Ibrahim Nuhu – Bulugul Maram 29-06-2024
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AI: Transcript ©
So InshaAllah we continue from where we stopped
last,
Durst
which is the Hadith of the Prophet Sallallahu
Alaihi Wasallam,
Hadith of Kaab ibn Mark.
Okay. Last time we talked about, the Hadith
of Abdullah ibn Abbas
Rasulullah SAWA made it prohibited for us to,
made something as a target as long as
that thing has a soul.
So you have a target that you want
to shoot,
he's showing you something that has
life in in it.
The next hadith is the Hadith of Kab
ibn Malik
al Ansari.
That was,
a sister.
In some narration, it was his
his slave.
Adam, just go out. Just go out. Just
go out. I
don't know. If you go out, you open
from outside, it will go out.
Looking for that.
So it is coming to take its food.
We are talking about food.
Next time when you have this circumstance with
cats,
try to be in the hidden,
hidden, because now it will take you the
enemy.
So,
Kabir Malik's,
Anamratan,
Dhaba Hadshatan B Hajari
slave of,
Kabi ibn
Malik, she slaughtered
a sheep, behajarin,
with a rock.
So the Prophet Sallallahu Alaihi Wasallam was asked
about about that
Fa'amurabi
Akliha
and he allowed people to eat that,
that sheep.
Get it?
So,
this shows that it is okay for us
to slaughter with Hajar with stone with rock
Well, Hadith al Din alasihati
alasihati
telki et al mara'a
Waqollah Jumbhor
and this hadith is a clear evidence that
it is halal for women to slaughter
animal, Right? And this is the opinion of
the vast majority of the scholars.
Yeah.
We don't have any hadith that says,
it is not permissible. That's why
almost all the scholars agree that there is
no difference between male and female when it
comes to slaughtering.
So that is a
very strange
and a weak
controversy,
you know, that, some people say it is
disliked for women to slaughter
animal.
Why is it an issue
actually in the first place?
Can a woman slaughter?
Sure.
Okay.
I thought they are very emotional when she
she sees that. Because she's not about
is
okay. It's halal
for her to do it like anybody else,
but
can she
okay.
Anyway, if she can the point is she
can be brave to slaughter. If she is
going to be so emotional, then at the
end of the day, the animal will will
suffer because she will start slaughtering and then
show a lot of mercy to the animal,
then khalas.
Showing mercy, but the animal is going through
a trauma.
Anyway, so it's halal, and anyone who says
otherwise has to provide evidence, and there is
no such evidence. So she can slaughter
anything,
cow, camel.
Yeah.
I think in the city, maybe
you didn't find this, but in the village,
this is very very normal,
you know.
But they didn't know allah see see Hati
at Teddkiya Bil Hajari
and also, we can use,
Hajar stone to
to slaughter
as long as it cuts the veins
right? Yeah, the point is to cut the
veins
the jugular veins right these 2, cuts them,
then it is okay. Yeah, it is an
evidence that that is that is fine.
That's why it came in another narration
that this, woman, what she did, she got
the rock, she broke it. You know rock
when you break it?
You have that,
sharp place.
Very smart. So she broke it and then
she slaughtered the the sheep.
And also this is an evidence that shows
that it is halal
to
eat
something that is slaughtered
without the permission of the owner.
Yeah.
Because Kab is the owner of the the
sheep
and he did not give her permission to
do that.
They disagree with this
that if somebody slaughtered something that he did
not,
own,
that thing is not halal to be eaten.
And the evidence for this is
the hadith where the Prophet
asked them to throw away
the meat
of,
the animal they slaughter, which is taken from
the the ghanima.
You know ghanima, right?
Yeah. So those ghanima,
the the the spies of war, the the
booties taken from the enemy,
before it is distributed, they take some sheep,
some camels, they slaughter them. The Prophet
asked them to throw them away
completely
because they're slaughtering something which is not theirs.
It can only be for them when it
is distributed,
But before the distribution, it's halal for anyone
to to touch it.
Some scholars said no.
Rasulullah Sallallahu Alaihi Wasallam did not ask them
to throw away the meat.
He asked them to throw
the soup away. As for the meat, he
asked them to put it back to the
Ghanima.
I get it that it will be distributed.
People will make use of it.
So somebody might say, but
where did you get that? The prophet
asked them to gather the meat.
To gather the meat and to put it
back to
the to the to the Ghanima.
Somebody might say this, but Lami al Sanani
said if we if somebody says this, then
we have a reply also.
Also, we did not have any narration that
says that the Prophet
commanded them to burn it or to throw
it away.
