Abdullah Hakim Quick – The New Muslim Corner – The Personality Of The Prophet Muhammad

AI: Summary ©
The New Muslim Corner discusses the importance of language in religion and how it is used to express oneself. The "monster" in religion is used to describe the natural world and is linked to religion. The leaders of the Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q---- Q----
AI: Summary ©
I'll praise the due to Allah, Lord of
the worlds, and peace and blessings be upon
our beloved Prophet Muhammad, the master of the
first and the last, his family, his companions
and all those who call to his way
and establish his sunnah to the day of
judgment.
As to what follows, As-salamu alaykum wa
rahmatullah.
Alhamdulillah, this is a continuation of our New
Muslim Corner.
We took a break because of the season
and the different events, people going away.
But inshallah, we're, you know, going back on
and moving through this month and next because
we're coming close to the month of Ramadan.
And the purpose of the New Muslim Corner,
initially, was to just have a place where
Muslims, new Muslims could gather, those even interested
in Islam, and hear about the foundations, the
fundamentals of the faith, and then also have
a chance to ask questions.
So this is the type of atmosphere, non
-political, non-judgmental type of atmosphere where anybody
is free to ask questions concerning Islam and
Muslims.
And we recognize the fact that the key
element above all other different discussions and different
understandings of what is a Muslim is the
Kalima.
Because you could say, like, what is a
Muslim?
What distinguishes a Muslim from other people?
And somebody might say, well, they look a
certain way, they have a certain color, they
speak a certain language, they eat certain foods.
None of that is correct.
The real essence of what distinguishes Muslims from
people of other faiths is in this Kalima
here, or in this statement, which is, la
ilaha illallah Muhammadur Rasulullah ﷺ.
And that is that there is no God
but Allah, and Muhammad is his messenger.
So this is the beginning of the road
for a new Muslim.
That is, when a person says this sincerely,
they enter into Islam.
And hopefully it is the end of the
road, that when a person is leaving this
world, making a transition, that these words can
actually be on their lips.
And so we need to understand the Kalima
as much as we possibly can.
And this is a study which you will
find will continue throughout your life.
It never ends.
And people are studying this on different levels.
But we want to do a base analysis.
And I want to review some, a few
points in this.
For those who are just coming online, we
have now a large online following.
And we can go deeper into this as
well.
But after we review some aspects of the
first part of the Kalima, then we'll go
on to the second part.
So the first part is about the oneness
of Allah.
And there are many faiths, there are many
understandings, there are many beliefs that have the
concept of one God.
Right?
So this is what we say Tawheed, or
unity.
The unity of the concept of one.
And in the Kalima, we start off by
saying la ilaha.
We say there's no God.
We wiped the slate clean, there's nobody, nothing.
La ilaha.
And then we say illa, except Allah.
So we have then cleared our thinking and
our minds of any type of belief, or
any entity other than Allah.
And this is an important statement in Arabic.
Because Arabic is a very expressive language, as
we have learned.
And for the people who speak Arabic, and
especially the people around the time of Prophet
Muhammad, peace be upon him, that's 1400 years
ago, they were masters of their language.
So they were all speaking a classical form
of Arabic.
So language to them was extremely important.
Language is important today as well.
It's very important.
But it may not appear to be as
important, because we have a lot of devices
that are around us.
But the essence of social media itself is
language.
It's you're expressing yourself.
And sometimes you do it with words, sometimes
you do it body language.
But language is the way that human beings
communicate their understanding.
So in this case, it started off by
saying, no deity, no God, that's a negation.
Okay, so in the mind of the person,
the Arabic speaking person, la.
So that begins it.
And that la cleared everything.
And then we put it in illa, except
Allah.
That's the confirmation.
And with this confirmation, we believe that Allah
is the only one who deserves complete worship.
But to say that you believe in one
God is something that many people do.
And I can remember years ago, I mentioned
this in an earlier class, I'll mention it
again, that I was doing Islamic work on
the island of Jamaica.
Okay, where people are very expressive and very
much believe in God.
And they say that there's more churches per
square foot in Jamaica than maybe anywhere else
in the Western world.
And that's something that's rooted in the culture.
And the Muslim community was very small.
And we were cooperating with Christians and other
people as well.
And so we had a gathering and we
needed ovens in order to do cooking.
So we borrowed the ovens from the Pentecostals.
And this is one of the denominations of
Christianity.
And so when we were returning the ovens,
you know, to their church ground, some of
the brothers started to get into a debate.
