Ibrahim Nuhu – Bulugul Maram 01-06-2024
AI: Summary ©
The speakers stress the importance of protecting animals and avoiding poisonous activities while learning the language of the bird and finding the right way to die in a situation. They also discuss the use of the name of Jesus in the holy Bible and its potential consequences, including negative consequences for couples with children and the potential consequences of divorce.AI: Transcript ©
That's exactly the of today.
This is, the topic, the the the 4th
issue that he wanted to discuss.
Not yet. I have full I just provide
in case.
Just a second. 1st of which month is
that? June. Right?
Doesn't understand
Mali.
You know?
So
reading
we continue from where we stopped last, Dallas.
And last time we were talking
about,
lessons extracted from the hadith of Adi Bin
Hatim. Right? And, the hadith of Adi Bin
Hatim
about Asaid. So today we'll be dealing with,
the 4th issue.
And this, Masala will be dealing with the
issue of Asayed.
Hunting using other than dogs.
Is it halal? Is it,
is it, I mean, haram? You have to
do you have to use the dogs. K.
We will see Insha'Allah what these callers happen
to see concerning this, matter.
Straightforward talking about,
dog.
Hadiz
is,
noss when it comes to the dog.
Meaning,
there is clear evidence that shows that the
dog is is okay.
Okay.
That's why we'll keep on calling if I
don't stop him.
When it comes to, dog.
But there is a controversy among the scholars
concerning,
using other than the dog.
Like the cheetah and the the tiger.
Yeah. You train them to
to hunt. Is that fine?
Do we treat them like dogs, or,
we have any
other treatment concerning them? You know.
And in the the birds,
like the falcon,
you know, and shahin these are all the
same family of,
the falcon.
So if somebody trained them
to hunt,
when they hunt for him, can he eat
them just like the way he eats what
was,
taken,
you know, or captured for him by his
dog?
For the Abba Malik on Walls Harbor,
Imam Malik
and his disciples, his students,
they believe that
it is halal,
you know, to use any animal and whatever
animal, you know, you're using, whatever they capture,
is halal for you as long as you
train it.
Whatever accept, you know, education,
train. Whatever accept training, it's okay for you
to use it.
And had to send out. What is send
out?
Cat, wild cat, wild cat, or just a
normal cat.
If you have a cat and you train
it and the cat got for you something,
according to this opinion of Imam Malik
and his, student, it is okay for you
to to use it.
But some scholars
such as Mujahid
they said,
no, the only side that is halal
is
the one that is taken by
Whatever you
got through other than the dog, then
you must make sure that you slaughter it
first.
You get it?
Dust means it's a condition that you have
to reach that animal alive.
If that,
you know, tool or means that you're using
killed, then you cannot eat. So according to
this second opinion, the only animal that you
can eat
when your animal killed it, it is the
one that was killed by your dog.
That's it. You know?
You get it? If you use,
tiger, it doesn't work. If you use
Fahat,
the cheetah, it doesn't work. If you use,
cat, doesn't work. Falcon, doesn't work. Any other,
bird you're using, eagle for is for instance,
if you can train it, it doesn't work
also according to this second
opinion.
So
but maybe the problem isn't it that that
one.
And what you taught from the Jawari, Al
Kawasib,
you know, those animals that, you know,
provide for you what you what you ask
them to get for you.
So the second opinion,
can use this ayah also. That's
Yeah.
They said because it is taken from the
word.
So even the training,
extracted the name from the dog itself. So
that means Allah wants you to restrict it
to the dog.
Is that I think?
It takes 1. Oh, it takes 1. Okay.
So,
so they said it is taken from the
word Al Kalb.
That means only dog could be
could be used. Other than the dog, you
cannot you cannot use them.
So some scholars said no. It is not
from Kalb. It is from Al Caleb.
You know,
harming, injuring, you know, something.
They said,
fishmal jawarhekullah.
So this one includes all of the animals
that have the same nature,
using their claws, their fangs,
to to injure something, to cut it, to
harm that animal,
it's okay. The point is, does it accept
training or not?
If you can train it, then, Khalas.
It is possible for you to use it
in in your hunting.
So Al Jawara, Allah Subhanahu Wa Ta'ala says,
Jawara,
he said that they provide us for their
own people. They harm the animal, kill
to bring it to to their own owners.
And this is general. Allah says Jawari.
He did not say
Yeah. And this is doesn't
talk about dog alone. It talks about anything
that has the same nature.
These are the providers and those who injure
the animals, you know, and
they,
they they brought them to their owners.
Whether they are dogs, you know,
or they are birds, you know, or
Al Fahad Al Fahad Cheetah. Right?
Walcan dog themselves, Wal Namir.
And all types of, the eagle and falcon,
families.
And these are the the Oqab, the Bazi,
the Sakhr, and Shahid. All of them are
they're they're from coming from the same, family.
Different, nature, but the same family. They're all
So Allah says Mu'al muqalibina. Right?
Mu'alibina means Mu'alimin,
aside, aturuk aside, you know, so they use
their wisdom, you know, their skills to train
the dogs or any other animals to be
able to
harm that which they they reach, you know,
and they cut and they bring it to
them, or they keep
it for them until they reach it.
And it is extracted, derived from the word
al Kalb
because
mostly dog is the one that accepts this
training.
Who goes and bring the
the what do you call it? The fahat?
The cheetah to to train it. You know?
You get it? So mostly when they go
for the hunting, they use
dogs. You know?
That's the reason why it is a dog
is used, not anything else.
The problem. I will just keep shouting.
You get you get it. Right? So it
is supporting the sec the first opinion that
says,
it includes anything that can accept,
you know, Teddi trade.
And sometimes those animals what what do you
call those animals? The one that dog's family,
cheetah, lion and
Carnivores.
Can yeah. Carnivores. Okay.
So this this these these animals,
and sometimes they are called dog also.
They call cheetah, dog. Tiger dog, lion also
dog.
Because that is a hadith.
The prophet said,
You
know? He says, Yeah, Allah. Let him get
into trouble with 1 of your dogs.
Fa'akallahu Asat.
He was killed by a lion.
Rasulullah Sallallahu Alaihi Wasallam said, Yeah Allah, let
him get into trouble with 1 of your
dogs
and the that,
enemy was eaten by a lion.
So most of the scholars said, this shows
that
it is okay also to use the word
a dog to address lion or cheetah or
tiger or something.
This hadith is controversial. You know, the authenticity
of the hadith is controversial.
And Shookani authenticated the hadith, and some said
it's it's
Madhu fabricated. And he wallah wallah. And
but,
it's too far. You know? The conclusion that
is made mentioned by,
the halakh here.
Hakim says it's authentic.
The Habi agreed with that authentication.
