Ibrahim Nuhu – Ahadith 1380 Bulugh Al-Maraam
AI: Summary ©
The importance of Islam is discussed, including the use of the rujhoon and strong message to convey it. Prayer for a woman may commit a crime, but there is uncertainty about its real consequence. Visiting a young man's situation may be possible, but there is uncertainty about its likelihood. Visiting the holy mother and sister is a negative consequence, but praying with the right people is a positive experience. Visiting the holy mother and sister is a situation where there is uncertainty about its likelihood.
AI: Summary ©
I seek refuge with Allah from the accursed
Satan, the accursed Satan, the accursed Satan, the
accursed Satan, the accursed Satan, the accursed Satan,
the accursed Satan, the accursed Satan, the accursed
Satan, the accursed Satan, the accursed Satan, the
accursed Satan, the accursed Satan, the accursed Satan,
the accursed Satan, the accursed Satan, the accursed
Satan, the accursed Satan, the accursed Satan, the
accursed Satan, the accursed Satan, the accursed Satan,
the accursed Satan, the accursed Satan, the accursed
Satan, the accursed Satan, the accursed Satan, the
accursed Satan, the accursed Satan, the accursed Satan,
the accursed Satan, the accursed Satan, the accursed
Satan, the accursed Satan, the accursed Satan, the
accursed Satan, the accursed Satan, the accursed Satan,
the accursed Satan, the accursed Satan, the accursed
Satan, the accursed Satan, the accursed Satan, the
acc ursed
Satan, the accursed Satan, the accursed Satan, the
accursed Satan, the accursed Satan, the accursed Satan,
the accursed Satan, the accursed Satan, the accursed
Satan, the accursed Satan, the accursed Satan, the
accursed Satan, the accursed Satan, the accursed Satan,
the accursed Satan, the accursed Satan, the accursed
Satan, the accursed Satan, the accursed Satan, the
accursed Satan, the accursed Satan, the accursed Satan,
the accursed Satan, the accursed Satan, the accursed
Satan, the accursed Satan, the accursed Satan, the
accursed Satan, the accursed Satan, the accursed Satan,
the accursed Satan, the accursed Satan, the accursed
Satan, the accursed Satan, the accursed Satan, the
accursed Satan, the accursed Satan, the accursed Satan,
the accursed Satan, the accursed Satan, the accursed
Satan, the accursed Satan, the accursed Satan, the
accursed Satan, the acc ursed
Satan, the accursed Satan, the accursed Satan, the
accursed Satan, the accursed Satan, the accursed Satan,
the accursed Satan, the accursed Satan, the accursed
Satan, the accursed Satan, the accursed Satan, the
accursed Satan, the accursed Satan, the accursed Satan,
the accursed Satan, the accursed Satan, the accursed
Satan, the accursed Satan, the accursed Satan, the
accursed Satan, the accursed Satan, the accursed Satan,
the accursed Satan, the accursed Satan, the accursed
Satan, the accursed Satan, the accursed Satan, the
accursed Satan, the accursed Satan, the accursed Satan,
the accursed Satan, the accursed Satan, the accursed
Satan, the accursed Satan, the accursed Satan, the
accursed Satan, the accursed Satan, the accursed Satan,
the accursed Satan, the accursed Satan, the accursed
Satan, the accursed Satan, the accursed Satan, the
accursed Satan, the acc Abdullahi ibn Amr ibn
al-'As, he said a'rabiyun jaa ila an
-nabisi Allah alayhi wa sallam that was the
time when a man from the village from
the Badiyah came to the Prophet sallallahu alayhi
wa sallam fa qala ya rasulallah mal kabair
so he said ya rasulallah what is kabair
fa dhakar al haditha wa feehi wa al
yameen al ghamoos in that hadith the Prophet
sallallahu alayhi wa sallam mentioned al yameen al
ghamoos amongst the kabair of dhulm al ghamoos
bi fathi al ghayn al ma'ujama wa
dhamm al meem aakhirahu mu'mala wa feehi qultu
zahiruhu an-nasa'ila ibn al-'amr rawi al
hadith wal mujeeba huwa an-nabisi Allah alayhi
wa sallam in that narration he said, then
I said so what appears here, the one
who is saying qultu is Abdullah ibn al-'amr
not the Arabi, because Arabi is not the
one who is telling us the hadith so
qultu, so then I said ya rasulallah so
he was asking Rasulallah sallallahu alayhi wa sallam
and the Prophet sallallahu alayhi wa sallam is
answering it might be somebody else but it
can't be of her Abdullah ibn al-'amr ibn
al-'amr ibn al-'asr so he said, I asked
the Prophet sallallahu alayhi wa sallam wa mal
yameen al ghamoos what is yameen al ghamoos?
qala allati yaktati'u biha ma lam ri
'in muslimin wa huwa feeha kadhibun is the
yameen that you know, he cuts the wealth
of a Muslim I mean, he takes the
wealth of a Muslim wa huwa feeha kadhibun,
meaning he takes over the wealth of somebody
in the court case he knows that this
doesn't belong to him but then he swears
by Allah that this is his and the
judge trusts him and gave him that wealth
of his Muslim brother qala huwa feeha kadhibun,
and he is lying khurujuhu al-bukhari qala
a'lam anna al-yameena imma an takoona
bi'aqdi qalbin wa qasdin awla so yameen,
either it is bi'aqdi qalbin wa qasdin
meaning, you intended it you wanted, that is
the intention in your heart when you are
saying the yameen we know yameen right?
the oath awla, or it is not like
that bal tajri ala al-lisani bi ghayri
aqdin bi ghayri aqdin qalbin so, it is
just bal tajri ala al-lisani bi ghayri
aqdin qalbin without any intention wa innama yaqa
'u bi hasbima ta'awadahu al-mutakallim and
it just happened based on the culture of
the mutakallim, the one who is speaking meaning
he doesn't intend it this is good sawa
'un kaanat bi'ithbatin awnafin whether he is
rejecting something or he is affirming something you
know, because ya wallahi is like that, wallahi
is like that I don't mean yameen, but
we are used to saying wallah, wallah wallah,
bala wallah, la wallah everywhere you go, wallah,
wallah fa hadhi hiya al-laghw so this
is the second type of yameen, al-laghw
qala allahu ta'ala la yu'akhidukum allahu
bil-laghwi fi amalikum Allah swt does not
hold you responsible and accountable of the laghw
al-yameen walakin yu'akhidukum bima aqqattumu al
-ayman Allah swt holds you responsible of what
your heart intended that which comes to the
heart kama ya'ti daliluhu wa in kaanat an
aqdi qalbin fa yunzuru ila halil mahlufi alayhi
so if a person intended he intended the
yameen, he knows what he is doing and
he meant it then we look at the
situation of the mahluf alayhi mahluf alayhi means
the thing that you swear for you are
swearing for what?
