Abdur Rahman ibn Yusuf Mangera – Q&A Collective Dhikr Inside a Masjid Allowed

Abdur Rahman ibn Yusuf Mangera
AI: Summary ©
The speaker discusses the issue of collective liquor and the potential for bias in the media. They also mention the difficulty of creating a general message about music, citing examples such as a song by a singer and a machine operator. The speaker suggests that the machine operator is not a problem, but rather a distraction that can cause people to feel tired and disconnect from music.
AI: Transcript ©
00:00:00 --> 00:00:03

What does the Sharia say about collective liquor and hence when

00:00:03 --> 00:00:05

the shots take place and she's single makes the audience do

00:00:05 --> 00:00:07

thicker together, which is part of the machine. What's the hokum

00:00:07 --> 00:00:09

regarding that? I'm surprised this is even a question.

00:00:10 --> 00:00:15

Like, where is this question even coming from? questions come from

00:00:15 --> 00:00:20

certain preconceived notions, ideas, certain biases. So,

00:00:21 --> 00:00:23

why should collective vicar be a problem when the promise of

00:00:23 --> 00:00:28

awesome never forbade it? Is there a hadith that's telling you that's

00:00:28 --> 00:00:31

making you question this idea? Questions? Remember, they always

00:00:31 --> 00:00:34

come from certain biases, reason why you question something, it

00:00:34 --> 00:00:37

looks like somebody's telling you this is haram, but you're seeing

00:00:37 --> 00:00:40

it happen in your local masjid, maybe your, your local, wherever.

00:00:40 --> 00:00:42

So now you're getting confused. This is my reading of your mind. I

00:00:42 --> 00:00:46

could be completely wrong, though. But this is what I smell in here.

00:00:46 --> 00:00:47

i This is what I perceive.

00:00:49 --> 00:00:52

There's nothing wrong with collective vicar. There's nothing

00:00:52 --> 00:00:55

wrong with it. There's no hermit in that there's no haram in that.

00:00:56 --> 00:01:01

However, there are a few laws and regulations, you should generally

00:01:01 --> 00:01:03

they say avoid it in a masjid

00:01:04 --> 00:01:06

during times and other people are there because it will be

00:01:06 --> 00:01:10

disturbing others because doing a collective vicar, especially if

00:01:10 --> 00:01:12

it's loud, then it's going to be more trouble. It could be

00:01:12 --> 00:01:15

troublesome to others who want to focus on their prayer their

00:01:15 --> 00:01:19

reading. So I sometimes have an issue when it's done aloud in a

00:01:19 --> 00:01:25

public masjid. And other people go in a side room and do it. Because

00:01:25 --> 00:01:28

this is not part of the general daily five prayers that people do.

00:01:29 --> 00:01:34

Right? Yes, if it's a handcar masjid, where it's known that this

00:01:34 --> 00:01:36

is what takes place here, then that is the rule of that place.

00:01:36 --> 00:01:39

That's understandable. But if it's a general masjid, and you start

00:01:39 --> 00:01:43

imposing a Hunka in there for everybody, that B can become

00:01:43 --> 00:01:46

really confusing for a lot of people and problematic, right? So

00:01:46 --> 00:01:49

do it in a side room. So these are the things there's nothing wrong

00:01:49 --> 00:01:52

per se, it's just the way sometimes people do it. And maybe

00:01:52 --> 00:01:55

obligated and something like that. So in an A sheet, for example, if

00:01:55 --> 00:01:58

he makes you do thicker, I think that's better than him just

00:01:58 --> 00:02:01

reading stuff. Sometimes at least he gets you to do something and

00:02:01 --> 00:02:04

gets part otherwise, a lot of people don't even understand the

00:02:04 --> 00:02:07

sheets, right? For example, the new sheet that you guys just did

00:02:07 --> 00:02:11

upstairs. How many of you even understood what what what the poor

00:02:11 --> 00:02:16

munchie had said? The singer said, right? How do you know? If it

00:02:16 --> 00:02:19

sounded nice? You say wonderful machine. You don't even know the

00:02:19 --> 00:02:21

lyrics? You don't even know the words. I know this because that's

00:02:21 --> 00:02:24

how I used to listen to machines before. The nicer ones that kind

00:02:24 --> 00:02:26

of heavy sounding ones. They were the nicer ones. I didn't know what

00:02:26 --> 00:02:29

they meant in Arabic. Right? I didn't know what they meant.

00:02:31 --> 00:02:33

So what's the point of no, she's just a nice background sound.

00:02:35 --> 00:02:40

Instead of music, is that just your weaning of music idea? So

00:02:40 --> 00:02:43

there's a lot of problem there's a lot of problem involved in all of

00:02:43 --> 00:02:46

this stuff. Is it just entertainment?

00:02:47 --> 00:02:52

So if he if this machine guy doing a good Nasheed is getting people

00:02:52 --> 00:02:55

to do some dhikr of Allah say, Okay, everybody, c'est la ilaha

00:02:55 --> 00:02:59

illallah or what is Imola sol, sol, Li wa salam, or, you know, a

00:02:59 --> 00:03:02

particular refrain? Right, which is the repetitive words, I don't

00:03:02 --> 00:03:05

see a problem with that. As long as you don't make it like a

00:03:05 --> 00:03:07

concert and you start bringing the music in and everything like that.

00:03:07 --> 00:03:10

I've seen that happen in some massages. And that's completely

00:03:10 --> 00:03:14

wrong. As long as it doesn't go, if it's a fixed program for these

00:03:14 --> 00:03:15

things, where people will understand that at this time, it's

00:03:15 --> 00:03:18

not a solid time. It's out of solid time, generally is not a

00:03:18 --> 00:03:21

time when people come in to do the car. I don't see an issue with it

00:03:21 --> 00:03:23

in general like that. And if you mean something more particular to

00:03:23 --> 00:03:26

that that I've missed, please let me know because, you know, I'm

00:03:26 --> 00:03:30

responding to you based on what I read and perceive from what you've

00:03:30 --> 00:03:31

written.

Share Page