Abdullah Hakim Quick – The New Muslim Corner – The Prophet And Superstitions

AI: Summary ©
The importance of Islam as a means of survival for new Muslims is emphasized, as individuals must continually review their understanding of God. superstitions such as shrooming, the use of garments talismans, and the use of shrooming are discussed, along with the history of animals and their superstitions. The speakers emphasize the importance of shattering people and dealing with polytheism in order to stay on the path of being believers in one God. Pranksters use shrooming and garments talismans to gain bad luck, and the use of shrooming to disrespect Muslims and their culture is discussed. Pranksters use shrooming and garments talismans to wake up the person who has died, and the importance of praying directly to Allah is emphasized.
AI: Summary ©
بسم الله الرحمن الرحيم.
الحمد لله رب العالمين.
وصلى الله تعالى على سيد المرسلين وعاليه وصحبه
وبركه وسلم.
All praise are due to Allah, Lord of
the worlds, and peace and blessings be upon
all of the Prophets, and especially our beloved
Prophet Muhammad, his family, his companions, to the
Day of Judgment.
As to what follows, السلام عليكم ورحمة الله.
Alhamdulillah, we are continuing on with our new
Muslim corner, and that is to provide some
foundational information on a consistent basis, and then
open up the floor for questions that people
may have concerning different issues in Islam.
And we have seen consistently that the main
description of a Muslim is موحد, that that
person believes in one God.
And that really is the key.
It is not a racial thing.
It's not language.
The early followers of Noah, نوح عليه السلام,
were Muslims.
The followers of Abraham, إبراهيم عليه السلام, were
Muslims.
We believe the followers of Moses, موسى عليه
السلام, were Muslims.
Because Muslim only means one who submits to
do the will of God.
And so the essence of Islam is that
monotheism.
Is that submission to the Creator.
But we recognize that it is critical for
new Muslims, and really for all Muslims, to
review monotheism.
Because monotheism, since it is the essence of
Islam, it is constantly under attack.
The attack comes not only intentionally, but sometimes
it comes unintentionally.
Sometimes people, because of their culture, they live
in a certain part of the world.
They live in a place where the tree
is very important.
In some desert areas, savannah, there are huge
trees that are there.
Sometimes you live in an area like Egypt,
for instance, where the Nile, the river, is
the source of life.
Without the Nile, the whole of Egypt would
be a desert.
So sometimes rituals and understandings develop based upon
power.
The power of certain parts of creation.
And so, out of survival, people have developed
their cultures and shaped their cultures around surviving
in a certain environment, in a certain place.
And so this is what makes what they
call culture.
Because your culture is so many different things.
It's not only just your language or your
food, but your customs as well.
It's the way you function in the society.
So therefore, we constantly review our understanding of
tawhid, the oneness of God, to the fact
that Allah is, we accept Allah as a
Rabb, or the Lord, who has no rival.
There is no rival to the Creator.
He is the one who ultimately has power
over all things.
There are certain aspects of power that people
have.
There are certain aspects of power that animals
have.
But it's not the ultimate power.
So the ultimate power is the Lord.
Secondly, our Lord has special names, special descriptions,
that no other creation can possibly have.
Nobody can have knowledge of all things.
Nobody can see all things.
Nobody can hear all things.
And I remember seeing a Muslim in a
debate with a non-Muslim, and the non
-Muslim was really aggressive and shouting in his
face, to the point where the non-Muslim
said, I'm God.
Okay, so what do you think about that?
So the Muslim just put his hand over
the non-Muslim's eyes, like that, and then
he put fingers in back of it.
So he said, how many fingers do I
have up?
And the non-Muslim said, I don't know.
So he said, how can you be God
if my hand is right in front of
your face and you can't see what I
have up?
You see?
Something as simple as that is showing that
human beings have weaknesses and Allah is Al
-Basiyah, the one who sees all things, Al
-Sami'ah, and the one who hears all
things.
Okay, so Allah is one and special in
His names and descriptions.
Thirdly is that Allah is one in His
divinity as the divine creator of the heavens
and the earth, and so therefore we worship
only Allah.
