Akram Nadwi – Weekly Q&A 30-01-2025

AI: Summary ©
The speaker discusses various topics related to the Prophet's life, including his marriage, family, and history. They emphasize the importance of independence and financial security for couples, as well as the historical significance of the words "has been done" and its implications for women. The speaker also emphasizes the importance of learning from people of Afghanistan and regular behavior, as well as visiting the city ofatt for the upcoming spring tour.
AI: Summary ©
In the name of Allah, the most gracious,
the most merciful.
And peace and blessings be upon our Prophet,
the Mujahid al-Shaheed.
The best of all creation.
And upon his family, his companions, and those
who strive for his Jihad until the Day
of Judgment.
What's next?
We'll start with the first question, Inshallah.
The first question is not in the Q
&A, but I received it through other means.
Someone sent it to me beforehand on Telegram.
And it's about Wasl al-Mayyid.
So the question is, this is someone who
works in a cemetery.
And if the case is that there is
someone who has passed away, and they are
very overweight, so over 250 kilograms, and so
it's very difficult to transport them for Wasl.
Shaykh, what would your fatwa be in that
instance?
Is tayammum enough for the Mayyid?
Because Wasl is very difficult to transport them.
They need special equipment for their transport.
In the name of Allah, the most gracious,
the most merciful.
Yeah, you know, washing the body is difficult.
People cannot manage, no doubt.
Allah has allowed tayammum.
So I don't think there is a problem
in just doing tayammum.
So they should do tayammum, Inshallah.
Inshallah, JazakAllah Khair.
Next question here is from Fiya Rahman.
She is asking if you would recommend any
books on parenting.
If there are any good books that compile
the hadiths specifically, and stories from the Prophet
on parenting and how to be good parents.
Okay, you know, there are actually many books
written on the tarbiyatul awlaad in Arabic language.
But I don't know exactly anything in English
language.
But truth of the matter really is, you
know, how to raise your children.
It has nothing to do with Islam.
It is more universal.
You know, human beings are actually, in this
world, by nature, you know, they know how
to raise their children.
In Islam, you have a few values that
you need to, you know, keep in the
mind.
You know, raise your children to those values.
You know, that's important.
But I don't think there is any special
thing to worry about.
People become so much worried.
And then they make their children weaker.
The society teaches them, you know, environment teaches
them.
Their fitrah teaches them.
There are so many children, you know, born
orphan.
And they become very, very good.
You know, the Prophet Muhammad ﷺ was born
as an orphan.
Many, many.
There are so many examples.
And there are enough actually in the Qur
'an.
You know, if you read Surah Luqman, that
will teach you what Luqman taught his son.
So, you know, if you keep understanding those
values, it will help you, inshallah.
But anyway, I have done a few courses
on how to raise children.
And some of the recordings will be in
As-Salam.
And that has summarized all the major points
that people need to take in mind while
raising children.
I think that one day course will be
enough, inshallah.
And there will be many references of the
Qur'an and the sound sunnah of the
Prophet ﷺ.
And the history of the pious people.
So, I think that should be helpful, inshallah.
Inshallah.
JazakAllah khair, Sheikh.
Next question is from Nihal Abdurrahman.
It's about delaying marriage.
Is it permissible to delay marriage due to
a lack of mental maturity?
So, someone who is not confident enough in
their wisdom.
And potentially, maybe also is not financially ready?
Yeah, you know, for the men, it is
conditional that they only should marry if they
can afford the marriage financially and also mentally.
If somebody cannot afford or not really able
to marry, he will create more problem.
If you cannot look after your wife, cannot
provide accommodation expensive to her.
So, it will be a lot of problem.
And also, if mentally you are not sound,
you create, you know, so much problem in
the family.
Fighting, argument, you know, things will not go
right.
So, men should be ready.
Especially financial, you know, stability is very important.
They should be independent.
Not depending on their parents or any other
relatives or, you know, social services.
People should earn the money on their own.