So what left is that the meat is
being,
placed back to the to the Kanima and
used by the by the Mujahideen.
This is to
agree with the Kawahid Sharia
because Kawahid Sharia, there is no problem in
the wealth itself.
It's halal, if the conditions of the are
all all there, you know,
maximum you can say to the person,
you know, who is doing this without the
permission to pay? A compensation.
But the meat shouldn't be affected,
right, because it was slaughtered in the halal
way, then we compensate that person. That might
be the moderate opinion because it's too difficult
to understand
the statement of Bahia, although Rabin al Sarani
in some part of his work accepted that.
Al Amin Abu Adi Ma'at.
Al Aminu Sanadi says this is just going
beyond the limit in replying
others.
Commenting on the statement of others.
He says the soup is also wealth
If it is halal, why did the Prophet
SAW asked them to throw it away?
You get you get his, his point, right?
You know, so this is another approach where
the Prophet Sallallahu Alaihi Wasallam did not allow
them to eat
that meat which is not halal but he
let them give it to the Kufar, those
who eat dead animal.
This might be used to support the opinion
that says Al Kufar
Laysoo Makhaaf Abi Nabi Foroi Al Iba.
You
know?
So it's an opinion by some scholars.
Other scholars said no, they are also Muqaffa
bi Nabi for 'ul Iba'.
But if you go with this opinion, which
I believe is,
a more reasonable opinion that they are supposed
to do everything between them and Allah
not between them and us. They are supposed
to do everything.
Then you have to provide answer to
these type of
statements.
Either
you are,
you know,
giving them to increase their responsibility when they
meet Allah
because of their kufu.
Yeah. Or any other jawa that will be
reasonable.
So this is
1 of the
evidences used by Al Amir al Sanani to
support the kalam of Al Azahi that
if
the
meat is haram,
I mean, the way you slaughter the meat
is wrong,
you are taking the animal which doesn't belong
to you, then it is haram to eat
that meat.
Majority of the scholars said there shouldn't be
any problem because the conditions are
have been made. So when you match the
conditions, then
it is okay that we just ask you
to pay compensation to the to the owner.
As I said, this is the most moderate
rather than throwing away the the meat. For
Muslim slaughter, the animal in the halal way
of slaughtering,
then,
the opinion of the majority of the scholars
might be stronger here because she did
without his permission,
and he accepted that and the Prophet
commanded them to to eat it.
So this hadith, which is, collected by Abu
Dawood that
a person says, 1 of the
Ansar,
of the companions of the Prophet
As long as we reach a companion, whether
he is Majul
or,
Maruf, it doesn't matter.
You get it? Jahalatul sahabi let it go.
As long as we agree that this is
a companion,
trustworthy, you said I got it from a
companion, then khalas. Case closed.
Even if the companion is not known,
somebody else, we have to know who he
is.
So he said, we went out with the
Prophet Sallallahu Alaihi Wasallam in 1 of, his
journeys and,
we got
a strong,
starvation.
They they were hungry
and they are really in need of food.
So
they got some
some sheep. They took it from others.
And Nohba,
is no amin al sadaqa,
or taking
something by force from another person.
You have Ikhtilas.
Ikhtellas, this is just this is not,
theft, taken and run away. And nobody use
force and taken and and go.
Both are prohibited, although they don't carry the
punishment of theft.
Yeah. They don't carry the punishment of theft
because theft is to take
the property of another person in secret
and, also from the place of protection.
You know, if these conditions are not fulfilled,
we don't call it theft.
Sir
haram carry punishment according to whatever is decided
by the government, but we don't call it
sariqa
because Salika has to be done in secret.
The person who comes by force and take
it and run away.
Get it? That's the noobah.
Alikhilas,
a
person who is taking it,
very quickly
and,
running away
from that person
who owns the thing. They both carry punishment,
but not the punishment of the of the
salika.
So the Prophet Sallallahu Alaihi Wasallam,
it
mixed,
I mean, he threw away the,
the what, the, the laham, the meat, or
he mixed it with the, with the throb,
the clay in him, throwing it away. And
then he said,
Nuhuba, these type of actions
is not,
You know, it does it doesn't have any
preference, you know, over a dead animal.
And then he's trying to tell us that
it is not better than a dead animal
That's the meaning
of So you can see they took it
by force,
and they are going to eat it. But
the prophetess of Allah threw the meat away.
We call it,
a nova because they are not allowed to
eat it without the permission of of the
owner. So we can come up with a
moderate opinion here that if a person slaughter
an animal without the permission of the owner,
he goes back to to the owner. If
the owner allows it, it's halal. If he
doesn't allow it, it's haram for him to
eat that meat.
