01:06:27 “…this is a part of our religion to stone the adulterer and to chop the head off of the sorcerer and so many other things, and to kill, by the way, the homosexual – this is also our religion. The fiqh rulings say that the homosexual be killed, OK? (inaudible comment from audience) I don’t know about this one, I’ve heard this but I haven’t studied this in detail but I know that his punishment is death. This is all a part of our religion. This doesn’t mean we go and do this in America but I’m saying if we had an Islamic state we would do this.”
“For those who have been around for a little bit longer than those who are eighteen or nineteen, look at how this own society and culture has evolved in the way it looks at homosexuals. In our own time, I remember as a kid in the eighties, which gives you an idea how old I was, growing up in the eighties I grew up, OK? I remember how homosexuals were looked down upon and the names that were given to these people, and how disgusted the average masses were with that segment of society. Now look, now look at how we have regressed, not progressed. Where it is impossible, forget a Muslim, even a Christian or a Jew can not stand up in public in front of a non-Muslim audience and speak against homosexuality, he is a homophobe, he is an evil person, how dare he preach his hatred against this group of people? A group of people by the way who were punished the likes of which no other nation has been punished. From the time of Adam until the Day of Judgement, no community, no group of people have been punished like the people of Lut have been punished.
What are we going to do when we’re facing a nation who keeps on changing its values? One day something is good, tomorrow it’s not good. How are you gonna defend, how are you gonna say hijab is good or bad when they themselves don’t have a steady command of what is good and bad? When good and evil evolves within their own society and culture. You can’t. You simply can not play the rule according to their games. You can not do it.”
“And so, when we have been bombarded with sexual images all the time, that which is naturally lustful loses its erotic nature. This then leads to being attracted to unnatural attractions. The bar for ‘sexual titillation’ rises higher and higher. It also explains certain sexual habits that are becoming more predominant between couples. While these habits might be halal and mubah in and of themselves, it does make us pause when we realize that people before us would disdain such practices and even consider some of them to be perverse. Once again, I reiterate that these practices might be halal, but the whole emphasis on sexual toys, sexual games, certain fetishes, and role playing, even between couples, is indicative of this sexually charged world we live in. While these matters are halal, it does show that we are not satisfied with what is natural. Our desires become increasingly insatiable.
And so this is why we are seeing an increase in many unnatural and perverse desires. Homosexuality is on the rise amongst non-Muslims, and now also amongst Muslims. A few weeks ago I was in Toronto, and the exact same question came up, where a brother wrote the exact same thing. And he said: “Shaykh, I can’t help it. What advice do you give me? I can’t help feeling attracted to other men. This is the way I am. And I’m battling it, and I’m embarrassed of it,” and he even said: “I don’t even want to get married. The thought of getting married disgusts me”.
So, the question arises: what does a person who has such feelings do? As I’ve said, the fact that you have such feelings doesn’t mean you act upon them. If Allah has tested you in this manner, then that is a part of your test and trial, and Allah says in the Qur’an, ‘And Allah does not burden a soul with more than it can bear.’ The claim that merely having an urge legitimizes it is extremely flimsy.
Lastly, even if you have acted upon this urge – and we seek Allah’s refuge from this – know that this would constitute a sin. Yes, a major sin, and one that most people would be disgusted by, but realize that it is a sin alone and not kufr. Hence, even acting upon it and committing a major sin does not expel you from the fold of Islam. However, to stand up and justify it, or defend it, or write articles claiming that it is Islamic, without a doubt constitutes kufr, and not merely sin.
So, my dear brother who wrote this question – and you are my brother in Islam, even if you have such feelings – I want you to know that I sympathize with you, and I also appreciate your honesty and sincerity. I advise you to seek counseling, and to go to people who will understand your situation and who can direct you in a more specific manner. I understand as well that if you go to many of the typical imams of the masjids, they would not sympathize with your situation at all and would probably make matters worse for you. I understand that you cannot go to such people. But you will find sympathetic ears to listen to your problem, insha’Allah.”
RIGHTS IN AN ISLAMIC STATE
“Historically speaking, this is how it had existed in Muslim lands, that the people of other religions they had their places of worship. Zoroastrians, from our perspective they worship fire. Now, I say this, Zoroastrians don’t agree with what I what I said, they would say we’re not worshipping fire and from their perspective they don’t consider it worship. From our perspective, when you present offerings and you bow down and you consider fire to be holy and what not, we call this ibadah. From our perspective they are worshipping, from their perspective they say they don’t worship. My point being the Islamic state allowed them to worship other than Allah in their lands but within their temples. They were not allowed to go public in this regard. Our Prophet (SAW) allowed, and the sharia allows, the freedom of worship of other religions if it is done in their own places of worship. And this is the standard position, the majority position and also historically this is how the Ummah has always done it.
