Akram Nadwi – Weekly Q&A 30-01-2025

Akram Nadwi
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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 ©

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			In the name of Allah, the most gracious,
		
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			the most merciful.
		
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			And peace and blessings be upon our Prophet,
		
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			the Mujahid al-Shaheed.
		
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			The best of all creation.
		
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			And upon his family, his companions, and those
		
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			who strive for his Jihad until the Day
		
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			of Judgment.
		
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			What's next?
		
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			We'll start with the first question, Inshallah.
		
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			The first question is not in the Q
		
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			&A, but I received it through other means.
		
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			Someone sent it to me beforehand on Telegram.
		
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			And it's about Wasl al-Mayyid.
		
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			So the question is, this is someone who
		
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			works in a cemetery.
		
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			And if the case is that there is
		
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			someone who has passed away, and they are
		
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			very overweight, so over 250 kilograms, and so
		
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			it's very difficult to transport them for Wasl.
		
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			Shaykh, what would your fatwa be in that
		
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			instance?
		
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			Is tayammum enough for the Mayyid?
		
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			Because Wasl is very difficult to transport them.
		
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			They need special equipment for their transport.
		
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			In the name of Allah, the most gracious,
		
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			the most merciful.
		
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			Yeah, you know, washing the body is difficult.
		
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			People cannot manage, no doubt.
		
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			Allah has allowed tayammum.
		
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			So I don't think there is a problem
		
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			in just doing tayammum.
		
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			So they should do tayammum, Inshallah.
		
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			Inshallah, JazakAllah Khair.
		
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			Next question here is from Fiya Rahman.
		
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			She is asking if you would recommend any
		
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			books on parenting.
		
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			If there are any good books that compile
		
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			the hadiths specifically, and stories from the Prophet
		
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			on parenting and how to be good parents.
		
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			Okay, you know, there are actually many books
		
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			written on the tarbiyatul awlaad in Arabic language.
		
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			But I don't know exactly anything in English
		
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			language.
		
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			But truth of the matter really is, you
		
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			know, how to raise your children.
		
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			It has nothing to do with Islam.
		
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			It is more universal.
		
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			You know, human beings are actually, in this
		
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			world, by nature, you know, they know how
		
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			to raise their children.
		
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			In Islam, you have a few values that
		
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			you need to, you know, keep in the
		
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			mind.
		
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			You know, raise your children to those values.
		
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			You know, that's important.
		
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			But I don't think there is any special
		
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			thing to worry about.
		
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			People become so much worried.
		
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			And then they make their children weaker.
		
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			The society teaches them, you know, environment teaches
		
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			them.
		
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			Their fitrah teaches them.
		
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			There are so many children, you know, born
		
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			orphan.
		
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			And they become very, very good.
		
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			You know, the Prophet Muhammad ﷺ was born
		
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			as an orphan.
		
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			Many, many.
		
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			There are so many examples.
		
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			And there are enough actually in the Qur
		
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			'an.
		
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			You know, if you read Surah Luqman, that
		
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			will teach you what Luqman taught his son.
		
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			So, you know, if you keep understanding those
		
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			values, it will help you, inshallah.
		
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			But anyway, I have done a few courses
		
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			on how to raise children.
		
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			And some of the recordings will be in
		
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			As-Salam.
		
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			And that has summarized all the major points
		
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			that people need to take in mind while
		
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			raising children.
		
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			I think that one day course will be
		
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			enough, inshallah.
		
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			And there will be many references of the
		
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			Qur'an and the sound sunnah of the
		
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			Prophet ﷺ.
		
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			And the history of the pious people.
		
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			So, I think that should be helpful, inshallah.
		
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			Inshallah.
		
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			JazakAllah khair, Sheikh.
		
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			Next question is from Nihal Abdurrahman.
		
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			It's about delaying marriage.
		
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			Is it permissible to delay marriage due to
		
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			a lack of mental maturity?
		
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			So, someone who is not confident enough in
		
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			their wisdom.
		
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			And potentially, maybe also is not financially ready?
		
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			Yeah, you know, for the men, it is
		
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			conditional that they only should marry if they
		
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			can afford the marriage financially and also mentally.
		
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			If somebody cannot afford or not really able
		
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			to marry, he will create more problem.
		
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			If you cannot look after your wife, cannot
		
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			provide accommodation expensive to her.
		
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			So, it will be a lot of problem.
		
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			And also, if mentally you are not sound,
		
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			you create, you know, so much problem in
		
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			the family.
		
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			Fighting, argument, you know, things will not go
		
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			right.
		
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			So, men should be ready.
		
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			Especially financial, you know, stability is very important.
		
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			They should be independent.
		
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			Not depending on their parents or any other
		
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			relatives or, you know, social services.
		
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			People should earn the money on their own.
		
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			If you are independent, more likely you can
		
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			make a family.
		
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			But if you are not, then you should
		
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			not do this.
		
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			Then the best thing is, you know, in
		
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			order to protect your piety, just keep fasting.
		
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			JazakAllah Khair Sheikh Naam.
		
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			This is the question relating to history.
		
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			It is anonymous.
		
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			Is it true that the Prophet ﷺ died
		
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			on Sayyidina Aisha R.A.'s shoulder?
		