He has to take it back to him.
And, it's haram for him to eat for
him to eat that meat.
Yeah, he has to take you back, back
to him
because whatever is prohibited,
be ain he
is haram also Al Kasib already.
This is a maxim
that is very good for you to remember
but then use it in the wrong way.
Whatever is prohibited by the Sharia,
it has to be it has to be
because of the way it is it is
earned.
Then it is haram upon the 1 who
got it. Okay.
Allah made it haram because of the method
used by whoever is using it to earn
that that, that, that money.
So it is haram upon
him, like reba.
Why reba is haram?
The money itself is harm or the method
is harm? The method. Method is harm.
The money itself is not harm.
Riba money, the money, money, money itself is
money. It has value.
Again, it's gambling. Somebody gambled and he got
money.
It is haram because of the method he
is using to earn the money.
That's why we can use it to benefit
some other things if we cannot take it
back to the proper
owner. If you know the real owner, you
have to take it back to him.
Somebody takes a river,
you know, added on top of the the
original amount
something.
Yeah. He has to take that additional amount
to the to the person who gave him
the
the loan. But if you could if you
don't know who is that
or the or the system will not accept
like the banks
that they put.
What do you do?
Keep it with the bank
or you take it out of the bank
and, give it to somebody else.
So whatever you
you you take
as an approach, there are some scholars who
are with that opinion.
Yeah. But you just have to be very
careful, really careful.
Because sometimes we take it
and we don't pass it to somebody else,
we use it. Yeah. Or we give it
to a family member that we are responsible
to take care of them.
And as such, indirectly, we are just using
them.
Or sometimes they use it to pay the
taxes.
Yeah. I receive lots of questions like this.
Can we use the Riba money to to
pay to pay the taxes?
If you do that, who is benefiting?
Government. No.
Government is gonna take you, whether from your
own pocket money or from whatever.
That 1 is confirmed. But,
who is gonna hit it now? Only you.
You.
Yeah. You. Because you are taking the rib
of money and giving it to come. So
it's like you're not losing anything from your
wealth because that money is not your money.
I don't want to go to that.
Leave that 1 aside.
Yeah. Yeah. They call this. Yeah.
Alem Al Akar. That's why
if you see other system, what they do
when
they come,
they try to see what exactly should be
the main job
of the of the government.
In many places,
we get involved, too much get involved in
things which are not our job.
But it's the most important job
for them? Here
are the city,
apart from this, security and justice.
Main focus would be here, security and justice,
making sure that things are going nice in
the
community. Trust me. People are going to do
almost everything by themselves, but justice have to,
have to take place.
But if I
create
100 ministries,
the 1 that is necessary, the 1 that
is not,
Where do I get money to pay the
of course, I have
to increase the amount of the taxes I'm
taking.
If I have in 1 institution or 1
ministry,
you know, I need in this ministry 1,
I mean, 10 people,
and I employ,
200 or 1, 000.
In some countries, I heard that people don't
even have space to sit
because they are politicians in those, place. They
believe that they have to provide job for
people.
So those ones that are there,
what are they doing? Technically nothing because the
job is,
being done by those few.
So how do I get
to pay those ones? I have to look
for ways.
You get ideas? So the scholars have,
mentioned,
the ways to justify
the darayib
and the conditions. Those conditions have to be
met. If they are not met, then the
1 who takes serious in
going against the hadith of the prophet Sallallahu
Alaihi Wasallam.
You as a community member, your job is
to comply.
If there is anything which is not right
taken from you, then Allah Subhanahu Wa Ta'ala
will compensate you.
So I don't want to go to that,
that 1.
Yeah.
But at the same time, we done
correct
mistake by mistake.
It's
a nushra.
You remember nushra, right? What is nushra?
And nushara. Nushara.
Nushara.
2 types of nushara, but the 1 that
I'm referring to is the ham nushara,
which is to destroy sehr with sehr.
Many people do that.
Is magic being done on him? How does
he destroy it? They go and do magic
again.
So what is the difference between him and
the 1 who is doing the magic?
The difference.
You cannot fix shirk with shirk.
Okay? There is always a correct way to
fix that which is wrong.
That's why
cheating is wrong in Islam.
Deception is wrong in Islam.
You get it?
Yeah. Can I deceive?
The answer is wrong.
So some people, sometimes when the system says
something you believe is wrong, many people in
the country believe is wrong.
But at the same time, can they deceive
and cheat? No, they shouldn't.
Because they are opening a door,
which might
affect them in the future.
You know?
Yeah. Bribe and all of these things, you
know. So when you open this door, then,
it cannot be controlled.