If you are independent, more likely you can
make a family.
But if you are not, then you should
not do this.
Then the best thing is, you know, in
order to protect your piety, just keep fasting.
JazakAllah Khair Sheikh Naam.
This is the question relating to history.
It is anonymous.
Is it true that the Prophet ﷺ died
on Sayyidina Aisha R.A.'s shoulder?
I don't remember exactly, you know, but he
was in the house of Aisha R.A.
That is confirmed.
So, if you look in the book, authentic
book of Sira, you can find.
Maybe if I remember next time, I will
look.
I also wrote a book, showed a book
on the Sira.
I don't know what I mentioned there.
But I don't think it is important.
The Prophet ﷺ was in the house of
Aisha.
There is no doubt.
And she is his wife.
So, he can be on the shoulder or,
you know, on her leg or anywhere, you
know, lying.
Because she is his wife.
So, I don't think there is any need
to question that.
JazakAllah Khair Sheikh.
Sheikh, this is in relation to the Hadith.
It is a very long question, but I
will explain it quickly.
In relation to the Hadith, where a slave
woman was singing a poem in the praise
of the Prophet ﷺ.
And the gist of the question is, in
the Hadith, it shows that the Prophet ﷺ
was listening to the woman's voice singing before
Amr al-Khattab came.
And so, the person is asking about what
this means.
Does this mean that the voice of the
woman is not Aura?
Or, he quotes here Surah Al-Ahzab and
says, there is evidence in Surah Al-Ahzab
that the voice of a woman is Aura.
So, if you could just clarify, you know,
that story and what it means.
You know, first thing, you know, understand the
voice of the woman.
Surah Al-Ahzab does not mention the voice
of the woman Aura.
Surah Al-Ahzab only says, when men come
to your house, you know, when you talk
to them, make your voice firm.
So, they don't become interested in you.
So, sometimes women, you know, talk in a
very polite and soft manner.
So, some men can be interested in them.
They think, you know, maybe, you know, they
like them.
But if you make your voice firm, then
nothing like that.
Surah Al-Ahzab doesn't say that the voice
of the woman is Aura.
Surah Al-Ahzab says women can talk to
the men, but they need to be firm.
And in the whole Quran, there are so
many women's stories who talk to the men.
And also in the Seerah of the Prophet
ﷺ, the women always have been talking to
the men.
And throughout Islamic history, many women have been
learning from each other, teaching, going for Jihad,
business, trading, buying and selling.
All these things happen together.
So, this thing that a voice of the
woman Aura, there's no single proof for this,
you know, in any source or any history
at all.
That's why Ibn Hajar al-Asqalani in Fatah
al-Bari is very shocked when people say
the voice of women Aura.
He said, we always have been learning from
women.
And, you know, nobody ever says something like
that.
So, this is not right.
When the Prophet ﷺ came to the house
of Aisha on the day of Eid, so
there were two, you know, young girls, you
know, I don't think they're adults, like, you
know, seven-year-old or something like that
or six-year-old, you know, just children.
So, they were singing and then Abu Bakr
as-Siddiq came and so he became a
little angry about that.
But not that, you know, grown women singing
and the Prophet ﷺ listening.
You know, it is Jariyatan, meaning these are
young, very young girls, you know, and the
Prophet ﷺ did not mind because the people
are just eating, celebrating, they're happy.
So, the singing part of that, you know,
but we don't have any proof that the
Prophet ﷺ ever, you know, heard the song
of the older ladies.
So, on that, Shaykh, just to follow up,
would you say that the singing of a
woman, so the specific, you know, voice change
that involves singing would change her voice from
being Hadi to being Aura?
Or is there any evidence that the singing
of a woman is Aura specifically?
You know, actually the word Aura does not
come for the voice anyway.
It's not Aura.
But what we're saying is that Qur'an
does not like women talking to the men
in a way that men become interested in
them.
So, if, you know, singing generally, you know,
it's a good voice, people love that, like
that.