fa yanqasimu bi hasbihi ila aqsa min khamsa
so this will be divided into five types
this will be divided into five types imma
an yakuna ma'luma s-sidqi something that
you know yes, it's true aw ma'luma
l-kathibi or you know that otherwise that
is false aw maznoona s-sidqi or something
that you think inshallah based on the vast
majority of your expectation, it's true aw maznoona
l-kathibi or based on the vast majority
of your expectation, it's kathibi it's a lie
aw ma shkookan fihi or you have shak
what is shak?
imbalance no, balance shak should be the balance
yeah al-dhanu l-qalib, this is when
you have the rujhan al-dhanu l-qalib,
this is when you have the rujhan so
you don't know whether it happens or it
does not happen so 50-50, when I
ask you do you think it does happen?
50-50, which one is more?
that's shak which one is more?
most likely it's true that's dhan which one
is more?
most likely it's kathib so you can make
some preference so we have 5 situations if
we are to look at the hal al
-mahluf alayhi right?
hal al-mahluf alayhi either ma'looma l
-sidq, ma'looma l-kathib maznoona l-sidq,
maznoona l-kathib, ma shkookan fihi 5 right?
fal-awwal, yameenu barratin which one is awwal?
ma'looma l-sidq the one that you're
sure that it is true this is yameenu
yameenu barratin sadiqatin, wahiyyilati waq'at fihi kalamin
laahi nahu fa warabbi al-sama'i wal
-ard, innahu la haqqun mithlama annakum tantequn I
love this example because no possibility of wrong
in this statement because it is from rabbu
al-alamin the first type which you know
it is true right?
this is the one that you find in
the kalamin laahi azza wa jalla this is
the yameen that is sadiqa barra, righteous, good
accepted, and sadiqa like the saying of Allah
swt fa warabbi al-sama'i wal-ard
who is that rabbu al-sama'i wal
-ard?
rabbu al-alamin, Allah swt innahu la haqqun
mithlama annakum tantequn it is haq just like
the way you speak, you know you have
doubt in your yeah, if you are not
those guys sufista'i, you remember them?
sufista'i, I mention them a lot, who
are they?
ah, they don't even agree it's not about
they don't know they don't agree that they
exist and you can see dalal, dalal, dalal
at least atheists accept that he does exist
but he doesn't agree with rabbu al-alamin
to be there, but these guys they don't
even agree with them to exist we are
not talking about Allah whether he exists or
not that's another level with the sufista'i
that's why if somebody talks rubbish in Arabic
we say this is safsata nusbatan ilaha wa
la ilqawmiyah so Allah swt says innahu la
haqqun mithlama annakum tantequn it's true, just like
the way you believe that he does exist
and your statement, your speech happened just like
that qala wa waqqat fi kalami rasulasallahu alayhi
wa sallam and also the one that the
Prophet sallallahu alayhi wa sallam said wal ladhi
nafsu muhammadin biyadih wa ayyumullaha, you know, any
oath that the Prophet sallallahu alayhi wa sallam
made is 100% true no possibility of
lying or falsehood in it qala bin
al qayyim nawsalallahu alayhi wa sallam ahalafa fi
akthar min thamanina mawdi'a, rasulasallahu alayhi wa
sallam as-suwa ba'a Allah in more
than 80 places wa adhihi al-muradatu min
hadithi innallaha yuhibbu an yuhlafa bih and this
is the intention when the hadith comes and
says Allah swt yuhibbu an yuhlafa bih Allah
swt he loves to have somebody swearing, using
his name innallaha yuhibbu an yuhlafa bih Allah
swt loves to see somebody using his name
when he swears wa dhalika lima yata dhammanu
min ta'zeemillahi az-zuhajan because it involves
glorifying Allah swt and making him a'zheem
al-thani so the first one is ma
'luma al-sidq the second one is ma
'luma al-kathib this is the yameen al
-ghamus that the prophet s.a.w. talked
about wa yuqalu laha al-zuhur wa al
-fajirah one of the names given to it
is al-zuhur wa al-fajirah ala wa
qawla al-zuhur ala wa shahadatu al-zuhur,
you remember in that hadith right the prophet
s.a.w. is talking about the kaba
'in he says qawla al-zuhur wa shahadatu
al-zuhur, qawla al-zuhur means a lion
saying something that is not true, wa shahadatu
al-zuhur false testimony given by somebody wa
sumyat fil ahadithi yameen al-sabrin wa yameen
al-masbura qalu fin niha sumyat ghamusa li
anna taqmisu sahibuha fin nar so one of
the names also yameen al-sabrin you know
sabr right?
not that sabr sabr, like the prophet s
.a.w. said la yuqtalu qurashiyun ba'da al
-yawmi sabra what does he mean by sabr?
sabr is to keep a person in a
place and he cannot go to anywhere and
then shoot him in that place to detain
a person okay I want to train my
skills, I want to test my skills to
see whether I can shoot a target from
far distance right?
so what do I do?
rather than bringing a wood or whatever I
can bring which is not a living thing
I brought an animal, let me avoid human
being I brought an animal, I tie that
animal in that place and then I make
him as a target, shoot him shoot that
animal this is what is meant by al
-qatlu sabra you don't give him a chance
to do anything, keep shooting so that's haram
for a person to do that with an
animal that's why Abdullah ibn Umar, if you
remember, in the same book I know you
forgot, but he passed some people making a
bird as a target and they're shooting the
bird so he shouted at them he said,
nahal nabi salallahu alayhi wa sallam an yuj
'ala shay'an fihi al-ruhu gharada Rasulullah
s.a.w. said, it's haram for a
person to make something that has life as
a gharad as a target so that's sabr
al-amin al-masbura, al-sabira is when
the judge keep a person and ask him
to swear by Allah and don't give him
a chance to run to escape, no, we
cannot release you you will be under the
custody of the court until the time you
swear by Allah for this that's the amin
al-sabira, where he doesn't have any choice
so in this case, he has to speak
the truth because why is the court keeping
him like this?