You might be right when you did, but
then the door has been opened.
It cannot be controlled. So that's why Rasool
Sallallahu Wa Salam said Sabar.
Obey your leaders.
Be patient. If there is anything against you,
ask Allah's mother to get you your right.
But don't fight.
Don't protest.
Don't go and shower. Don't go and destroy
things. Don't.
Make du'a for him to be guided. If
you can have access to them, go and
give them the Naseeh.
That's the peaceful and the best approach.
Any place where this is not being accepted,
go and see the quintupence of that place.
Life is gone
completely. So that's the power of the Sunnah
of the Prophet Sallallahu Alaihi Wasallam
which, insubhanAllah, we neglected
it nowadays and we get into
into trouble.
So,
to the Ariba money,
when a person get it, he has to
make sure that he can get rid of
it. If you pick it up from the
account,
you must make sure that you can get
rid of it.
If you are not sure,
then the best is not to.
That's why I would never advise you to
withdraw that money.
Transfer it to somebody,
some organization, and tell them this is a
reverse so that they will know where to
put it and what to do with it.
Or just leave it.
And Islamically,
if there is an account
which does not add any interest, it is
wajib upon you to use that account.
In some places, current account doesn't increase the
money to you. It takes from you
every month
maintenance
service maintenance or something like,
maintenance fee or something like that.
That 1 is fine because they provide in
a job for you to keep your money.
Yeah. It's the same as the same account,
but
this 1 they don't add anything. They take
from you,
so that's better for you and for them.
If this exists and it is within your
affordability, you have to go with
it. If not, then you go with a
with a saving account which add but
You have to restrict yourself to the need.
I cannot keep my money at home
because,
some people might come and borrow that money.
I use the good word, borrowing that money.
You know. Yeah, because they have to pay
you back on the day of judgement.
You
get
it?
So I can't. We're living in a time
where
Get it? It's not in the like in
the past. You can keep your money and
you don't get afraid of anything.
Yeah.
So
why do I need to go and keep
it with the bank? Because of this necessity.
So I should make sure that I restrict
myself to the necessity.
Any rebawi transaction
with the with the final
financial institution is wrong for me to go
for that. Anything that contains shuvah is all.
I'm just there for the purpose of saving
my money, and I restrict myself to that
inshallah.
So
Whatever is prohibited Islamically because of I mean,
the thing is, in itself, it's prohibited,
that it is prohibited upon everyone.
Somebody took a pen that belongs to Adam.
Can he use that pen?
No. Can he give it to somebody else
to use it? No. He cannot make charity
with it. He cannot sell it. He cannot
give it as a hibah. He cannot use
it because the pen itself is Haram.
It has to go back to Adam. Nobody
is allowed to make use of it.
Okay, so that's the application of the Qaida.
So if somebody slaughter
a sheep
that belonged to another person,
all that he has to do is to,
to tell that person. If he agrees, then
khalas.
It will be eaten by the owner
and those whom he want to to pass
the meat to them.
Is that clear?
So this is also 1 of the evidences
used by those who say,
yes, we can let them, you know,
use that which
is
haram upon us.
Yeah? Haram upon us.
Get it?
Now, let's say, 'Adu Aula' you know, staying
away from it is is better,
you know,
Try to see any legal
way, Halal way to deal with those matters
rather than,
I mean,
getting involved in the controversy of the scholars.
If you have Alajid, Alajid is
the hired employee.
Employee,
You trust him in whatever he said.
You trust him unless
if you are sure that he cheated because,
whatever she said
to be the reason why she slaughtered the
sheep was accepted by the owner.
So and the prophet
allowed people to
to eat.
So the the the sheep reach position where
either slaughter it you slaughter or it will
die.
You get it? You
you just come to a place and a
speeding car comes and hits a car.
You get it? And you have a small
knife. This car is about to die.
If you take that opinion,
it says you cannot do that. It lies
like a tatasaraf,
then you just leave it. It will die.
But can you use a slaughter? Yes.
Use a slaughter immediately and then explain to
the owner what happened.
I'm pretty sure he will also
appreciate what you what you did.
Yeah. And go and hold that person who
hit his car or responsible for paying.
Yeah. But rather rather than losing the whole
thing, unless somebody got to benefit from it,
even
the the 1 who hit it, at least
he has some benefit, you know.
We're relieved give him relief from the burden.
Pay this 1 the money and then go
and sell the meat.
You get it? Yeah. So that's that's the
best opinion. Be it's Maidu Ahidea,
Lahad.
So she is, famously
that took care of the sheep of Kab
ibn Malik, who was narrator of the hadith.