What do you call it? Shookari also authenticated
the hadith. So at least you can say
that the hadith is is hassir. You know?
Hadith is hassir.
You get it? So it says Allahumasallat alaihiqalbaminqilawik.
So this shows that, yes, we can use,
the name
dog to address other than the dog
of things that share the same the same
nature.
Or because
of that harm that is caused by the
animal.
That's why it is called,
any dog, we call them a dog, Min
al Kalabi,
because of that, a tawdiriya,
you know,
a bottle that was, introduced to that animal
by whatever means you are, you are using.
So whatever the case might be, this opinion
is telling you that the world is general.
It includes everything. Whatever can accept
it, Ali, then it's okay for us to
use it. And whatever it got, for you,
you can you can eat that that
He says
that this statement of the of this scholar
shows that the Hakum is inclusive. It includes
every
you
know, whatever, you know, means you are using
to to get an animal,
from both, derivatives.
Whether you say it is from this or
from that, it's okay. You know, we can
use the aya, still to support the opinion
of Imam Malik
and those who agree with that. And he
says also,
this is in addition to the fact that
this ayah was revealed to the prophet sallallahu
alaihi wasallam
when the Arabs
they are hunters. Right? And what did they
use? They used dogs, and they used the
yooff,
birds or so.
Allah
did not tell them using birds is wrong,
but he just say
Exactly, insha'Allah.
Yeah. There is a hadith which says that
I'd even had him asked the prophet,
he said, you Rasulullah,
he says, is it possible for me to
use,
falcon when I do and Sayed al Bazi?
Is it possible for me to use anything
in that, family?
Whatever
this
bird, this type of bird or this animal,
got for you, just eat it.
But this hadith is weak.
So it's okay, even the hadith is weak,
we use the channel,
indication of the ayaat, you know, indication of
the ayaat.
You see, the prophet
said, if if you send the animal,
you know, the dog, when it eats, you
don't.
You don't eat. Why?
Because he says
I'm afraid that
he just got that animal for for itself.
You get it?
Now, what to do with the with the
birds?
Because,
I was doing a research long ago about
an interpretation
by 1 of our
scholars.
He has a Tafsir.
The name of this Afsir Abdul Adhan Ida
Al Quran.
In this he
said, the saying of Allah,
yeah, the saying of Allah
You get it? Is there any ayah that
looks like this?
Say yes.
Yes. In Somasu? Alburq.
Right. The Surat Alburq one says,
So the birds
there,
meaning
opening their wings, right? Really amazing, SubhanAllah.
See it in, on the air, the wings
being open, but it doesn't fall down.
Where it could be sometimes also they will
be able for a while to close it
and they're still on the air, they don't
fall down. So
Allah says Mayim Sikuhunna Illa
Illa Qahman.
Nothing, you know, stop them from falling down
except Allah
and his mercy.
In Surat Al Nahal, Allah
says,
Salam Alaikum, please.
So he says, the one in Surat Al
Mulk clearly talks about a bird.
Bird.
Birds. And the one who's Surat al Nahl
also
bird because Allah Subhanahu says
What is bird?
But then he says, Allah Subhanahu Wa Ta'ala
says,
Musaqa ratin.
What is Tasqir?
At Tawilililililamal.
And
he,
look at Hammad, not
Samud. But he will be able to drag
a camel, you know, and that camel just
go in, you know. This camel can chase
when the camel chase you, you run away.
Right?
But then this camel is very humble. Why
have I not Ali Hamad. You give a
camel
to a kid. They just drag the rope.
It will go. That's the tasqir. Allah
just make them like that. So he says,
Allah says the tayir in the air, Allah
make them
to make it humble and ready for their
use.
Or we are using them, you know. That's
ussakhat. Allah
give you the ability to make use of
them. He says, okay, I want you to,
pay attention to his word.
He says, Musakhaat infijawwissama
Allah says, we
humble them for you and for your own
benefit in the air.
He said, question,
even the chicken in your house, when it
flies,
masala.
Yeah. That's why Sharia says these other things,
when they go away from you, you can
shoot them
to bring them down, give you this permission
to use something sharp, to hit them with
it. Even if they die, you can eat.
Forgive the slaughtering because it is impossible in
this in this regard.
It says the bird in the air, when
it goes there,
you have no control over it.
Do you get it?
That's why when I was doing the research
here, I found out when they'd use
the when they use the falcon, actually, those
that theur,
they cannot train it not to eat because
it cannot it doesn't have this kind of
ackee to understand this.
So the training is actually the opposite.
The training is what it catch to eat.
Yeah. Because it goes just the the claws
and and hold. Yeah. So it need to
eat to make the animal weak.
You get it? They said there's no way
for you to train it not to eat
when it catch. So when you take that,
that,
prey, you will start eating.
So back to that, scholar, he said, this
aya is a clear indication to the aeroplanes.
You
see? Relax. Cool down. Cool down.
Is a clear indication to indicate that aeroplane
will exist in the future.
Yeah. You might agree with him, you might
reject, but his approach is this. And he
says the word, the key word that led
him to have this understanding, the word
musakharat.
If this musakharat is not being mentioned, then
it will be equal to the ayah and
surah to al Muq. Allah says musakharat.
He said, tell me which bird you have
control over it in the Ayah.
Which one? None.
When it flies, khalas.
That's why even the hamam, Azajid,
those, birds, the the pigeons, they send them
to with the message, with the letters.
Do they control them in the air?
They don't. They just train them. If I
they do something to it, it knows that
it has to go this direction, and where
to stop, they know where to stop. You
get it? But when they're in the air,
they cannot call it back. It goes. It
goes.
Dog is not like that. Dog you can
send dog, and you can tell it to
to stop. It will stop.
Yeah.
Birds, you can't do that.
However, whether you agree with him, you don't
agree with him. To say that the predecessors
did not know the meaning of this ayah,
except, I mean, until our time, this is
absolutely
wrong
and fake.
Right. And very dangerous also.
But the predecessors, they know
that you can
add on top of the meaning something that
we discovered nowadays, which we have evidence that
it could be included in this ayah.
Not to say that, no, we are the
ones who understand the meaning, that's a juk.
Yeah.
Every single thing in the Koran, the Salafu
Salih understood its meaning.
Yeah.
The Koran is sahib ajay.
The
Quran
is
a. Latin There is no way for you
to, you know,
be able to reach
the last part of the Ajay, the amazing
things of the Koran, to say that
from now onwards, we don't find any,
more interesting, you know, new things to emerge
from the indication of the book of Allah,
Subhanahu Wa Ta'ala. No. Until the day of
judgement. You'll keep on seeing a lot of
things.
So
do we have any air that indicates, you
know, forget about this, understand do we have
any air that we can use to support
the existence of these things?
Yeah.
