What is your advice for the people of the Sunnah in Iraq and elsewhere? And what is the way out of this bitter reality that Muslims are living in today?
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The questioner: His EminenceThe Shaykh : What is your advice for the people of the Sunnah in Iraq?
The Shaykh : My advice to the people of the Sunnah in Iraq is the same as my advice to every Muslim in every land on earth: that they learn the correct knowledge derived from the Book and the Sunnah, and that they act upon what they have learned, so that their study and their knowledge do not become a proof against them. This is the advice: beneficial knowledge and righteous action are the foundation of all happiness in this world and the Hereafter. But we believe, unfortunately, that it is difficult today for a Muslim to be able to study the correct knowledge because of the multitude of paths and schools of thought scattered and spread throughout all Islamic groups in all Islamic societies. Add to that, as they say, a straw on a camel’s back: new parties, some of which declare disbelief openly, some of which belong to Islam in name only and know nothing of Islam except its name, and some of which are close to the correct Islam but fall short in applying this correct Islam by which Allah has made them accountable. I am giving you two examples now. Is there any Muslim who does not know two verses in the Qur'an concerning our women, our wives, our sisters, and our daughters? The first verse is. It is the first verse. Is there any Muslim who is ignorant of this verse? I do not think so, unless he lives in Algeria, which they used to call the land of superstitions, the Algeria of the Waq-Waq. Do you know this Algeria? Do you know it?
The questioner : ...
The Shaykh : Yes, indeed. The second verse is[An-Nur 24:31]. Now I ask you, and you are, if Allah wills, the people of the Sunnah, the people of the Qur'an, and the people of the hadith: do you see the women of the Muslims applying this? I mean the committed ones, not the ones who display their adornment; those have another story. I mean the committed women: do they apply these two verses? Say it so we can see.
The questioner : Not all of them, except for whom my Lord has mercy.
The Shaykh : "Not all of them" is a correct word, but it is political.
The questioner : Hahaha.
The Shaykh : So that he doesn't hold it against her? Ah, all of them? Most of them? Say it so I can see who said "not all of them" and who said "most of them," or who doesn't know.
The questioner : Most of them, the majority of them.
The Shaykh : Heh heh. So let us say "the minority." Well, why does the minority apply the two verses and the majority does not? Are we not talking about the women who hold fast, the committed ones? Yes, this is our topic now. Why do most of these women not apply the two verses? My answer is for two reasons, corresponding to the two verses. The first reason is that most students of knowledge, if not the scholars themselves, have not yet settled in their minds that it is obligatory for a woman, when she leaves her house, to cover her head with the khimar and to draw the jilbab over the khimar. This meaning, which combines the implementation of the commands of the two noble verses, has not yet settled in the minds of many students of knowledge, and even of the scholars themselves. So if this is the case with two verses concerning committed women, what do we say about the women who display their adornment? We have no conversation with the women who display their adornment. We move to another ruling: riba (usury or interest). There is consensus on its prohibition among the scholars of the Muslims, by the evidence of the Book and the authentic Sunnah and the consensus of the Ummah. What is your opinion? I hope the answer will be with a bit more precision. Do most of the merchants, or let us say, before we define "most" or "few," do the Muslim merchants today include anyone who does not deal in riba?
Another questioner : I do not think so, O Shaykh.
The Shaykh : Perhaps someone might say that most of them deal in riba.
The questioner : No, O Shaykh, no one.
The Shaykh : Ah
The questioner : No one is safe.
The Shaykh : No one is safe. This is the reality.
Another questioner : ... .
The Shaykh : So, so why? There is a second reason. So we said
The Shaykh : My advice to the people of the Sunnah in Iraq is the same as my advice to every Muslim in every land on earth: that they learn the correct knowledge derived from the Book and the Sunnah, and that they act upon what they have learned, so that their study and their knowledge do not become a proof against them. This is the advice: beneficial knowledge and righteous action are the foundation of all happiness in this world and the Hereafter. But we believe, unfortunately, that it is difficult today for a Muslim to be able to study the correct knowledge because of the multitude of paths and schools of thought scattered and spread throughout all Islamic groups in all Islamic societies. Add to that, as they say, a straw on a camel’s back: new parties, some of which declare disbelief openly, some of which belong to Islam in name only and know nothing of Islam except its name, and some of which are close to the correct Islam but fall short in applying this correct Islam by which Allah has made them accountable. I am giving you two examples now. Is there any Muslim who does not know two verses in the Qur'an concerning our women, our wives, our sisters, and our daughters? The first verse is
O Prophet, O Prophet, say to your wives and your daughters and the women of the believers to draw their outer garments over their bodies.
يا أيها النبي يا أيها النبي قل لأزواجك و بناتك و نساء المؤمنين يدنين عليهن من جلاببيهنThe questioner : ...
The Shaykh : Yes, indeed. The second verse is
to wrap [a portion of] their headcovers over their chests
و ليضربن بخمرهن على جيوبهنThe questioner : Not all of them, except for whom my Lord has mercy.
The Shaykh : "Not all of them" is a correct word, but it is political.
The questioner : Hahaha.
The Shaykh : So that he doesn't hold it against her? Ah, all of them? Most of them? Say it so I can see who said "not all of them" and who said "most of them," or who doesn't know.
The questioner : Most of them, the majority of them.
The Shaykh : Heh heh. So let us say "the minority." Well, why does the minority apply the two verses and the majority does not? Are we not talking about the women who hold fast, the committed ones? Yes, this is our topic now. Why do most of these women not apply the two verses? My answer is for two reasons, corresponding to the two verses. The first reason is that most students of knowledge, if not the scholars themselves, have not yet settled in their minds that it is obligatory for a woman, when she leaves her house, to cover her head with the khimar and to draw the jilbab over the khimar. This meaning, which combines the implementation of the commands of the two noble verses, has not yet settled in the minds of many students of knowledge, and even of the scholars themselves. So if this is the case with two verses concerning committed women, what do we say about the women who display their adornment? We have no conversation with the women who display their adornment. We move to another ruling: riba (usury or interest). There is consensus on its prohibition among the scholars of the Muslims, by the evidence of the Book and the authentic Sunnah and the consensus of the Ummah. What is your opinion? I hope the answer will be with a bit more precision. Do most of the merchants, or let us say, before we define "most" or "few," do the Muslim merchants today include anyone who does not deal in riba?
Another questioner : I do not think so, O Shaykh.
The Shaykh : Perhaps someone might say that most of them deal in riba.
The questioner : No, O Shaykh, no one.
The Shaykh : Ah
The questioner : No one is safe.
The Shaykh : No one is safe. This is the reality.
Another questioner : ... .
The Shaykh : So, so why? There is a second reason. So we said
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.