And
she slaughtered that sheep when she was,
in a condition,
the condition that not slaughtering the sheep will
cause the sheep to lose its life.
Al Malik. Al Mudah. The person that,
received to keep it. He can
do anything that brings
to the to the Amana without the permission
of the 1 who
who,
who gave him the Amana.
However,
if something happens,
he's responsible.
K. This is Hamad House.
Right?
I brought this thing, and I keep it
here. I said, Hamad, please,
whether it's his house or not, but I
told Hamad,
let's say in this Masjid, actually. In this
in this hall.
K. I told Hamad Hamad, please,
preserve my thing, and I put it here.
Hammad realized that in this Masjid, everyone comes.
You know, people
come from different nature, good and bad,
good and bad.
Okay? Then Hammad says, okay, I I don't
think this is good for
Ibrahim to keep his thing here.
Rather than keeping it here, he took it,
he put it somewhere a bit hidden.
Unfortunately, it got stolen
in
that
place.
Who pays?
Hammad has to pay.
But then when Hammad was taking the thing,
you know, to the the place where he
believes it's okay,
Adam told him, no, Hammad.
Ibrahim said, keep it here.
It's wrong for Islamically to to use it.
Hamad said, oh, I never know that. I
thought I can benefit him. Okay. No, no
problem. He took it back to the place.
It got stolen after he took it back.
Hope he is. How bad. Yeah.
Because the scholar said,
maybe when you are taken, you attract the
attention of the criminals.
However, Hamad kept it here.
Without negligence,
unfortunately, somebody come and took it. Who pays?
I gave Hamad 10 ringgit.
I said, please pass it to Sir Jad.
Hamad, where are you going?
He said, I'm going to
Mazin's country, Kerry City.
You have to pass,
Bank Islam. Right?
Hammad was hungry
when he reached,
he and she.
That's 1,
very funny shop.
I like the name.
So when he reached that place, he decided
to buy something there.
Unfortunately,
he doesn't have money. Only that
R10 that, who gave him at the first
place?
Sajjad. Sajjad. I know he's going to give
it to Sajjad. Adam gave it. Yeah.
So Hammad says, k. Let me use this.
Since I'm going to pass through the bank
of Islam anyhow, I just withdraw the tarrangate
and give it to him.
Hamad used,
Adam's money. K? Buy his food and enjoy
his meal. K? And then he went to
bank his lot.
He picked up the
the
money from the ATM.
And then,
between engineering and IT,
a giant creature comes and
I mean, I was talking about a thief,
you know.
Come and shout at him. Give the money
with you.
He took that 10 ringgit
and ran over with it.
Can Hammat tell Sajjad, will I, Sajjad,
somebody
force me on the way and took your
money?
No.
Because whose money is missing?
Hammad must have money.
You get it? However, if let's say in
the first place, when I give him the
money, Adam gave him the money,
and then somebody took it from him
by force.
Does Hammad need to pay the money to
Sajjad? No. He just has to tell me,
unfortunately,
gangs comes and searched me and took everything
from me, including the money you gave me.
That person doesn't have a right to charge
Hammad for the money because the card says
al Aminu
lahidman,
A trustworthy doesn't pay
a loss as long as negligence is not
confirmed.
Do you get this? That's how sensitive is
this, Amana, that some people are
just,
negligently
using it in the wrong way.
You get it?
So that's why this is a very serious
matter. We have to train ourselves on this.
When somebody give you something,
try your best to take the same thing.
Yeah. If that is possible,
take the same thing.
Why do I say that is possible? Because
sometimes it is not possible.
I have,
100 ringgit in my account.
Adam sent me 10 ringgit
to the account
to pass it to
Hassan.
How do I know when I transfer the
money, I'm transferring exactly that 1?
These are just digits being added. You know?
So how do I know? Yeah.
So in this case, you can just keep
on using your money.
Yeah. But make sure that you keep
yes.
You get it? And even if, let's say,
you finish using everything,
some other money is comes because these are
all numbers that's been used.
But if you use, in this case, also
use everything in your account,
and then your new money comes,
again, it's but somebody hacked your account and
took everything.
Can I tell,
Ihsan or Lai that they hacked my account?
No.
Because I finished his 1 also. Because now
I'm sure that his 1 also is affected.
It looks so conservative, right? But that's how
Islam is. Very serious when it comes to
preservation of the Amana that belongs to others.
You know.
That's why the Russian institutes do when they
talk about this Amana, it's a joke.
Because the moment you put your money, deposit
your money into the bank,
the bank is going to
use it to pay the debt they owe
others.