…by unanimous consensus all of the madhahib said that the Zoroastrians are treated like Ahl al-Kitab. Now, based on this, the Hanifi madhhab, and also some in the Maliki and Hanbali madhhab, they said that therefore all non-Arab paganistic religions have the same exception. They didn’t allow the exception for the Arabs. Why? Meaning when I say Arabs, the Arabian Peninsular, and in those days it was basically the same. You didn’t have Arabs in Egypt at the time of the Prophet (SAW). So, by Arabs, we mean Jazīrat al-ʻArab. Why? Because Jazīrat al-ʻArab has a sacred, not a sacred but maybe a better status or a holier status, even sacred is not a bad word to use in English. It has a status that the other lands do not have. And our Prophet (SAW) said on his deathbed أخرجوا المشركين من جزيرة العرب meaning in the Arabian Peninsular you cannot have two religions flourishing. You can have another religion that is on the side but not apparent, not public. So you can have other religions in small communities but not flourishing. This is the hadith of the Prophet (SAW) أخرجوا المشركين من جزيرة العرب but he never said that you have to expel them from non-Jazīrat al-ʻArab, is the Arabian Peninsular. So, based on this, the other opinion, and the opinion that pretty much everybody has acted upon in the history of Islam, and this is a very important point that most people who want to just study a book, they don’t even know, they ignore history, historically speaking what did our Khalifah do? The Umayyads, the Abbasids, the Ottomans, what did they do? All of the Khulaffa they, by in large, they tolerated every minority as long as that minority was civil. What do I mean by civil? They didn’t go murdering, they didn’t go on a rampage, they didn’t go killing other people. And that is why we have the most bizarre ideologies and religions, to this day, in places in the Muslim world, right?
The Ummah tolerated the beliefs of other religions as long as some conditions were met, and of those conditions is, and this is a common sense condition, don’t practice your shirk out in public, don’t have an idol in the town square and sacrifice to the idol in the town square. If you want to do something that goes against the worship of Allah’s religion that’s something in your own religion basically, then you do it in your own community not in front of others. And I say this again because these types of incidents are misused and abused by the modern groups in our times and this is not, in my opinion, a correct understanding of the sharia.
03:05 “To make fun of Allah and his Messenger, the punishment is death. If you ridicule, you curse Allah and his Messenger, the punishment for that is death. And the scholars said he who curses Allah’s Messenger, the Prophet Muhammad (SAW), it doesn’t matter, obviously when we are in an Islamic state, we’re not talking about America or England, when we are in an Islamic state it doesn’t matter what he does after that. Even if he repents he is going to be killed. The correct opinion is that a person who curses Allah’s Messenger, and makes fun of Allah’s Messenger, and denigrates the status of Allah’s Messenger, his punishment is death as soon as he utters that statement. It doesn’t matter if he repents after that or not. His repentance is with Allah. We don’t care. Our punishment, we are not allowed to forgive that man. We have to kill him as soon as the Islamic state takes hold of him. And this is not the case in a kafir country, we don’t do this in a non-Muslim country, it’s not our right to do it. So, for example, Salman Rushdie, he clearly makes fun of Allah and his Messenger in his book, he clearly ridicules Allah’s Messenger, he clearly ridicules the Prophet’s wives, he compares them to prostitutes in his book, he clearly ridicules Allah’s messengers more than Muhammad, he ridicules Ibrahim, he calls him the bastard Ibrahim, he says the bastard he left his wife and kid, it’s exactly what he said, I read it with my own two eyes, this type of person, if he was in an Islamic state his punishment is death. No repentance is accepted from him. If he repented with Allah (SWT) it’s not our business. This type of person, if we get hold of him in an Islamic state, once again, Khomeini’s fatwa is not correct, we’re not allowed to kill him outside an Islamic state, this is not our right to do, we don’t do anything to him because if we were to do so we would cause more harm to the Muslims. Governments are gonna start persecuting us and so on and so forth. But, apart from that, if a person like this existed in an Islamic state, no repentance is accepted from him. Even if he repents, his repentance is with Allah, not with us. We cannot forgive a person who curses Allah’s Messenger. And this shows you the love we have for Allah’s Messenger.”
