on the authority of Zakaria Al-Ansari,
on the authority of Al-Hafiz Ahmed ibn Ali ibn Hajar Al-Asqalani,
on the authority of Ibrahim Al-Tanukhi,
on the authority of Al-Hussain ibn Al-Mubarak,
on the authority of Abi Al-Waqat Abdul-Awwal ibn Isa Al-Sajzi,
on the authority of Abd Al-Rahman ibn Muhammad Al-Dawoodi,
on the authority of Abdullah ibn Ahmad Al-Sarkhasi,
on the authority of Mohammad ibn Yusuf ibn Matar Al-Farbari,
on the authority of Abi Abdullah Mohammad ibn Ismail ibn Al-Mughirah ibn Bardzbeh Al-Bukhari
said in his sahih that Abdul-Salam ibn Mutahar told us
that Omar ibn Ali said
on the authority of Maan ibn Mohammad Al-Ghafari,
on the authority of Saeed ibn Abi Saeed Al-Maqbri,
on the authority of Abu Hurayra, may Allah be pleased with him,
that the Prophet PBUH said
"The religion (of Islam) is easy,
and whoever makes the religion a rigour, it will overpower him.
So, follow a middle course (in worship), if you can't do this, do something near to it
and give glad tidings and seek help (of Allah) at morn and at dusk and some part of night."
.إنه لشرف لي استضافتك معنا اليوم
- May Allah bless you and keep you safe.
And may the peace, blessings, and mercy of God be upon you.
في بلاد الغرب ، لدينا العديد من المجموعات الإسلامية ، والعديد من الأئمة من مشارب مختلفة.
كيف نحقق الوحدة في مجتمع مسلم يجد نفسه دائما متفرق ومنقسم؟
Differences are necessary for mankind.
People aren't the same. Every person is different from the other.
Their ways of thinking are different, their specialties are different,
and their natures are different.
What matters is how to control our differences,
and control it in a way that doesn't create intolerance, but with respect.
If we have different ideologies, different groups, different sects,
but they all follow the guidance of Islam...
then, there won't be a problem when they disagree, like we see now.
People have to focus on following the Islamic manners
that dictates honesty,
integrity,
and seeking reform when there's a difference.
Allah ordered us to make settlement
between the factions of believers that are fighting each other three times in the Quran.
Allah said:
"And if two factions among the believers should fight, then make settlement between the two."
That's number one.
Allah said make reconcile between them.
"But if one of them oppresses the other,
then fight against the one that oppresses until it returns to the ordinance of Allah.
And if it returns, then make settlement between them..."
That's number two.
"...make settlement between them in justice and act justly.
Indeed, Allah loves those who act justly.
The believers are but brothers, so make settlement..."
That's number three.
"so reconcile between your brothers. And fear Allah that you may receive mercy."
If we follow the manners,
and we don't have people with characteristic of hypocrisy
which our messenger PBUH forbids us from in the hadith,
"There are three signs of a hypocrite:
when he speaks, he tells lies;
when he makes a promise, he breaks;
and when he is entrusted, he betrays his trust."
Another hadith is, "Four are the qualities which, when found in a person, make him a sheer hypocrite,
and one who possesses one of them,
possesses one characteristic of hypocrisy until he abandons it.
These are: when he speaks, he lies;
when he makes a promise, he breaks it;
when he promises, he acts treacherously;
and when he argues, he behaves in a very imprudent, insulting manner."
ما هو نطاق أهل السنة؟
وهل يشمل كل المذاهب والعقائد؟
In regards to how we define: "People of Sunnah"...
it's different depending on the field that it is mentioned in.
“Sunnah” for scholars of hadith is anything narrated from or about the Prophet PBUH
of his statements, actions, tacit approval, and his physical character and attributes,
regardless whether it was used as an Islamic legal evidence in Sharia or not.
And for people of jurisprudence,
“Sunnah” is what has a legal evidence in sharia but without obligation to be done
which means that the one who does it is rewarded and the one who leaves it is not punished.
It's also defined as what the prophet PBUH did, showed, kept on doing, encouraged,
however there is evidence that it is not an obligation.
For scholars of creed, it has 2 definitions.
One, is that it opposes the Shia,
which means that people who are Sunni differ from those who are Shia.
That's one thing.