Khala's trust is gone.
That's why they call it Wadiya Yedu
Baman, right? And which
means Yedu Kabamina.
It's not Yedu Aman, Abadan.
Yedu al Amana, wadiya that is wadiya or
the real wadiya is those that you have
in some,
banks they call them sundookulamanat,
where you have a place, you put your
gold, they put
very valuable things, you know, documents and you
put your gold, you put things, you know,
because banks should be the safest place for
money.
Right? So sometimes you put your valuable and
precious things
in that place, and you put money also.
When you come, you have the key.
You're gonna the bank, although they have access,
but they don't touch that thing.
So when you come and open the place,
you're taking the money. Which money is that?
The same money you put last time.
It doesn't go with the normal Wadiya that
we are talking about. Yeah.
When you take it, this is just your
loan being paid back to you by by
the 1 who who borrowed the money from
you. So we have to be very careful.
This is where the riba exists
and all of this that some people are
trying to justify.
So do you know do you understand how
to use that, Qaeda? Right? Okay.
So the the the the muda Ilehi
can
do anything that benefits
the Sahibul Wadiya,
but you must make sure that there is
no negligence because if something happens, he is
responsible.
Said
so this we're still talking about
dham, right? So now the conditions of dham.
Ma and haradhamah,
whatsoever caused the blood to come out very
quickly. Inharadham means you cause it to it's
saltedam bisera,
cause it to go out in a very
quick way and a strong way.
That's why electrocution,
if it reached the level of
killing the animal, that animal is dead animal.
Even if afterwards you come and cut the
neck, you're just eating a dead animal.
Get it? So when you slaughter,
the blood has to be normal.
If the blood is very little,
then you might be eating a dead animal,
which means the execution
is already killed.
Yeah. That's why 2 things here.
The first 1 is, is it even halal
to do it?
The second 1 is, if it is halal,
which 1 is halal?
If it is confirmed that the animal, although
it freezes,
it doesn't move, but it is punished from
inside, that's what some said,
it is
suffering from insight, then this is Ta'agibul Haywan.
In Islam, this is wrong for us to
do this.
It's against,
Hadith that is going to come with us
next week for sure.
You get it? Then at the first place
the practice is wrong.
However, if it is not punishing the animal,
it just in 1 second putting it in
a state of unconsciousness,
then it should be okay.
But then now the question is,
what kind of, you know,
power and
what is the rate of the
the the shocking or whatever is there we're
using. If it reached the level of killing
the animal, then we're just eating a dead
animal.
That's why the best is
just to use a normal way to
slaughter. Just laziness of
people.
Anyway,
so,
he said, the prophet
said,
so the first condition is to use something
that can cut the veins, right, to bring
the blood out very quickly.
And also you mentioned the name of Allah's
want to win. That's condition number. Number 2.
Because he said the teeth,
these are
bones.
Wama Dzuhur,
Famuda, Al Habashati.
As for the Zafon, the nails,
these are the the knives
knives of
Habashati came from, from Ethiopia,
and Basenia.
The Messianian people.
So InshaAllah, in the next,
adams, because this 1 has
a beautiful, nice and long commentary of the
scholars
and, it's not good for us to rush,
so I will stop here for questions Insha'Allah.
Does that mean it's wrong to make a
knife out of a bone and then use
this knife to slaughter animal?
Are you going to travel next week?
No.
Insha'Allah, this 1 will come for the next
week class. If you don't mind, then we
can keep it. But if you mind, we
will. Yeah. We will.
Okay.
Yeah. I mean I have, 2 questions.
Number 1, sir,
how do we reply
the
for all iman,
because the evidence is very strong by that
hadith
and giving
the,
that seal to his mother. On the day
of judgment, the kufar,
are they going to be punished? Yes.
They're punishing based on what? Kufr.
Kufr. What is Kufr?
Disobeying.
Obeying the ta. Ta. Right? What does ta
mean?
Obeying.
Obeying. What does obay mean?
Doing what he says. Right. I said I
follow Rasulullah,
but I don't pray.
I don't fast.
I don't do whatever he asked me to
do. And I tell you I'm following Rasulullah
Sallallahu Alaihi Wasallam.
I said, Asharullah Innaha illallah, but I do
everything that La ilaha illallah necessitates. I don't
do everything that lailahi Illallah necessitates.
Am I a true believer in Allah Subhanahu
Wa Ta'ala? Of course, no. These are just
claims.
Either I don't believe completely or my belief
is deficient.
That's why I'm just waiting for you to
tell me, iman.
And that's true.
You get it? That iman has
3 components. Right? The last 1 is Actions.
Actions.