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			I don't remember exactly, you know, but he
		
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			was in the house of Aisha R.A.
		
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			That is confirmed.
		
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			So, if you look in the book, authentic
		
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			book of Sira, you can find.
		
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			Maybe if I remember next time, I will
		
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			look.
		
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			I also wrote a book, showed a book
		
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			on the Sira.
		
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			I don't know what I mentioned there.
		
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			But I don't think it is important.
		
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			The Prophet ﷺ was in the house of
		
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			Aisha.
		
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			There is no doubt.
		
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			And she is his wife.
		
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			So, he can be on the shoulder or,
		
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			you know, on her leg or anywhere, you
		
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			know, lying.
		
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			Because she is his wife.
		
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			So, I don't think there is any need
		
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			to question that.
		
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			JazakAllah Khair Sheikh.
		
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			Sheikh, this is in relation to the Hadith.
		
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			It is a very long question, but I
		
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			will explain it quickly.
		
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			In relation to the Hadith, where a slave
		
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			woman was singing a poem in the praise
		
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			of the Prophet ﷺ.
		
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			And the gist of the question is, in
		
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			the Hadith, it shows that the Prophet ﷺ
		
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			was listening to the woman's voice singing before
		
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			Amr al-Khattab came.
		
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			And so, the person is asking about what
		
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			this means.
		
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			Does this mean that the voice of the
		
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			woman is not Aura?
		
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			Or, he quotes here Surah Al-Ahzab and
		
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			says, there is evidence in Surah Al-Ahzab
		
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			that the voice of a woman is Aura.
		
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			So, if you could just clarify, you know,
		
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			that story and what it means.
		
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			You know, first thing, you know, understand the
		
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			voice of the woman.
		
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			Surah Al-Ahzab does not mention the voice
		
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			of the woman Aura.
		
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			Surah Al-Ahzab only says, when men come
		
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			to your house, you know, when you talk
		
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			to them, make your voice firm.
		
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			So, they don't become interested in you.
		
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			So, sometimes women, you know, talk in a
		
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			very polite and soft manner.
		
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			So, some men can be interested in them.
		
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			They think, you know, maybe, you know, they
		
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			like them.
		
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			But if you make your voice firm, then
		
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			nothing like that.
		
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			Surah Al-Ahzab doesn't say that the voice
		
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			of the woman is Aura.
		
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			Surah Al-Ahzab says women can talk to
		
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			the men, but they need to be firm.
		
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			And in the whole Quran, there are so
		
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			many women's stories who talk to the men.
		
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			And also in the Seerah of the Prophet
		
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			ﷺ, the women always have been talking to
		
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			the men.
		
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			And throughout Islamic history, many women have been
		
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			learning from each other, teaching, going for Jihad,
		
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			business, trading, buying and selling.
		
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			All these things happen together.
		
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			So, this thing that a voice of the
		
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			woman Aura, there's no single proof for this,
		
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			you know, in any source or any history
		
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			at all.
		
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			That's why Ibn Hajar al-Asqalani in Fatah
		
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			al-Bari is very shocked when people say
		
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			the voice of women Aura.
		
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			He said, we always have been learning from
		
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			women.
		
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			And, you know, nobody ever says something like
		
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			that.
		
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			So, this is not right.
		
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			When the Prophet ﷺ came to the house
		
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			of Aisha on the day of Eid, so
		
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			there were two, you know, young girls, you
		
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			know, I don't think they're adults, like, you
		
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			know, seven-year-old or something like that
		
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			or six-year-old, you know, just children.
		
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			So, they were singing and then Abu Bakr
		
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			as-Siddiq came and so he became a
		
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			little angry about that.
		
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			But not that, you know, grown women singing
		
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			and the Prophet ﷺ listening.
		
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			You know, it is Jariyatan, meaning these are
		
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			young, very young girls, you know, and the
		
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			Prophet ﷺ did not mind because the people
		
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			are just eating, celebrating, they're happy.
		
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			So, the singing part of that, you know,
		
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			but we don't have any proof that the
		
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			Prophet ﷺ ever, you know, heard the song
		
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			of the older ladies.
		
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			So, on that, Shaykh, just to follow up,
		
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			would you say that the singing of a
		
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			woman, so the specific, you know, voice change
		
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			that involves singing would change her voice from
		
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			being Hadi to being Aura?
		
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			Or is there any evidence that the singing
		
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			of a woman is Aura specifically?
		
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			You know, actually the word Aura does not
		
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			come for the voice anyway.
		
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			It's not Aura.
		
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			But what we're saying is that Qur'an
		
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			does not like women talking to the men
		
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			in a way that men become interested in
		
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			them.
		
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			So, if, you know, singing generally, you know,
		
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			it's a good voice, people love that, like
		
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			that.
		
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			So, that why, you know, one should be
		
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			careful about.
		
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			Why the women read poetry in normal voice
		
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			or they read the Qur'an in normal
		
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			voice?
		
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			There's no harm in that.
		
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			But when they beautify and they make it
		
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			more and more attractive, that where we should
		
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			be very careful because some people, their hearts
		
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			are sick.
		
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			So, when they hear this, they become more
		
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			inclined.
		
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			We don't want that to happen to society.
		