The other definition is holding onto the way of the primary guidance of the Prophet
and adhere to the reference of the Sunnah
and always follow the Sunnah teachings like we follow the Quran teachings.
This includes all people of Sunnah, It is the people that believe in the entire Quran
and believe that it's the word of God, and that the Quran is not created
and believe in the words of Prophet Mohammad PBUH and that which he has said is true.
"Nor does he speak from [his own] inclination. It is not but a revelation revealed..."
This is all Sunnah.
These people differ in their degree of honesty, lying, level of faith, being correct or being wrong.
This varying degree of difference is normal.
People of Sunnah in jurisprudence for example have different schools.
There's the Hanafi school, Maliki school, Shafi'i school, Hanbali school, and Zahiri school.
These are all schools of sunnah.
and there are more schools that exist.
When it comes to creed, they also have schools.
There's the school of the pious predecessors.
They recite the Quran, read the sunnah, contemplate about God's creations
without explaining any of it or making any interpretations.
They read it with no modality to Allah, and without assigning a meaning.
They say this is the word of Allah and we believe what the prophet was sent with.
It's the truth and the only truth and we don't argue with it.
This is the approach of the pious predecessors.
The second school is the Hanbali school and people of hadith.
They describe (aspects not clear) as characteristics.
They say that what came in the Quran and Sunnah is authentic but difficult for us to comprehend,
they see it as a characteristic.
As an example, the face
like the hand, the eye and like Allah's being
and like the sides of the body, like the fingers, the leg, the foot.
These things were all proven to Allah Almighty in the Quran and sunnah.
The Hanbali school and people of hadith say that these are characteristics of Allah.
This is not the approach of the pious predecessors as some people claim today
The pious predecessors never claimed that.
Nor did the Prophet PBUH say this.
The companions of the prophet didn't say this.
the successors of the companions didn't say this.
They didn't say that the face, the hand, or the eye is a characteristic.
Never.
This is just a general interpretation.
That's another school of sunnah.
The third movement is the Ashʿarī school.
The fourth movement is the Māturīdī school.
These are the ones that give interpretation to the Attributes of Allah or leave the meanings of the words with Allah.
They also have other matters that they differed in.
Between the Hanbali school and the Ashʿarī school,
there are 24 differences.
There're also differences between the Ashʿarī school and the Māturīdī school.
They're also around 24 differences as well.
وكلهم من أهل السنة والجماعة؟ -
All of them are people of sunnah.
As for the meaning of "Jama'ah", it means those who have given allegiance to the Khalifa.
They don't exist nowadays.
There's no Jama’ah. There's only People of Sunnah.
There's no Jama’ah now, but there are many groups.
There's a lot of Muslim groups, not just one.
If we go back to the days of Umayyad dynasty when there was a khalifa,
there was Khawarij and Shia.
There were also people that controlled specific areas.
But there was a Khalifah, who was followed by the Muslim masses.
So, they were called people of Sunnah and Jama'ah
In the age of Abbasid caliphate and the Ottoman empire,
they were called people of Sunnah and Jama'ah.
Nowadays, we have people of Sunnah.
We don't have one Jama’ah (group), We have lots of Muslim groups
من هي الفرقة الناجية؟ -
- Being saved doesn't have anything to do with whether you belong to a group or not.
It only has to do with the person.
Groups are not resurrected.
On the Day of Judgment, people are resurrected alone.
Allah said: "And all of them are coming to Him on the Day of Resurrection alone."
Allah Almighty also said: "On the Day when every soul will come disputing for itself,
and every soul will be fully compensated for what it did, and they will not be wronged."
Allah said: "So when the Horn is blown, no relationship will there be among them that Day,
nor will they ask about one another.
And those whose scales are heavy [with good deeds],
it is they who are the successful.
But those whose scales are light,
those are the ones who have lost their souls, [being] in Hell, abiding eternally.
The Fire will sear their faces, and they therein will have taut smiles."
Allah Almighty said:
"the sinner's desire will be: Would that he could redeem himself
from the Penalty of that Day by (sacrificing) his children,
his wife and his brother,
his kindred who sheltered him,
And all, all that is on earth, so it could deliver him"
Allah says: "On the Day a man will flee from his brother
And his mother and his father
And his wife and his children,
For every man, that Day, will be a matter adequate for him."
People are not resurrected with their groups, countries, or ideologies.
They are resurrected alone.