there is a there is a need for
that why is the court keeping him like
this?
because there is a need, so the court
will detain him and force him to swear
by Allah on something whether it happens or
it does not happen so whatever he said
he has to confirm that what he is
saying is the truth through what?
through the swearing, so he has to give
the oath so in this case, if he
is to lie then he is under this
category, amin al-ghabus because as I said,
why is the court detaining him?
because usually it's a voluntary act by the
way, when you see the court telling him,
no you have to stay that means there
is a great darurah in that situation and
his statement means a lot for the court
to be able to detect the truth so
he said something which we are not sure
but he is the only one that we
can take from him so we want to
confirm this through forcing him to swear by
Allah that yes, definitely it happened in that
way if he refuses, we know that means
he is lying if he agreed to swear
by Allah then he must make sure that
between him and Allah SWT, what he is
saying is correct yes, so this is yamin
as-sabirah al-masbura in the nihaya, nihaya
li-ibn al-athir one of the best,
if not the best written on talking about
gharib al-hadith it's a book yeah, called
nihaya li-ibn al-athir it talks about
gharib al-hadith a student of knowledge needs
this book because sometimes many times actually, you
might come across a word in the hadith
of the Prophet SAW that the meaning is
hidden from you so you need those scholars
to tell you what is the meaning of
the word so there are some people who
talk about this ibn Qutaybah has gharib al
-hadith and ibn al-athir and our scholars
also, they do a lot but they quote
so much from nihaya many times they quote
from the nihaya so I have the biggest,
if not number one big reference concerning gharib
al-hadith so it's not commentary in the
way it will come and tell you father
Rasulullah SAW this and that and then it
will give you all the details about the
hadith nihaya doesn't do that yeah, but then
it will categorize the word just like a
dictionary nihaya is just like a dictionary but
dictionary of the sunnah you know, so it
will tell you this word means this as
in the hadith of the Prophet SAW this
word means this as in the hadith of
the Prophet SAW so you know what that
word means in that hadith it's good to
be able to have a language from the
muhaddith Abu Ubaid al-Qasim bin Salam also
one of these scholars who qanu bi ilmi
gharib al-hadith وَسُمِّرْ غَمُوسًا لِأَنَّهَا تَغْمِسُ صَحِبَهَا
فِي النَّارِ فَعَلَ هَذَا فَهِيَ فَعُولٌ بِمَعْنَى فَاعِلٌ
غموس غامس غموس وزن الصرفي ميزان الصرفي غموس
but the meaning of that غموس فاعل غفور
غافر فعول بمعنى فاعل وقد فسرها في الحديث
بالتي يقتطع بها مال امرئ مسلمين so the
Prophet SAW actually made life easy for us
what is a ghamus he said they mean
that you do, you know you are lying
and you take the wealth of somebody because
of that oath he trusted you and give
you his wealth because of that oath قال
فظاهره أنها لا تكون غموسا إلا إذا اقتطع
بها مال امرئ مسلمين إذا اقتطع بها مال
امرئ مسلمين لا أن كل محلوف عليه كذبا
يكون غموسا ولكنها تسمى فاجراء and As-Sanaani
says the apparent meaning of this hadith that
we don't call it ghamus unless if you
use it to take the right of others
the wealth of others, they need to be
ghamus not to say that every swearing that
a person does and he is lying is
called ghamus he swears by Allah SWT lying,
that yesterday he went to somewhere and he
knows he is lying or yesterday he met
somebody he knows he is lying we don't
call it ghamus, we call it اليمين الفاجراء
الفجور right اليمين الفاجراء the one that is
against Allah SWT الفاسغة that comes from a
desolate person but we don't call it ghamus
because the hadith restricted it to اليمين التي
يقتطع بها مال امرئ مسلمين كذبا otherwise
you keep calling it so
you get the point right, he says before
we call something ghamus it has to be
the يمين that somebody took the right of
others you know كذبا but lying in the
يمين is يمين الفاجراء we are done with
this right the third is ماظن صدقه ماظن
صدقه something that you think, I mean based
on the vast majority of your thought it
is true you get it وهو قسمان and
this one is two types if you look
at the يمين in terms of what you
are swearing for we divide it into five
categories معلوم الكذب معلوم الصدق the one that
you believe it is true the one that
you believe it is wrong it is lying
and the one that you the vast majority
of your thought it is true and the
one that the vast majority of your thought
says it is false and the last one
is مشكوكم فيها five types مشكوكم فيها means
the one that you have shaken it, so
we are in the number three number three
ماظن الصدقه the one that you think it
is true وهو قسمان and this one is
of two types also من كشف فيه الإصابة
فهذا ألحقه البعض بما علم the one that
at the end of the day انكشفت فيه
الإصابة, you realize that it is true your
thought says it is like that but then
later on you discover that yes it is
like that this one some scholars said we
put it under the first category which is
معلوم الصدق إذ بإنكشاف سارة مثله because after
you discover then it is like that so
you say أقسم بالله it is like this
because the vast majority of your thought it
is like that but then later on you
get it correct they said it will be
similar to the first one والثاني ماظن الصدقه
وانكشف خلافه your thought is correct however later
on you realize that it is not correct
your thought is correct but later on you
realize it is not correct وقد قيل لاجوز
الحالف في هذين القسمين لأن وضع الحالف لقطع
الاحتمال فكأن الحالف يقول أنا أعلم مضمون الخبر
وهو كذب فإنه إنما حالف على ظنه some
scholars said actually in both the two situations
you are not allowed to swear by Allah
in both the two situations you are not
allowed to swear by Allah why they said
because why do you swear by Allah to
cut off the possibility of doubt why am
I saying because I don't want him to
have doubt in what I am saying I
told him so لقطع الاحتمال you are just
cutting off any possible you know doubt that
can exist and any possibility you are just
telling the person who is listening to you
no this is correct 100% correct but
if this is the case why would you
say Wallah for something that from the beginning
you know it is محتمل you are not
sure you yourself also you are not sure
do you get it this call is really
wajih I mean why would somebody use the
name of Allah for something that he himself