So, that why, you know, one should be
careful about.
Why the women read poetry in normal voice
or they read the Qur'an in normal
voice?
There's no harm in that.
But when they beautify and they make it
more and more attractive, that where we should
be very careful because some people, their hearts
are sick.
So, when they hear this, they become more
inclined.
We don't want that to happen to society.
Just we want people to be, you know,
aware and careful.
But I don't think that we can say
the voice of the women is Aura.
Okay.
JazakAllah Khair, Shaykh.
Once again, I'm going to have to summarize
this question because it's very long, written in
multiple comments.
But essentially, this person is asking the command
to not come near Zina.
Based on this verse, there are different opinions
on gender interactions.
Some people take the opinion of Sadr Zara
'ia and they say, من باب, you know,
avoiding Zina completely, then you should severely limit
gender interactions.
And so, they put everything under that category.
And then other people say, no, you know,
you should have more healthy interactions between men
and women.
So long as it doesn't lead to adultery.
Could you just give some opinion on that?
You know, whatever the Qur'an commands and
teaches, you know, it was practiced, you know,
put in practice by the Prophet ﷺ.
That was the Sunnah of the Prophet ﷺ.
Otherwise, the people separate the Qur'an from
the Sunnah.
You can interpret the Qur'an as you
like.
Anybody can go to any extreme.
Some people can, you know, do a lot
of Zina.
Many men could not see the women.
And some people go to other extremes.
The way is, look what happened in Madinah.
When these verses were revealed, what the Prophet
ﷺ did in Madinah.
That's what we need to follow.
So, you know, the problem is, you know,
Muslims don't want to learn about Madinah.
So, when Qur'an went everywhere without the
city of Madinah, that was a big problem.
People need to transmit Qur'an and the
Sunnah of the city of Madinah.
That's why Imam Malik said the Amal of
Madinah is important.
So, whenever you teach Qur'an anywhere, teach
also people that the city in which Qur
'an was revealed, how the Qur'an was
practiced.
So, this is very, very important.
If you separate the Qur'an from the
Madinah, then confusion will remain.
In Madinah, women used to come to the
prayer in the mosque.
They used to do Atikaf.
They used to go for shopping.
They used to do farming.
They used to do trade and business.
They used to be in the streets.
They also went for Jihad, fighting.
You know, there is so much interaction between
men and women.
They were traveling together with the men and
doing Udo from the same container together.
There is so much interaction.
They used to do Tawaf together in the
Haram.
Until now, their practice continues.
So, all this is happening.
So, when you read the verse, Don't exceed
the limit.
The Qur'an says, Don't move ahead of
the Prophet.
Just follow the Prophet.
Start from where he started.
And stop where he stopped.
Don't do from your own desire.
So, the best thing is whenever you read
anything from the Qur'an, See how the
Prophet practiced in the city of Madinah.
The practice of the city of Madinah, that
is what is Sunnah.
That is the Amal.
That means how the Qur'an should be
practiced.
So, don't separate the Qur'an from the
city of Madinah.
That is the mistake done by many people.
So many confusions happened.
So many bid'ah happened.
So, we always advise people that Whatever you
read in the Qur'an, See how the
Prophet acted.
How the Companions acted upon that.
They are the chosen people.
The best people.
And the Qur'an says, Believe as the
Companions believed.
The Companions are like a model, An example
for all the believers all over the world.
So, always keep the city of Madinah in
your mind.
Jazak'Allah Khair Sheikh.
Sheikh, this is a question that I am
going to generalize a little bit.
And apologies for the language used.
But it is used quite commonly.
So, this question, this person is asking, Essentially,
what does the term Dayyuf mean?
If someone allows his spouse to speak with
men that are his relatives, Or colleagues of
the opposite gender, And in a decent and
general way, Or even today online, for example,
If someone shows a picture of his spouse
online, There is the accusation and people say
the word Dayyuf.
Apologies for the term.