"And all of them are coming to Him on the Day of Resurrection alone."
Every person is judged alone.
If he succeeds... "Indeed, Allah does not wrong the people at all."
This person has made it.
If he doesn't succeed, then it's his actions that have let him down.
In the Hadith Qudsi: "O My slaves, it is but your deeds that I reckon for you
and then recompense you for, so let him who finds good, praise Allah
and let him who finds other than that blame no one but himself."
- What about the hadith of the Saved Sect?
- The hadith of the Saved Sect has many narrations, and none of them is correct.
There's not a single narration that is 100% correct.
It's corrected with various Hadith transmissions.
Varied Hadith transmissions require the authenticity of its origin.
Not correct parts or not correct sentences.
The hadith came in many narrations.
What came in the Hadith stating that the Jews split into seventy-one sects,
and that Christians split into seventy-two sects
and that Muslims will split into seventy-three sects.
This part is correct because it is agreed upon by various narrations.
But “All will be in Hell apart from one, or all of which will be in Heaven apart from one,
Or those who follow the prophet and his companions”
or something like that, that's not correct because there wasn't a single correct narration.
We can't correct a narration with what contradicts it.
هناك ظاهرة تسمى سياسة الإلغاء
حيث إذا فعل شخص ما شيئًا أو قال شيئًا لا يحظى بشعبية أو يتناقض مع ثقافة رائجة - يتم إلغاء هذا الشخص.
فهل هذا مناسب خاصةً عند التعامل مع العلماء
الذين يطرحون آراء غير شعبية أو غير متداولة بين الناس؟
This "Cancel Culture", it's against the principle of justice.
This universe is based on justice and Allah ordered us to be just.
Allah says: "whenever you speak, speak justly"
Allah says: "and do not let the hatred of a people prevent you from being just.
Be just; that is nearer to righteousness."
Allah also says: "Indeed, Allah orders justice and good conduct and giving to relatives"
It is from the principle of justice, that the bad deeds don't remove the good deeds.
The bad deeds can't never remove the good deeds.
Indeed, the good deeds remove the bad deeds. "Indeed, good deeds do away with misdeeds"
But the bad deeds can't never remove the good deeds.
- Subhan Allah.
- Allah says: "And We place the scales of justice for the Day of Resurrection"
This goes for everyone, even Pharaoh, Abu Jahl, or any disbelievers.
Everyone holds scale with two pans in his hands
The right pan is for the good deeds and the left pan is for the bad deeds.
The good deeds for disbelievers will disappear.
They won't exist.
Allah says: "And We shall turn to whatever deeds they did (in this life),
and We shall make such deeds as floating dust scattered about."
Allah says: "But those who disbelieved - their deeds are like a mirage in a lowland
which a thirsty one thinks is water until, when he comes to it, he finds it is nothing.
but finds Allah before Him, and He will pay him in full his due; and Allah is swift in account."
We have not been appointed to weigh out the deeds of people.
And we can't do anything that Allah does. We're slaves.
Malik narrated that...
Isa ibn Maryam used to say...
“Do not speak much without the mention of Allah for you will harden your hearts.
A hard heart is far from Allah, but you do not know.
Do not look at the wrong actions of people as if you were lords.
Look at your wrong actions as if you were slaves.
Some people are afflicted by wrong action and some people are protected from it.
Be merciful to the people of affliction and praise Allah for His protection”
Whoever would cancel someone when he does wrong, is also canceling himself.
He is not infallible. He just hides his actions.
Everyone is a sinner.
The one that doesn't sin is the protected [The prophet PBUH].
He is the only one in this nation that doesn't sin.
Everyone else does sins.
Abu Bakr, Omar, and everyone makes mistakes, except the Prophet PBUH.
Nobody can disagree with him.
You can disagree with anyone else in his thoughts and ideas.
كمسلمين يعيشون في بلد غير إسلامي ، كيف يجب أن تبدو مساهمتنا في المجتمع؟
وماذا عن المشاركة السياسية ، هل هذا شيء مقبول شرعاً؟
Political participation is religiously required, not religiously accepted.
It's your right to express your opinion, to choose how you want to be ruled,
and to choose your ruler.
Not doing this means you're a negative person.
Negativity is blameworthy.
When you don't participate, you'll be neglected and left for others to control you.
They can control your beliefs, your economy, your health
and they can put any laws they want.