Train, airplane.
Trains and, airplanes and what else?
Bicycles,
motorcycles,
cars.
Yes, we do have.
We provided for you Al Khayil.
What is Khayil? Horses.
Wal Hami Ra' and the donkey.
This is what I call indirect miracle.
Because the donkey,
because the mule is the extract of the
donkey and the horse. And the Quran put
it in the mirror between these 2.
Yeah.
And hamir is donkeys.
Allah says we provided these for you as
a means of transportation and also a means
of adornment in the case of the horse
and and the new.
The kings,
the royal family, in the past, they didn't
have Ferrari or all of these things. They
used these ones, you know, when they want
to show who they are in the community.
So Allah said said they are there for
transportation
and something that you can you can use,
you know, to take you to,
to wherever you want to go. And then
Allah says,
and Allah creates what you don't know.
And this, Mudare is used here, which shows
continuation.
Yeah?
So in the future, whatever will exist, we
don't know.
So the existence of all of these, you
know, means of transportation could be included in
this,
in this ayah of dinna. Not to say
that exactly Allah mentioned their name, Allah did
not mention their car
name. Sayyara is mentioned, but it's not Sayyara
Sayyara.
You
say one one of the cars comes to
pass through Yusuf Alai Salam.
The last one, Tigran, is good. So,
what to do in the case of these,
these birds?
The scholars who agree with, with them to
hunt, then they will tell you, okay,
this part,
of the conditions is forgiven.
When it comes to the the falcon and,
these type of birds that a person is
using, we forgive this,
this part, this condition.
Yeah. Because there is no way for you
to train it except if you let it
eat.
Yeah. The only thing is you just need
to go and get the balance of what
otherwise
they will finish every everything.
So according to the best opinion, we can
use other than dogs to hunt. Right? And
whatever they've got for us
is, permissible for us to to eat them.
He said, I asked the prophet
about Mi'ra'b.
What is Mi'ra'b?
There's a stick
that has at the side, it is like
a spear, but at the side also, it
has sharp things on the side.
In a way when it hits, it also
cuts the side. Okay. So since not all
part of it is, you know, here is
sharp, Right? But not all part of this
one is sharp.
Right?
Large amount of it is not sharp. Otherwise,
how do you hold it in the first
place?
So,
what what they do is they, sometimes they
throw it on the on the animal, on
the prey.
So it goes and hit with this one.
Can a person eat it? Yes. It's just
like the arrow you shoot with it. Yeah?
Or sometimes it hits
with the side.
Hit with the side,
however, it might hit with the place where
the shaft is there, the metal is there,
or it hit with the,
with the place where there is no metal,
just a stick or,
normal metal.
So it kills. Yeah. So he said, I
asked the prophet if I use this type
of means, can I eat the animal? The
Prophet
said,
If you hit it with the part that
the shaft is not there,
and it killed, you couldn't find it alive.
You by the time you go, it's already
dead. Rasulullah Sallallahu Wa Ta'ala said to beahuwa
Waqeed. What is Waqeed?
The animal that he throws something heavy on
it, and it died because of that.
Allah says
What is
strangle something to die to death, the animal
cannot eat that one.
Unless if you find it still alive, then
you can eat.
So because sometimes you might have this rope,
you know, like that, they they they shoot
there. It goes and it it hangs. So
when you drag it, you know, to make
it tight, so that it cannot release itself
and run away. But sometimes, suhanAllah,
the animal is pulling, you pulling, it. And
then khalas.
It will be like the animal, the person
that is hungry. It will die also because
of that.
So if you
kill it before you reach the slaughter, then
it is harak for you.
Means you take a stone and throw a
stone on it, and it died because of
that.
Is that clear?
Then we don't need. So the Prophet Sallallahu
Alaihi Wasallam said, if you hit it, with
that part which doesn't have the the the
shaft and the metal, he says,
Falat Aqul, don't eat it.
Falatakul, he said, don't don't eat it. Find
now who Waqith, because it is Waqith.
So this hadith is an evidence to show
that we can use this type of,
means, you know, to
to hunt,
like stick,
spear, or anything like that. And if you
hit it with the part that doesn't have
the metal, the metal that is sharp and
cuts the the meat
and, remove the blood, If you don't hit
it with that part, then you don't eat
it. But if you hit it with the
parts that, you know, that has the the
sharp thing,
and it cut and killed the animal, the
prophet
said you can you can eat. If not,
then it will become.
The Prophet
said,
whenever you throw the prey with
your with your saham. What is saham?
Spit.
So you miss that animal,
and then,
you got it after
a moment.
The prophet said,
for kulu,
you eat
malami and tu, as long as it doesn't
smell.
What is the difference between samhul and rum?
The samhul could be the, the small arrow.
Room is more on the the spear,
you know.
The sound is more on the the small
arrow that you
you use when you are doing the archery.
So, he says,
when you shoot your arrow, the
prophet said,
and you lost that animal.
But you know you got it, but then
you lost it. The
prophet said, the time you find it,
fakulu.
He said, eat,
malamiantu,
as long as the animal doesn't doesn't smell.
So this hadith we already talked about this.
Right? Last time we talked about it.
So,
we
we get the evidence from this hadith that
it is not halal for a person to
eat what smells. Right?
Why?
Because it might harm the person.
That's why some scholars said we just,
take this as an,
Allah,
you know, to use,
in addressing the these type of matters. So
whatever,
you know, we know that by eating it,
we might get harm, then it is not
halal.
And the seed the seafood,
which one is haram?
The one that is poisonous.
Yeah.
No. Even that one. The poisonous.
Because sometimes, the one that has poison in
in in it,
they said you just need to process it.
When you get it, you remove the
poisonous
part that you can eat.
So the Hokkumis General, every sea animal is
halal,
except the one that is poisonous or that
has poison if you are going to eat
it without removing them. Yeah.
Because I remember in one of the countries
they mentioned in the news,
people got the sayyadin, they got the fish,
one type of fish, and they eat. If
you eat it, you also their body will
start
yeah. Increasing. Yeah. Okay. So they die.
People die. I don't know why the second
one eat,
and the third one eats, become an issue.
Why?
So what they say is that in that
fish, there is something which
has to be removed first before eating.
If you don't remove it, then it might
kill.
Why do I need to go? They have
so many other types of fish, right?
Anyway, so,
whatever harms,
although the general
overview of the text might say it is
halal,
but because of that harm,
we have to avoid it. Right? A bottle,
yuzal.
Yeah. The Qaeda says harm should be eliminated.
Yeah? A person is not allowed to eat
what harms his his body.
Aisha radiAllahu
anha said,
People told the Prophet
You Rasulullah,
sometimes we receive meat from, from people.
We're not sure whether they mention the name
of Allah
on it or not.