“Yes, there are laws that many people in the West find offensive. This is the reality of our Islamic tradition. Blasphemers are not treated very politely in our Islamic tradition. Those who curse God and his Messenger, the sharia dealt with them in a particular manner.”
“We as Muslims don’t deem a geographic region to be sacred, we deem God and his messenger to be sacred. So we as Muslims should not be embarrassed about our laws at all.”
“…there were around six months before, between the Siege of Taif and the Battle of Tabouk. What happened in these six months? Around seven or eight mini expeditions, which we’re not going to go into the names of the small expeditions. The Prophet (SAW) did not participate but he sent the Sahabah to neighbouring tribes and neighbouring lands, and one of the main purposes was to destroy large idols, to destroy public idols and also to bring in the small tribes around Mecca, around Medina that were still remaining, to bring in, so there’s no need to go into all of the names. But, for example, just so that you know the more famous ones, Tufayl ibn Amr was sent to destroy the idol of Dhul-Kaffain and Ali ibn Abi Talib was sent to destroy the idol of al-Qullus and other idols were destroyed aswell. Now, it’s a very important point, especially in light of modern political issues where we have these groups that are destroying basically sacred sites or what not, and they use these incidents from the suwar as evidence to destroy modern sites. Now, one thing needs to be reiterated and that is that the Prophet (SAW) only did this after he had established his political authority in the land. In other words, he’s not destroying Dhul-Kaffain, he’s not destroying al-Qullus and others of these idols until he has established political authority, right? So this is after the conquest of Mecca, after the Battle of Hunayn when central Arabia is basically his completely and he’s now expanding and conquering all of Arabia. So when the political power is with the Islamic state at this point in time they might contemplate destroying the idols of, the pagan idols, but there’s another issue here now. There’s another issue. And that issue is what do our scholars say, what do the madhahib say about the freedom of other religions to worship in an Islamic state, right? This is another issue that many people bring up. And the fact of the matter is that there has been a controversy from the very beginning of Islam. By unanimous consensus, Jews and Christians of course are allowed to practice their faith in the Islamic state, this is something well-known. And the Quran is explicit on this, and hadith are mentioned about this point, there is no…at all. The question comes how about paganistic religions? How about religions that are not Ahl al-Kitab religions. This is the question, and the responses that we’ve had from the very beginning of time, by almost unanimous consensus, there is no idolatry allowed in the Arabian Peninsular, the Jazīrat al-ʻArab. And this was perhaps the greatest success of our Prophet (SAW) is that he permanently got rid of idolatry amongst the Arabs, amongst Jazīrat al-ʻArab and the ethnicity of the Arabs, right? So to this day you really don’t have idolaters amongst the Arabs. And this is something that is the success of Islam that it completely wiped it out. How about worshipping idols outside of the Arabian Peninsular? Would an Islamic state tolerate that? And the four madhahib have differed on this issue. Some of the madhahib said you can only take as citizens in dhimmi status Jews and Christians and Zoroastrians.
So here we have an extremism that we see in our times of these groups and they want to destroy anybody that doesn’t agree with them. And in our religion, firstly if you want to do this properly you need to have authority in the land. You need to have statehood. Our Prophet (SAW) didn’t begin his dawah by destroying the idols around the Kaaba did he? When did he destroy the idols? When he conquered Mecca. After twenty years of preaching. And these guys, they want to start from this exact point when nobody will accept this from them. And then number two, they selectively apply, they don’t know properly which thing to go and destroy.
In an ideal Islamic state you could not practice shirk publicly. So if you were of another religion, you will worship in the way you want to worship in your place of worship. And these idols that were destroyed were public idols. So there is a difference between a public icon of shirk, you have a public idol, right, versus the temples that are closed and only the people of that religion come into that temple.
07:39-08:45 “The Prophet (SAW) is telling them, when you fight, fight in the name of Allah, in the way of Allah (SWT) also, fight those who disbelieve in Allah. And by the way this shows you that jihad is an obligation upon the Muslims whenever there is a Khalifah and the Muslim army or Muslim state is capable of doing jihad. Because the general ruling is that the Muslims will always be at physical war with the non-Muslims. The general ruling is that the Muslims will always have a physical jihad with the non-Muslims unless the situation is weak, or, like we are in our times, we don’t have a Khalifah or Islamic state, otherwise jihad is going to last until the Day of Judgement, like the Prophet (SAW) said. So this is the refutation of those modernists groups that try to downplay jihad. No, we fight literally with our swords, and our guns if you like in our times. We fight the non-Muslims when we have the capability of doing so. When we don’t have the capability then temporarily, not a permanent thing, temporarily, we do not do jihad until that time comes back. So we fight those who disbelieve in Allah.”