Sheikh, can you give some clarification on what
the term means?
And how it should be used?
Dayyuf in Arabic language is opposite of the
word Ghayra.
Ghayra is when you have your honour, your
religion, You want to protect it.
You don't want to be dishonoured.
Or your religion should be harmed.
So, Ghayra and Deen will mean that the
Quran, the Sunnah, the prayers, You should make
the best efforts possible to do them.
And if people waste your prayer or something
like that, And you don't mind, then you
don't have Ghayra.
Similarly, people have got their family, their mother,
Their sisters, daughters, wives.
So, you should let them use the space.
But at the same time, nobody should dishonour
them.
And if you dishonour them and you don't
feel anything, And don't defend them, then you
are Dayyuf.
Because it is your duty to defend them.
So, for example, if your sister is passing
by the street, And someone comes and touches
them, And you don't mind that, that's a
very bad manner.
That then basically means you have no Ghayra.
You have no right to defend your sisters.
Similarly, your wife, if she is travelling on
the plane, Or maybe on a train, or
some people come and touch her, Or maybe
kiss her, or something like that, And you
are happy, you accept that, then you are
Dayyuf.
But in normal life, it will happen.
You can't stop people from using the space.
Wives used to go outside.
I saw her in the Battle of Badr.
I think she was running, giving water to
the injured people.
While her legs were shown.
Because there was a need for that.
The women of the companions used to do
business and trade.
And they used to be in the shops
in the market of Medina.
That's not Dayyuf.
Dayyuf is when somebody affects your honour, your
religion.
And you don't care about that.
Don't worry.
It's like happening in our modern society.
People have gone so extreme.
People don't even mind if other people sleep
with their wives.
These things are very dangerous.
That should not happen.
Physical touching, or kissing, or something like that,
With desire.
Sometimes it could be something else.
I don't know really.
But with the desire, that's what it should
be.
But if somebody is talking in a decent
way, Learning, teaching, I don't think there is
any harm in that.
If you stop that, then the society cannot
function.
JazakAllah Khair.
Next question is just a quick one.
The common mistakes that people make in Salah
that require Sajdah at the end.
Whether they are minor or major.
Specifically the ones that would require Sajdah.
Yeah, I know this is actually very difficult
really.
To understand them properly, deeply.
Because the Prophet, peace be upon him, He
did Sajdah on mistakes.
But what the mistakes could be, There are
so many different opinions.
Hanafi people think that there are things in
the prayer which are Fard, and there are
things which are Wajib.
If you miss Fard, then your prayer becomes
invalid.
You have to repeat it.
But if you miss Wajib, Then you can
repair it by doing Sajdah to Suhoor.
What they mean by Wajib is something like,
For example, you did not read Surah Fatiha.
Or you did not, in the first two
rak'ah of the Fard, You read Surah
Fatiha, But you did not add any Surah.
Or in Qunoot, you did not do Qunoot.
Or you did not sit in the first
two rak'ah.
So something like that, which is Wajib in
Hanafi Madhab.
If you miss them, or order, For example,
you did Sajdah before the Ruku, or something
like that.
So these things are Wajib in Hanafi Madhab.
If people miss Wajib, then they must do
Sajdah to Suhoor.
By doing that, their prayer becomes repaired, And
it becomes good and acceptable, Inshallah.
Inshallah.
JazakAllah Khair.
Next question here is, There are hadiths about
protesting against the ruler.
The concept of Al-Khuruj An-Al-Hakim.
Is there more context to be understood?
Is there more to understand about this?
So if a ruler is a Muslim, And
he commits cruelty and corruption, Do we have
to obey this person regardless?
The thing is, creating disorder in the society
is very dangerous.
Very, very dangerous.
It creates a lot of problems.
So if people are left to decide who
is cruel and who is not, Then everybody
judges the people.
And they do Khuruj and create a disorder
in society.
So that's why we have to be very,
very careful using these terms.
We should refer to the ulema, pious people.