He says, you mentioned the name of Allah
and and eat it.
You just mention the name of Allah and
eat it.
This hadith also, I think we talked about
it last time, right?
In some narration, it says they just recently
left Jahilia.
Right?
The completion of this narration, Aisha radiAllahu anha
said, and these people, they are hadithu ahadin
bil kufr.
Meaning,
they just left kufr.
Kuf.
You know, that was in the beginning of
Islam.
Well,
hadith
Some people say this hadith is Mursal,
and Mursal is
mean, kabir al d'ayef, right? But he says,
this is not an issue with us.
Yeah. It's not an issue with us, but
he is he will explain what he meant
to me, because some people might think that
he doesn't accept the fact that Mosul is
weak.
But he said, no, I don't mean that.
What I meant is that the Mosul that
is Mosul.
You get it? So it's not a Mosul
anymore, but this chain is Mosul.
You
get it?
And some scholars use this hadith to support
their opinion that says it's not necessarily one
new slaughter animal
to save his meal, right?
When you send a dog to save his
meal.
So,
Amir al Senani said this is a very
long approach.
It
is just an evidence that shows that it
is not worthy for you to know whether
the name of Allah Subhanahu has been mentioned,
whatever is brought to our souk.
As long as it's from the Muslimi, it's
okay.
Clear?
And, even the bad ones when they slaughter
something, as long as they are Muslim, then
it's
Qalam ibn Abdulbar, the * Muslim.
It says, ibn Abdul Barabu Amar said, because
a Muslim, in everything we have to have
good expectation about about him.
Right? Yeah. That's why when you go to
the restaurants nowadays, what do you do?
Just buy. If it is a Muslim restaurant,
just buy and eat.
Then go and ask,
do you put this ingredient
in your food? Do you put this and
that? No.
Just buy your food and enjoy your meal.
Inshallah,
we hope
good.
Eid in Allah.
Unless if the whole country or the vast
majority of the people are using the Haram
thing, then you ask.
You know.
Yeah, I see a Muslim. I hope good
in him Until the time I see something,
something else.
You get it?
So, it's as the Prophet sallallahu alaihi wa
sallam is telling them,
what can I think you
you mention? Because when I eat, I should
say, Bismillah. Right? You just say Bismillah, I
eat.
What do you think about what he's what
they did, you know, before? You know?
That is a hadith that says,
Muslim
A Muslim, he has an Ismullah in him.
So when he slaughtered the animal,
whether he saves his milah or he doesn't
save his milah, it's okay according to this
hadith.
Right? So, Al Amin al Salali says this
hadith is very famous, right? And a Muslim
Yez Bahu alas Milla. Ghazali
says in here,
In Nahua Sahihun.
Ghazali said,
Like in Anawee, in Bunawi he said,
by the consensus of all the scholars of
hadith, this hadith is weak.
Another narration also that as Salat al Sadusi
narrated, he said,
Rasulullah, al Soma said,
that the the animal slaughtered by a Muslim
is halal,
whether he mentioned the name of Allah or
he didn't mention them.
This one is also Mursal.
You get it? This one is also
Mursal.
So when you have ursal, hadith is ursal.
That means
Khalas. We don't take that hadith. Right?
K. So that's, all I see.
Some of you are exhausted.
No. I don't want the tikina to start
coming on you.
The yawning is, either hungry or
sleepy.
So let's stop here inshallah and then go
to the questions then. Yeah. No problem.
Show mercy from the Qawadis. No
There's a problem of weekends,
and when it rains also, the weather is
really good.
Yeah. This is what is called home time.
Anyway,
do you have a question or the people
behind the screen also slept?
Okay.
Your first question.
When does the Ayta period for a divorced
sister,
gets over? Three times
purity or calendar unit according to Islamic month?
It depends on which mother.
Yeah.
Maliki and Shafa'i,
they go with Tahara, the purity.
And Wallahu 'alayhi is the closest opinion, to
its truth.
And Hanabi and Hanaf, they go with Haifa.
Both have evidence.
Big evidence. Strong evidence to support their their
side.
And the problem or the reason the cause
of, this,
what do you call
is the word Quran. Allah's matter says
and Quran to the language, it is used
to address purity and also mentions itself.
So which one is intended here?
That's
the issue with the scholars.
Which one Allah
is referring to here? We don't we don't
know.
That's why they have the Ikhziraf.
That's why they have the Ikhtaraf.
I always come to close our session, you
know.
And then we should cancel the online.
Welcome, you sir. Adam Mossadah. So so this
this word, alkur,
it depends on the way you minil mushtaq.
You call it a mushtaq.
Yeah. Either tohor
or hayd.
So the prophet some are called hide
and
also
call it tahara.
Yeah. So Allahu Alam,
tahara is closer
than
the height
itself, you know.
So both
are okay, according to the madhab, that the
person is the country that the person is
living, but Tahara is better.
You know, Tahara is is better.
Meaning,
she has a menses.
She get pure. That's 1.
Yeah? And then another one,
she get purity.
That's 2.
And then another one, she gets purity, after
she finish it, get the purity, then that's
a loss
that she married.
She has to go with this if she's
among those people who are observing the masses.
As for the people who are not observing
the masses,
the to the younger young age or,
old age, or
the TA set.
TA set means, I'm sorry, or not TA
set, the one that
doesn't have that.
Is it possible? Yes. It's possible.
The one that does not have that.
Allahu
Alam. He said if a if a woman
is,
is divorced,
divorced,
And she is among those people who are
observing height, let's say, at the age of
20 something. Yeah. For sure. Right? And she
used to have height.
But then after the divorce, Fajatdin,
the height in Qatar stopped.
And we don't know any cause for that.
Since we don't know the cause
wait wait wait wait, Hamali. Are you are
you wait wait, Hamali.
I'm afraid you will never read Elvahiri book
again.
So, they said since since the cause is
not known,
what does she do in this class?
She has to wait
until the time she reached the age of
60.
Because 60 years is the age of the
old people who don't
think of observing heights. They're already gone.
Yeah? From that age, she has to wait.
She cannot marry. Waiting means she cannot marry.
Until she reaches 60 years.
And then after 60 years, she do she
does the Ida of the 60 years people.
That's 3 months.
And then she can marry if she wish.
Subhanallah,
the one who was narrating this, he said,
he
said,
he said he said the sharia of Allah
did not come to us except to remove
this type of things, you know. That
is Suwah Allah.
But in the in the case like this,
what does she do?
She just moved today. It's a 3 months.
Yeah. That's it.
That's 3 months and then the case moves
inshallah.
If we use technology,
yeah, we use technology, also that will be
better. Right. Using technology like what?
Pregnancy test. A pregnancy test. Yeah. To make
sure that after the 3 months, that she
doesn't have a child that belongs to the,
to the previous husband.