So, Muslims have to participate in political matters.
حتى وإن كان النظام القائم نظامًا ديموقراطيًا؟ -
Yes, even it's a democratic system,
they have to participate to achieve good things and avoid the bad.
Allah said: "And whoever does not judge by what Allah has revealed
then it is those who are the disbelievers."
Allah also said: "And whoever does not judge by what Allah has revealed
then it is those who are the wrongdoers."
And Allah said: "And whoever does not judge by what Allah has revealed
then it is those who are the defiantly disobedient."
But these verses had a different context.
It's not a separate rule.
There isn't a surah in the Quran that speaks about those who does not judge by what Allah has revealed
and that they are disbelievers.
These verses were mentioned in a context.
The context was that the Jews replaced the sharia that was revealed to them with the Torah.
And whoever replaces the religion whether a Muslim, a Jew or a Christian...
He is a disbeliever because he replaced the revelation that was sent down from Allah.
He is also a wrongdoer because Allah's religion is just for all mankind.
And he is a disobedient because of this change.
This change has three degrees.
The first is disbelievers
This means replacing the religion of Allah with a religion of yours.
The second is to say...
You say that this rule is revealed by Allah.
I'm sorry... This is the first degree.
The first degree to say that a rule was revealed by Allah and it wasn't.
This is the highest grades of disbelief.
The second degree is to come up with a religion and you say that's better than the religion of Allah.
This is the next degree of disbelief.
The third degree is to say that the religion of Allah is correct
but you don't follow it and follow another on purpose.
This is against what Allah ordered us.
This's what the verses mean.
But when it comes to the constitution in the parliament...
Parliaments can't put a religion or a belief for us.
They put laws that handles daily business.
For Muslims, these business matters have to abide the sharia law.
For examples, if the parliament permits interest, it's still not permitted for Muslims.
If the parliament permits alcohol, it's still not permitted for Muslims.
But if the parliament forbids running a red light, Muslims have to abide by it.
If the parliament forbids parking at a certain place,
Muslims have to abide by it.
If the parliament forbids raising prices, forgery, changing expiration dates, imitating brands
and whoever does this is liable to a legal penalty, Muslims have to abide by it.
If the parliament permits setting the wage for a job,
whether it's the minimum wage, maximum wage, anything related to the job,
process of promotions
or the certificates required for the job...
There's no problem with any of these legislations, and Muslims abide by them.
ماذا عن الأعراف الثقافية؟ -
تكيف العديد من المسلمين فى الغرب مع ثقافة المجتمع الذي يعيشون فيه
.وهذا يشمل الملابس والعادات والتقاليد
ما رأيك بهذا الأمر؟
- Muslims differentiate themselves with their believes and worship
But when it comes to clothes, when the revelation was sent down to the prophet PBUH in Mecca,
the people were polytheists.
The prophet and his companions weren't wearing special clothes.
When he went to Madinah, it had Jews, hypocrites, polytheists, and Muslims,
they weren't wearing special clothes.
Is this something that we should consider? Of course not.
We should ask if it's permitted or not.
For example, is some kind of clothes permitted or not?
Clothes that don't cover the private parts are not permitted.
Clothes made of silk that come from silkworms are not permitted.
Clothes that are worn as a symbol of a certain religion,
like wearing a cross or clothes that are worn by a monk
are not permitted for Muslims to wear.
Anything else is fine.
Muslims don't have special clothes.
You're now wearing something and I'm wearing something different.
I don't have to wear the same thing you wear, and you don't have to wear the same thing I wear.
- These matters were discussed in Islam.
Feminism is against all religions, not just Islam.
Feminism is against all religions and fitrah.
Religions are also against gender fluidity.
Allah has created us male and female.
Both has special physiological criteria.
Both have a role in society, duties, and rights.
We can't change them.
We can't make the male a female, and we can't make the female a male.
We have to look at what we agree upon.
How old is mankind?
Mankind's age is the history, and what's left of this life is very little.
We can't change all mankind and make new a one.
We can't clone mankind into only white people or black people, or only males, or only females.
We can't make them all beautiful or tall people more than 2 meters tall.
We can't create them with special features.
If we control the genetics to do this, this is changing the creation of Allah and it's haram.
And it's not accepted at all.
