Discussion on the causes of wars between Muslims and their consequences
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The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions.
We return, by the will of Allah and His help, to answering the questions, and we ask Allah the Exalted to grant us success in the truth. But what is your opinion if I asked you about something you heard from me before the adhan and iqamah? Are you prepared to answer? Yes, good. First, how many points did we mention in our lecture?
The student: Seven.
The Shaykh : Seven? You. The number was seven. Can you count them? Go ahead, please.
The student: First, that everything is by divine decree and destiny.
The Shaykh : The first is that everything is by divine decree and destiny, fifty thousand years before the creation of the heavens and the earth. Good.
The student: ... .
The Shaykh : Well done, may Allah bless you. Rest. The second: that everything Allah has decreed is for a wise purpose, without doubt, because Allah is All-Knowing and Wise, whether in cosmic matters or in matters of the Shari'ah. The third.
The student: The causes of what happened are religious and cosmic.
The Shaykh : Yes. I mean, the causes of what happened, yes.
The student: Religious and cosmic.
The Shaykh : Cosmic and religious. Well done, good. Yes.
The student: ... .
The Shaykh : No, no, before, because the causes mentioned were cosmic and religious, yes, the religious ones.
The student: ... .
The Shaykh : Sin.
The student: The treatment is returning to Allah.
The Shaykh : Well done. The treatment of disobedience is returning to Allah, Mighty and Majestic, through repentance. The second type of causes. Go ahead.
The student: Cosmic and destined.
The Shaykh : Cosmic and destined, as was said about that.
The student: ... .
The Shaykh : No, as was said about that, meaning the causes, and economic causes, border causes, and political causes were mentioned, but as was mentioned here.
The student: ... .
The Shaykh : Correct, good. As was said, that the country that was attacked is part of the other country, do you understand? Good. Is this statement correct or incorrect?
The student: Incorrect.
The Shaykh : Incorrect. What refutes it?
The student: ... .
The Shaykh : Yes.
The student: ... .
The Shaykh : No, on the left, Shaykh. Rest.
The student: What refutes this matter.
The Shaykh : Yes.
The student: At the Arab level.
The Shaykh : Yes.
The student: The existence of embassies between the two states.
The Shaykh : Yes, yes.
The student: At the level of Arab states and at the level of the United Nations...
The Shaykh : Okay.
The student: ... .
The Shaykh : Good. What refutes this claim is that the two states each recognized the other, and there were embassies and general treaties between them, and within the framework of the United Nations, and specific treaties within the Arab League, and treaties between them, meaning neither general nor specific, between the Islamic states. The Islamic states, each of these and those sits with the other as an independent state. Good. These are the cosmic causes. Yes, come on.
The student: The consequences.
The Shaykh : The consequences of this incident on Muslims in general, and specifically at the regional level.
The student: ... .
The Shaykh : Yes. Good, can we hear them from you? It is said that Muslims became preoccupied with the Afghan jihad, and the Palestinian jihad, and the Eritrean jihad, and even the people of worship became preoccupied with their worship, and even the people of knowledge with their knowledge, yes, the students of knowledge, and Muslims split, divided, and some of us took up arms against each other, and how many died, how many women were widowed, and how many children were orphaned, among other great harms, and the gloating of the enemies. Yes.
The student: ... .
The Shaykh : Yes, good. Yes, good. In the fifth point: the obligation of knowledge and justice when speaking, meaning do not speak except with knowledge, and do not judge except with justice. But if you hate someone, do you not act unjustly toward him? What is the evidence?
The student: ... .
The Shaykh :[Al-Ma'idah 5:8] .
The student: ... .
The Shaykh :[Al-Ma'idah 5:8]. Well done, good. The danger of speaking without knowledge. We brought a general verse and a specific verse regarding the judgments of Allah, Mighty and Majestic. Yes.
The student: ... .
The Shaykh : And you are standing, Shaykh.
The student: ... .
The Shaykh : No, this is in the judgment[Al-A'raf 7:33].
The student:[Al-A'raf 7:33] .