19:35 “Another difference is that major shirk makes it permissible for the Muslim state to declare war upon the community that practices major shirk. Those who worship other than Allah, it is possible for the Muslim army, for the Muslim state, obviously not individual Muslims – we do not do anything without the state, in terms of fighting we don’t do anything without the state – when there is an established Khilafah, or a Caliphate, and there is a Muslim state then the Muslim state has the right, if it wishes, if it chooses to, to declare war upon those who commit major shirk. And therefore the life and property become permissible for the Muslims to fight.”
30:02 “We don’t just kill people. We don’t just go and attack them. First we invite them to the religion of Islam. This is the first thing that we do…if they refuse then we invite them to pay jizya, in other words pay us some tax, stay upon your religion and leave us alone, leave us to do what we want to do. If they refuse that, then and only then do we fight. And even the fighting has some rules to it. But the point is the first thing you have to do is call them to tawheed. Tell them to stop worshipping their idols, stop worshipping all that they’re worshipping and worship only Allah (SWT). Once again, what is the point of this hadith? The first thing we call the people to is what? La illaha illa Allah. It’s tawheed. Even when it comes to fighting, forget about debates and talking, even when you’re doing jihad in the way of Allah, the first thing you call them to is tawheed. When you go to a group or you go to a nation, the first thing you have to send a messenger, and this is what all the Sahaba used to do, send a messenger to their king or their envoy or whoever and tell them that we are Muslims, we want to call you to accept Islam and worship Allah with us If you acccept, fine. If not then pay us your jizya. Pay us your tax and leave us alone. If you don’t even want to do this then we’re going to have to fight you. But the point is once again that you have to call them to the worship of Allah and if they accept, if they accept the call to the worship of Allah then you can not fight them at all.”
2:08 – 4:17 “And it is on this basis, the basis of tawheed, that Allah (SWT) has differentiated us. He did not differentiate us based upon our skin colours. Nor did he differentiate amongst us based upon our national origins or the language that we speak, rather he differentiated us based upon our iman in him or not having iman in him. (Arabic) He is the one that has created you so amongst you are kuffar and amongst you are muminun. And it is based on this same principle that Allah (SWT) has allocated our success in the Hereafter. So for those who believe (Arabic), those who have iman and do good deeds, they will have Jannah , and those who do not have iman, (Arabic) those who disbelieve in Allah (SWT), for them will be the adhab of Jahannam. And it is also this same reason, or the same principle of tawheed, which is the first obligation upon every single human being, that he bears witness and he testifies that there is no diety worthy of worship except Allah (SWT). And it is because of the same principle of tawheed that the Prophet (SAW) has been commanded to do jihad. Jihad is a means, and not a goal in and of itself. It is a means to establish tawheed on the land. (Arabic) I have been commanded to fight the people until they testify la ilaha illallah. So the whole reason why Allah (SWT) has created us, and sent the prophets, and revealed the books, and differentiated us based upon this principle, and allowed for jihad, is the basis and is the principle of tawheed. And that is why tawheed is the first commandment in the Quran, (Arabic) the first commandment as you open up the Quran. (Arabic) Oh mankind! worship your Lord who created you.