You know. Sheikh, 3 months means,
90 days or I know. She follows the
month. 29.
29,
or 30. Yeah. Yeah. So,
she just,
start counting from the the time the divorce
happened.
So if this is the case, then if
she the divorce happens in the middle of
the month, then
she count
with the days, you know, and 30, 30,
30, and then that's it.
Shouldn't go with 29. She should go with
30, 30. And Any questions? Yeah. I have
I have a connection to this question. Okay.
Okay.
Second part of the question says,
let's say if the husband says,
is over based on the Islamic calendar month
calculation.
Is he correct or the 3rd period? And,
based on the Islamic
month calculation, he sees the idea is over.
What is over?
Because we go with the Islamic calculation, not
the Gregorian.
Let's say they,
10,000 Muslims moved moved to the the Republic
of Al Saudia. Sounds to be a good
question.
So
would they have to give via the the
Kingdom of Saudi Arabia? Or because the Rubal
the Rubal al Khali has no one there
at all, They can say this is It
belongs to which country?
Saudi Arabia. They they have to give Bayah
to the government. Because nobody lives there. I
know. There's nothing going on. I know. As
long as the territory is governed by the
government of Saudi, then they have to give
Bayah to Saudi. What if they moved to
Antarctica?
Yeah. Nobody has control over that one? The
western countries, they claim a part of the
land, but no one actually lives there.
No. But it it follows which
which country.
It doesn't follow anyone. Because it
like America says, this is our part of
Antarctica. That's me. But no one lives there.
No one was working there. They just want
to see it. No. If they go there,
then they have to follow them.
Of course, they are going to cause problem.
US is going to fight.
Yeah. So it's better for them to stay
where they are.
Actually, I was interested in the question, but
then he went and asked another question. He
disappointed me. I thought he's going to ask
about, is it okay for a group of
Muslim to just move because of what is
going on in our community,
move outside and just go and find a
place and just live alone there.
No. It's not. It's not? It's not.
You know? It's not. They shouldn't.
Because trust me, this is going to be
the beginning of the deviation if they're not
careful.
Yeah. Going to be the beginning of this.
That's how Khawarij began.
Yeah. So it's very dangerous, very dangerous.
Yeah.
The sensitivity between them and others, and Takfir
will come, other people are Kufar, and all
of these things, you know.
In one of the countries, there are some
people who
have heard they did that. SubhanAllah,
her sister was complaining, trying to detach themselves
from them. They have a system,
a very wrong system,
you know.
And the idea is to isolate themselves from
the from the community because of the evil
things that are taking place.
So when you attach yourself, you have to
maintain the secret, you know, that that that
cannot talk to anyone, cannot do this, cannot
mix with people, cannot
yeah. It's like different sharia
in the name of Islam.
It's very dangerous. Very dangerous.
A Muslim should be patient and live with
the Muslims.
Try his best to fix.
It's good to look in the Muslim territory
a community that
is quite less sins,
Yeah. It's good. But within the Muslim community.
You don't separate yourself. You don't isolate yourself.
But and nowadays, alhamdulillah, you have communities, communities,
you know.
In some places, they
there is a gate, you know, to go
into that that community, you know.
A decent place, you know. You don't see
evil that much, you know. So that's a
good place to be. But you are within
the community, you mix with the community, you
come out. Except that sometimes you come to
this place, you enjoy,
you know, less sin, or there is not
even sin in that nature at all.
Yesha'Allah. But to isolate, separate yourself, to go
to a place in the forest or that
where there is no
no, that's wrong.
So that's why someone wants us to mix
with others.
Benefit them. We get the benefit from them.
We give dawah. They give us dawah like
that. We cooperate, not to isolate ourselves,
you know.
That's, the only time that you run away
and leave people is when the fritsina is
very big.
It cannot be tolerated at all.
So even this one, just be with your
sheep in the village.
Go to the village. Live the life of
the villagers.
Yeah. Because those places, usually, there's no fit
in there.
Just you and your sheep, and there's just
normal life. No electricity. No. Who cares? But
your iman is being preserved.
But to go and stay in a place,
to construct your own dawla, your own government,
I'm telling you this is very dangerous, very
dangerous.
At the end of the day, these people,
they won't turn against the people in the
community.
Yeah. You
know,
they're not going to school.
Sheikh, are you in a hurry?
Hello. Okay.
Sheikh,
my
my question is,
if a person has to fast 2 months,
kafar.
So now the person delays it until Shaaban.
So he fast Shaaban the whole month and
then Ramadan comes.
Can he make that Ramadan
in addition to that kafarot?
Yeah, but he has to continue.
Ashrawan?
Yeah, he has to continue right after Ramadan.
Only thing he cannot fast to eat.
Yeah. Yeah. So that's right after it, he
has to continue 3 months. To finish those.
So he's going to have 3 months. Right?
So he cannot make Ramadan. That's good diet.
That's good diet, you know. No. Ramadan cannot.
Ramadan is mandatory upon him. That one is
a punishment.
Atonement,
obviously.
That's why this person, you should advise him.
Do not.
Just wait for us. Do your Ramadan.
Finish Ramadan.
Finish then do Shawwal. Then do,
what is that? Adaman, Dhulqaja.
Then fast on Dhul Hijjah. You know, enjoy
life first to recover from Ramadan. And then
in Muharram, start your fast. Muharram and suffer,
Go and fast for 2 months continuously.
Yeah.
Yeah. Because the only thing that gives a
person permission to break that
what do you call continuation of fasting is
sickness or something that cannot be avoided.
Let's say, a sister is fasting and her
monthly,
cycle will come. What does she do? Stop
fasting. She's stopped fasting.
But it doesn't destroy the, the one that
she did.
You get it? So right after it, immediately,
right after, after after the purity, she has
to continue immediately.
Other than that, if I stop,
then I have to start from the beginning.
Even if it is 20,
59
days.
59 days and, 23 hours.
But then I decided to just take break.
Then 60 more days.
Yeah. That's good.
One more question. Any
one more question. This is from,
okay. So now,
if the father
if the father, he was sick, a sickness
that the doctors say cannot be cured.
He cannot be
cured. No. The doctor said, yeah. It's
not cure but it's a chronic illness. That's
what I said.
It's something that the doctor cannot. They said
we we can't treat. Not irritable. Okay. That's
tough. We we cannot treat. The doctors, they
say we cannot treat. It becomes chronic illness.
In which he doesn't have to fast. He
just give, Fidya.
So,
but then he passed away, from this illness.
So does his son have to fast
on Kaaba on his behalf? No. Or what
should what should the son do? Because the
doctor says he cannot fast, right? Yes. Islamically,
he's not allowed to fast. He has to
move to the Fidiyyah.