They decide.
And Khuruj is only allowed if you think
it's more likely going to succeed.
Otherwise, it will create more problems.
Because if the rulers defeat you, Then they
will kill one after the other.
And they become more and more strict.
It happens in many, many Muslim countries.
So it should not happen.
That's why the Prophet said, As long as
they allow you to keep the prayer, Don't
rebel.
Because he knows that rebellion will mean a
lot of fitna and a lot of problems.
Anyway, I don't think I can answer this
question properly in this short session.
The best thing is, wherever you live, Ask
the pious ulema.
The ulema who fear Allah and those who
know the religion properly.
There's another question here.
It's a question.
Is it true that the Prophet said that
if prostration was allowed for humans, He would
command women to prostrate to their husbands?
What does that mean?
Yeah, I have discussed this hadith so many
times really.
Maybe I've written somewhere.
So none of these hadiths are sound.
The most famous one is the hadith of
Mu'adh ibn Jabal.
That is the people's more sound one.
But even that has so many problems.
Mu'adh ibn Jabal comes from Syria.
And he does sajdah to the Prophet.
And the Prophet said, What are you doing?
He said, He has seen a priest in
Syria.
People doing sajdah to their Christian priest in
Syria.
So for us, you're better than them.
So the Prophet said, If I have to
command anyone to do sajdah, I would command
women to do sajdah to their husbands.
That was the hadith said.
And there are many other hadiths, but they
are too weak.
They are like a fabricator.
This one is relatively better.
But even this one has so many problems.
The first problem is Mu'adh ibn Jabal.
He never went to Syria in the time
of the Prophet.
So that story cannot stand.
He only went to Yemen.
People say, Okay, maybe when he came from
Yemen, he did sajdah.
But the truth is, when he went to
Yemen, he never came.
He only came after the death of the
Prophet.
He never came in his lifetime.
And Mu'adh ibn Jabal is a great
scholar.
So how can he do such a mistake?
And also, if you read the Quran, the
rights of parents are most important after Allah.
All the time in the Quran.
So if the Prophet did not allow sajdah
to the parents, how can he think about
a husband or wife?
There are many problems in this hadith.
I discussed it.
None of these hadiths are sound.
Nobody is allowed to do sajdah to anybody.
Women have only to obey their husbands in
lawful matters.
Not in every single thing.
For example, the husbands have no right to
tell their wives what to eat, what to
drink, which mother to follow, who to make
friends.
All these things are women's choice.
They do whatever they like.
But in the family matters, limited matters, there
should be obedience.
Because you can't run a family without somebody
being a boss.
But even then, men have to consult the
women.
They can't just dictate to them.
So anyway, the hadiths that you refer, none
of them are sound.
Just one quick announcement.
Just about the Uzbekistan trip that is coming
up with Assalam.
As part of the Islamic Heritage Tours, there's
going to be a tour of Uzbekistan from
Saturday the 24th of May to Sunday the
1st of June on the short package, or
to the 3rd of June on the longer
package, which includes Tirmidh.
We're going to be going with Shahakra, Inshallah.
And I just wanted to announce from here
that there are last few spaces remaining.
And the deadline for registration is coming up
soon.
So for anyone who's interested, please do register
as soon as possible.
Two more questions.
One relating to something you answered just earlier
about learning from the people of Medina.
So someone has asked, where can I learn
the context of the Quran and the life
of the Prophet in Medina in relation to
the actions of the Ahl al-Medina?
Are there any sources that you would recommend?
Books, journals, and so on?
Yeah, there are many, many.
Actually, the most important one is like Muwattah
al-Malik, Imam Malik, may Allah have mercy
on him, because all the practices of the
people of Medina are the most sound ones.
There are many, many of them.
Bukhari as well as Imam Bukhari, beside the
Hadith of the Prophet, he also records many
practices.