knows it is not yet to be confirmed
to him but the vast majority of his
thought says this so حتى من باب الادب
is wrong for a person to go for
this that is why he says some scholars
said it says لاجز الحل في هذا القسمين
in both situations a person has to fear
Allah SWT not to swear by Allah SWT
in this circumstance so القسم الثالث ماظن صدقه
هو ينقسم إلى قسمين من كشف صدقه ومن
كشف خلف الصدق and we have heard what
the scholars said الرابع ماظن كذبه what you
you thought it is not true والحلف عليه
محرم swearing by Allah SWT for this is
حرام yeah because at the first place you
the vast majority of your belief it is
it is wrong why would you cancel this
and go and swear by Allah SWT that
it is correct الخابس ما شك في صدقه
و كذبه هو أيضا حرام this one also
is حرام because if we say you cannot
say والله for something that you thought it
is correct for sure in this situation you
shouldn't say والله so
based on the whole thing we have said
we learned that it is حرام for you
to swear by Allah SWT except in one
situation which is معلوم الصدق معلوم الصدق exactly
we will explain inshallah قوله مالكبائر in the
hadith فيه دليل على أنه قد كان معلوما
عند السائل أن في المعاصي كبائر و غيرها
we learned from this that the سائل the
questioner he knows that there are two types
of معاصي كبائر and صغائر كبائر and صغائر
is that is that clear because he says
مالكبائر he asked him what is كبائر he
knows that it is something called كبائر و
غيرها و اختلف العلماء و قد اختلف العلماء
في ذلك فذهب امام الحرمين ابو المعالي الجويني
عبد الملك وجماعة من ائمة الاعلمين الى ان
المعاصي كلها كبائر ابو المعالي قد يقول هذا
لانه عابد عابد من حيث العبودية عابد
عابد من حيث العبودية عابد عابد عابد عابد
عابد عابد عابد العبادة تلعبو
عبد الله مبارك يقوله هذا عبد الله مبارك
لم يدخل العمول بحجم خيالنا شخص رخيص جدا
شخص رخيص جدا اذا كنت مخطئ شخص يشتري
قبلا 30000 دينار و اغنى stolen.
Just leave it like that.
You can ask, why does he buy?
I can buy something 30,000 dinar, where
I can get another one, one dinar, and
I'm not musrif.
It depends on why am I buying it,
what is it in that thing that I
bought it for.
Yeah, something that you buy, if we are
going to evaluate, you know, and quantify the
value, it will be maybe greater than what
I'm saying.
So when somebody buys something based on the
need, he knows what he's looking for, and
the reason why he bought it.
It's not israf, no matter how much he
spent in it.
Israf is, This one just look fancy, that's
fine.
That's israf, wasting money.
You're buying things which you might not use
them throughout your life.
But if a person buys something for quality,
and it's just very expensive, and somebody like
him can afford doing, it's not israf.
That's why you might not blame him, but
you blame another person who does the same
thing, but he's poor.
At the end of the day, you might
be going and begging people to help him,
you know, and regret for what he did.
A shahid, according to that story, that horse
got stolen, and his slave came and asked
him, where's the horse?
Because his heart is always with that horse.
He knows how much he bought.
He said, where's the horse?
He said, gone.
Gone?
He said, yes.
Who took it?
Somebody, a thief.
A thief took it.
He said, okay, where were you?
He said, I was praying.
You were there?
He said, yes.
He said, why didn't you go and get
it back?
He said, I was praying.
Maybe you might blame this.
Why did he let it go?
Not buy, but this one.
Because Islamically, if you are praying, and somebody
come and take your property, and just cut
the prayer and go and get it.
Halal for you to cut off the prayer.
Go and get it.
So he said, no, I was praying.
So why didn't you get it?
He said, I was praying.
Just like that?
He said, yes.
That's it.
So, at least make dua against him.
Say, okay, no problem.
This one we can do.
He said, Allahumma.
He said, if this man stole my horse
because of poverty, ya Allah, make him rich.
However, if he was stealing my horse because
of following his desire, ya Allah, guide him,
so that he will not steal again.
Qulubuhum safiya, yaani.
Qulubuhum safiya, yaani.
Who was there?
Who can do this?
I was in a masjid, and the mu
'adhin was sending curses and la'anat against
one of the thieves.
Until the time the imam told him, please,
khalas.
But that thief, if you see what he
did, maybe also you will support the mu
'adhin.
He went to steal the fan.
From the masjid?
No, that one is not fine, but you
can understand.
He went to steal the fan up there.
He couldn't find a ladder.
He put books and the Quran and everything
to help him to go up.
And he forgot to take him back.
So when people came, they see the books
there, for sure he used them.
That's what made the mu'adhin annoyed.
He was sending curses, la'anatullah.
These type of people, you should ask Allah
to guide them.
In our aqidah, you don't curse a mu
'ayyin.
Ask Allah to guide him.
Because now he is putting the Quran or
the books to get to that place, and
he is not cursed yet.
If Allah curses him, what do you think
he will be doing?
Worse.
It's not good for us, actually, to see
him being cursed.
This is smartness in dealing with matters.
That's why those people, subhanAllah, life with them
is really amazing.
But us, hatred, hikd, and unforgiveness, this is
my thing, you have to...
In the past, it's not like that.
A thief made a mistake and he went
to the house of Malik ibn Dina.
SubhanAllah, Malik ibn Dina.
He went to the house of Malik ibn
Dina by mistake.
To him, the purpose is getting into the
house, but this is not the house he
is looking for.
He went to the house of Malik ibn
Dina, one of our great scholars.
He checked the house, checked the house, went
everywhere, and Malik was there, looking at him,
doing his will.
Maybe he is tired of praying, just taking
some rest.
And this guy came to the house.
Checking the house and he couldn't find anything
to steal.
After that, he just packed his things and
go.
While he was on the way, Malik ibn
Dina said, he called him.
He says, He says, since you couldn't find
anything from the dunya, I guess you are
looking for the dunya, but since you couldn't
find anything from the dunya, because the house
has nothing, just Malik and some of his
books.
Maybe some mud, if he has one, that
he sleeps on.
He says, since you couldn't find anything from
the dunya, do you have any interest in
the akhira?
SubhanAllah.
Not, I will take you to the police.
I will do this and that.
He finds it as a means of dawah.