And so we have to constantly review this
because worship can come in many different forms.
Also the fact that the opposite of Tawhid,
Shirk, polytheism comes in many forms, and we
need to understand these forms because sometimes they
creep in on us and we recently have
gone through the Christmas season in this part
of the world, and then the New Years,
and you can see how the culture and
how the superstitions of nature-worshipping societies crept
into the belief in one God.
So Shirk is polytheism.
It's association of partners with Allah.
And that is the opposite of Tawhid, and
it is the gravest thing, it is the
worst possible thing that a person can commit.
Now, in Shirk, the classical form of Shirk
that we would think about would be bowing
down to an idol.
So you would go to the idol instead
of directly to the Creator.
You would pray directly.
You would go through the idol.
So it becomes like a partner to the
Creator.
And that comes in many different ways of
life, many different religions.
In different parts of the world, one of
the big forms of religion that's not really
given a formal title, although it is very
formal in the place, that is ancestor worship.
And that is that people in China, and
I encountered this also in southern Africa, they
believe that their parents who have gone over,
the soul has gone over to the next
life, and so therefore if they keep the
connection with their ancestors, with their parents, then
their parents who are over on the other
side are closer to God.
And so they structure their religion around taking
care of the ancestors.
And in West Africa they have a thing
which is called libations.
And you might see this happen in different
ceremonies, not knowing what it is.
And that is before they start the ceremony,
they pour some alcohol on the ground in
order to satisfy the spirits.
So I don't know their intention is to
give the spirit a drink before they start
their program.
But this is libations.
It's a connection with their ancestors.
So another form of shirk in worship, and
that is the wearing of garments talismans, amulets,
and then doing un-Islamic chants to seek
protection from Allah or to gain benefit.
So the intention of doing these things is
as a protective one initially, but also it
can be used for benefits.
And you're going to see that in many
cultures this actually comes out.
And one might say, okay, this is being
too meticulous and picky.
Leave it alone.
It's the people's culture.
But this is a serious thing.
So the point where the Prophet, peace be
upon him, said, So he said, and that
is un-Islamic chants.
And that is the talismans.
Right?
And tiwala.
And so this is the charms, superstitious type
of things.
These are all forms of shirk.
And these superstitions penetrate society.
Even in the Western societies, because Western people,
because of secularism, there was a break from
religion in Europe.
So they consider that they are not religious.
They don't have superstition.
But yet in this society, there's a lot
of superstitions.
You even see sometimes a person is a
mainstream journalist or whatever, and they say something,
and they go, they knock on wood.
You ever see anybody do that?
They knock on wood.
I mean, I don't know the whole story
behind that knocking on wood.
It would be interesting to look it up.
All of it has a story.
But people are still doing things similar to
that.
One of the big superstitions has to do
with the black cat.
So this superstition is with animals, certain animals,
certain colors, numbers.
There's a lot of superstition in this.
And it comes in the societies for different
reasons.
Over time, it has developed.
And the cat itself, innocent in a sense,
but the superstition of the black cat.
And they say that if the black cat
crosses your path, okay, then you, it's like
a curse.
It's like bad luck or something.
Has anybody ever had a black cat cross
their path?
Yeah?
Did you feel anything inside yourself?
Okay, so you're all right.
And sometimes, even though people who might know
this are practicing Muslim, and the black cat
crosses your path, something comes in the back
of your mind.
Okay, is something going to happen to me?
Okay, but that has nothing to do with
your future.
That cat crossing your path has nothing to
do with your future.
You see?
So this is called a tiara.
It's called a tiara.
And tiara, this is a dangerous thing which
is categorized also by the Prophet as being
a form of shirk.
And it comes in different numbers.
The Chinese have a number of superstitions.
India, Europe, you'll see this in many cases.
There is a superstition with the number 13.
And I don't know if they're still doing
this or not, but in your apartment building,
do you have a 13th floor?
No.
You'll find that there's no 13th floor.
So why would they not want to have
a 13th floor?
Superstition, tiara, that people would be afraid to
live on the 13th floor, feeling that they
could be cursed.