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			Just we want people to be, you know,
		
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			aware and careful.
		
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			But I don't think that we can say
		
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			the voice of the women is Aura.
		
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			Okay.
		
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			JazakAllah Khair, Shaykh.
		
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			Once again, I'm going to have to summarize
		
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			this question because it's very long, written in
		
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			multiple comments.
		
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			But essentially, this person is asking the command
		
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			to not come near Zina.
		
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			Based on this verse, there are different opinions
		
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			on gender interactions.
		
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			Some people take the opinion of Sadr Zara
		
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			'ia and they say, من باب, you know,
		
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			avoiding Zina completely, then you should severely limit
		
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			gender interactions.
		
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			And so, they put everything under that category.
		
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			And then other people say, no, you know,
		
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			you should have more healthy interactions between men
		
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			and women.
		
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			So long as it doesn't lead to adultery.
		
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			Could you just give some opinion on that?
		
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			You know, whatever the Qur'an commands and
		
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			teaches, you know, it was practiced, you know,
		
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			put in practice by the Prophet ﷺ.
		
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			That was the Sunnah of the Prophet ﷺ.
		
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			Otherwise, the people separate the Qur'an from
		
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			the Sunnah.
		
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			You can interpret the Qur'an as you
		
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			like.
		
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			Anybody can go to any extreme.
		
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			Some people can, you know, do a lot
		
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			of Zina.
		
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			Many men could not see the women.
		
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			And some people go to other extremes.
		
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			The way is, look what happened in Madinah.
		
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			When these verses were revealed, what the Prophet
		
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			ﷺ did in Madinah.
		
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			That's what we need to follow.
		
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			So, you know, the problem is, you know,
		
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			Muslims don't want to learn about Madinah.
		
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			So, when Qur'an went everywhere without the
		
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			city of Madinah, that was a big problem.
		
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			People need to transmit Qur'an and the
		
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			Sunnah of the city of Madinah.
		
00:11:16 --> 00:11:18
			That's why Imam Malik said the Amal of
		
00:11:18 --> 00:11:19
			Madinah is important.
		
00:11:20 --> 00:11:23
			So, whenever you teach Qur'an anywhere, teach
		
00:11:23 --> 00:11:25
			also people that the city in which Qur
		
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			'an was revealed, how the Qur'an was
		
00:11:27 --> 00:11:28
			practiced.
		
00:11:28 --> 00:11:30
			So, this is very, very important.
		
00:11:30 --> 00:11:31
			If you separate the Qur'an from the
		
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			Madinah, then confusion will remain.
		
00:11:35 --> 00:11:38
			In Madinah, women used to come to the
		
00:11:38 --> 00:11:38
			prayer in the mosque.
		
00:11:39 --> 00:11:40
			They used to do Atikaf.
		
00:11:41 --> 00:11:42
			They used to go for shopping.
		
00:11:43 --> 00:11:44
			They used to do farming.
		
00:11:44 --> 00:11:46
			They used to do trade and business.
		
00:11:46 --> 00:11:48
			They used to be in the streets.
		
00:11:49 --> 00:11:50
			They also went for Jihad, fighting.
		
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			You know, there is so much interaction between
		
00:11:54 --> 00:11:54
			men and women.
		
00:11:54 --> 00:11:58
			They were traveling together with the men and
		
00:11:58 --> 00:12:01
			doing Udo from the same container together.
		
00:12:01 --> 00:12:02
			There is so much interaction.
		
00:12:02 --> 00:12:05
			They used to do Tawaf together in the
		
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			Haram.
		
00:12:05 --> 00:12:07
			Until now, their practice continues.
		
00:12:08 --> 00:12:09
			So, all this is happening.
		
00:12:09 --> 00:12:14
			So, when you read the verse, Don't exceed
		
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			the limit.
		
00:12:16 --> 00:12:21
			The Qur'an says, Don't move ahead of
		
00:12:21 --> 00:12:22
			the Prophet.
		
00:12:22 --> 00:12:23
			Just follow the Prophet.
		
00:12:23 --> 00:12:25
			Start from where he started.
		
00:12:25 --> 00:12:27
			And stop where he stopped.
		
00:12:27 --> 00:12:29
			Don't do from your own desire.
		
00:12:29 --> 00:12:31
			So, the best thing is whenever you read
		
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			anything from the Qur'an, See how the
		
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			Prophet practiced in the city of Madinah.
		
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			The practice of the city of Madinah, that
		
00:12:41 --> 00:12:42
			is what is Sunnah.
		
00:12:42 --> 00:12:43
			That is the Amal.
		
00:12:44 --> 00:12:46
			That means how the Qur'an should be
		
00:12:46 --> 00:12:46
			practiced.
		
00:12:47 --> 00:12:49
			So, don't separate the Qur'an from the
		
00:12:49 --> 00:12:49
			city of Madinah.
		
00:12:50 --> 00:12:51
			That is the mistake done by many people.
		
00:12:51 --> 00:12:53
			So many confusions happened.
		
00:12:53 --> 00:12:54
			So many bid'ah happened.
		
00:12:55 --> 00:12:58
			So, we always advise people that Whatever you
		
00:12:58 --> 00:13:00
			read in the Qur'an, See how the
		
00:13:00 --> 00:13:01
			Prophet acted.
		