When they're rejecting the iman, they're rejecting the
whole component, right? Oh, everything. So when they
got punished by Allah's because of not having
iman,
what is iman? Those 3 things.
That means collectively,
they are punished because of that.
Then,
obviously, you come
up with the opinion that says
Kafi' has to pray to Allah subhanahu wa
ta'ala. It's wajib upon him to pray. It's
wajib upon him to fast. It's wajib upon
him to give zakat.
However, if he does, it will never be
accepted for him because the conditions are missing.
Number 1 condition is iman.
Right? I don't ask a person,
you know, a Muslim to have iman first
because he already has it,
you know. But for for them, the number
1 condition is iman.
You get the idea?
So,
looking at the sharia collectively,
even those people who,
are are upon the opinion that laysumakata
bunabifurul
iman,
they will agree with everyone that on the
Day of Judgment they will be punished because
I'm not praying.
And these are
Kufa. So
that's mean
That's means, collectively, they are punished,
by Allah Subhata by not doing all of
these. Right? So they are Muqhatabu.
These type of things, that's why I said
Allahu Ala.
Either
that's because these people they are,
I don't know how to put it, but
any
they do rather than throw it away. Just
pass it to them.
Do do you do you get I do
you get idea? If you have any other
way out, it's better,
you know, to,
use that way out.
You get it? I have harid.
I want to give it. There is a
joun from the kuffar.
And my wife, my daughter, my sisters are
there.
Get it? Even my,
if not from my relative, we still have
Muslim sisters.
Can they use harry?
Yes. I pass it to them.
You get it? Animal that is dead.
What is the best way to get rid
of it? Throw it away or to give
it to John to eat it? Of course,
throw it away.
Yeah. We just throw it away. But so
let's allow someone who saw the shot for
the maimunah, they throw it away. He still
have kuffar in Madinah,
but he did not tell them give it
to those kuffar.
He said,
just take the skin and make use of
it, and the rest, they throw it away.
Get it?
May Allah grant us good. The second question.
Sheikh, the second question. Assalamualaikum.
So
if for example,
on Eid al Adha,
we have the animal ready to be slaughtered
but then it freed itself
and then run away.
So now can we shoot it as a
site
I mean can we hunt it as sight
animal?
And if it dies from that gunshot for
example
is the Odehaya correct?
Yeah. Let's say this Othaiyah is for 7
people. Right? No. Yusuf, Hassan, Adam, and then
Allahumma Hazal and Yusuf
Mention those 7 people and then got it.
And,
you have to.
Because this doesn't change the reality,
but it just changed the method.
You get it? Because I have to,
slaughter before eating, so I just need to
use sharp thing to shoot.
Use the arrow
to shoot it. As long as the arrow
went inside and bring the blood,
that's halal. So you do it according to
the name of those ones.
What is over here?
It's sacrifice.
What is sacrifice?
To offer something
for Allah.
That's so general. Right? Even prayer also is
over here, then, zakah also is over here.
The dam, the blood.
The blood. Right.
The blood that is
the animal that is slaughtered
on the day of Eid,
Fazirikum Allah Subhanahu Wa Ta'ala
as old here.
That's why the best approach to say that
is specific
animal that is slaughtered in a specific way.
On the day of Eid al Abha.
That's all they hear. Otherwise, every animal is
going to be included.
That animal that run away,
rather, since Sharia says, when I slaughter over
here, either I slaughter Oi,
aduna, then nahab. Inshallah, next class, we will
talk about all of these things. It's part
of this hadith.
And Nahab
Hona Al Limba.
The slaughtering is A'alur Rakhaba on top.
The person is is slaughtering, you know. Aalir,
as for the Rakhaba, there's a there's a
na. Na. Na. Both are going because you
see the the veins, they come like this
also.
So
they, they put the knife here and they
cut.
Exactly, Insha'Allah. So,
this is
these are the 2 method given to me
by the Sharia to execute the animal, which
are intended to make it as over here.
The intention is this animal is for Yusuf
Hammad, those 7 people. So what I what
I'm how am I going to Allahumma'adha minkawalak?
I say it.
Nothing, except the method.
This 1, I put it down, I slaughter
it, and the other 1, I let it
stand up and I go and cut. And
this
1, I shoot it with the same weapon,
same arrow, knife, whatever. I got it, and
it died. It brings out the blood.
Again, there's no difference except the method of
removing the blood from that body. So as
long as I go with the intention and
I say the word, should be said, then
then just do it. That's what we do
with the saiid, right? The saiid, I just
say Bismillah and then send the dog. Bismillah,
I shoot the owl.