You get it?
If, let's say, Ramadan finished,
and he did not manage to do the
Fidiyyah,
then in this case,
and, the family should take from his inheritance
the wealth he left before they distribute it
for themselves. They have to take that which
sufficed,
fiddiya and do it.
You get it? You didn't do Ramadan according
to the best opinion for somebody who died,
and he left Ramadan. Let's say somebody intentionally,
he did not fast.
Can his family members fast on his behalf
after he dies?
No.
Because according to the closest opinion of the
scholars, fasting that somebody can do it from
your family members is the fasting that you
promised Allah to do.
He has a fasting that he promised to
do, then his waleed.
Although majority says even Ramadan could be.
That opinion of the minority because of this
addition in that narration
is stronger.
That the one that you
help him to make it up for him
is
the the another.
Not all, not every fasting.
I mean,
Let's say
3.
Let's say a man died upon debt.
So let's say he has the 200,000 ringgit
debt,
and in order to cover the debt,
he has to sell his home and his
wife and his children will have no home.
So what are we supposed to do about
this man? Do we collect from the community
to cover his debt or what are we
supposed to do?
He died. He died. And he has a
very large debt. Mhmm. And this debt can
only be covered if we sell his house
where his wife and his children live. What
do we do with him?
They should negotiate
by right
the debtor,
sorry, the creditor
has a right to for his money to
come back to him.
And this money is supposed to be taken
from the estate. The first thing to be
to be, doing to be done when a
person dies is to extract the debt
first and pay it to the owners, and
then we go to the overseer. No. Funeral
expenses first. The second one is the debt.
So
the estate is the house.
What to do? We have to sell the
house and pay this person his debt
and the family, because this this house belonged
to the
to the creditor. You get it? And the
family should look for any other solution they
have.
What I will suggest here is
the family should go to him.
You get it? That the creditor,
and tell him the situation.
This person dies, and
the only thing he left in this life
is the
is the house,
and we don't have any other place to
go.
We know that by right, Islamically, you do
have a right, you know, to get your
money back, and the only thing he left
and we don't have money to pay you.
The only thing he left is this house.
Is it possible for you to let us
stay in the house
until the time we get something else?
Or
is it possible for you to let us
pay the debt
later?
That we,
meaning we are going to,
what do you call it?
Be
the the not the guarantor.
The the hawala. We transfer the debts to
us rather than he pay you, but now
we are the debtors.
We pay you
in that.
We pay you in the future, inshallah.
Yeah. That's the that's the best thing to
do, to go and negotiate with him. But
by right,
he does have a right to his money,
you know. So it's halal to transfer the
debt? It's halal to transfer the debt. So
why doesn't everyone do that? We do. Until
now, we have to wait.
If you do it correctly,
I owe,
Hamad money.
Okay? A 100,000 ringgit I'm supposed to pay.
Hammad,
owes you money.
You get it? So hammad
transfer
me to you. Rather than me paying him,
he said just pay Adam. Out.
Because he owes you also the same money.
That's hawala.
The real hawala and the fiqh is this.
However, nowadays, it's generalized
any money transfer because they take the bank
as
a debtor. Right?
That's true because the bank borrows money from
us.
So when you transfer money from the bank,
you are transferring your debt to that person
from the bank.
So the only thing is you do it
correctly or not. Yeah. Because if there is
a soft in that transfer,
then you have to make it on the
spot.
Meaning,
you transfer now, it reach him now.
If there is a delay, then there will
be a rebound in that the transaction.
Unless if you're transferring the the same the
same currency,
dollar to dollar,
rial to rial, ringgit to ringgit. You send
ringgit to Saudi, it goes to Saudi and
ringgit.
That should be fine, Shah.
K. Sheikh. Sheikh? K.
Sheikh.
Sheikh, there is a follow-up of the previous
question.
So
the question is that
the does the wife have to follow the
month calculation of the husband if he is
calculating
from the date he said talak to the
month wrongly,
which is beyond the Ida period finishes already?
Or which one?
Should is it She has evidence on the
time the divorce happened?
Yes. Yes. If she has evidence, then the
calculation
should be based on that time when he
divorced.
3 months
or 3 months from the time he divorced.
You get it?
If not, then we go back to him,
because he's the one who initiated the divorce.
Okay.
So if he calculates wrong,
it should be She should inform him.
Yeah. If he finished,
the idea finished, and he claimed that it
doesn't finish. He want to bring her back.
And she goes to the court.
Okay. Yeah. That should be a court case.
Okay. Not to resolve in the
Musallam,
this will be a court case.
Okay, sir.
Next question, question of my sister.
Is it,
compulsory to do a niqab or wearing a
proper hijab with proper clothing is fine?
Should I answer this question?
Difference of opinion, isn't it?
Difference of opinion.
It. Whatever is chosen by Allah Subhata for
the wives of Muhammad Sallallahu Alaihi wa Salamah
is the best thing to do,
you Allah. Whatever Allah Subhanahu Wa Ta'ala chose
for the wives of the prophet
that's the best thing to do.
Yeah. That's it.
Yeah.
Yes. Because this debate will never end. Mhmm.
Yeah. It's just like a growing beard,
the moment raising up your pants so that,
above the ankle. This one will never finish.
Yeah. So that's why my method now in
these things, I would just advise a person
just to try to see what was done
by
just to that one. Mhmm. What was done
by the wives of the prophet
Why did they do just do that one?
Mhmm. I'm pretty sure you're right. 100%. Everyone
agrees that you are right.
No
I mean,
an issue in that.
Get it? So now we are just talking
about the the the minimum.
Right?
People are not even going with the minimum.
What is the minimum?
According to all of them?
Only the face.
And what is face?
This one.
Not this one.
Only this one is out in the hand
up to the the wrist.
Is that, what we do nowadays?
Now we're struggling to convince people to cover
the hand
and to cover some part of their neck
and to wear something that is decent, that
is not see through. In a way, you
can see what is inside, although the cloth
is there. Yeah. Because any sister who is
not doing this, she's in the hadith of
the prophet Sallallahu alaihi wa sama that says,
It says, the first one,
That's the first group which is related to
the the police authority who are harming others
and oppressing them. And the second group, he
say when
and that will be your sisters.
Although they are clothed, but they're naked.
Yeah. Because of the the the clothes is
very tight. It shows the size of the
the body. That's number 1. And number 2,
sometimes, also, they wear something that is transparent.
It shows what is inside.
You get it? And, also, sometimes, they wear
something which is not enough to cover what
is supposed to be covered.
So, Qasiat, Adiyat, Ma'ilat, and Momilat.
You know? This one has several interpretation by
the the scholars.
But also,
The head is just like the hump of
the camel that is bent.