00:13:01 --> 00:13:03
			How the Companions acted upon that.
		
00:13:04 --> 00:13:04
			They are the chosen people.
		
00:13:05 --> 00:13:05
			The best people.
		
00:13:06 --> 00:13:10
			And the Qur'an says, Believe as the
		
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			Companions believed.
		
00:13:11 --> 00:13:14
			The Companions are like a model, An example
		
00:13:14 --> 00:13:16
			for all the believers all over the world.
		
00:13:17 --> 00:13:19
			So, always keep the city of Madinah in
		
00:13:19 --> 00:13:20
			your mind.
		
00:13:21 --> 00:13:23
			Jazak'Allah Khair Sheikh.
		
00:13:23 --> 00:13:25
			Sheikh, this is a question that I am
		
00:13:25 --> 00:13:26
			going to generalize a little bit.
		
00:13:27 --> 00:13:29
			And apologies for the language used.
		
00:13:29 --> 00:13:31
			But it is used quite commonly.
		
00:13:31 --> 00:13:34
			So, this question, this person is asking, Essentially,
		
00:13:34 --> 00:13:36
			what does the term Dayyuf mean?
		
00:13:37 --> 00:13:41
			If someone allows his spouse to speak with
		
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			men that are his relatives, Or colleagues of
		
00:13:43 --> 00:13:47
			the opposite gender, And in a decent and
		
00:13:47 --> 00:13:50
			general way, Or even today online, for example,
		
00:13:50 --> 00:13:52
			If someone shows a picture of his spouse
		
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			online, There is the accusation and people say
		
00:13:55 --> 00:13:57
			the word Dayyuf.
		
00:13:57 --> 00:13:58
			Apologies for the term.
		
00:13:59 --> 00:14:01
			Sheikh, can you give some clarification on what
		
00:14:01 --> 00:14:02
			the term means?
		
00:14:03 --> 00:14:04
			And how it should be used?
		
00:14:05 --> 00:14:08
			Dayyuf in Arabic language is opposite of the
		
00:14:08 --> 00:14:09
			word Ghayra.
		
00:14:10 --> 00:14:14
			Ghayra is when you have your honour, your
		
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			religion, You want to protect it.
		
00:14:17 --> 00:14:21
			You don't want to be dishonoured.
		
00:14:22 --> 00:14:23
			Or your religion should be harmed.
		
00:14:24 --> 00:14:27
			So, Ghayra and Deen will mean that the
		
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			Quran, the Sunnah, the prayers, You should make
		
00:14:31 --> 00:14:34
			the best efforts possible to do them.
		
00:14:35 --> 00:14:38
			And if people waste your prayer or something
		
00:14:38 --> 00:14:40
			like that, And you don't mind, then you
		
00:14:40 --> 00:14:41
			don't have Ghayra.
		
00:14:41 --> 00:14:44
			Similarly, people have got their family, their mother,
		
00:14:45 --> 00:14:47
			Their sisters, daughters, wives.
		
00:14:48 --> 00:14:52
			So, you should let them use the space.
		
00:14:52 --> 00:14:55
			But at the same time, nobody should dishonour
		
00:14:55 --> 00:14:55
			them.
		
00:14:56 --> 00:14:58
			And if you dishonour them and you don't
		
00:14:58 --> 00:15:00
			feel anything, And don't defend them, then you
		
00:15:00 --> 00:15:01
			are Dayyuf.
		
00:15:01 --> 00:15:03
			Because it is your duty to defend them.
		
00:15:03 --> 00:15:05
			So, for example, if your sister is passing
		
00:15:05 --> 00:15:08
			by the street, And someone comes and touches
		
00:15:08 --> 00:15:11
			them, And you don't mind that, that's a
		
00:15:11 --> 00:15:12
			very bad manner.
		
00:15:12 --> 00:15:14
			That then basically means you have no Ghayra.
		
00:15:14 --> 00:15:16
			You have no right to defend your sisters.
		
00:15:16 --> 00:15:19
			Similarly, your wife, if she is travelling on
		
00:15:19 --> 00:15:21
			the plane, Or maybe on a train, or
		
00:15:21 --> 00:15:23
			some people come and touch her, Or maybe
		
00:15:23 --> 00:15:25
			kiss her, or something like that, And you
		
00:15:25 --> 00:15:27
			are happy, you accept that, then you are
		
00:15:27 --> 00:15:28
			Dayyuf.
		
00:15:28 --> 00:15:31
			But in normal life, it will happen.
		
00:15:31 --> 00:15:35
			You can't stop people from using the space.
		
00:15:35 --> 00:15:38
			Wives used to go outside.
		
00:15:39 --> 00:15:42
			I saw her in the Battle of Badr.
		
00:15:42 --> 00:15:46
			I think she was running, giving water to
		
00:15:46 --> 00:15:47
			the injured people.
		
00:15:47 --> 00:15:51
			While her legs were shown.
		
00:15:52 --> 00:15:53
			Because there was a need for that.
		
00:15:54 --> 00:15:56
			The women of the companions used to do
		
00:15:56 --> 00:15:57
			business and trade.
		