And it's interesting to look at some of
the reasoning behind this, and it comes in
many cultures.
In Christianity, there were 13 people at the
Last Supper, but that included Judas.
And Judas was the one that went against
Christ according to the Christian traditions.
But Judas was rumored to be the last
person.
So they had the Last Supper, the 12
disciples, there's 12 disciples, but then Judas came,
he's number 13, and he turned against Jesus.
So within Christianity, this superstition developed.
Amongst the Viking people, the Scandinavian people of
the north, Loki was the 13th god in
the story of Norngest, when uninvited guests showed
up at an infant's birthday party, bringing a
number of guests to 13, and the last
of the guests cursed the child.
So it's a cursed thing, 13 amongst Scandinavian
people, whether you're from Norway, Sweden, Denmark, Finland,
all in that area, there's a lot of
superstition around 13.
Even the ancient Persians, they were wary about
the number of 13, because they believed that
the 12 constellations of the zodiac would each
rule the earth for a thousand years, but
after the cycle ended in the 13th millennia,
the sky and the earth would collapse into
chaos.
So it's the 13th millennia.
I don't know whether this is considered to
be the 13th, there's enough chaos going on,
but 13 is there.
And they even connected it with days of
the week, like Friday the 13th.
So if Friday the 13th is supposed to
be a dangerous day, somebody wakes up and
they say, today is Friday the 13th.
See, a lot of these superstitions are being
brought back, but 30, 40 years ago, they
were really big in the society.
And some foolish Muslims even, you know, on
Juma it's the 13th, they get afraid, because
you're going to make Juma, but it's Friday
the 13th.
Because sometimes Juma falls on 13.
You see?
So what is our relationship with the number
13?
Okay, so these are superstitions that develop based
upon numbers.
Does anybody else know any superstitions based on
numbers?
Chinese have the number 4.
That's right, okay.
So number 4, the Chinese have.
Lots of people think that three digits of
the same number are angel numbers, like 444
or 333, and they wear it on their
neck, because it's their angel number.
Okay, yeah.
The Chinese also have, because I remember we
were looking for a house, and if you
come to a street that has a corner,
like it's like a triangle, and the houses
go around it, you know, it's sort of
like you're going around a bend, and you
come to the place where the bend sort
of meets, they won't buy that house on
the bend.
That's strictly out, because they believe that in
that house, whether it's demons or whatever it
is, that they cannot, that's a superstition.
And it's something that we have to now
think about, because these things are rooted within
our culture.
Okay.
And breaking the mirror was another one.
And it's interesting, when you look at the
background, the Romans were the first people to
create glass mirrors, they claim, probably not.
Anyhow, they also believe that their invention had
the potential to steal part of the soul
of the person using it.
So you're looking in that mirror, and it
could steal your soul.
If a person's reflection was distorted while using
the mirror, then their soul would be corrupted
and trapped as a result.
Okay.
But then they said the Romans did believe
your soul could be renewed after seven years.
Okay.
And until that point, the person would suffer
from bad luck, since they did not have
a whole healthy soul to fight off evil.
So when you break in a mirror, seven
years bad luck.
Okay.
So these things come within our cultures.
Think about your culture, wherever you come from,
or your people, some of the stories you
were told when you were young.
I remember a person was from Afghanistan, and
they said that in the morning, when the
rooster gets up, if you're living in a
rural situation, if the rooster faces your house,
and then crows out, it then makes its
crowing sound towards you, someone's going to die.
Someone's going to die if it happened to
face the house.
Okay.
So there's a lot of superstitions around birds
themselves.
Of course, the raven, the crows and the
ravens.
So there's a lot of superstitions surrounding the
ravens and what they can actually bring.
One interesting one, which was an urban phenomena,
but it happened with building of the cities,
and that is walking under a ladder.
Walking under a ladder.
And I can recall being young, growing up
in America, that you come to a person
with a ladder, and you think twice.
I mean, we were rebellious.
We'd walk under the ladder anyway and see
what's going to happen.
But people would say no.
And it turns out that the early Christians
felt the triangle was a sacred sign.