And they were debating with the people, they
had been watching a famous Muslim named Ahmed
Didat.
Maybe some of you may have heard of
him before.
And so he had these special methods, you
know, of helping Christians to understand Islam and
also to defend Islam.
So they were in a hot debate with
the group of Christians.
And the basis of their argument was, we
believe in one God and you believe in
three.
So if you say, Father, Son, Holy Ghost,
the Trinity concept, that's three.
So that's not Tawhid.
And our belief is only in Allah.
And so they were going back and forth
and the preacher came.
So when the preacher listened to this, he
turned to the Muslims and he said, no,
we also believe in one God.
So we're the same.
So the brothers who were involved, they were
a little bit confused.
And I came walking along and I thought,
I heard the debate.
And so I said to the preacher, you
believe in one God?
He said, yes.
So I said, who is the God?
And he said, Jesus.
So he did believe in one God.
But the one God is a man, has
the qualities of a human being.
And as we learned the Quran, the last
revelation, you know, states when it describes Jesus
and his mother, Mary, may Allah be pleased
with them, it says, the two of them
used to eat food.
So this might sound like a very rough
way of explaining it, but this is deep.
Because if they eat food, that means they
have weakness.
They're hungry and they're weak.
And that cannot be the divine being, the
ultimate being, who has power over all things
and who created the heavens and the earth.
So just saying you believe in one God
is not enough.
And that needs to be defined.
And we have been looking at some of
the details of Tawheed.
The first is that we accept that Allah
is one in his rule.
He is a Rabb.
He is the Lord.
He is the Lord of all humanity.
There's no rival to him.
And that is called Tawheed al-Rububiyah, right,
that we have a unity of lordship, a
unity of lordship.
And I mentioned today, in the Jumu'ah,
we were talking about, I was talking about
the LA wildfires.
And when the fire was really burning hot,
one of the officials turned and said, in
American English, because there's different dialects of English,
in the American language, he said, mother nature
owned us.
Okay, so that's an American expression.
So he said, mother nature owned us.
Okay, meaning controlled us and we're slaves.
But the reality is that not mother nature
that owned you, it is Allah who owned
you.
So right now, you have very little power.
And when the blast of those fires hit
that land and it's not a day of
joy for us, because we have, you know,
it's human being suffering, people have to just
throw up their hands and run.
Okay, so that is the Lord.
That is lordship.
Okay, so that's the first part of our
Tawheed.
The second part is that Allah is one
in his names and descriptions.
There is nothing similar to Allah.
And so that is what we call Tawheed
al-Asma' wa-Sifat.
And that is that when we are talking
about Allah has knowledge over all things, that
means al-'aleem, he has knowledge of everything.
Everything in the past, present, and the future.
And that's something that's impossible for any created
being to have.
And so these are the names of Allah.
There's 99 plus names, but 99 famous names,
the names of Allah subhanahu wa ta'ala.
That's a very interesting study.
The third part of Tawheed is that Allah
is one in his divinity and his worship.
There is no partner with Allah.
And that is Tawheed al-Uluhiyah or Tawheed
al-Ibadah, that Allah is the only divine
being and so therefore we should only worship
Allah.
So these are the three parts.
When we are saying Tawheed, we have to
have a unity, not just in the statement,
but it's in our understanding and actions, the
things that come out of our statements.
And the opposite of Tawheed that we found
out is shirk.
And shirk is polytheism.
And that is to associate partners with Allah.
And a polytheist does believe in a creator,
but the polytheist will go through other creatures,
created beings, to go to the creator.
Maybe even make an idol or a statue
to go to the creator.
And that we found out is the most
grievous sin that a person could possibly commit.
It is shirk.
And it's something that we try our best
to understand and we'll be going over forms
of shirk as we go along in the
beginning of our classes in order to strengthen
our understanding.
Now the second part of the Kalima is
Muhammad or Rasulullah.
Muhammad is the messenger of Allah, peace be
upon him.
And that is the part that most people
will have some difficulty in understanding the second
part.
The first part for people who are still
on the natural, fitrah way of looking at
life, that there's a creator, a divine being,
that one can be understood.
But unless the individual has some understanding of
who Prophet Muhammad, peace be upon him, is,
unless he has some understanding of this, then
it takes a little time to understand this
and to accept Prophet Muhammad, peace be upon
him, as the messenger.
And we have been looking at his life.
And by looking at a seerah, this is
the prophetic biography, we actually get the living
examples, the living form and practice of Islam.