00:15:57 --> 00:15:59
			And they used to be in the shops
		
00:15:59 --> 00:16:00
			in the market of Medina.
		
00:16:01 --> 00:16:02
			That's not Dayyuf.
		
00:16:02 --> 00:16:06
			Dayyuf is when somebody affects your honour, your
		
00:16:06 --> 00:16:07
			religion.
		
00:16:07 --> 00:16:09
			And you don't care about that.
		
00:16:09 --> 00:16:10
			Don't worry.
		
00:16:10 --> 00:16:13
			It's like happening in our modern society.
		
00:16:13 --> 00:16:15
			People have gone so extreme.
		
00:16:15 --> 00:16:18
			People don't even mind if other people sleep
		
00:16:18 --> 00:16:19
			with their wives.
		
00:16:19 --> 00:16:21
			These things are very dangerous.
		
00:16:22 --> 00:16:23
			That should not happen.
		
00:16:24 --> 00:16:27
			Physical touching, or kissing, or something like that,
		
00:16:27 --> 00:16:28
			With desire.
		
00:16:28 --> 00:16:30
			Sometimes it could be something else.
		
00:16:30 --> 00:16:31
			I don't know really.
		
00:16:31 --> 00:16:34
			But with the desire, that's what it should
		
00:16:34 --> 00:16:34
			be.
		
00:16:35 --> 00:16:37
			But if somebody is talking in a decent
		
00:16:37 --> 00:16:39
			way, Learning, teaching, I don't think there is
		
00:16:39 --> 00:16:40
			any harm in that.
		
00:16:40 --> 00:16:42
			If you stop that, then the society cannot
		
00:16:42 --> 00:16:43
			function.
		
00:16:46 --> 00:16:47
			JazakAllah Khair.
		
00:16:49 --> 00:16:53
			Next question is just a quick one.
		
00:16:54 --> 00:16:56
			The common mistakes that people make in Salah
		
00:16:56 --> 00:16:59
			that require Sajdah at the end.
		
00:16:59 --> 00:17:01
			Whether they are minor or major.
		
00:17:01 --> 00:17:03
			Specifically the ones that would require Sajdah.
		
00:17:05 --> 00:17:08
			Yeah, I know this is actually very difficult
		
00:17:08 --> 00:17:08
			really.
		
00:17:09 --> 00:17:13
			To understand them properly, deeply.
		
00:17:14 --> 00:17:17
			Because the Prophet, peace be upon him, He
		
00:17:17 --> 00:17:19
			did Sajdah on mistakes.
		
00:17:19 --> 00:17:21
			But what the mistakes could be, There are
		
00:17:21 --> 00:17:22
			so many different opinions.
		
00:17:22 --> 00:17:26
			Hanafi people think that there are things in
		
00:17:26 --> 00:17:27
			the prayer which are Fard, and there are
		
00:17:27 --> 00:17:28
			things which are Wajib.
		
00:17:29 --> 00:17:32
			If you miss Fard, then your prayer becomes
		
00:17:32 --> 00:17:32
			invalid.
		
00:17:32 --> 00:17:33
			You have to repeat it.
		
00:17:34 --> 00:17:40
			But if you miss Wajib, Then you can
		
00:17:40 --> 00:17:42
			repair it by doing Sajdah to Suhoor.
		
00:17:42 --> 00:17:44
			What they mean by Wajib is something like,
		
00:17:45 --> 00:17:47
			For example, you did not read Surah Fatiha.
		
00:17:48 --> 00:17:50
			Or you did not, in the first two
		
00:17:50 --> 00:17:52
			rak'ah of the Fard, You read Surah
		
00:17:52 --> 00:17:55
			Fatiha, But you did not add any Surah.
		
00:17:55 --> 00:17:58
			Or in Qunoot, you did not do Qunoot.
		
00:17:59 --> 00:18:03
			Or you did not sit in the first
		
00:18:03 --> 00:18:04
			two rak'ah.
		
00:18:04 --> 00:18:06
			So something like that, which is Wajib in
		
00:18:06 --> 00:18:07
			Hanafi Madhab.
		
00:18:07 --> 00:18:10
			If you miss them, or order, For example,
		
00:18:10 --> 00:18:12
			you did Sajdah before the Ruku, or something
		
00:18:12 --> 00:18:12
			like that.
		
00:18:13 --> 00:18:14
			So these things are Wajib in Hanafi Madhab.
		
00:18:14 --> 00:18:18
			If people miss Wajib, then they must do
		
00:18:18 --> 00:18:19
			Sajdah to Suhoor.
		
00:18:19 --> 00:18:22
			By doing that, their prayer becomes repaired, And
		
00:18:22 --> 00:18:25
			it becomes good and acceptable, Inshallah.
		
00:18:27 --> 00:18:28
			Inshallah.
		
00:18:29 --> 00:18:30
			JazakAllah Khair.
		
00:18:31 --> 00:18:36
			Next question here is, There are hadiths about
		
00:18:36 --> 00:18:37
			protesting against the ruler.
		
00:18:38 --> 00:18:40
			The concept of Al-Khuruj An-Al-Hakim.
		
00:18:41 --> 00:18:43
			Is there more context to be understood?
		
00:18:43 --> 00:18:44
			Is there more to understand about this?
		