He said, do you have any interest in
the akhira?
And the thief said, yes, I do.
He said, come, please go make wudu.
Let's make wudu.
That time was about to make adhan for
the fajr.
He said, that was the first time they
saw Malik ibn Dina walking with somebody to
the masjid.
He didn't go to the masjid with somebody.
So he took him to the masjid and
he went.
He prayed.
He finished the prayer and then he left.
People know this guy to be a criminal
in the community.
They told him, Sheikh, did you work with
this person?
He said, yeah, he came to steal us,
but alhamdulillah, we managed to steal him.
He said, he came to steal us, but
alhamdulillah, Allah SWT gave us the ability to
steal him.
May Allah SWT grant us success and peace.
So he's talking about the kaba'in.
So Imam al-Haramayn, he said, actually, all
of the dhunub are kaba'in.
There is no sagheer dhunub.
All of them are kaba'in.
You get it?
He said, all of the dhunub are kaba
'in.
That's why Ibn Asim says, According
to the aqidah of Ahl al-Sunnah, we
have kaba'in dhunub and sagheer dhunub.
Otherwise, what is the point of having the
saying of Allah SWT, What does that mean?
That is sagheer.
So he says, there is no kaba'in.
But the majority of the scholars said there
is kaba'in.
I'm sorry, Abu al-Ma'ali says there
is no sagheer.
They're all kaba'in.
Majority said, no, there are kaba'in and
sagheer.
And Abdullah ibn Abbas He says, Allah
has written, He's going to reach that la
mahala.
And then he says, The eyes commit dhunub,
which is to look.
Mention the yad when it touches and the
rijl when it goes to the place.
You know, the ears.
Whatever the Prophet also mentioned in that hadith,
He said, The one who testifies that to
make it a real zina is a private
part.
So Abdullah ibn Abbas said, This is the
closest thing you can use to describe a
lemmum.
Other than the kaba'in dhunub.
You get it?
So we learn from this that there is
kaba'in and there is sagheer.
And Ibn San'ani somehow is dhahiri.
He said, there is no evidence to call
something kaba'in and sagheer.
We don't call it sagheer.
We don't have any evidence for that.
And the majority of the scholars did not
say it is sagheer.
But they said, based on the inferences from
the ayah, we learned that there is also
sagheer dhunub.
Kaba'in, what is the opposite of kaba
'in?
Sagheer.
And the opposite of kaba'in is the
agreement that one of the sins has nothing
to do with justice, and the other has
nothing to do with it.
So some scholars said, Actually there is no
big difference because all of them agree that
sins are not equal.
Some of them affect the justice of the
person, meaning the credibility of the person.
We don't trust him.
His trustworthiness will be affected because of the
sins he is committing.
And some are not.
They don't have that capacity to prevent a
person from getting his testimony accepted by the
court.
So in the hadith, the Prophet ﷺ mentioned
shirk in the kaba'in.
He mentioned disrespecting the parent.
And he mentioned murdering a person.
And also the yameen al-ghamus, the one
that we just talked about.
You get it?
So inshallah, in the next dars, we will
talk about this issue of the kaba'in
dhunub and sagheer dhunub, inshallah.
And after that also, another interesting debate amongst
them about asma'ullahi wasifatih.
Asma'ullahi wasifatih.
Are they restricted?
You know, Allah has 99 names or more
than 99 names.
We will see the approaches of the scholars,
inshallah, in the next class, if Allah ahyana.
This one?
Or mine?
Imagine, your thing is increasing.
Your bill is increasing.
Or we leave it to the president.
This one is very strange.
We will never get anything.
Yes, Adam.
Assalamu alaikum, sheikh.
Wa alaikum salam.
From Sister Samira.
Is it necessary that when a sister takes
khul, her parents must agree and show their
consent?
And what should the sister do if the
parents don't support her?
When she takes what?
When a sister takes khul, does she need...
Khula.
Divorce.
Does her parents need to agree?
No.
They don't need to agree.
But I will advise her to let them
know.
Whenever a person decides to leave his family,
it's good to consult somebody that he trusts
so much.
Because trust me, sometimes it's just useless things
that provoke divorce.
Sometimes it's just something that is useless.
So it's better if a person can consult
somebody before he finalizes the decision.
So for a sister, I will advise, if
the parents are okay, kind, good, she should
talk to them first.
However, sometimes the situation might be so critical.
Let's say this person is really a desolate,
drunk, somebody drunk, dealing with drugs.
She knows.
And she tries her best throughout her life
and this person is not changing.
Corrupting the children.
You get it?
Really, really, really clearly.
Fasiq, Fasiq.
And if she is to seek my advice,
should I inform my parents?
I will tell her, just finalize the divorce.
Immediately.
Later on, your parents can know what exactly
happened.
But in the normal circumstance, it's better for
her to inform the parent so that the
parent can advise her wisely.
But is it their right to be informed?
No, it's not.
This is her right to look for the
divorce.
But it's good to let them know.
Because at the end of the day, when
the divorce happens, where does she go?
She goes back to them.
Yes, Sadaf?
From Sister Aisha.
Assalamu alaikum, Sheikh.
I have a question about backbiting.
Can a Muslim backbite a Muslim criminal?
No.
But if the criminal is committing the crime
openly, there is no backbiting.
Just discussing what he is doing.
You can tell that person, you are just
wasting your time.
It's better for you to discuss other matters
than wasting your time talking about this loser.
Do you get it?
But any Muslim, if he is a Muslim,
and what he is doing, you are the
only one who knows, you are not supposed
to tell others.
You are supposed to advise him.
Yes, of course, that's not backbiting.
Somebody is openly harming the community, you can
talk against him to others, to remind people
about what he does, so that they will
stay away from him.
You can report him to the police, if
you are not going to get into trouble
also.
Because in some places, also, when you report,
you might get into trouble.
But it's good for a person to think,
to see how to do the reporting, in
the way he will not get himself into
trouble.
Next.
From Sister Aisha, Sheikh, can a righteous Muslim
still enter Paradise without saying the Shahada?
Yes.
The Shahada means when he is about to
die, right?
Yes.
It is not necessary for a person to
go to Paradise that he has to die,
saying Ash'haru la ilaha illallah.
Get it?
What Allah wants is to die as a
Muslim.
Dying as a Muslim, mu'min, that's it.