And we recognize that Prophet Muhammad, peace be
upon him, this is over 1400 years ago,
in Mecca, which is now Saudi Arabia.
It was not Saudi Arabia then, it's just
the Arabian Peninsula.
And there in the city of Mecca, he
was coming from a noble family, not necessarily
rich, but they were connected with the Quraysh,
which was actually connected to Ismail, Prophet Ismail,
Ismail, and Prophet Abraham, peace be upon them.
And he had a natural dispensation to the
belief in one God.
And from when he was young, he did
not say the things that many other people
said.
Once he was traveling on a journey as
a young man, and a Christian monk was
on the road, and Muhammad was part of
the caravan.
And the monk came down and spoke to
the leader of the caravan, his uncle Abu
Talib, and asked about this young man.
And when he got to talk to the
Prophet, peace be upon him, he asked him
some questions, and then he asked him to
swear by the gods, because that's normally what
pagan Arabs would do, and he refused to
do it, he said he doesn't do that.
Okay, so he recognized there's something different about
this young man, and he confessed to Abu
Talib that he was waiting on this hill
for caravans to go by, for certain signs,
and he saw as their caravan came, there
was actually a cloud that was shielding it
from the sun.
And so he told Abu Talib, take this
young man back, don't go to Syria, because
if you go there, the enemies of Islam,
they find out about him, they'll take his
life.
And so from an early age, he had
an inclination to the belief in one God,
and by the time he reached 40, he
was meditating in a mountain, and the angel
Gabriel came to him, and started to reveal
the final message, Al-Qur'an.
This was revealed over 23 years, and we
have studied and seen that the first part
of his life, the Meccan period, was 13
years.
The second part, the Medina period, is 10
years.
And during the Meccan period, the Muslims were
tested, insulted, driven out of their homes, but
they maintained their belief in one God, to
the point where they had to actually to
migrate, they had to leave Mecca.
And they went to Yathrib, in the north,
later to be known as Al-Madinah al
-Manawarah, the Lighted City.
And there, they established a community.
Again, this is a review for us to
understand who this person is.
They established a community that not only had
Muslims, it also had people of the traditional
Arab religion, and it had Jewish people as
well, were all living in the city.
It was dominated by the Prophet and the
Muslims.
Other people were allowed to live in the
city, and they were not forced to accept
Islam.
As long as they were living in peace,
and had a civil understanding, they were allowed
to live.
And this is one of the first times,
historically, and you look at different parts of
the world, that this is done, that a
minority group is actually given rights within the
majority city-state.
Normally, it's master and slave.
But this was a totally different situation.
The Quraish, the believers in many gods of
Mecca, responded and attacked.
So a number of attacks we saw came
against the believers in Medina, and they were
able to resist.
They resisted this.
They held on to their faith.
And after a few years went by, they
wanted to go back to Mecca to visit
their homes.
And they set out to do a lesser
pilgrimage called Umrah.
That's a lesser pilgrimage.
The pagans used to make pilgrimage to Mecca
to their idols.
This, of course, was a pilgrimage for the
belief in one God.
But the Quraish met them, and finally a
treaty was made, where the Muslims had to
return to Medina without making Umrah, and then
following that, they could come back to Mecca,
and they could visit the town that they
had missed for so long.
And this, at first, appeared to be a
loss, because they were turned around.
But later they realized it was a major
victory for the Muslims.
They returned into Mecca, and the politias went
into the hills, and so the Muslims were
able, they had the town free.
They were able to circumambulate the Kaaba, visit
their homes, what was left of their homes.
They were able to smell the air and
be back in their homes.
It was a great victory for them.
And so that is considered to be one
of the major turning points, because the word
spread around that without violence, that Muhammad, peace
be upon him, entered into Mecca.
And this is important, because when you look
at his life, you will not see a
large amount of violent operations being done, as
much of the propaganda actually is put out
there today.
And so by the seventh year after the
migration, okay, then this was a consolidation of
the power of the Muslims in Medina.
And at that time, there were famous people
from amongst the Quraish, who actually began to
embrace Islam.
They were so impressed.
One was named Khalid ibn al-Warid, radiyallahu
anhu, who was a great general, and he
embraced Islam at that time.
And then Amr ibn al-As, radiyallahu anhu,
was actually a great leader as well.
And if you remember the story of the
migration to Ethiopia, that the Quraish sent two
people to represent Mecca to the king of
Ethiopia, al-Habasha, one of them was Amr
ibn al-As.
