Akram Nadwi – Weekly Q&A 28-11-2024
AI: Summary ©
The speakers discuss various topics related to Islam, including insurance policies for children, the importance of measuring inflation in gold, and the use of mobile phones and messaging for personalized communication. They emphasize the need for people to reflect on their health and value, measure inflation in gold, and avoid extreme behavior. They also discuss the importance of avoiding sexual interactions in relationships and the need for people to be strong and secure in public settings.
AI: Summary ©
Bismillah, walhamdulillah, wa salatu wa salamu ala rasulillah,
assalamu alaykum wa rahmatullahi wa barakatuh, everyone, and
welcome to another Q&A with ASI with
Sheikh Akram Nadwi on, as usual, every Thursday
at 6pm BST. Without further ado, Sheikh, we'll
dive straight into the questions.
The first question we have is by Fakabbir,
who asks, was there one copy of the
Quran that was compiled during Usman or multiple
copies?
Were they each containing one of the variations
or other?
So about the compilation of the Quran, you
know, I explained so many times in details.
I've also written this in my book, Mabadi
Fi Usul Tafseer, and many other writings.
So understand that when the Prophet Sallallahu Alaihi
Wasallam passed away, the Quran was complete and
in the right order.
What Abu Bakr Siddiq did, he put all
of them in one copy, the one bound
copy, you know, for reference.
Same thing as the Prophet Sallallahu Alaihi Wasallam
used to read, same order.
He didn't change anything, but just he wanted
to keep for the future reference.
What Uthman bin Laden read, he wanted to,
you know, like publishing the Quran in a
way that Quraysh read.
So he wanted to agree with everybody on
the readings of the Quraysh.
And he made six copies and all of
them are exactly the same thing.
There's no difference.
They're kind of Quraysh readings because all other
readings, they have been abrogated before the Prophet
Sallallahu Alaihi Wasallam passed away.
So only reading remains in the world is
the reading of Quraysh.
Though the reading of Quraysh also have some
possibility of some variations.
That what is now called as Qiraat.
People have different Qiraat.
These Qiraat are all of them based on
the Mus'haf of Uthman bin Laden.
As for the seven Ahruf, that finished, that
was only in the time of the Prophet
Sallallahu Alaihi Wasallam.
And when he passed away, before that, already
people have agreed on the reading of Quraysh.
Uthman bin Laden only publicized the reading of
Quraysh on which the Prophet Sallallahu Alaihi Wasallam
died.
And he made six copies and sent to
all the major cities and commanded the people
to copy from these copies and destroy all
other copies.
So there should be no difference in reading
of the Qur'an among the Muslims.
Barakallahu feek, Sheikh.
The next question that's been asked by Benny,
who asks, how do we purify a bedsheet
from urine of baby feeding on mother milk
and sometimes tasting curry or liquid food?
You know, think of the babies, you know,
just on the milk, does not drink, does
not eat or like a two year, less
than two year old.
Then, you know, urine is lighter.
Just, you know, sprinkle some water on the
place where urine happened.
That's all.
They don't need to worry so much about
washing.
Just sprinkle some water on the place of
the urine and that will find, inshallah.
The next question is, can I get accident
insurance policy knowing that kids in my neighborhood
can damage my car and their parents and
their parents would never pay for it?
Yeah, you know, if these harms are more
likely to happen, you know, then you can
have insurance.
But sometimes people just imagine, you know, a
future problem and loss and they do the
do insurance.
So that's not allowed.
But if there's a real need and you
think it's going to happen, yeah, then you're
allowed to protect yourself and this need.
So insurance can be allowed for the need.
Sheikh, on a related note, could that same
answer be extended?
I couldn't hear you.
To life insurance, where nowadays we know if
a husband passes away, it will be a
lot of difficulty on his wife and family.
This illness is there, you know, insurance for
the health is fine.
Because you know what happened?
You're cutting, Khidr.
Can you hear me?
Khidr, can you hear me?
Yes, I can hear you.
What I'm saying is that we allow the
insurance for needs.
So like, for example, people need to be
cured.
So sometimes, like in some countries like in
America, you know, there's not such a good,
you know, health, you know, facility like in
the UK.
So, you know, people have to have, you
know, private, you know, treatment.
And that is very costly.
So there we allow people to have, you
know, insurance.
But in the UK, you don't need that.
And life insurance does not mean anything.
Because nobody's going to protect your life and
help.
They do nothing.
So we don't allow people to have a
life insurance.
BarakAllahu feek, Sheikh.
The next question by Muhammad Aqib is, How
did Ibn Abbas attain deep insights from Quran,
like finding the reins of his camel or
interpreting Surah Nasr so profoundly?