17:17 – 33:06 “Are the Ahl al-Kitab mushrikun? Yes. Are the kuffar mushrikun? Are the munafiqun mushrikun? Because Allah says he’s not going to forgive shirk but he’s going to forgive anything below that. So the munafiqun, will Allah forgive them if they don’t do shirk? The kuffar, the atheists, or those that don’t do shirk and they’re kuffar, will Allah forgive them? Because Allah says in this verse he will not forgive the sin of shirk and he will forgive anything less than that to whomever he pleases. So many people they are confused, well how about the munafiqun? And how about the kuffar? And is every kafir a mushrik? And every munafiq a mushrik? Can anyone respond? Yes, every single munafiq is a mushrik. (audience) …You have to understand kufr, shirk, nifaq, the reality of these three things. We’re going to have to sidetrack a little bit because it is important. Kufr is the opposite of Islam. You’re either a Muslim or a kafir, there’s no inbetween. If you’re not a Muslim you’re a kafir. Now you could be Ahl al-Kitab, the Jews and Christians are kafirs. You could be Hindu, or a mushrik, they are kafirs. You could be atheists, they are kafirs. You could believe in a philosophy without a god, like Buddhism and other philosophies that exist, they’re still kafirs. Anything other than Islam is kufr. So kufr and Islam are black and white. If you’re not a Muslim, you’re a kafir. Now, of course we’re not saying that you have to be a perfect Muslim and there’s no such thing as a bad Muslim. Iman is also of levels. You can be a Muslim but a very evil Muslim and you could be a Muslim and have the most highest muminin on the face of this earth. But there is nothing between Islam and kufr. If you’re not a Muslim you’re a kafir. So the broadest category is that of kufr. Within kufr there is a sub category called shirk. So every single mushrik is a kafir but not every kafir is a mushrik. Within this broad circle of kufr you also have another circle called nifaq. So every single munafiq is a kafir, even though in this dunya the laws of this time will be applicable to him because we don’t know he’s a munafiq. That’s the whole point, he’s a hypocrite. So outwardly he is a Muslim in our eyes, and we will give him the rights of Islam and we will bury him like a Muslim is buried and we will pray janaza for him. But in the sight of Allah he is a kafir. Not every single kafir though is a munafiq. Once we understand this can someone explain this verse to me, Allah says he will not forgive the sin of shirk but he will forgive anything below that to whomever he wills? How about nifaq and kufr? There are types of kufr which are not shirk. For example, we seek Allah’s refuge, cursing Allah and his Messenger is kufr but it is not shirk because you have not given the rights of the Creator to the Creator here, you have not made a partner with Allah but you have committed kufr. So how can we understand this verse in light of the fact that we know that the kuffar and the mushrikun and the munafiqun, all of them will not be forgiven? Any ideas? [Audience participation] The answer is in the ayah itself. Allah does not forgive the sin of shirk but he forgives anything below that level, below the sin of shirk. The sin of kufr, and the sin of nifaq, and the sin of shirk, all of them are equivalent in that they are against Islam, the opposites of Islam. And Allah mentions the most evil type of kufr, and the most common type of kufr which is shirk, and then he says he will forgive anything below that level. So kufr and nifaq are included in this verse because they are at the evil level of shirk. You cannot have Islam and kufr, or indeed Islam and nifaq in a person’s heart at the same time. If shirk exists in a person’s heart he is not upon tawheed. If kufr exists in a person’s heart he is not upon Islam. If nifaq exists in a person’s heart he has no iman, So all of these three concepts cannot exist in the heart of a believer. Therefore Allah mentions the most common type of kufr, and the most evil type of kufr, because there is relative types of evil as well, for example, the penalty of killing one person in Islam is what? Is death. Suppose a person kills a hundred people? The penalty is still death. So you don’t look at just the penalty but the fact that he killed a hundred people is worse than killing one person, but the penalty of both is still death. Likewise shirk is one of the most evil types of kufr but that doesn’t mean that kufr is necessarily better or less evil than that. You look at it relatively between kufr and shirk, types of kufr and types of shirk, shirk is the most repugnant and the most evil type, in general. But still both of them are at the same level and that is what Allah says, he will forgive anything below that unto whomever he wills. So below the sin of shirk, which is any other type of sin that we do, but kufr and nifaq are to the level of shirk. So this is the first danger, that shirk is the one thing that Allah (SWT) will not forgive. The second danger is that shirk causes a person to remain permanently in the fire of Hell. And the follow up, the third danger is that shirk makes it haram for a person to enter Jannah. Obviously number two and three are related to each other. Number two is that if a person commits shirk and he dies in that state, the fire of Hell will permanently be his abode. And number three is that Jannah will become haram for him. Allah (SWT) says in Surah al-Maidah, Verse 72 (Arabic) “whoever does shirk with Allah, Allah has made Jannah haram for him” (Arabic) “and his abode will be in the fire of Hell.” The fourth danger of shirk is that when a person commits shirk, and he dies in a state of shirk, every single good