00:18:44 --> 00:18:46
			So if a ruler is a Muslim, And
		
00:18:46 --> 00:18:50
			he commits cruelty and corruption, Do we have
		
00:18:50 --> 00:18:52
			to obey this person regardless?
		
00:18:54 --> 00:18:57
			The thing is, creating disorder in the society
		
00:18:57 --> 00:18:58
			is very dangerous.
		
00:18:58 --> 00:18:59
			Very, very dangerous.
		
00:18:59 --> 00:19:00
			It creates a lot of problems.
		
00:19:01 --> 00:19:03
			So if people are left to decide who
		
00:19:03 --> 00:19:05
			is cruel and who is not, Then everybody
		
00:19:05 --> 00:19:08
			judges the people.
		
00:19:08 --> 00:19:12
			And they do Khuruj and create a disorder
		
00:19:12 --> 00:19:13
			in society.
		
00:19:14 --> 00:19:16
			So that's why we have to be very,
		
00:19:16 --> 00:19:17
			very careful using these terms.
		
00:19:17 --> 00:19:21
			We should refer to the ulema, pious people.
		
00:19:21 --> 00:19:22
			They decide.
		
00:19:23 --> 00:19:27
			And Khuruj is only allowed if you think
		
00:19:27 --> 00:19:29
			it's more likely going to succeed.
		
00:19:29 --> 00:19:30
			Otherwise, it will create more problems.
		
00:19:31 --> 00:19:34
			Because if the rulers defeat you, Then they
		
00:19:34 --> 00:19:36
			will kill one after the other.
		
00:19:36 --> 00:19:37
			And they become more and more strict.
		
00:19:38 --> 00:19:40
			It happens in many, many Muslim countries.
		
00:19:41 --> 00:19:43
			So it should not happen.
		
00:19:43 --> 00:19:46
			That's why the Prophet said, As long as
		
00:19:46 --> 00:19:48
			they allow you to keep the prayer, Don't
		
00:19:48 --> 00:19:49
			rebel.
		
00:19:49 --> 00:19:51
			Because he knows that rebellion will mean a
		
00:19:51 --> 00:19:53
			lot of fitna and a lot of problems.
		
00:19:53 --> 00:19:56
			Anyway, I don't think I can answer this
		
00:19:56 --> 00:20:00
			question properly in this short session.
		
00:20:00 --> 00:20:04
			The best thing is, wherever you live, Ask
		
00:20:04 --> 00:20:05
			the pious ulema.
		
00:20:05 --> 00:20:08
			The ulema who fear Allah and those who
		
00:20:08 --> 00:20:10
			know the religion properly.
		
00:20:16 --> 00:20:17
			There's another question here.
		
00:20:18 --> 00:20:19
			It's a question.
		
00:20:19 --> 00:20:22
			Is it true that the Prophet said that
		
00:20:22 --> 00:20:25
			if prostration was allowed for humans, He would
		
00:20:25 --> 00:20:27
			command women to prostrate to their husbands?
		
00:20:28 --> 00:20:29
			What does that mean?
		
00:20:29 --> 00:20:31
			Yeah, I have discussed this hadith so many
		
00:20:31 --> 00:20:32
			times really.
		
00:20:33 --> 00:20:34
			Maybe I've written somewhere.
		
00:20:35 --> 00:20:36
			So none of these hadiths are sound.
		
00:20:37 --> 00:20:40
			The most famous one is the hadith of
		
00:20:40 --> 00:20:41
			Mu'adh ibn Jabal.
		
00:20:42 --> 00:20:45
			That is the people's more sound one.
		
00:20:45 --> 00:20:47
			But even that has so many problems.
		
00:20:47 --> 00:20:49
			Mu'adh ibn Jabal comes from Syria.
		
00:20:50 --> 00:20:51
			And he does sajdah to the Prophet.
		
00:20:53 --> 00:20:55
			And the Prophet said, What are you doing?
		
00:20:55 --> 00:20:57
			He said, He has seen a priest in
		
00:20:57 --> 00:20:57
			Syria.
		
00:20:57 --> 00:21:01
			People doing sajdah to their Christian priest in
		
00:21:01 --> 00:21:02
			Syria.
		
00:21:02 --> 00:21:05
			So for us, you're better than them.
		
00:21:05 --> 00:21:07
			So the Prophet said, If I have to
		
00:21:07 --> 00:21:09
			command anyone to do sajdah, I would command
		
00:21:09 --> 00:21:12
			women to do sajdah to their husbands.
		
00:21:12 --> 00:21:13
			That was the hadith said.
		
00:21:13 --> 00:21:15
			And there are many other hadiths, but they
		
00:21:15 --> 00:21:16
			are too weak.
		
00:21:16 --> 00:21:17
			They are like a fabricator.
		
00:21:17 --> 00:21:19
			This one is relatively better.
		
00:21:19 --> 00:21:21
			But even this one has so many problems.
		
00:21:22 --> 00:21:24
			The first problem is Mu'adh ibn Jabal.
		
00:21:24 --> 00:21:27
			He never went to Syria in the time
		
00:21:27 --> 00:21:27
			of the Prophet.
		
00:21:28 --> 00:21:31
			So that story cannot stand.
		