Is there a compilation of his wisdom and
how can we benefit from him?
You know, he's really great among the companions.
There are many other people like that.
And also later on, people, you know, when
you spend time, like, you know, how the
scientists discover, you know, many realities in this
universe, how they make invention, you know, how
people discover the gravity in the earth.
So many things mentioned by thinking, by using
the mind.
Similarly, the Quran, Quran, the book of Allah
has many, many depth, you know, like Maulana
Farahi comes and he discovers so many deep
things.
So, yeah, you can also can do, but
you have to spend time.
You know, if people keep doing all the
things in their life, spending time on mobile
phones and WhatsApp and messaging, they can't do
anything in their life.
But people like Maulana Farahi, he spent 30
years just in the Quran, nothing else, all
30 years.
So, yeah, he really understood it.
Even people like me, though I do so
many things.
So sometimes when we, I, you know, spend
time, reflect properly, I can see many, many
things from the Quran, I can understand.
So the book of Allah will only give
you when you spend time and reflect and
think, then you can get something inshallah.
Jazakallah Khairan Sheikh.
The next question asks, can I give loan
in dollars equal to some amount of gold
and take back the amount which is the
value of gold while returning it?
You can do, but you know, currencies which
are more, you know, settled and they don't
change so much like dollars, pounds.
I don't realize you don't need that really,
just give dollars and take their dollars.
But if you think there will be inflation,
somebody wants to pay you back after 10
years or 15 years.
Yeah, then it's a long time and there
can have an inflation.
Then you measure it in gold.
But if it's like one year or two
years, there's no need for that.
But anyway, you are allowed to measure it
in gold, gold and any other things, some
other things, and take back the value of
what you have paid.
Jazakallah Khairan Sheikh.
The next question is by Junaid who asks,
if a person cannot fully believe what is
written in the Quran and struggles with this,
is this kufr?
No, it is not kufr because, you know,
belief has many, many levels.
So as long as he knows that it
is all from Allah subhanahu wa ta'ala
and I am so weak, not necessarily I
understand everything.
And one day I'll understand, I make effort,
he'll be fine because people don't understand everything
at the same time.
What he should not do, he should not
deny it, should not reject.
He should think that, you know, I have
to make effort how to understand it.
Like, you know, many things in this world
we don't know.
Then we make effort to find it.
So similarly in the Quran, there could be
many teachings of the Quran which you are
not familiar with.
So you find it very difficult to accept
it.
That's right.
It could be difficult for you to accept,
but don't deny it.
Keep making research, keep, you know, asking people.
And one day, inshallah, Allah will help you.
If people reject clearly, deny, and they become
arrogant that I know everything and Quran is
wrong, that is problem.
But if people are humble, they think, no,
I don't know really.
But I don't understand at the same time.
I make effort to understand.
Then people like that, they will get reward
and Allah subhanahu wa ta'ala will help
them to understand.
JazakAllah Khairan Sheikh.
The next question is by Fatiha who asks,
Salam Ya Sheikh.
Could you please advise on the wisdom behind
the few surahs in Juz Amma that bring
the description of the universe to relate with
the end of the world?
How do we ponder these verses correctly?
And how do we obtain any reward by
learning the sciences related to the creation of
the universe like reading about space and what
it has to ponder the Quran?
So I really don't understand because, you know,
the Quran keeps talking about the Day of
Judgment, resurrection, destruction of this world.
So many times people understand that this life
is not permanent.
It is a temporary life.
The world is actually, the earth is temporary.
And all the universe is temporary.
One day they're going to be destroyed and
resurrection will happen.
Day of Judgment will happen.
People will get reward.
So this is a message of the Quran,
all over the Quran.
So maybe, I don't know, maybe Fatiha is
asking some deeper question because she always asks
something deeper.
This is something everybody knows anyway.
Yesterday I wrote an article about Akhira.
Maybe, you know, you find somewhere from somewhere.
I publish it.
It will be on my telegram.
Look in Akhira article.
Maybe that can help you.
But I don't understand really what is the
wisdom that you want to know when Quran
talks about the hereafter or, you know, about
destruction of the world.
It is something very common message of the
Quran.
The next question is by Fariha who asks,
What amal should we do to keep Allah
happy and have His blessings and ni'mah upon
us always?
Oh Fariha, you keep asking all the time
this question and this basic thing you need
to ask.
You know, it is so obvious.
That's why the Quran came to teach people
what makes Allah happy.
You know, it is iman.
You know, you put trust in Allah subhanahu
wa ta'ala and obey him.