So that's the level that he was, in
terms of the Quraish itself.
And he embraced Islam.
And so this is a major turning point.
But Mecca was still in the hands of
the Quraish.
And so through inspiration, in the eighth year,
then the Prophet realized, now we need to
end this.
And so he gathered together his companions, over
10,000, and they went down to Mecca,
and were on the outside surrounding the city.
Abu Sufyan, the leader of the Quraish, came
out.
And despite what people may have heard or
think, the Prophet, peace be upon him, he
made an amnesty.
So he's now entering into the town.
And so he made an amnesty where he
said that anybody who goes into the house
of Abu Sufyan is safe.
Anybody who is not fighting the believers, he's
safe.
So Mecca then became a sanctuary.
It became a sanctuary for the belief in
one God.
And this is something, because people even recently,
with Muslims in Syria, taking over in Syria,
in Damascus.
And so they said, okay, what are they
going to do?
If they are so-called fundamentalist Muslims, they'll
slaughter everybody.
But it's the opposite.
If they were following the way of a
Prophet Muhammad, it is, you know, they would
lean toward peace, and they did that.
And so they entered into Damascus.
This is just recently, a few weeks ago,
and they entered in peacefully.
And it's a great struggle now, so many
confusions that are there.
But they were actually following what we call
Sunnah.
They were following the Sunnah.
And it is reported that when the Prophet
came into Mecca, he did not come as
a great Caesar, a great victory, with slaves
in front of him, and flowers, and all
the things.
No, he came riding his camel, and he
had his head bowed.
He had a black turban on, and his
head was bowed in humility.
So he was very humble at that time
when they came into Mecca.
And what they did do is purify the
house completely.
And so all of the idols that had
been put up, originally the house was built
by Ibrahim, Abraham, peace be upon him, for
the belief in one God.
It had deteriorated to 360 gods.
All of the idols were taken out.
Even those idols that were in the surrounding
areas of Mecca were actually taken down.
And so that land became a purified area
for believers who believe in one God, and
we say the word Haram, and that is
that those who enter into it need to
believe in this one God.
It is a special place that is there.
And I'll never forget, remembering our hero, Ahmed
Didat, he was in a classic debate with
one of the Christian evangelists whose name was
Jimmy Swaggart.
And so this was a classical debate, because
Swaggart at the time, and this is a
number of years ago, was one of the
strongest Christian evangelists in America, and he challenged
Didat, who was a South African Muslim, and
he challenged him, and so Swaggart was arguing
with him, and Swaggart said to Didat, I
want to go to Mecca.
I want to go to Mecca.
Can I go to Mecca?
And so Ahmed Didat said, yes, you can
go.
And that shocked everybody.
Yes, you can.
So Swaggart then said, what can I do?
What do I have to do to go?
And so Didat said, it's very easy.
Just say, la ilaha illallah Muhammadur Rasulullah.
Say that the kalima, that you believe in
one God, and Muhammad is his messenger, then
you can go in.
And this took the air out of Swaggart,
not really wanting to go to Mecca, right,
but trying to just make fun of Islam.
But the reality is that the belief in
one God stood strong, and continues to stand
strong, and all the superstitions were put to
an end.
People had an understanding of the jinn.
These are creatures of smokeless fire, even the
name ghoul, like you will say ghoul, like
a ghost and a ghoul.
So in English you say ghoul, right, and
that's like a demonic, a really evil ghost.
Okay, and this is in Christian understanding, but
the word ghoul comes from Arabic, al ghoul.
And that was one of the names for
an evil jinni.
Okay, and even within literature, the word jinni
was made into fables.
They say the genie, right, you know the
genie and the lamp, right, that comes from
the word jinni.
But the concept of the jinn is real,
and superstition is very real.
And so the Muslims entered into the town,
they liberated it.
People at that point began to enter into
Islam in large numbers.
It started in Mecca itself, because naturally they
were afraid.
There's an army that comes in after having
attacked, the Meccans had attacked Medina, number of
times killed many people, tortured people.
But the Muslims came back, and then the
Prophet, peace be upon him, said to the
Meccans, okay, what do you think, what do
you think about me?
And they said, you're the best of us,
you are from our family, they were afraid.
And he said, what do you think that
I'm going to do to you?
And they were afraid, and he said, you
can go, you're free.
So you are free, this is a town
of peace.
So he established Mecca as a town of
peace.
Okay, and the Qur'an says that whoever
enters into Mecca is safe, you're in a
safe ground, meaning that the Muslims should make
that person safe, right, because it is a
safe area.