So many scholars said these are the, some
attitude that sisters do. They gather the hair
in one place,
and especially the one that put it on
top.
There is a hadith the prophet sallallahu alaihi
wa sallamah said very strange hadith.
He says
before the day of judgement,
there will be a, people who will come
next to the masjid.
They will park their vehicles.
Rahila,
means the animals, the riot, they will park
them.
And on top of this, there are very
soft,
seats.
Things that are Prophet Sallallahu alaihi wa sallam
described them. I found some contemporary scholars that
are saying 'Wallahu Alam, the only thing that
fits this is the cars. Because, see, they
will park them next to the Masjid, and
then the one that will come out of
the Isirawahim is Nisa'un Kasiatun Aaliyah Tun Ma'inat.
I mean, if you see it, exactly. Because
this is coming out of it. Yeah. That's
why you understand why this caller said it's
referring to the cars
that some people sometimes they brought. And since
sometimes we provide
the
what is the name of it? Sarum or
something in the masjid?
Sarum. So a a sister can come, you
know, she's not dressed properly but in the
Masjid she has some proper arrangement to do
to pray to Allah subhanahu wa ta'ala. Why
can't you just fix it, you know, in
a normal life?
So my advice
to any sister, hijab
is is honor, is a protection,
O
Allah. Out of the best protection after deen,
you know, is a hijab,
the sister has.
You know, and for the Nakab, the wives
of the prophet
throughout their life. Even Hajj, also they put
something to cover their face. But if a
sister is following another opinion of those callers
who said
face and the hand up to this place
could be uncovered,
She should make sure that she maintained
that and also not to do not to
follow it just out of desire.
She make sure that, yes, she knows the
evidence and get convinced.
And then as it inshallah, she will not
be blamed, be it not Allah Hazar wajela,
but maintain that one. Yeah. Maintain that one
properly.
As I said, nowadays we are struggling to
convince
people to even keep that one.
Right? Even keep that one.
Allah grant us good and our ability to,
follow the truth. So, in conclusion,
please take this, from me that in,
every situation,
just try to identify what was done by
Rasulullah Sallallahu Alaihi Salam. Don't go into the
debate. We are tired of this debate.
Just do what he did. What was done
by his wife? Just, do that one. That's
it. Because by doing this, you know you
are right. 100%.
Mhmm. Okay now. That's it. K,
sir.
Next question is by Rayan.
I have a chick that is in severe
pain, and its top skin has come off.
There seems to be no hope for its
recovery. Is it permissible in Islam to
euthanize
the chick to put it out of its
misery? I think to kill it, probably.
If so, what is the most humane and
Why can't you just try
to get it recovered? But if it is
suffering and you cannot eat it, the best
is to execute it with the easiest way
to die.
Easiest way? Easiest way to die.
Yeah.
Easiest way is the the top.
Especially if we agree with, that which is
mentioned by the science, that after cutting the
throat and, yeah, then there will be disconnection
between the brain and the heart, then there
will be no pain. Yes.
It's just a pain of few seconds and
then the case goes. Then what will replace
it with the super of death?
There's a
second part of the previous question.
It says that,
if in a household it is difficult
to
go for the niqab,
is it better to just stay with the
hijab and sit more?
Yeah. The same, then I will say.
Whatever you convince with it,
the true
opinion that you agree with, just go with
that. But as I said, look into that
which Rasulullah Soma did. His wife did, follow
that one.
Difficulty in life is everywhere, you know. If
we're gonna follow this, you know, sometimes it's
very tough, but it's good. This is how
it is actually.
It's a test from Allah
to test the iman of a person.
To handle that
difficulty and to face that challenge, then Allah
will
elevate a person in rank, Insha'Allah.
Patience.
Sheikh, I I remember in past week last
week we discussed the principle.
So does this only apply to materialistic things
or other things? For example, let's say I
said something very bad to Mazin or a
beat him up. So does this still apply?
Like the teacher of Mazin.
Example,
does this still apply
to Mazin? He says something. Yeah. Very bad
to Mazin. So does Mazin has the right
to say, this person, he's
he's what? He he's he's not good. He
thought He cursed me. Right. Yeah. Yeah. He
has the right to say that. Yes. To
tell about what you did to him.
To tell to others about what he To
tell about what?
What Hamad did? Hamad Slark. He come and
tell me Hamad Slark. Is he wrong or
he's not? No.
I should not answer publicly. Right? No. We
shouldn't go. Yeah. Yohannes Hamad.
The second you said the name. I
Nothing. He just came. I just find the
man's slap.
You get it?
But, if you ask for advice,
can I do that? I will say no.
Just be patient. Go and advise him to
fear Allah
If he doesn't, does
it? Yeah.
And he slap back without coffee. Yeah. He
can slap. Without coffee. Can without coffee.
Somebody slap you, he can slap him back.
Without warning. Without warning. Just let's imagine he's
eating his food and enjoying his meal. And
now
What if he's in the mussala? Even if
he's in Musalah. What if he's in the
Musalah
while doing,
The salah? No. Come on. He's with Allah.
Why did he do that bad, you know,
for you not to forgive him in the
salah? As long as he's outside of the
salah. I know. This is your right. Okay.
And, you can get him at any time
you can get him. Richard He also do
not warn you. He do not come to
you and tell you, Adam, I'm going to
slap you. If he does that, then when
you're replying, you also should tell him, Mazi,
I'm going to slap you.
What if he blocked the slapping?
Go again. Go again.
But you have to also compensate him for
that blocking, because he hit his hand also.
He doesn't hit your hand.
So you have to tell him, I want
to take revenge.
Mazin, don't put your hand on your, your
your your cheek. I'm gonna go again.
Yeah. That's by right.
But then he says, if you forgive,
it's better.
There is one statement
that I will advise you with.
It's
always good. Whoever is kind to you
is
tightening you towards him.
Meaning, whenever you see him, you will be
shy and you remember that kindness. You will
never forget it. That's why Uruwah ibn Zubay
when Abu Bakr cursed him when he was
saying that the companion will leave the prophet
sallallahu alaihi wasallam,
Uruwah said,
he looked at him, he saw that this
Abu Bakr, he says, well, if not because
of the kindness that you did for me
in the past, I will reply.
But then he told him, this is 111
now. If you do it again,
that kindness is gone.
Yeah.
If you if somebody misbehaves, then he's giving
you freedom also too.
But Allah, subhanahu wa ta'ala, always say,
in when you're playing football,
if he hits you and you hit him
back,
the entire
the I mean, the the teammates will come
and hit you as well. That if Shaikh,
if you hit him back, they will come
back. That's the that's the rule. Football. No.
No Shaikh will be football. I mean, people.