deed that he has done will be destroyed, his salah, his zakat, his salam, his charity, his doing this, his doing that, everything will be of no use if he did shirk in his life and he did not repent from that shirk. Allah (SWT) says in Surah Az-Zumar, Verse 65 (Arabic) “Verily it has been revealed to you (O Muhammad), and to those before you,” (Arabic) “if you do shirk” (Arabic) “all of your good deeds will be in vain, (Arabic) and you will certainly be among the losers.” So no matter how much good a mushrik does, it will be of no value to him. If a person dies not accepting Islam and not believing in Islam, it doesn’t matter how many hospitals he built, how much charity he gave, how much salah and zakat and whatever he did, all of his good deeds will be in vain and useless. This is without one of the greatest dangers and evils of shirk, that one act of shirk, no matter how small it is, if a person does it, and he does not repent to Allah from that, his entire life will be in vain. His entire good deeds will go down the drain, of no use and value to him. We’ll mention one more point, the fifth point, OK we’ll mention six points. Fifth point is that the life and property of a mushrik holds no value in the state of jihad. Notice I said in the state of jihad, not at all times and places. The life and property of a mushrik becomes halal while in a state of jihad. The Prophet (SAW) said, and we quoted the hadith before, “I have been commanded to fight the people until they say la illaha illa Allah, and when they say la illaha illa Allah” he went on, “their lives and property become protected from me” which means if they don’t say la illaha illa Allah, their lives and property are halal for the Muslims. Now realise, this is a long topic, this is only when there is an actual jihad going on, and not in this country where we are not in actual jihad with the kuffar. Those people who say that we’re allowed to take the money of the kuffar, and lie and steal and kill them here, in fact these people are like the Khawarij of old. These people are following the aqidah of the Khawarij. The Prophet (SAW) lived in Mecca thirteen years and he didn’t do these type of acts. And the Muslims for many centuries and generations they sometimes lived in places of kufr and they didn’t do these acts. Because this is not the time and place to do this. When there is an official Islamic state, and there is a Khalifah, and he calls for jihad, and the Muslim army is behind him fighting the enemy in front of him, that is when the mushrik’s life and property becomes halal. Again, only if he is fighting the Muslims, as for the women and children who are not fighting, or the old people that are worshipping in their monasteries, the Prophet (SAW) forbade them and you leave them alone, but the people that are fighting you, their life and property become halal because of their kufr. If they say la illaha illa Allah, even on the battlefield, you’re about to raise the sword to chop his head off, he says la illaha illa Allah, you have to let go of the sword. And we know this from the hadith of Usamah bin Zaid when he went into battle and he raised his sword to kill his opponent, and the opponent said la illaha illa Allah and Usama just chopped his head off anyway. So the news came to the Prophet (SAW) and he got very angry at Usama. And Usamah said ‘he was only saying it to save his life.’ So the Prophet (SAW) said (Arabic) ‘Did you open up his heart to see why? Did you open up his heart to see why he said la illaha illa Allah?‘ He kept on saying it until Usama said ‘Walahi I wish I had accepted Islam that very day.’ In other words that he would have made an excuse because of my ignorance. So one of the other dangers of shirk is that a person’s life and property become halal in a state of jihad. Make sure you write this down and don’t say that I’m saying that the life and property of a mushrik is halal for you like this. No, I’m not upon the manhaj of certain people where they say that it is allowed to take their life and property if you’re living in Dar al-Kufr. No, of course not. This is the idea of the Khawarij. Only in a state of jihad when there is Islamic Khalifah and there is actual jihad going on behind the Khalifah, now the property and life of the mushrik becomes halal for you to take.”
3:09 “There is a third condition that is controversial. This is a condition that Ibn Abbas and many of the early scholars, and it is a condition that my heart leans towards and I very much follow it, and that is Ibn Abas said this allowance of Muslim men marrying non-Muslim women is only allowed within an Islamic state. It is not allowed outside of an Islamic state. Outside of an Islamic state Muslim men must marry Muslim women. This is the position of Ibn Abbas and a group of scholars from his time. And this really makes a lot of sense because if a Muslim man marries a non-Muslim lady and the environment is non-Muslim, what guarantee is there that the children will be Muslim afterwards? And in fact, as we all know, that if a divorce takes place, generally speaking custody is given to the mother. And I myself have seen many cases and scenarios and encountered them where the husband was a Muslim, he marries a Christian lady, a divorce happens, the judge rules that the children are given to the mother, and the children are raised as non-Muslims. And this is something that is all too common and it is a sad reality. And that is why I also think that the position of Ibn Abbas makes a lot of sense, and I do not think that it is wise, and I personally do not perform such marriage ceremonies, and I would not do this in the future. I don’t think that this is something that should be done.”