00:21:31 --> 00:21:33
			He only went to Yemen.
		
00:21:33 --> 00:21:35
			People say, Okay, maybe when he came from
		
00:21:35 --> 00:21:36
			Yemen, he did sajdah.
		
00:21:36 --> 00:21:38
			But the truth is, when he went to
		
00:21:38 --> 00:21:39
			Yemen, he never came.
		
00:21:39 --> 00:21:40
			He only came after the death of the
		
00:21:40 --> 00:21:41
			Prophet.
		
00:21:41 --> 00:21:43
			He never came in his lifetime.
		
00:21:43 --> 00:21:44
			And Mu'adh ibn Jabal is a great
		
00:21:44 --> 00:21:45
			scholar.
		
00:21:45 --> 00:21:47
			So how can he do such a mistake?
		
00:21:47 --> 00:21:50
			And also, if you read the Quran, the
		
00:21:50 --> 00:21:53
			rights of parents are most important after Allah.
		
00:21:54 --> 00:21:55
			All the time in the Quran.
		
00:21:55 --> 00:21:58
			So if the Prophet did not allow sajdah
		
00:21:58 --> 00:21:59
			to the parents, how can he think about
		
00:21:59 --> 00:22:01
			a husband or wife?
		
00:22:01 --> 00:22:03
			There are many problems in this hadith.
		
00:22:04 --> 00:22:04
			I discussed it.
		
00:22:05 --> 00:22:06
			None of these hadiths are sound.
		
00:22:06 --> 00:22:08
			Nobody is allowed to do sajdah to anybody.
		
00:22:09 --> 00:22:12
			Women have only to obey their husbands in
		
00:22:12 --> 00:22:13
			lawful matters.
		
00:22:14 --> 00:22:15
			Not in every single thing.
		
00:22:15 --> 00:22:18
			For example, the husbands have no right to
		
00:22:18 --> 00:22:20
			tell their wives what to eat, what to
		
00:22:20 --> 00:22:23
			drink, which mother to follow, who to make
		
00:22:23 --> 00:22:23
			friends.
		
00:22:23 --> 00:22:25
			All these things are women's choice.
		
00:22:26 --> 00:22:26
			They do whatever they like.
		
00:22:27 --> 00:22:30
			But in the family matters, limited matters, there
		
00:22:30 --> 00:22:31
			should be obedience.
		
00:22:31 --> 00:22:34
			Because you can't run a family without somebody
		
00:22:34 --> 00:22:35
			being a boss.
		
00:22:36 --> 00:22:38
			But even then, men have to consult the
		
00:22:38 --> 00:22:38
			women.
		
00:22:39 --> 00:22:42
			They can't just dictate to them.
		
00:22:42 --> 00:22:44
			So anyway, the hadiths that you refer, none
		
00:22:44 --> 00:22:45
			of them are sound.
		
00:22:48 --> 00:22:50
			Just one quick announcement.
		
00:22:50 --> 00:22:53
			Just about the Uzbekistan trip that is coming
		
00:22:53 --> 00:22:54
			up with Assalam.
		
00:22:54 --> 00:22:56
			As part of the Islamic Heritage Tours, there's
		
00:22:56 --> 00:22:59
			going to be a tour of Uzbekistan from
		
00:22:59 --> 00:23:02
			Saturday the 24th of May to Sunday the
		
00:23:02 --> 00:23:03
			1st of June on the short package, or
		
00:23:03 --> 00:23:05
			to the 3rd of June on the longer
		
00:23:05 --> 00:23:06
			package, which includes Tirmidh.
		
00:23:07 --> 00:23:09
			We're going to be going with Shahakra, Inshallah.
		
00:23:09 --> 00:23:10
			And I just wanted to announce from here
		
00:23:10 --> 00:23:13
			that there are last few spaces remaining.
		
00:23:14 --> 00:23:16
			And the deadline for registration is coming up
		
00:23:16 --> 00:23:16
			soon.
		
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			So for anyone who's interested, please do register
		
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			as soon as possible.
		
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			Two more questions.
		
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			One relating to something you answered just earlier
		
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			about learning from the people of Medina.
		
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			So someone has asked, where can I learn
		
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			the context of the Quran and the life
		
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			of the Prophet in Medina in relation to
		
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			the actions of the Ahl al-Medina?
		
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			Are there any sources that you would recommend?
		
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			Books, journals, and so on?
		
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			Yeah, there are many, many.
		
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			Actually, the most important one is like Muwattah
		
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			al-Malik, Imam Malik, may Allah have mercy
		
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			on him, because all the practices of the
		
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			people of Medina are the most sound ones.
		
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			There are many, many of them.
		
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			Bukhari as well as Imam Bukhari, beside the
		
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			Hadith of the Prophet, he also records many
		
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			practices.
		
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			And then you have got these two books,
		
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			Musannaf Abdul Razzaq, Musannaf Ibn Bishaybah, which record
		
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			a huge number of the narrations about the
		
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			time of the Prophet in Medina, the Sahaba
		
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			and Tabi'een, their women, their wives, all
		
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			those things.
		
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			So you can learn these things.
		
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			Just see how the women used to be
		
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			in Medina, how the people used to talk,
		
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			how they used to move.
		
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			You don't find this extremism.
		