The Shaykh : Well done, may Allah bless you. Good, the last thing is rushing after emotion. The sixth: it is the danger of knowledge, speaking without knowledge, the danger of speaking without knowledge. Good. The seventh: rushing after emotion. We mentioned that rushing after emotion without deliberation, caution, and returning to the Shari'ah and reason makes emotion a storm, and we brought evidence from the Sunnah for this. Who knows the evidence? Good.
The student: It is that a Bedouin man entered the mosque and urinated in the middle of the mosque.
The Shaykh : Not in the middle, at the edge, yes.
The student: So the Companions rebuked him, and the Messenger of Allah (peace and blessings be upon him) said to them.
The Shaykh : Leave him.
The student: Do not rebuke him, leave him.
The Shaykh : Well done. But when the Messenger (peace and blessings be upon him) finished from his urination, he ordered that water be poured over it, then he called the Bedouin and said: or as he said (peace and blessings be upon him). What is the result or reaction, as they say, regarding this Bedouin? Yes, you.
The student: ... .
The Shaykh : Yes, good, rest. The Bedouin said:Sahih Ibn Khuzaymah 2:524 Yes, good. And the intention of this is that we want to convey to our brothers who came to Madinah from the Islamic countries that they should convey to the brothers there that it is obligatory for them to speak with justice, and speak with knowledge, and speak with reason, and without emotional rushing that does not weigh matters, but they think and estimate before they judge. Yes, good. But now, praise be to Allah, the estimation is very good. Yes, and some of you have excellent estimation. Yes. And now we return to the questions, if Allah wills, and we hope that Allah grants us success in the truth, and I like for us to have a system so that we can estimate the time. Now it is eight o'clock and seventeen minutes, yes, until nine o'clock. Come on, let us see if it is facilitated, if Allah wills.
The student: ... .
The Shaykh : Yes, speak now.
The student: The questioner says.
The Shaykh : There is no microphone.
The student: ... .
The Shaykh : ... .
The questioner : In the name of Allah, the Most Gracious, the Most Merciful.
As for after, in response to the Shaykh (may Allah preserve him) that the questions should be fiqh-related.
We begin first with the chapter of creed.
Praise be to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions.
We return, by the will of Allah and His help, to answering the questions, and we ask Allah the Exalted to grant us success in the truth. But what is your opinion if I asked you about something you heard from me before the adhan and iqamah? Are you prepared to answer? Yes, good. First, how many points did we mention in our lecture?
The student: Seven.
The Shaykh : Seven? You. The number was seven. Can you count them? Go ahead, please.
The student: First, that everything is by divine decree and destiny.
The Shaykh : The first is that everything is by divine decree and destiny, fifty thousand years before the creation of the heavens and the earth. Good.
The student: ... .
The Shaykh : Well done, may Allah bless you. Rest. The second: that everything Allah has decreed is for a wise purpose, without doubt, because Allah is All-Knowing and Wise, whether in cosmic matters or in matters of the Shari'ah. The third.
The student: The causes of what happened are religious and cosmic.
The Shaykh : Yes. I mean, the causes of what happened, yes.
The student: Religious and cosmic.
The Shaykh : Cosmic and religious. Well done, good. Yes.
The student: ... .
The Shaykh : No, no, before, because the causes mentioned were cosmic and religious, yes, the religious ones.
The student: ... .
The Shaykh : Sin.
The student: The treatment is returning to Allah.
The Shaykh : Well done. The treatment of disobedience is returning to Allah, Mighty and Majestic, through repentance. The second type of causes. Go ahead.
The student: Cosmic and destined.
The Shaykh : Cosmic and destined, as was said about that.
The student: ... .
The Shaykh : No, as was said about that, meaning the causes, and economic causes, border causes, and political causes were mentioned, but as was mentioned here.
The student: ... .
The Shaykh : Correct, good. As was said, that the country that was attacked is part of the other country, do you understand? Good. Is this statement correct or incorrect?
The student: Incorrect.
The Shaykh : Incorrect. What refutes it?
The student: ... .
The Shaykh : Yes.