11:00 “As Allah said, it is possible that you love something but it is harmful for you. Ponder over this story. Al-Khidr and Musa, when they were walking along, Al-Khidr found a baby child, a young boy, and killed him, slaughtered him. Musa said “What have you done? How could you kill an innocent child?” Khidr said, he was a prophet of Allah, ‘You do not know what Allah has inspired me.” Then later on it comes out this story, that this child, his parents were pious people, good people, and had Allah allowed him to live he would have become a kafir and caused them much harm and grief. So killing him at this stage is a mercy for him and a mercy for his parents, because right now they are only grieving for his life but if he had become a kafir they would be grieving for his Hereafter as well. And the pain of pious, practising parents looking at the children who are not even Muslim, can you imagine that?”
“The final danger that we’ll mention of shirk, and there are of course many, many dangers, some people have compiled twenty or thirty dangers of shirk, but the final danger we will mention is that it is not even allowed for a Muslim to ask forgiveness for a mushrik. Allah (SWT) says in Surah At-Tawbah (Arabic) ‘It is not befitting, it is not possible that the Prophet and the Believers seek forgiveness for the people of shirk even if they are close relatives after it has become clear to them that they are of the people of Jahannam.’ Notice how evil shirk is that you cannot even ask Allah to forgive the mushrik once he dies in that state, even if it is your father or mother. And that is why the Prophet (SAW) was prohibited from asking Allah (SWT) forgiveness for his own parents. As in the authentic hadith of Sahih Muslim ‘I asked Allah to seek forgiveness for my mother and he refused me. I asked Allah to visit her grave and he allowed me to do so.’ The Prophet of Allah could not seek forgiveness for his own mother who carried him and gave birth to him because of shirk. Does that not tell you how evil and repugnant the sin of shirk is? That you cannot even seek forgiveness for someone who has died upon shirk even if it is a close relative. The same for Abu Talib. The Prophet (SAW) was prohibited from seeking forgiveness for Abu Talib because of his sin of shirk that he did. And that is why I point out that this is the seventh point Allah (SWT) says (Arabic) ‘the mushrikun are najis’. The mushrikun are najis. They are filthy. Najasat. They are filthy. A spiritual filthiness which can only be purified by the purity of tawheed. Allah calls the mushrikun najis, which is a very evil thing when Allah himself says the mushrikun are najis. Allah is calling them najis. They are a najasat, a filthy, impure, dirty substance. And of course it’s a spiritual najasat. This doesn’t mean that if you shake a mushrik’s hand you have go and do wudu. No, the Prophet (SAW) and the Sahaba they would intermingle with the mushriks and they didn’t wash their hands, yanni, of course it is encouraged in this country, society for various reasons to do that, but I’m saying it’s not something that is a part of our religion that we must if we touch a mushrik or something go wash them. The najasat that is referred to in this verse is a spiritual najasat and not a physical najasat. So we have talked about some of the dangers of shirk.”
58:29 – 59:11 “Are Christians called mushrikun? The Christians are mushrikun but they are called Ahl al-Kitab. They are called Ahl al-Kitab, that is a special category of those who do shirk. And that category has different relations and different rulings with regards to the other people. So the Christians do commit shirk. They are kuffar and they are mushrikun but there is a separate category known as Ahl al-Kitab, the People of the Book, and we are allowed to marry their women, we’re allowed to eat their sacrificed meat, we’re allowed to let them live in the Islamic state if they pay the jizya. There are certain fiqh rulings that make the Ahl al-Kitab stand apart from the other mushriks and kuffar, but that doesn’t change the fact that they are kuffar and they are mushrikun.”
“I’m not saying that you don’t mention any wisdom of the Islamic laws. No, I’m not saying that. If somebody says ‘why do you have such harsh punishments in Islam?’, well, you say, firstly, because we believe Islam is a complete way of life and that our Lord has told us what the punishment of stealing this and this is. Then, after you have this impenetrable fortress, then you move on to the secondary issues. We also believe, for example, that an eye for an eye and a tooth for a tooth is very beneficial to society, that cutting off the hand of the thief, for example, and doing this and that, we believe that the one problem that will happen to this person, it will bring about a benefit to an entire nation. And we see statistics to prove it. Muslim countries that implement the hudud are safer, less rape, less stealing, less this and that than other countries.”