Whether he ended his life with la ilaha
illallah or not.
Even the people who say la ilaha illallah,
is it possible for them to go to
* first?
Yes.
Because Rasulallah s.a.w. said, وَإِنْ أَصَابَهُ
قَبْلَ ذَلِكَ مَا أَصَابَهُ If he says la
ilaha illallah, صِدْقَ مِنْ قَلْبِهِ He will go
to Jannah.
وَإِنْ أَصَابَهُ قَبْلَ ذَلِكَ مَا أَصَابَهُ So even
if something happens to him before, but at
the end of the day, Jannah.
So it's a confirmation that at the end
of this person, as long as he died
believing in Allah s.w.t. and that
he is the only one, then he will
go to Jannah.
But if he is a criminal, doing everything
that he wants to do, but at the
end of the day, he managed to say
la ilaha illallah, which sometimes is very difficult
actually for the criminals to say la ilaha
illallah.
But if he managed to say it, if
Allah does not forgive the balance of his
sins, He might be taking him to *
for a while, and then to Paradise.
That's why the Prophet s.a.w. said,
صِدْقًا مِنْ قَلْبِهِ It's not just saying la
ilaha illallah, but are you among the people
of la ilaha illallah or not?
This matters also a lot.
From Sister Shafa, when Imam al-Haramayn said
that ذنوب الصغائر does not exist, why did
he say this?
Insha'Allah, keep this question for the next
class since we are going to talk about
the kabair and the sughair in more detail.
Maybe the answer will be given.
In case we did not answer this question
then, then Adam should ask the question again
insha'Allah.
So Shafa please observe a bit more patience.
Insha'Allah that will be better for all
of us to discuss this matter after talking
about the details concerning that matter.
From Sister Umrayan, can you choose to do
a salah at a later time?
Can you choose to do?
We answered this.
Can we choose to do a salah at
a later time, for example, Asr and Maghrib,
or only if the difficulty extends from the
first salah to the next?
No, as soon as the difficulty exists, a
person does have a right to combine.
But if, let's say, the difficulty exists, a
person delays the combination of the prayers, and
then the difficulty is gone.
Al-hukum yaduru ma'a illatihi wujudan wa
'adama.
We should apply our dars in qawait there,
Umrayan.
Al-hukum yaduru ma'a illatihi wujudan wa
'adama.
Hukum goes with the illah, wujudan wa'adama.
Why am I allowed to combine the prayers?
Because of the difficulty, but it is gone.
Then in this case, I'm not supposed to
do the combining of the two prayers.
Then there is no any...
She intended to combine because she is in
a difficulty now, right?
She is waiting for the Asr to come,
since she believes that inshallah, at the time,
the difficulty will be gone, right?
However, before Asr, difficulty is gone, or right
after the Asr, I mean, right after the
dhuhr time, difficulty is gone.
You get it?
So, in this case, that is nothing to
say because dhuhr has already been taken to
that place based on a reason.
The person shouldn't be blamed.
Having the difficulty being removed, you get right
after the time comes, I mean, passes, the
person shouldn't be blamed.
So, what I'm saying is, the time already
finished and a person delay it because of
an excuse he has Islamically, he shouldn't be
blamed.
But if the time, the difficulty is gone,
let's say, she is facing some issues, but
then the difficulty is gone before the dhuhr
time finishes.
She has to pray dhuhr on time.
There is no justification for the combination now.
You know.
Yeah, but
the time for Maghrib already gone, right?
Yeah, that's it.
So, what does he have?
Nothing except to pray both of them in
the Isha time.
He has to make sure that the Isha
time does not go out before he prays.
Yeah, because when he has excuse, he is
praying on time.
When there is excuse, you are doing your
thing at the time which Allah SWT permits
you to do.
You get it?
Yes, Adam.
Finished?
No, a couple more.
Okay.
From Sister Omran, if we start a prayer
with jama'ah, with no qasr, with the
imam, can we follow the next with qasr?
I mean, they started the prayer with jama
'ah.
She start the prayer with jama'ah.
The imam is making qasr.
I'm sorry, completing his prayer.
Yeah.
They have to complete that prayer.
The next prayer, if they're combining, the next
prayer when they do, they do it qasr.
Unless if they follow the same imam.
You get it?
But they can just do the qasr and
khalas.
But the one they are with the imam,
as long as they catch up the last
ruku, then they have to complete it fully.
Can you move the place of salah to
a different area if you do the first
salah in jama'ah?
I think we answered this question.
Did we?
I think we did.
It's on, right?
It's on.
Yeah.
Okay.
From Sister Sa'ada, As-salamu alaykum wa
rahmatullahi wa barakatuh.
I just want to confirm that if a
woman has the choice between reciting silently and
out loud when she prays alone or in
the presence of maharim.
When she prays alone, it's better to follow
the sunnah of the Prophet ﷺ precisely.
What to be read louder, read it aloud.
What to be read silently, she read silently.
Yeah?
When she is with the maharim, also the
same thing.
She is outside, always silent.
Finish.
I have one question.
Sorry, Sheikh.
You said that you can only swear upon
Allah in the case of ma'aloum as
-siddiq.
So, if I am in a, let's say
I am put in a position where I
need to swear upon Allah and I saw
it with my own eyes, but let's say,
or let's say someone was in my position
and he wanted to be a little bit
tricky.
So, maybe his eye has some problem or
maybe sometimes he thinks he sees things.
Can he say, can he bring these up
and say, you know, maybe I didn't see
it and then refuse to swear upon Allah
even if he saw the thing in front
of him.
You can tell them this.
I have doubt.
I don't want to swear by Allah SWT
on something that I am not sure.
They must accept this from you.
What if I saw the thing, like I
see ma'azin right now.
Can I still say like, make things up?
Unless if you are shakkaq, person who is
always having shak.
Then we give you that.
Otherwise, we tell you, did you see him
or not?
Yes, I saw him.
That's what we need.
And if they say, swear upon Allah.
We always have this waham.
He said, no, I think I saw ma
'azin.
But then it turns to be ma'azin
wasn't even in the university that day.
Next time also, it happens like that.
This type of people, they shouldn't swear by
Allah SWT to emphasize on something.
They witness.
But if a person is normal, and he
saw something with his own eye.
Why wouldn't he swear by Allah?