The student: ... .
The Shaykh : No, on the left, Shaykh. Rest.
The student: What refutes this matter.
The Shaykh : Yes.
The student: At the Arab level.
The Shaykh : Yes.
The student: The existence of embassies between the two states.
The Shaykh : Yes, yes.
The student: At the level of Arab states and at the level of the United Nations...
The Shaykh : Okay.
The student: ... .
The Shaykh : Good. What refutes this claim is that the two states each recognized the other, and there were embassies and general treaties between them, and within the framework of the United Nations, and specific treaties within the Arab League, and treaties between them, meaning neither general nor specific, between the Islamic states. The Islamic states, each of these and those sits with the other as an independent state. Good. These are the cosmic causes. Yes, come on.
The student: The consequences.
The Shaykh : The consequences of this incident on Muslims in general, and specifically at the regional level.
The student: ... .
The Shaykh : Yes. Good, can we hear them from you? It is said that Muslims became preoccupied with the Afghan jihad, and the Palestinian jihad, and the Eritrean jihad, and even the people of worship became preoccupied with their worship, and even the people of knowledge with their knowledge, yes, the students of knowledge, and Muslims split, divided, and some of us took up arms against each other, and how many died, how many women were widowed, and how many children were orphaned, among other great harms, and the gloating of the enemies. Yes.
The student: ... .
The Shaykh : Yes, good. Yes, good. In the fifth point: the obligation of knowledge and justice when speaking, meaning do not speak except with knowledge, and do not judge except with justice. But if you hate someone, do you not act unjustly toward him? What is the evidence?
The student: ... .
The Shaykh :
be persistently standing firm for Allah, witnesses
كونوا قوامين لله شهداءThe student: ... .
The Shaykh :
indeed, Allah is Acquainted with what you do.
إن الله خبير بما تعملونThe student: ... .
The Shaykh : And you are standing, Shaykh.
The student: ... .
The Shaykh : No, this is in the judgment
Say, "My Lord has only forbidden
قل إنما حرم ربيThe student:
immoralities - what is apparent of them and what is concealed - and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know."
الفواحش ما ظهر منها وما بطن والإثم والبغي بغير الحق وأن تشركوا بالله ما لم ينزل به سلطانا وأن تقولوا على الله ما لا تعلمونThe Shaykh : Well done, may Allah bless you. Good, the last thing is rushing after emotion. The sixth: it is the danger of knowledge, speaking without knowledge, the danger of speaking without knowledge. Good. The seventh: rushing after emotion. We mentioned that rushing after emotion without deliberation, caution, and returning to the Shari'ah and reason makes emotion a storm, and we brought evidence from the Sunnah for this. Who knows the evidence? Good.
The student: It is that a Bedouin man entered the mosque and urinated in the middle of the mosque.
The Shaykh : Not in the middle, at the edge, yes.
The student: So the Companions rebuked him, and the Messenger of Allah (peace and blessings be upon him) said to them.
The Shaykh : Leave him.
The student: Do not rebuke him, leave him.
The Shaykh : Well done. But when the Messenger (peace and blessings be upon him) finished from his urination, he ordered that water be poured over it, then he called the Bedouin and said:
Indeed, these mosques are not suitable for any kind of harm or filth; they are only for glorification, magnification, and recitation of the Qur'an
إن هذه المساجد لا يصلح فيها شيء من الأذى والقذر إنما هي للتسبيح والتكبير وقراءة القرآنThe student: ... .
The Shaykh : Yes, good, rest. The Bedouin said:
O Allah, have mercy on me and on Muhammad, and do not have mercy on anyone with us.
اللهم ارحمني ومحمدا ولا ترحم معنا أحداThe student: ... .
The Shaykh : Yes, speak now.
The student: The questioner says.
The Shaykh : There is no microphone.
The student: ... .
The Shaykh : ... .
The questioner : In the name of Allah, the Most Gracious, the Most Merciful.
As for after, in response to the Shaykh (may Allah preserve him) that the questions should be fiqh-related.
We begin first with the chapter of creed.