And that was the establishment of Mecca.
It's called sometimes the conquest of Mecca, but
really the opening of Mecca.
And it shows the personality of the Prophet,
peace be upon him, wanting peace, wanting to
forgive, even though the people had insulted him,
had to kill his own family members, but
they were forgiven.
And that is the essence of the Islamic
message, and part of the reason why Islam
spread so fast, and in the areas where
Muslims went to, those areas are still Islamic
for the most part.
Up until today, within the first hundred years,
the places it went to, that those areas
are still fundamentally Muslim after 1,400 years.
Okay, this is unheard of.
There's no other way of life where something
like this has happened.
So this tells us more about Prophet Muhammad,
peace be upon him, the seal of the
prophets and the messengers, not the first, because
we believe prophethood started with Adam, alayhis salaam,
the first human being.
There were over 124,000 prophets and messengers.
Prophets came to China, prophets came to India,
prophets came to Africa, to Europe, to the
Americas.
Every nation and every tribe, at one point,
received a messenger.
And so that was the essence of Islam,
the Islamic message, and that is the opening
of Mecca.
It's an extremely important time.
It is considered one of the greatest victories
in the history of Islam, because by doing
this, they have consolidated themselves, they have consolidated
the belief in one God, and established Mecca.
You know, as a base, alhamdulillah, our praises
to Allah, up until today, it is still
a source of peace, and there are millions
of people who are going to Mecca up
until today, and it has maintained its sanctity
despite a number of attacks and a number
of threats over the centuries, it has maintained
the sanctity and the belief in one God.
So I want to open up the floor
here for any questions that anybody may have.
We are restricted now, at eight o'clock
we have Isha prayer, but the floor is
open for any general questions concerning Tawheed, the
belief in one God, any of the sections
of Tawheed, also the life of Prophet Muhammad,
peace be upon him, and specifically we're looking
at the opening of Mecca.
So I want to open the floor for
any questions that anybody may have.
The floor is open.
Check online for me and see if anything
came into the chat.
Okay, so now this is our, in the
few moments that we do have, the floor
is open for any general questions anybody has.
That's part of the purpose of our New
Muslim Corner.
If you have questions about, you know, different
issues and things you want to clear up,
this is an opportunity to ask the questions
that anybody may have.
Okay, this is a question, it used to
be a big question here in the 70s,
and I remember back in the 70s going
to special cheese shops and things like that,
and if you know Toronto before, the only
place we could get cheese was in Kensington
Market, if you know on Spadina, right?
That's the only place, because you could ask
them, does it have animal rennet or vegetable
rennet, you know, inside of it?
But basically that has eased up in terms
of how people are dealing with rennet now,
because of the processes, the chemical, you know,
processes that, you know, it goes through.
It is better, of course, to have vegetable
rennet, and of course, if the rennet is
made from pork, then it's definitely not permitted.
This is like, I believe it's a coagulant.
It's something that helps it to get its
gummy nature within the cheese itself, in the
process of making cheese.
Okay, it's a small thing that is, you
know, a small little element, but to be
safe, it's better to have vegetable rennet in
the cheese, and generally speaking, because of the
vegetarian nature of things overcoming, that most of
the cheeses are made now with vegetable rennet.
So it's not a big issue with us
now, like it was before.
Yeah, so if it just says that, then
we basically say it's okay.
It's not a major issue now, you know,
and so these things have come up, and
I remember there was a big scare, because
this one Muslim businessman, he made this announcement,
he said, you know, I have halal milk,
right, and I'm now giving a halal milk.
This caused a scare, because if he has
halal milk, that means all the other milk
is, is, is haram.
It's prohibited, and this caused a scare, and
it was a big meeting of the Imams,
and you know, whatever, and they called in
a Muslim scientist, you know, to understand it,
and somehow, you know, he had some theory
that within the process of making of the
milk, that there was something that might have
been taken out of, you know, pork, or
something like this, some chemical, but it was
so far down the line, it was totally
irrelevant.
He really wanted to make a business move,
you know, right, and become a millionaire overnight,
okay, and so we recognized, no, that this
is not a claim, that all other milks,
you know, haram, although there is halal yogurt,
you can get, and I actually prefer to
have the halal yogurt, just to be safe,
but that doesn't mean the other yogurts are
actually haram.