And the prayer is the most important of
iman.
Do your prayers on the time properly with
humility.
And then any command that Allah commands you,
you have to obey him.
And any sins that he forbids, you have
to avoid that.
It's like, you know, lying, backbiting, hurting anybody,
harming anybody, eating haram, cheating, you know, all
these things.
You know, zina, coming nearer to zina, you
know, all this is haram.
They have been forbidden.
If people avoid all those things and they
obey their Lord, you know, they'll be happy
because, you know, it's easier to make Allah
pleased with you than anybody else.
Main thing always is iman, to put your
trust in Allah subhanahu wa ta'ala and
then after that a'mal, good deeds.
Allah will be pleased with you inshallah.
The next question is by Adil who asks,
if Quran was revealed in native tongue of
poets like Mutanabbi and Hassan, how did they
have grammatical and morphological errors such as using
buqat as plural of both and not abuwaq?
Was it human error?
First thing really is Quran was not revealed
in the language of Mutanabbi anyway.
Mutanabbi is very late.
His language is not even evidence for anything,
proof for Arabic language.
When people discuss Arabic language, the grammar, the
language that is standard on which grammar is
based is all, you know, things which were
before 150 of Hijrah.
So like the poets of Jahili period, poets
of Islamic period, like we mentioned Hassan al
-Sabit or Islamic period like, you know, Farazdaq,
Jarir, Akhtal or early Basid period up to
150.
After that mixing happened.
Mutanabbi, Abul Alaa, Ma'arri, Bahaduri.
All these people, they are very late.
They are nothing to do with the authentic
language.
Hassan al-Sabit is a companion.
His language is fine.
So you can say, why you think a
book can never have a jama' of buqat?
It's possible because Arabic language.
Because, you know, you can make a buqat.
So that's not a problem.
So all these poets, their language is standard,
you know, authentic.
Anybody who's up to 150 of Hijrah, you
know, you can use the argument from their
poetry.
Though poets also differ from each other.
Arabs also differ from each other.
Quran is the most eloquent one.
So among Arab poets, you can find somebody
uses something which is not so eloquent, but
still right.
You can't say it has error in the
grammar.
So not everything that allowed the grammar, it
has all the same value.
Something will be more preferred over the other.
You know, sometimes people use jama' takthir, where
jama' killa will be much better.
That had happened in the past as well,
in the Jahili period.
So people used to correct each other.
So, you know, among Arab poets, it is
possible that somebody uses a language which is
less preferred compared to the other, whoever language
is better.
That can happen.
But I don't think anybody has got any
grammar error in that period.
BarakAllahu feek, Sheikh.
The next question asks, Am I sinful if
I reject the proposal of my father when
he is forcing me to marry a specific
person, when I don't like him for me?
My father forcing me is not letting me
marry any other good person.
He is abusing me all the time if
I don't accept that proposal.
I personally don't like the brother.
His family is not good.
I don't understand why you think your father
is the one who is sinful.
So, you know, the fathers have no right
to interfere with the marriage of their sons
and daughters.
They can help them.
They can support them.
They can find someone.
And then if the daughter does not like
it, then they should find someone else.
That should be like, you know, I have
been marrying my daughters.
So whenever I find someone, I ask them
if they accept, that's fine.
If they don't accept, then I find someone
else.
But I have no right to force anybody
to marry who I like.
The Prophet sallallahu alaihi wa sallam made it
very clear.
So anyway, don't understand that always children have
sins.
Parents also do sin.
You know, when there is a dispute between
a parent and the children, not always children
get sin.
Sometimes parents get sin because they are the
ones who are wrong.
You know, parents and children, both are slaves
of Allah.
Both have to obey Allah.
Not that if you are a father and
mother, you can do whatever you like.
You have got limits.
You are not allowed to exceed the limit.
No father is allowed to force his daughter
or son to marry someone if the sons
and daughters don't like that person.
No father is allowed.
The Prophet sallallahu alaihi wa sallam made very
clear hadith in Sahih Bukhari, Sahih Muslim.
I can make many hadith like that.
You know, so you don't worry.
It is your father who is getting sin.
So be nice, be good and marry whoever
you like.
One day, inshallah, your father will accept.
The next question is by Abdullah who asks,
some scholars say that the khimar is not
mandatory, but to cover bosom, the khimar is
used, which does not necessarily make khimar false,
although it is highly recommended to take it.
Is this opinion correct?
Yeah, you know, this opinion is a long
opinion.
You know, in our time, it is a
very stupid opinion because khimar means covering up
the head.
So covering the head does not cover the
head.