You see?
It's sacred, representing the Trinity, Father, Son, Holy
Spirit.
So when the ladder was pushed against the
wall, it formed the shape of a triangle.
And thus, by walking under it, you're breaking
the triangle.
This was such a bad thing that the
early Christians would often label anyone who walked
under a ladder to be a witch or
working with Satan.
Right?
And that could be dangerous because witches in
some parts of Europe and America, they would
burn you alive.
So these are superstitions that pervade our culture.
Can anybody think of any other superstitions from
their own cultures or things that you've heard
from your family that is there?
When you go to the house to walk
backwards.
Okay, so it's based upon like the djinn,
right?
Any other understandings of walking backwards to the
house?
So the djinn, because I know in some
countries, I think it was in Malaysia or
Pakistan, they say the djinns, you can tell
the footprints because they walk with their feet
backwards.
Yeah.
Right.
If you look at their feet, they get
scared.
Right.
Yeah.
I was saying this is one too.
Yeah.
I mean, they also have superstitions which are
good luck.
So like the four-leaf clover and horseshoe
and there's different forms of, you know, symbols
and signs that are supposed to bring good
luck to you as well.
Now, the question that comes up that somebody
may say is, okay, this is Indian culture,
European culture, African culture, has nothing to do
with Islam.
Islam is just praying and fasting and whatever.
But we have to recognize, and again, we're
going to go to the life of Prophet
Muhammad, peace be upon him, because this is
where your living example of Islam is when
it's practiced.
And we were at the opening of Mecca,
the conquest of Mecca in the eighth year
after the hijrah, after the Prophet migrated to
Medina.
Okay.
And we found out about the personality of
Prophet Muhammad, peace be upon him, that although
he and his followers had been tortured and
insulted and driven out, that he basically gave
a general amnesty to the city.
General amnesty.
He said, you can go, you can go
free.
And Mecca became a sanctuary.
So from that time, they wanted to root
out all forms of superstition, all forms of
idolatry out of Mecca.
So that at least there would be somewhere
in the world where if a person wanted
to believe in one God, and wanted to
be free of all this, they could go
to that place.
So that was the original intention.
And this is something serious, because, you know,
one of the dangers today is that we
take in Western culture, people just start, you
know, bring in the West, they bring everything
in from the West, not realizing that some
of the things that they're bringing in from
the West is actually shirk.
It's polytheism, it's people's superstition that has been
transferred into like culture, the culture.
So Mecca became clear of superstitions, which meant
they had to review their culture to see
if there are things inside of it that
are actually wrong.
There's a question coming online.
Yeah, so the question is, is walking in
the homes, your home with your feet backwards,
you know, the same like walking with your
right foot or your left foot.
No, because that's based on a superstition.
It's based on this understanding of the jinn.
But walking, using your right, this is sunnah.
The sunnah is a way of Prophet Muhammad,
peace be upon him, because generally we use
the right side for positive, you know, things
and the left side, you know, sometimes for
things that are unclean or, you know, ending
things.
So, you know, we eat with our right
hand.
You know, when you shake somebody's hand, you
should shake with your right hand.
If you put your left hand out to
a Muslim, okay, this is an insult.
So, you know, and it's only in the
case where the person, you know, is wounded.
But even in that case, they might do
something else other than just shaking with their
left hand.
So it's the sunnah to enter with the
right and to leave with the left.
That's not superstition.
Okay, so there's no superstitious curse or anything
that's going to be done.
It is a way to follow the lifestyle
of Prophet Muhammad, peace be upon him.
Okay?
Now, with the opening of Mecca, people came
into Islam in large numbers.
And the word started to spread around the
Arabian Peninsula.
Some of the tribes, however, were hostile.
And they refused to get involved with Islam.
They wanted to continue their pagan traditions.
And the Prophet, peace be upon him, wanted
to clear the whole of Arabian Peninsula, at
least of idolatry.
And one of the tribes in particular was
the tribe of the Hawazin.
And this is in an area outside of
Mecca.
I believe it's going, you know, a little
bit toward the east and south.
But these are the Hawazin people.