In any culture, Muslim women must comply to Islam and its teachings,
enjoy the right that were given to them by Allah and not ask to do what Allah has not permitted.
Women have rights that Allah has granted them.
These rights are known and have to be delivered to them.
It's prohibited to commit injustice toward women.
Injustice is one of the biggest things that were forbidden by sharia.
Allah has prohibited injustice for Himself.
"O My servants! I have prohibited injustice for Myself,
and made it prohibited to you between each other.
Therefore, do not commit injustice against each other."
Women must not ask for rights that weren't given to them by religion.
Equality in inheritance, jobs, work...
These are things women must not ask for.
Same thing for men. They can't ask for women's rights.
They can't ask to breastfeed their babies or do things only women do.
That's not possible.
رؤية القمر في الغرب هى مشكلة
توضح بشكل كبير .الاختلاف المتواجد في المجتمع الإسلامي
هناك بعض المساجد وحتى أفراد من نفس العائلة
.تحتفل بالعيد في أيام مختلفة
كيف يمكننا أن نوحد الأمة في هذا الأمر؟
Uniting Muslims is required...
particularly in religious practices like fasting, breaking the fast, and things like that.
This also includes prayer time.
There are matters that come from Ijtihad (derived scholarly opinion) and conclusions
When it comes to major religious practices, the people of each country should follow one methodology.
Astronomy and astronomical calculations are fields of science.
This field has a lot of scientific facts.
There are many scientific theories that are still under trial.
There are also scientific assumptions...
that some people believe in and some people don't.
These are not the same.
If scientific theories were proven true, we consider them in our daily matters
like we do nowadays with prayer time
like the noon prayer, the afternoon prayer, the evening prayer, the dawn prayer.
These are all calculations.
What's the difference between prayer and fasting?
What's the difference between the calculations of the sun and the calculations of the moon?
There is no difference. They both have the same rule in Shariah.
Hence, using calculations to predict the birth of the new moon (to predict its appearance) ...
.. these calculations can't determine that a human sighting has happened.
The prophet PBUH commented on moon sighting,
he said: "Observe Saum (fast) on sighting the crescent and terminate it on sighting it (the new moon)"
Calculations can prove that the crescent was born, and the possibility of it being seen.
Possibilities are different from facts.
Calculations can prove the possibilities, not the facts.
The correct opinion in this matter is that the calculations are used for negation, not affirmation.
If the calculations said that the crescent was not born
and someone said that he saw the crescent, we don't believe him.
But if the calculations said that the crescent was born...
that doesn't mean that it has been seen (or can be seen).
We have to wait for the crescent to be sighted.
That's the basis.
If some people consider another opinion that says that the calculations are absolute,
then, that's their Ijtihad (derived opinion) and conclusion.
It can be true and can be false.
If the people of a country find themselves with this type of confusion...
Imams and scholars meet and vote about this matter.
If they vote for a particular methodology, they go with it.
For example, calculating the degrees for dawn or dusk.
- Ok.
- If the majority of imams and scholars voted for using the astronomical calculations,
all the people in this country should follow it.
Same thing goes for voting for not using the astronomical calculations
and voting for using the sighting methodology,
all the people in the country should follow it.
ماذا لو تعادل التصويت؟ -
نصف الأئمة يوافق علي استخدام الحسابات الفلكية والنصف الآخر يوافق على استخدام رؤية القمر
ماذا يفعل جموع المسلمين؟
Both of them are following the sunnah.
Those who want to go with astronomical calculations
say that they didn't go out to see the crescent while the clouds are blocking it.
The prophet PBUH allowed in a hadith regarding the times of the Dajjal the use of estimation
The prophet told us to do the calculations when he said "estimate its sighting"
Both things are from the Sunnah. These are accepted (Ijtihad) derived conclusions.
- What would Muslims do?
- If the majority agreed upon one of the two opinions, Muslims go with it.
- The majority?
- If the matter wasn't settled by voting,
and they need to do more research
or refer to a particular mufti to settle this matter
even if he is from another country, then, they can refer to him.
- May Allah bless and protect you all and all of our listeners and viewers.
May Allah make you firm on the faith
and may Allah bless us all with knowing the right path and sticking to it.
We pray to Allah Almighty to bless us all with strong belief and honest faith
and use us to serve this great religion.
May the blessings and peace of Allah be upon our prophet Mohammad
and upon all his family and companion.
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