What covers the chest is something different.
Allah says use the same piece of cloth
which you use for covering the head, use
also to cover your chest.
So he does not say don't cover the
head, meaning you don't need two different pieces
of cloth.
But anyway, I've written an article because for
the same problem, I wrote an article in
Arabic actually about al-khimar.
And somebody, I think, I don't know who
has translated, or someone translated that into English.
So you can find that Arabic one and
English one, read it.
I've given all the arguments to make very
clear that khimar means to cover the head,
and covering the head is obligatory for the
women.
So if you don't read Arabic, maybe you
can find the translation.
Otherwise, you know, ask Abu Hanifa, who keeps
translating my articles into English, you know, using
AI so he can translate that, or somebody
else can translate.
You can read it, inshallah.
But read the article, it will be helpful,
because that's why I wrote it.
I spent time to get all the arguments
properly that what khimar means in the Quran.
As-salamu alaykum.
The next question is by Mohtem, who asks,
As-salamu alaykum.
Instead of private banks, can we have savings
accounts in government banks and use any interest
from this account?
To pay income tax back to government.
You know, this, people think it is a
clever idea, but I don't really agree with
that.
I think Muslims should not benefit from the
interest, you know, at all.
If you get, first thing, you should not
take really.
But if you are taking, then give it
to the poor people from whom you cannot
benefit anything.
Either your tax or your pay tax, because
when people spend tax, pay tax, they also
benefit from the government.
You know, so much, you get benefits from
the government.
They do road works, how they can run
the state if they don't, you know, you
don't pay the taxes.
So I don't think you should take an
interest in order to pay your tax.
There are two different things here.
So if you take your interest, give it
to the poor people who have no means,
but don't expect any reward.
You know, expecting reward from these things is
not right.
That's the best thing to spend your interest,
but don't spend on yourself.
The next question is by Noreena, who asks,
My question is that I've missed a lot
of prayers.
Should I repeat them or just istighfar and
repentance is enough?
Yeah, there are two opinions.
Some people say it is enough that you
repent and do istighfar.
But I prefer the opinion of Abu Hanifa,
that people should do qada, you know, do
the missed prayer as much as possible.
You know, you can't do everything.
But a simple thing is just do with
every prayer, another extra prayer.
When you pray Zohr, do four rakah more
for your missed one.
So inshallah, many of them would have been
done.
Sometimes I tell people, if you don't have
time, just instead of sunnah, make intention of
fardh.
Like Zohr has a four rakah sunnah before
the fardh.
So this four rakah sunnah, make intention to
pray your missed fardh.
Same thing asr when you pray, before that
pray four rakah asr of the past and
then four rakah of the day, same maghrib,
same isha.
So inshallah, in a few years, you would
have done many of your prayers.
That's why I prefer.
If you do and meanwhile you die, you
know, may Allah make your life longer.
So, you know, Allah will forgive you inshallah.
But people should make effort like a debt.
So if you, you know, owe some money
to someone, you have to pay back.
So these things are a dayan of Allah.
You know, people have to pay them back.
Barakallahu khair Sheikh.
The next question is by Daniel who asks,
I currently own a house on mortgage and
I'm looking to buy a second home.
I've placed an order to lease quite an
expensive one for two years.
Would I be sinful in not using this
money to overpay the mortgage?
Mortgage is a separate thing.
You know, people need a house.
You buy a house on mortgage and also
people need a car.
So they can have also, you know, they
can buy a car.
Two different needs, you know, not that you
have a house, you cannot have a car
or you have a car, you cannot have
a house.
There are two different needs, two different uses.
But what you should not do to buy
expensive cars because, you know, you buy the
cars, which is, you know, helpful for your
needs.
You know, not too expensive.
You know, intention should not to show off
and to be proud and arrogant rather than
to do your need.
So I'm, what summary of the matter is
you can have a mortgage, but you also
can buy a car.
There's no harm in that, but don't buy
an expensive car, you know, buy a car,
which is moderate, something medium.
Jazakallahu khairan Sheikh.
The next question is by Abdullah who asks,
some extreme opinions on gender interaction made me
so hypersexual such that I can only look
at the opposite gender as a fitna.
I can't have a healthy interaction with my
relatives.
What should I do?
You know, the thing is that in the
society, you always find people who are extreme,
you know, to avoid those people, read the
Quran, read the Sunnah, read the moderate opinion.
And inshallah, one day it will help you,
you know, sometimes extreme opinions can be damaging
your mind and harming you so much.
But once you start realizing that that mistake
and you come to, you know, understand to
understand things, it will be fine inshallah.