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			Last week, we were doing a class of
		
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			Bukhari.
		
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			Imam Bukhari has got a chapter heading, Bab
		
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			al-naumi al-mar'ati fil-masjid.
		
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			So the women are even allowed to sleep
		
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			in the masjid.
		
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			Well, actually, in Medina mosque, there used to
		
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			be men, nearly 70 men, Sufis.
		
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			They used to sleep, but women also can
		
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			sleep in the masjid.
		
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			And the mosque was small.
		
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			So you can see, the society was a
		
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			normal society.
		
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			We people don't learn how to be normal.
		
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			That's the problem really.
		
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			Our religion has become very old practices.
		
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			In a normal society, men and women live
		
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			together, but at the same time, you know,
		
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			piety, fear of Allah subhanahu wa ta'ala,
		
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			and respect everybody, and don't exceed your limit,
		
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			don't cross the boundaries.
		
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			These things are important, but you can't stop
		
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			the society from functioning.
		
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			The women need to go outside.
		
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			Women need to do many things.
		
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			Sometimes women are widows.
		
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			They don't have anywhere to look after them.
		
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			They need to earn money.
		
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			Actually, even if they're not widows, anybody has
		
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			right to earn money and to have income.
		
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			So, you know, it is important to see
		
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			what was the society.
		
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			You know, in Mu'tah Malik, a lady asked
		
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			Imam Malik, if I'm eating with my husband,
		
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			and my ex-husband comes, can I ask
		
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			him to eat with me?
		
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			Imam Malik says, why not?
		
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			Many women always have been eating together.
		
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			You see, ex-husband is not related to
		
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			her.
		
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			He's not mahram.
		
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			He's not husband.
		
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			Still, he can eat with her in the
		
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			same plate.
		
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			Arabs used to eat in the same plate.
		
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			So, you know, that's how Islam has been
		
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			flexible.
		
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			So, you know, don't exceed the limit.
		
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			Always make effort to follow the Qur'an,
		
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			Sunnah, and, you know, obey the Messenger, sallallahu
		
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			alayhi wa sallam, and, you know, don't prove
		
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			to be better than him.
		
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			Since we have two minutes left, I'm going
		
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			to ask a bit of a fun question,
		
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			one that's about you, Sheikh.
		
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			This question asks, what's your favorite book?
		
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			I mean, let's assume besides the Qur'an,
		
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			what would you say your favorite book is?
		
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			You know, from different contexts, really, there are
		
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			so many books.
		
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			I don't think why you should say that
		
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			we should not say about the Qur'an.
		
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			The Qur'an should be said all the
		
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			time.
		
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			That is the most important.
		
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			Really, people should learn about the Qur'an.
		
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			Spend more time, because I don't think anybody
		
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			can correct your mind and make you to
		
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			think properly, better than the Qur'an.
		
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			So, the Qur'an should be always central
		
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			in the mind of the believers.
		
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			And the second book that, you know, really
		
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			helped me so much is Sahih Bukhari.
		
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			It's a great book, really, and great intelligence,
		
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			and so much details.
		
00:27:08 --> 00:27:10
			It makes you clever and properly scholarly worker.
		
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			And in the Sunnah of the Prophet ﷺ,
		
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			these things are important for the people to
		
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			learn.
		
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			Then after that, you know, I learned, I
		
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			always recommend people to read Siyar A'lam
		
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			al-Nawwal of Zahabi, that Qalib ibn Abu
		
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			Rafidah, the early people that helped.
		
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			And then Sayyid al-Khatir of Ibn Jawzi,
		
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			which is a really important point from his
		
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			own experience.
		
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			They change your life.
		
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			They change your mind.
		
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			They should read that.
		
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			And also, the book that helped me a
		
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			lot is Al-Radu al-Mateqiyyin, the book
		
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			of Ibn Taymiyyah, when he refused Greek logic.
		
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			So, that actually makes very clear what are
		
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			the limits of human reasoning, how far it
		
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			can go, how we can, you know, understand,
		
00:27:55 --> 00:27:57
			really, what is the sound reasoning and what
		
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			is not sound reasoning.
		
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			That's a great book.
		
00:28:00 --> 00:28:01
			It helped me a lot.
		
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			And a few others, but these are the
		
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			most important things that can come to my
		
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			mind now.
		
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			JazakAllah khair, Shaykh.
		
00:28:09 --> 00:28:10
			Okay, we'll end here.
		
00:28:10 --> 00:28:12
			JazakAllah khair, Shaykhna.
		
00:28:12 --> 00:28:15
			Wabarakallahu feekum wa fee'almekum wa naf'ana
		
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			bikum daiman insha'Allah.
		
00:28:17 --> 00:28:19
			And we'll end with this very short du
		
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			'a.
		
00:28:19 --> 00:28:21
			Allahumma arham shahadana wa shahada al-muslimin.
		
00:28:21 --> 00:28:22
			JazakAllah khair.
		
00:28:22 --> 00:28:23
			JazakAllah khair.
		
00:28:23 --> 00:28:25
			Assalamu alaykum wa rahmatullahi wa barakatuh.
		
00:28:25 --> 00:28:27
			Wa alaykum assalam wa rahmatullahi wa barakatuh.