Monodiglycerides, they have, you know, it gets into
a chemical thing, yeah, but
this really has not, is not a major
issue, you know, for us at this point,
you know, in terms of that, looking at,
you know, halal milk, you know, halal yogurt,
although the halal yogurt is, it's always nice
to have halal on the thing, you know,
like that, you know, it's a good marketing
strategy, actually.
He was a genius, but we had to
stop him publicly from what he was trying
to do.
Now, question.
Yeah, you know, the concept of dua, of
prayer itself, is something that we constantly do.
Actually, the word salat itself, the essence of
the word itself, means dua.
So the essence of prayer, making salat, is
that we're making a dua, because within the
Fatiha, we're saying, guide us to the straight
path, that's a prayer, we are praying to
Allah.
But we recognize that dua is not something
that is done on just special occasions, or
in circles, or anything like that, that if
you look at the life of the Prophet,
peace be upon him, he was in touch
with Allah, making his prayers constantly, and everything
that he was doing.
And so that is going outside of the
house, we're coming in, eating food, going to
bed, different actions, and you can actually get
books, where they've actually shown you the different
duas for different occasions, and different things that
you can do, from the Sunnah, you know,
as well.
But if you're making a formal dua, where
you want to really, you know, turn to
Allah, you know, specifically, then, you know, it
is recommended that you begin with salawat, you
begin with saying, Allahumma salli ala Sayyidina Muhammad,
you send peace and blessings to the Prophet
in the beginning, right?
And you know, and then, you know, make
the prayer.
And what is important about the dua, is
not the number, it is sincerity.
And this is really important, and I remember,
you know, going to Mecca, and many of
you, inshallah, if you haven't gone, you may
go.
Times have changed, now everybody has cell phones,
and you know, whatever.
But before, they used to have a mutawwaf,
who was there, people would take you around,
and they actually are reciting, Allahumma, Allahumma, Anta
Rabbi, and then you repeat after them, and
you go around.
You even have books, as you're going around
the Kaaba, each circuit, which duas to make.
So some people spend so much time trying
to read the book, that they lose the
sincerity.
The important things about the prayer, is being
sincere to Allah.
That is the essence of the prayer.
So even if you made one dua, one
prayer, sincerely, that is better than another person
making a hundred, just reading it.
Right?
So, you know, that's generally the formula, you
know, for doing it, but we should try
to learn as many of these prayers as
we can, for different actions that we are
doing.
When the Prophet, peace be upon him, was
sitting at a table, and there was a
young man, and the young man started to
eat, and the Prophet told him, Semmillah, he
said, you know, say Bismillah, right, and eat
with your right hand, and eat from the
food that's in front of you.
Now that might sound strange to us, because
we're in an individualistic society.
We all have our plate, but in a
group setting, you'll have a group plate, and
you know, so you should eat from the
food that's in front of you, because it's
very rude and un-Islamic that everybody's about
to eat from the plate, and you reach
over across, you know, and take somebody's chicken
from the other side of the plate.
No.
So that food is right in front of
you, and eat with your right hand.
Okay, so all these things are the etiquettes,
but Bismillah in the beginning, you know, and
there's even other forms, there's even, you know,
more that you can say, but at least
to say, you know, Bismillah every time, you
know, before you are eating food, and all
the things that we do in life, we
need to remember the Creator of the heavens
and the earth.
Floor is open for any other general questions.
Oh yeah, saying out loud, you know, that
there's no particular way that you have to
do it, whether it's out loud, or whether
it is silent.
You can do it either way.
Imam al-Shafi'i, Rahimahullah, you know, he
emphasized that for certain prayers, certain du'as
that you're making, you should say it out
loud.
Like you're making an intention for fasting in
Ramadan, or you're making umrah, you're making hajj,
you know, labaikallahuma labaik.
So you say, I'm doing this for Allah.
You can't forget to say that, right?
Because if you forget to say that, you
can ruin the whole hajj.
So he's saying to be sure, say it
out loud.
But he didn't mean that every single thing
has to be said out loud.
It can be either silent, or it can
be said out loud.
But generally speaking, you will see that Muslims
in their prayers and in their gatherings would
tend to do things silently, and not necessarily
all out loud there.
But what you will find, it is said
that when the prayers were over amongst the
Sahaba, and the Imam said, you know, the
taslim, then you would hear people would say,
la ilaha illallah, la ilaha illallah.
They would start to make, you know, different
du'as, you know, to themselves.
You would hear the sound of the people
making the du'as.
So we'll
be closing the class now.
Have a safe journey home for those online.
Wassalamualaikum warahmatullahi wabarakatuh.