That's why Uwaibir Al-Ajrani, with the Prophet
SAW, he went for the li'an.
He said, Ya Rasulullah, I saw with my
own eyes.
That his wife is committing.
He said, it's not somebody told me.
He said, I heard them speaking about it
when they're committing the zina.
I saw them with my own eyes committing
the zina, Rasulullah.
Emphasize.
He said, Ya Rasulullah, I saw them.
That's why when he asked him to swear
by Allah, straightforward.
He swore by Allah SWT four times.
Four times.
And khamsah, he says, if I am lying
against her, may Allah curse me.
When it comes to her, because the companions
believe that how is it possible for a
man to come and swear by Allah in
the presence of the public about his wife
committing zina.
They can't comprehend this.
They believe 100% this man has to
be right.
But for her case, when she comes and
she did also.
Number five, they stopped her.
They said to her, this will confirm what
you have asked for.
So don't rush.
So, She kept quiet for a while.
What does that mean?
Something going on.
She kept quiet for a while.
And then she said, I will not embarrass
my people.
So she decided to, you know, favor her
people over her own personal interests.
Allahumma asta'ala.
So she said, if he is speaking the
truth, may Allah be angry with her.
One of you is lying.
And then he asked them to go and
watch and see, to see the child who
is going to be born.
What type of a child is this?
He gave them the description of both the
husband and the accused person, Shirk ibn Sahma.
He said, if he looks like this, look
like that, that's when he belongs to the
accused person.
And it happens like that.
That the child, the baby comes looking like
the accused person.
So they told the Prophet ﷺ, the Rajul
al-Sadiq.
The Prophet ﷺ said, if I can punish
somebody without bayyinah, lakana bayni wa bayna hadhihi
shan.
But Allah asked her to do the li
'an, that's it.
We don't have anything against her.
She got what she asked for.
That's between her and Rabbul Alamin.
So a person who knows it happens, can
swear by Allah swt, but if you're not
sure, why would you say wallahi?
Or something which you're not sure whether it
happens or not.
Sorry to, if this is, I wanted to
clarify.
Let's say I saw someone commit a ma
'asi.
I saw it like I see this camera.
You're scared of ma'azin?
I don't want to accuse ma'azin of
anything.
But I like this person and I don't
want to testify against them.
So when I come into the court, I
tell the judge, you know judge, yesterday I
was sick.
I was in the doctors, so I'm not
feeling so well.
That's lying.
But what if I really was?
Then just don't go at the first place.
There's no witness.
What if he called me?
Who?
The qadi.
The qadi called you?
Tell him, wallahi, I don't know what to
say to you.
Ask him, what really happened to ma'azin?
I can turn the battle to ma'azin.
Ma'azin, what really happened?
What was the case actually?
I need to know.
Judge, I'm very sorry.
I really cannot swear on something that I'm
not so sure.
Not so sure, maybe ma'azin was forced,
maybe he's doing it willingly.
I'm not so sure.
Did you see him in the place?
Yeah, I was passing.
I saw somebody that looks like ma'azin.
I said, who is the name of the
guy?
Karim.
I saw Karim.
I was passing.
Yes, I think, I believe I saw somebody
that looks like him.
Are you sure he's the one?
I believe it might be the one.
Might, might be the one.
Just leave it like that.
Okay.
And then go.
Allah grant us good.
What does Islam say about women who pray?
It's okay for a sister to pray with
niqab if she's in a place where there
is non-Bahari in the place.
Actually, if she believes in the niqab to
be wajib, she has to pray like that.
She cannot uncover her face.
She can only do it in a place
where there's nobody at home.
At home, it's haram for her to cover
her face.
You see cameras and things like that.
Because sometimes there are cameras.
And who is that monitoring the cameras?
Brothers.
Oh, that's right.
Yeah.
She doesn't show this person, but she shows
that one.
Happy?
This is the last question, Sheikh.
I'm Sister Sa'ada.
Follow-up question to Qasr.
Is it also better for a woman to
choose to pray each salah at its time,
or it's only for men so they can
pray in the mosque with others?
When?
In the Qasr Salah.
For a woman, no.
I will choose for her to pray Qasr
all the time.
Not to pray with the people.
Men's are different because they have to go
to the masjid, and it's not appropriate for
him to keep praying at home.
When there is Adhan, he should go and
pray with the people in the masjid.
You get it?
But for a sister, why can't she apply
the full sunnah of Muhammad Sallallahu Alaihi Wasallam?
Get it?
And get the best reward.
Since she's not required to go to the
masjid, why would she pray?
Why would she go to the masjid in
the first place?
And lose a lot.
Because Qasr Salah is better than making it
full.
If you qualify to do Qasr, it's better
for you to do Qasr rather than completing
the rakat.
Alhamdulillah.
Last of the last then.
Does not?
Pray.
Is it right that he does not get
washed?
He does not be prayed on?
Janazah?
When he dies.
It depends.
It depends.
If he believes in the prayer to be
part of Islam, but out of negligence and
laziness, he doesn't do, most of the scholars
believe that he's still a Muslim.
Very, very bad and evil Muslim.
His sin is worse than committing zina and
taking riba.
Tariq Salah is worse than aqil ul riba,
than the one who's making rishwa, taking bribe,
you know, the one who's committing zina.
Tariq Salah is worse than this.
However, you have another opinion which is taken
by many scholars from Hana, you know, and
this person is kafir.
But we have to know that we're talking
about somebody who does not pray at all.
If he prays sometimes, twice in a year,
you know, once in a week, once in
a month, there are some circumstances when he
is thinking that he's at ease, he prays.
This is not in the picture.
They're talking about somebody Tariq Salah bil kulliyah.
He doesn't pray at all.
You get it.
So, according to this first opinion, the opinion
of the majority of the scholars, he's still
a Muslim.
We wash him and his wife can stay
with him.
According to the second opinion, his wife actually
has to stay away from him because she's
married to a kafir.
So, when he dies, we don't wash him.
We don't bury him in the Muslim graveyard.
We take him to the non-Muslim graveyard.
However, Wallahu alam, the opinion of the vast
majority of the scholars is closer to the
truth.
Wallahu alam.
Okay, this is about him.
What about me?
Is it haram to hang out with someone
who does not pray?
Or he does not, he told me personally
that he does not believe in the Day
of Judgement.