And they were powerful people who had strong
agriculture.
But especially they had a lot of husbandry
animals.
So they had thousands of sheep, goats, camels.
So they were a respected group of the
Hawazin.
But they refused to accept Islam.
That's one thing.
But they also announced their hostility, that they
were going to fight Muslims.
They would cut off the roads and they
would punish anybody who embraced Islam, you know,
that they found in their community or coming
through their community.
And their leader, one of their leaders, Malik
ibn Auf, he gathered them together.
After they made this announcement, the bulk of
them, they gathered in a huge valley which
is called Hunayn.
Okay, so this Hunayn, you know, becomes a
very important battle or confrontation in Islamic history.
So the Prophet, peace be upon him, left.
It was the 19th of Shawwal.
So this is now after the opening of
Mecca.
And he left with 12,000.
So this is now a large number.
The Muslims had never had a number like
this.
Okay, but the difference was that in the
past they were smaller in number, but their
faith was strong.
You had people who had suffered and gone
through changes 13 years in Mecca.
So their belief in one God was solidified.
They had gone through trouble in Medina.
Their city had been attacked.
They suffered in many different ways.
So they were strong believers.
Now the 12,000 included a few thousand
from those who just embraced Islam.
So they're new Muslims.
Okay, so a person would take the Shahada,
and this is our reality.
You come into Islam, but you still have
a lot of traditions with you.
Those traditions, superstitions, they don't go overnight.
And the Prophet ﷺ was very keen to
confront this.
And so as they moved towards Qunayn, they
came across a valley, and there was a
tree in that valley called Thata Anwat.
Okay, and this is a tree in Arabia.
I just picked it out.
It's not actually Thata Anwat.
But it is strange, because when you look
at this, you see everything else is dead,
and there's the tree.
So it looked like that tree is getting
water from somewhere, not from the sky, because
it's a desert.
So it is very odd when sometimes you
find these huge trees like this in the
middle of the desert.
This particular tree, Thata Anwat, this particular tree,
they believed had sacred power in it.
It had special power.
And so before they would go into a
battle, they would hang their swords and their
spears, whatever weapons, their armor, whatever it was,
they would put it on the tree, believing
that by putting the weapon on the tree,
you become invincible.
It gives special power to the weapons.
So they came across Thata Anwat, and there
were people amongst the Muslims who used to
believe this.
So they said to the Prophet ﷺ, اجعل
لنا Thata Anwat, come Allahum Thata Anwat, make
a tree like this for us, because the
pagans have a tree.
And at that point, the Prophet ﷺ became
extremely angry.
And they described him even really getting angry.
And he said, الله أكبر, and that means
Allah is greater than anything else.
And he said, you are an ignorant people.
You're an ignorant people.
And you're following the way of those who
came before.
You're following their ways.
And so he was really upset by this,
which shows his emphasis on dealing with superstition,
this tiara, and rooting it out of the
culture, even though it's part of the culture.
And somebody will say, well, you know, hanging
your weapons on the tree, this is Arab
culture.
Because everybody is now looking at cultures and
saying, well, if it's African culture or if
it's Arab culture, it's okay.
But no.
He connected it with jahiliyyah, ignorance.
And he got really upset.
And that is a good example of why
it's important for Muslims not to follow the
ways of the people of the book.
What had happened to them should not happen
to us.
And we saw this with Christmas.
Remember the Christmas tree and the fact that
people put that tree in the house, looking
at the tree as a type of amulet.
It's like warding off evil and it will
bring you benefit.
And the people of the North believe there's
something sacred about the tree because it's still
alive.
It's wintertime.
The evergreen is still alive.
Just like this data on what?
So it is still alive.
And so he crushed the idea.
No compromise.
No compromise with superstition.
No compromise with talismans and amulets and all
of these ways because it leads directly to
shirk.
And shirk is the worst possible thing that
a person can do.
So this is the living example of the
Prophet, peace be upon him.
Eventually they made it to the area of
Hunayn and the Hawazin people set a trap.
So as they entered into the valley, suddenly
they realized that from the sides of the
valley arrows were pouring down and stones and
whatnot and the Hawazin attacked them viciously.