You know, problem really is people think that
we have duty to hate the women.
Muslims don't have a duty to hate the
women.
Women are part of the life.
You know, you have to have interact with
them.
You learn from them.
They learn from you.
You teach them.
They teach you your transaction.
You buy from them.
You sell to them.
You know, you passing by.
You can ask them the road, the address.
They can ask you.
You have taxi.
They can use your taxi or they drive
the taxi.
You know, daily life.
Many women interact, especially the family people, you
know, your cousins and all these people.
They have need.
They, you know, you can't just hate women
and remain in their life.
It's very bad manner.
It will harm you.
So understand this properly that many women both
are killed by God and they need each
other.
What is not allowed is that any sexual
relation without the marriage.
That's not allowed.
That what you need to avoid and anything
which can cause that.
So for example, don't be with a woman
in privacy alone in a room, in a
house where nobody else is there.
Shaitan can come, but you can meet them
in a public space like a classroom, like
the mosque, like in a house where many
other people are there and the people are
wearing, you know, decent clothes.
You can meet all wedding parties where they
have, you know, proper clothing.
You can meet them there.
So don't exaggerate.
Meaning is that you learn.
You have to force yourself to understand properly
and don't mix those people alone.
Again, you know, learn from the people who
teach you the moderate things.
Inshallah, it will help you.
The next question is, if magic is a
trick, then please explain Surah Baqarah, Ayah 102.
Why people of Bani Israel use Tawheed?
I believe this Ayah is about the coming
down of Harut and Marut.
Yeah, you know, things which are trick, still
they can affect your mind.
You don't understand them.
You need to make your mind stronger.
Some people are very strong anyway.
Nobody can affect.
Some people are not so strong that they
need to ask Allah to protect them, to
help them.
So that's why you need to make your
mentally stronger.
So when you trust in Allah, you become
stronger.
Otherwise, magic is really a trick.
People are strong.
It doesn't work in them.
You know, sometimes it could work, but just
a little bit.
You become scared.
You become, you know, like philosophers.
They show you something which does not exist
because of their reasoning, using their mind.
Strong people.
So Allah has taught us this, you know,
to ask Him to protect us.
So when you get protection from Allah, you
are safe.
That's why it is important for the people.
Otherwise, the magicians can do anything in life.
They get all the powers.
And the Quran says magicians don't succeed anywhere.
A magician, wherever he comes, he never gets
success.
So they always fail.
Don't worry about magic.
So I don't understand really that, you know,
every Thursday I answer the question in the
classroom.
I have so many.
But I don't understand why people are so
much deep in the magic, in the black
eye and evil eye and jinn possession.
I don't understand really.
Just leave all this and live a normal
life.
Nothing is there.
You know, just worship Allah and obey Him.
You know, and if you have any problem,
go to a doctor.
I don't understand why everything is black, magic
and evil eye and jinn and this.
It's all useless thing really.
Most time 99% nothing is there.
Jinn don't possess anybody anyway.
And even magic is very little.
You know, I have been living such a
life.
I've been traveling all over the world.
I never saw any magic anywhere in the
world.
Nothing.
It all just made up.
You know, could happen sometime.
But some people get unnecessarily problem.
Everything happens.
Just magic.
So there's nothing like that.
You know, just live a good life.
Trust in Allah and ask Him to protect
you.
The last question we'll take for today is
asks Salam.
Can someone who has been diagnosed with mental
health gradually curse?
He used to curse because he wasn't able
to share what he felt.
But now he is getting better but needs
time to fully recover.
So what is the curse?
He's going to curse.
You know, you're not allowed to curse anybody.
I don't understand what the question means.
If somebody has got a mental health problem.
So if they want to curse anybody, they
should stop.
They should not curse anybody unless they don't
control themselves.
And the words of curse come on their
tongue without intention.
So Allah can forgive them.
But if you can control yourself and you
have got a proper will and power, you
should not abuse anybody.
You should not curse anybody.
You know, cursing in a very bad manner.
You know, even we are not allowed to
curse animals.
So people who harm you, hurt you, you
know, don't worry.
You know, maybe remind them and, you know,
forgive them.
Sometime maybe, you know, something can come on
your tongue.
But be very careful.
Allah's people who forgive.
So, you know, I don't think anybody needs
to curse anybody.
JazakAllah Khayran Shaykh.
JazakAllah Khayran Shaykh for your time.
JazakAllah Khayran everyone else for joining.
That's all we have for today.
InshaAllah if your question wasn't answered, please remember
it.
And we're aiming to answer it next week.
Until then, Asalaamu Alaikum Warahmatullahi Wabarakatuh.