Football. Fighting people. Like, for example, Sheikh, like
you don't get it right. Ahmad. I have
a team. Hit now. I'm in Yousef team.
Ahmad and Mazin and Adam. Yeah. So Ahmad
hits you. No. So I hit him. Hit
him back. And then all of them will
come and hit you. Yeah. We're going to
hit them also.
So can we say that it's better to
No. Even without this, Islamically, it's better not
to reply to somebody who hates you with
the same in the same way. It's a
curse. It's better not to do the same.
I mean Yeah.
Generally, the case is that we should not
expose any person's sin. I know.
But let's say if,
if, if this certain sin is harming
an individual,
so first I tell this one individual who
he harmed to be patient.
But now I realize that he did the
same thing to 40 other people. Yeah. Now
is it good for me to know that
this individual with this name is doing this?
He always go and borrow money on run.
Use his own religious,
you know, nature and take money from people,
you know. You have to allot people. Tell
them that this person is is bad.
You cannot keep quiet. In this home, we
can say that we are right. No. It's
not.
It's not. Can I just wait for the
person to keep on robbing the community just
because he don't want to do giver? Mhmm.
No. It's not. You have to you have
to inform people about who he is.
Let everyone stay away from him.
Sheikh,
Many questions left. Should we take them? Just
take since I'm already late, I'm going to,
pray here with you. Okay? When Melech Adhan,
we stop. Okay. Sure.
The next question is that what if I
have 2 choices in my mind even for
the smallest tasks and both of them seems
correct,
how do I choose which is from Allah?
No. We don't know which one is from
Allah. As long as both of them are
correct, just look into the one that is
more beneficial to you or bring more benefit
to the community and choose that one, you
know.
Like when you are trapped between 2 evil
things,
take the lesser.
If you cannot avoid both of them, you
have to do one and take the lesser.
Next question. Does it or does it ask
question? No. We have a lot more to
Just ask. Okay. So Maghrib is already?
We have some minutes left. How many questions
left? I think 4, 5 questions.
Oh,
that's a range of questions. These questions are
from?
From sisters.
Ina is from sisters.
Okay. Ask. Ask. Ask.
4 minutes. Let's give 5 minutes. After 5
minutes, inshallah, if we are not able, we
just stop. Okay, sir.
In attend attending classes online and taking notes
without That's a very good question. Very good
question. And come in early to the class
also.
And not missing classes, because I see some
of my good friend today. I see them
all night. Alhamdulillah.
K. Anyway, this question should be answered in
the next class, Insha'Allah.
Okay.
Okay. So next question.
Question number is a shireem. Sayam alikum. Sheikh.
Sheikh, I read a hadith,
where the hadith says that Abu Hurirah reported
that the prophet of Islam,
said,
do not laugh a lot. Much laughter kills
the heart. Is it a strong hadith? Could
you please explain this? Well, I I can't
remember the I know the hadith, but I
can't remember the
the ranking of the hadith. But it's there
in the command. Right?
No. That one is different.
The one that's in Philadelphia.
This one is a threat. Okay. They will
laugh,
you know.
And they will cry a lot later.
Mhmm.
Okay. Yeah.
Inshallah. We'll do this. Hamad,
take this. Abdul Rahman used to do this,
checking of the hadith.
So now it's your turn.
Okay.
K, sir. Next question is by Sujubaria.
If we couldn't
find halal food, but the food was prepared
by Halal Khattab, should we ask if they
are practicing and if their food is according
to the dietary law based on No. We
don't. Tawrat or anything? As long as,
we know that they don't use the name
of other than Allah, we just eat.
But if you show that Ahlul Kitab in
this place, they use the name of Jesus
or Sayyir, you don't eat their food. Okay.
But,
but the thing is, like, Ahlul Kitab, Christians
specifically,
they do not have a sharia anymore
according to them. So Since the Quran came,
they don't have any sharia.
And as soon as Allah will consider them
alukita.
In the no. In their own perspective, they
believe that the Sharia's
man. No problem. If So they They call
themselves I'll look it up. Yeah. They've they
claim that they're following the bible Yes. But
or ING. I have a point.
So the point is that for them, if
they if they take the name or they
don't take the name, it does not matter.
So they can eat something which is not
zabi and they can eat zabi as well.
No problem. Even they mess up the name
the right of Allah, they worship Isa alaihi
salaam. But still Allah call them.
The question is when they're slaughtering. They just
keep quiet and slaughter, we eat. Or they
just name somebody else other than Allah, we
don't eat.
No. No. But they won't even slaughter. They'll
just take, like, No. They have to use
the Islamic way. Otherwise, we don't eat a
dead animal. Yeah. Because many of them did
this by I know. They just said, in
some places I know, they just said burned
animal like that.
Yeah.
If you go to Argentina
or Brazil where the Christians are Allah protect
him.
So you can eat No. As long as
each if the custom is like the slaughter
used in the name of Allah,
then we eat. If the custom is that
they use the name of Jesus in the
name of Jesus, and then they slaughter. We
don't eat that one. It's a dead animal.
Mhmm. Even if a Muslim use the name
of anyone other than Allah, we don't eat.
Why one kafid use the name of other
than Allah will eat? Even a Muslim, if
he is to commit shirk in that, we
don't eat. Why do we eat the, the
the Kafi one?
Okay.
Dan?
We have 3 more questions. They're growing, these
questions. Yes. Uh-huh.
Just, the a follow-up on the question by
brother Rayyan.
Sheikh, if we kill the chick,
we can just slaughter it and eat it.
Yeah. Now we can eat it. Okay.
Nice.
Yes, sir. Question by sister Morni.
The Sister Morni's question, I can relate until
sister Morni, please, next class, Insha'Allah, I will
answer a question to you. Okay,
sir. The next question is that, can the
spouse revoke divorce without mention to the wife
in ida?
Can the spouse revoke divorce? Cannot be revoked.
Mhmm. There is raja, bringing her back. It's
not revoking the divorce. Divorce cannot be revoked.
You can do the raja,
bring the wife back. Okay. Yeah. That divorce
already happened. Kalas, it cuts one roof of
his marriage,
and two left.
Okay.
Get it? Yes. You know? The second part
of the question says that he revokes but
did not tell his wife about it or
his lipids. He's referring to the raja. Right?
Yeah.
He has to inform her or do something
that shows that he
bring her back.
So his wife Has relationship with Hadas Khalas.
Some scholars said he has he has he
has to have intention of bringing her back.
Other scholars said no. By the time he
has relationship with her, that's meant
he brought her back.
And the scholar said he has to say
that you're back.
So what's wrong with that? Just tell her
you're back.
And then do whatever he wants to do.
Yes. Just say the word. Yeah. Just say
the word and get away from the controversy.
Yes, sir. Maazin, just say finish. Finish.
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