And so this was a near defeat to
the point where somebody even shouted out in
the midst of the battle, I killed Muhammad.
I killed him.
And that sent shockwaves through the believers, especially
the new Muslims.
You can imagine how they felt.
And the Prophet, peace be upon him, at
that point had to make a statement.
He doesn't normally make this statement and this
is important for people to understand with our
identities too.
Because sometimes people will enter Islam and they
want to leave their identity altogether.
They want to leave their family name.
They want to leave everything.
No.
The Prophet, peace be upon him, said, He
said, I am the Prophet, no doubt.
I am the son of Abdul Muttalib, meaning
the grandson.
So in other words, he quoted his family,
his lineage.
So when he said his lineage, they said,
that's him.
And then he put down this idea and
eventually, although the new Muslims were shaken, but
the believers who were strong tried and tested.
They held their ground and they were able
to overcome the disbelievers in this battle, the
Battle of Hunayn.
And this is, there's a lot of lessons
that come out of this Battle of Hunayn,
really important lessons.
This is how you become familiar with the
Prophet, with his life, with his character, with
his stance on certain issues.
This is how we understand that this is
the last messenger.
This is the one who will deal with
polytheism in all of its forms.
This is the one who will help us
to stay on the straight path and to
be believers in one God.
So I want to open up the floor
for any questions anybody may have concerning superstitions,
dealing with Hunayn, or anything concerning.
The floor is open.
Yes, so this is a very good question.
Don't some people visit the graves of pious
people within their cultures?
Yes, they do visit the graves of pious
people, but that is considered to be shirk
because they are going to the graves and
they're actually praying to the person in the
grave.
And there are a couple of them.
There's one in India, a famous one in
Ajmer.
And I can remember being in a Muslim
community.
I don't want to say which country it
is so we're not getting into names of
countries.
But this particular group, this particular group, they
went to the grave.
Okay, I'm going to be specific then.
I was in Cape Town, and this is
in South Africa.
And you know, Nelson Mandela is a famous
liberator there, and he stayed in jail for
many years on Robben Island.
But what people don't know is that there
were other people who were on Robben Island
before him, and amongst them there were Muslims.
And one Muslim imam in particular stood up
against apartheid, and he died and he was
buried there in Robben Island.
And the apartheid government, in order to appease
the Muslims, they built a type of dome
over the grave, a dome for them.
Although some say his grave was actually not
there.
But they built this dome for the Muslims.
It's supposed to be the grave of this
imam.
And so there was one particular group who
were from the people within the Muslim world,
they are grave worshippers.
They've carried their grave worshipping into Islam.
And they went down to this grave, and
they made tawaf around it.
Tawaf is like, you know, you go around
the Kaaba, you go, you circle.
They made tawaf around the grave, because this
is what these people do.
They made tawaf, and then they made a
big pot of daal, of like lentils, and
made some duas.
And so this lentils, supposedly it's like blessed
lentils, because it's made by the grave.
And so people will come to get a
bowl of this lentils, and they're praying to
this saint.
Praying to the saint.
And this appeared in South African newspaper.
And it appeared on the television, showing Muslims
going around the grave.
So one of the imams, Jazahullah Khair, may
Allah reward him and protect him, he made
a statement publicly.
And he said, this is not Islam.
This is not Islam.
Because Muslims do not pray to saints, they
do not pray to graves.
And there was an uproar for this group.
And they challenged this imam.
They challenged him to a duel.
And the journalist came, he said, what is
your proof?
He said, my proof is very clear.
It's in the opening chapter of the Quran
called Al-Fatiha.
And it says, إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِيدُ Every
time you pray, you say you alone, Allah,
do we worship.
And from you alone, do we seek assistance.
End of story.
We're saying it all the time.
And this is something else.
And they challenged this imam.
And he was a brave individual.
And we had an emergency meeting because they
challenged him to a duel.
And that would have been dangerous because South
Africa at that time and now can be
a dangerous place.
Cape Town can be a dangerous place.
And so they challenged him to a duel.