He's just worshipping...
That's kafir, actually.
That's kafir.
But he told me that he is just
believing in him in case if he dies,
all these things became true and there is
actually Allah.
He said, I'm not losing anything.
Exactly, this is the one that Allah SWT
is referring to in Surah Al-Hadeed.
وَلَكِنَّكُمْ فَتَنْتُمْ أَنفُسَكُمْ وَاتَرَبْتُمْ وَارْتَبْتُمْ وَغَرَّتْكُمْ
الْأَمَالِيِّ And this is going to happen and
set to them on the Day of Judgement.
They have shak in the Day of Judgement.
Any of the pillars of Islam and Iman,
if somebody has doubt for them to be
valid or not valid, it's kafir.
كُفْرٌ مُخْرِجٌ عَنِ اللِّهِ Why?
He said he doesn't believe in the Day
of Judgement.
He told you, right?
خلاص You don't need to call him because
he is.
Whether you call him or you don't call
him, he is.
No, you can walk with a kafir.
But to make a person as a friend,
close friend that you hang out with, that's
wrong.
No, no, no.
You can sit with a kafir.
No problem.
He is not Muslim.
No, we have to check first.
At the first place, was he a Muslim
or not?
If he was a Muslim, believing in all
of these and then later on, طَرَىْ عَلَيْهَا
ذَا فَقَالَ إِنِّي لَأُمِنِي بِيَوْمِ الْقِيَامَةِ Kafir.
He is murtad.
Somebody has to bring him to Islam.
أعوذ بالله من الشيطان العظيم.
Wallahi, you hear this type of things that
are coming, you know.
اللهم استعلم.
But he believes because he is afraid that
if the Day of Judgment...
He doesn't believe.
No, no, he says...
I got that one.
I got exactly what I'm trying to say,
right?
In case.
Right, Rifat?
He says, I just accept it because in
case.
But he, personally, he doesn't believe that the
Day of Judgment can happen.
This, you must, those pillars of iman, you
must have yaqeen, that they are true.
You get it?
الشك في الله كفر.
الشك في أي جزء من أركان الإيمان ركب
من أركان الإيمان is كفر.
Somebody has to remind him to believe because
he doesn't believe.
Keep doing, keep doing, Rifat, keep doing.
No problem, don't worry.
Don't worry.
Just keep doing.
Wallahi, just keep doing.
Keep doing.
Inshallah.
May Allah guide us to the truth.
Ameen.
Living the correct, I mean, Munaj brings death
and accepts tragedy.
Living in Saudi, living in this and that,
cannot protect the iman of a person.
I was in Medina one day and subhanAllah,
a brother, a taxi brother was trying to
send us to the grave.
It was over speeding.
SubhanAllah, we couldn't stop him.
What can you do?
We are afraid.
Is he drunk?
Is he okay?
He's a young man.
But he was telling us whatever Sharia says,
he's against it.
He was like, we just, I mean, waiting
for the time we will be leaving this
guy.
And he's over speeding, you know.
Alhamdulillah, we managed to go out and run
with our life.
That boy was telling us he's against Islam
and whatever Sharia.
I still remember his words, Sharia.
Sharia says, yes, to me is no.
Totally against.
I mean, this person is a Muslim.
I accept Sharia because I live in this
place.
No, it doesn't benefit him at all.
Realistically, he doesn't accept it.
If he said he accepted because he lives
in this place, that means he is not
a believer.
May Allah grant us good.
Subhanaka Allahumma wa bihamdika sharaan.
I saw a video about the father who
lost his young daughter a while ago, like
a year ago.
And then the daughter, she always comes to
the father in the dream complaining to him
about someone beside her in the grave who's
being punished.
Someone?
Someone beside him in the grave, in another
grave.
Someone beside him.
There's another grave beside the daughter.
He's being punished and this punishment is harming
her.
You mean, lost his daughter, she died?
Yes, she died.
So she's coming to the father in the
dream almost every day complaining to him and
asking him to change her grave.
Because he's harmed by this person.
Yes, so he asked the scholars about it
and they said, you have to go check
up on the daughter in the grave.
He went after one year, her body is
exactly the same and we saw the video.
Her body is exactly the same and he
had to move her from another place.
And thereafter that he never had a dream
again about her.
Can this actually happen?
Yes, realistically, possibility, yes, could be possible.
But this, is it true?
Because me, I lost trust in the media.
well, I lost trust in the media.
Leave that, leave that, leave the media.
I lost trust in the media.
But I'm not saying it did not happen.
But I'm just saying, I personally, trust me,
I lost trust in the media.
Yeah.
Somebody is there in control, not us.
But is it possible to have something like
this?
very possible.
Very possible.
A dead person could be seen in a
dream and he might talk and that talking
might be true.
Thabit Ibn Qais talked to somebody, he says,
somebody stole my, a person saw him in
a dream.
Thabit said, this person stole my armor and
he hid it in a place next to
the horse raising up its feet and he
put it under a pot.
Please go and take it because it doesn't
belong to him.
So he woke up he went to the
place and he found it precisely in the
place that Thabit told him in the dream
and Thabit is dead.
And Thabit asked him to do something for
him.
He said, I was supposed to do something
but however, I couldn't do it because I'm,
I was killed in this battle.
He said, please do it for me.
So he told Abu Bakr that he found
what Thabit says to be true about that
thing.
Abu Bakr said, yes, even the wasiya also
we are going to execute the wasiya.
You know wasiya has to be done before
death.
This is the only person that made wasiya
after he died and the wasiya is executed.
You get it?
Because we found the dream to be true
then Abu Bakr said, let's do what he
said, what he wanted us to do.
So it's possible.
Even the femine said that is a person
who you know his kids they were looking
for something from him.
A written agreement between him and the landlord
because the landlord asked them to leave the
house.
And the father said, you still have six
months.
The landlord said, no, it finishes.
Where is the evidence?
So they saw the father in the dream.
The father told one of them, go to
the library in the book so on, so
on, so on, page so on, so on,
so on, open.
The paper is there.
When he woke up from the dream, he
went to the book, that book, opened the
same page the person mentioned and he found
the thing written there.
It's possible.
But those, you know, but these two, but
this one, the question is, did it really
happen or not?
I have a big question mark on the
media nowadays.
But is it possible?
Yes, we have examples in the past.