And then you have got these two books,
Musannaf Abdul Razzaq, Musannaf Ibn Bishaybah, which record
a huge number of the narrations about the
time of the Prophet in Medina, the Sahaba
and Tabi'een, their women, their wives, all
those things.
So you can learn these things.
Just see how the women used to be
in Medina, how the people used to talk,
how they used to move.
You don't find this extremism.
Last week, we were doing a class of
Bukhari.
Imam Bukhari has got a chapter heading, Bab
al-naumi al-mar'ati fil-masjid.
So the women are even allowed to sleep
in the masjid.
Well, actually, in Medina mosque, there used to
be men, nearly 70 men, Sufis.
They used to sleep, but women also can
sleep in the masjid.
And the mosque was small.
So you can see, the society was a
normal society.
We people don't learn how to be normal.
That's the problem really.
Our religion has become very old practices.
In a normal society, men and women live
together, but at the same time, you know,
piety, fear of Allah subhanahu wa ta'ala,
and respect everybody, and don't exceed your limit,
don't cross the boundaries.
These things are important, but you can't stop
the society from functioning.
The women need to go outside.
Women need to do many things.
Sometimes women are widows.
They don't have anywhere to look after them.
They need to earn money.
Actually, even if they're not widows, anybody has
right to earn money and to have income.
So, you know, it is important to see
what was the society.
You know, in Mu'tah Malik, a lady asked
Imam Malik, if I'm eating with my husband,
and my ex-husband comes, can I ask
him to eat with me?
Imam Malik says, why not?
Many women always have been eating together.
You see, ex-husband is not related to
her.
He's not mahram.
He's not husband.
Still, he can eat with her in the
same plate.
Arabs used to eat in the same plate.
So, you know, that's how Islam has been
flexible.
So, you know, don't exceed the limit.
Always make effort to follow the Qur'an,
Sunnah, and, you know, obey the Messenger, sallallahu
alayhi wa sallam, and, you know, don't prove
to be better than him.
Since we have two minutes left, I'm going
to ask a bit of a fun question,
one that's about you, Sheikh.
This question asks, what's your favorite book?
I mean, let's assume besides the Qur'an,
what would you say your favorite book is?
You know, from different contexts, really, there are
so many books.
I don't think why you should say that
we should not say about the Qur'an.
The Qur'an should be said all the
time.
That is the most important.
Really, people should learn about the Qur'an.
Spend more time, because I don't think anybody
can correct your mind and make you to
think properly, better than the Qur'an.
So, the Qur'an should be always central
in the mind of the believers.
And the second book that, you know, really
helped me so much is Sahih Bukhari.
It's a great book, really, and great intelligence,
and so much details.
It makes you clever and properly scholarly worker.
And in the Sunnah of the Prophet ﷺ,
these things are important for the people to
learn.
Then after that, you know, I learned, I
always recommend people to read Siyar A'lam
al-Nawwal of Zahabi, that Qalib ibn Abu
Rafidah, the early people that helped.
And then Sayyid al-Khatir of Ibn Jawzi,
which is a really important point from his
own experience.
They change your life.
They change your mind.
They should read that.
And also, the book that helped me a
lot is Al-Radu al-Mateqiyyin, the book
of Ibn Taymiyyah, when he refused Greek logic.
So, that actually makes very clear what are
the limits of human reasoning, how far it
can go, how we can, you know, understand,
really, what is the sound reasoning and what
is not sound reasoning.
That's a great book.
It helped me a lot.
And a few others, but these are the
most important things that can come to my
mind now.
JazakAllah khair, Shaykh.
Okay, we'll end here.
JazakAllah khair, Shaykhna.
Wabarakallahu feekum wa fee'almekum wa naf'ana
bikum daiman insha'Allah.
And we'll end with this very short du
'a.
Allahumma arham shahadana wa shahada al-muslimin.
JazakAllah khair.
JazakAllah khair.
Assalamu alaykum wa rahmatullahi wa barakatuh.
Wa alaykum assalam wa rahmatullahi wa barakatuh.