He said, I'm going to the duel.
And he was a lawyer too.
And they brought in one of their maulanas
came in specially.
But this imam was a lawyer.
And he would have destroyed it.
And we told him, don't go to the
debate because they're going to physically assault you.
So we held him back and he didn't
go.
And they had an empty chair.
And they had their maulana make a point.
And then they waved their swords at the
empty chair, which would have been our sheikh
was in the chair, right?
They all had swords waving it at him.
So yes, there are fanatics and there are
people like this in the Muslim world.
But it has nothing to do with Islam.
Grave worship is considered to be one of
the major forms of shirk.
Praying to the graves, hoping that that person
in the grave is going to pray to
Allah.
We visit the graves.
But we pray to Allah for the person
in the grave.
See the difference in the two?
You don't pray to the grave, to the
person.
You pray to Allah for the person.
And you should face the qibla and not
the grave.
Question?
So this is another question altogether.
We say rest in peace and whatnot, but
we do not make the prayer of Muslims
for a person who has died outside of
Islam.
We're not allowed to make a prayer for
that person.
Then we say rest in peace.
But not the prayer for a Muslim because
it's supposed to be for one who believes
in one God.
Any other questions online?
The floor is now generally open.
Yes, so sleep, making wudu, ablution.
One of the things that breaks ablution is
sleep.
And that is a deep sleep.
Now sleep is one of the words in
Arabic where they have like a lot of
different names of sleep.
There are like 25 different words in Arabic
for sleep.
Like you have light sleep, you have, we
have what we call, even in English we
say he had a nap.
Okay, they're napping.
Or they're dozing, right?
Dozing, we have words for it too.
Dozing out.
So if you, or if the person for
instance just dozed out like this, but they're
still in their consciousness, but they just, you
know, dozed out, then that's okay.
But if they're in a deep sleep, right?
If they really, you know, they've gone down
into a different level of, you know, rem.
They're in a different level, then that breaks
the wudu.
So you would have to come, do the
wudu over.
Question second.
So if the person misses a prayer, then
this is called qada, which means to make
it up.
You try to make it up as soon
as possible, to make up the prayer.
Sometimes, yeah, so as soon as possible.
And, you know, the prayer can be done
at any time.
The qada can be done at any time.
It's just you make the intention and say,
because, you know, I missed this particular prayer
and I'm going to make it up.
So if it's Isha time and I fall
asleep before Isha and I have to make
it up in the morning, do I have
to pray Isha before I pray Fajr or
can I pray Fajr and then pray Isha?
So you fell asleep at Isha all the
way until Fajr.
Before Isha.
Right, before.
Right.
So when Fajr comes in, you would first
do your Fajr prayer and then you do
the qada of Isha afterwards.
Okay, any final questions that anybody has before
we break up the class?
What's that?
Okay, this has taken us into another area.
You know, Tawassul itself, you know, using, you
know, the name of individuals and even the
prophet, you know, so that this is a
kind of a controversial question.
You know, maybe in the next, you know,
period, you know, we could try to deal
with that.
But it's a subject in itself.
The safest thing is to be praying directly,
you know, to Allah subhanahu wa ta'ala,
unless it is something that comes from the
sunnah to use different things, right?
Because in one hadith, the prophet, peace be
upon him, said, I seek refuge in the
complete words of Allah from the evil he
has created.
So that's something permissible.
So we try to stay within the sunnah.
So in visiting of the graves, because time
is short, based on, you know, when Aisha,
you know, with the prophet, peace be upon
him, told her, when you visit the graves,
and this is a woman, by the way,
so it's permissible, because, you know, he went
out to the grave and, you know, he
sent somebody in back of him and she
ran.
And he found that it was her.
So he said to her, he didn't say,
you know, woman, don't go to graves.
No, he said, when you visit the grave,
which is a proof that a woman can
visit the grave, he said that, you know,
basically that you should remember the next life,
you know, you should pray, you know, you
know, for the person.
Do not, don't walk on top of the
graves.
So he gave some of the rules concerning
visiting the graves.
Okay?
So we're going to close the class.