But this 1? Bismillah.
Allaumahadal
min kawlik.
Allaumahadal anfoolah,
and then I shoot.
Otherwise, on what basis I am I'm gonna
ask those Masaikin to go ahead
and do another ud here,
you know, while this 1 is being slaughtered,
you know. Yeah. Yeah. I mean
Will it be
fine to just go hunting with the intention
of?
To go hunting?
I know. Because has this 1.
Hammad is a hunter. He doesn't want to
spend money to buy cow or sheep.
He went and slaughter
a deer and then call it over here.
There are specific animal to be used for
the over here. This is the cow, camel,
and sheep, or goat.
That's it.
Never Except in the in the fatwa coming
from 1 of the countries.
I'm not going to mention the country,
because I have people in my class who
are from that country. I don't want them
to smart me tomorrow.
Yeah. But somebody's
somebody says we have a fat chicken.
You don't need to buy a sheep. They're
slaughtering fat chicken.
Yeah. If you live in this dunya, you
will hear a lot of ajaria.
Anyway,
so over here is only with the camel,
sheep, goat, and cow. That's it.
K. Next question.
For all the year,
there needs to be a price
which is to be paid? For example, because,
like, there are animals like goats with the
wild goats as well. No. Not necessary.
I can give Hammad a cow and he
makes it over here with it. He doesn't
pay anything. So if there's Hammad can buy
a cow
and say, Adam, are you making it all
here? Why?
Sorry, Adam. I am broke.
This year, I can't.
Youssou, how about you? I'm just struggling to
live. Which cow the * are you talking
about? Please, when you slaughter, share the meat
with
insan. And everyone that all of your friends
are telling you, Hammad,
this year, alhamdulillah, inshallah, next year, peace in
love. We have a plan for us. So
then, Ahmed says, okay. If this is the
case, I have a cow.
I'm gonna put your names.
So you get 7 among those ones and
share with them.
How much do you pay? Nothing. Nothing.
Yeah. So it's not necessary. But you just
have to restrict yourself to those specific animals.
Animals. Goat, sheep, cow.
Mhmm. But they are like wild
goats as well, mountain goats. So you can
handle those. The best is to avoid those
ones, to use the domestic 1.
But those are goats.
I know they're goats by definition, but
nature is different.
Okay. So the animal should be The vessel
is just get the 1 that is used
used by the prophet
to avoid any controversy. K. In Bab zakar,
for those who are coming to that, I
don't know when is it going to happen,
but we reach the Babu Zakar. You will
see all of these things mentioned by the
scholars,
The buffalos in the
in the in the forest. Are they treated
as cows or not?
You see the controversy of the scholars? And
that use.
The the goat that in the in the
forest. They look the same. Yeah. But are
they also
going to be treated like,
domestic animal and we pay the zakat
on them or not?
So why would I go and get
the the wild goat
to slaughter us over here?
K. I'm not saying it's not halal Yeah.
It's concrete,
but a person should stick to that which
was done by the prophet.
If
I heard that if a,
person commits sin,
then they are it will affect the nikma,
which is gonna be given to them. So
if the person is the head of the
family, for example, he has a family, does
this affect the whole family?
Yeah. Because he's a source.
That's where as a husband,
you know, everyone actually but as a husband
and father, it's very dangerous for father to
bring haram wealth to his family.
It affects the barakah
in the family itself.
That's why he should really be careful to
make sure that what he's bringing to the
family is that which is halal.
Because those Masakin, they depend on him. They
don't know where is he getting the money.
Yeah. So while he knows his haram, he
shouldn't bring it to the house.
Feed them with the pure halal money he
has,
You know?
Let's say a pig farmer converts to his
lung. He has a 1, 000 pigs. What
does he do with them? Throw them away.
Really? No.
Has to.
Can he turn them into cat food or
something like that?
Because the cat can eat.
So
Yeah. That is benefit, and he
does give it to those animal with Sharia.
Make it okay for them to eat whatever.
Insha'Allah, I hope it's okay to find rather
than throwing them away. Okay. But cat food
and seldom
cannot.
And Allah makes something prohibited. He will make
the the price also prohibited.
So he has to just kill the pigs
and then
Yeah. The best is just to throw it
away.
Kill it and throw it away. Yeah. That's
going to be
because
so many pigs, and pigs are as it's
Get
get
dig some place and put them inside.
What can he do?
Can you burn the corpses or is this
also Haram or animals? After they
they they die Yeah. And then you were
burned and that shouldn't be anything.
Because I was just on a human beings.
Human beings
cannot be burned. Even if he's kafir.
Put him to the to the to the
ground. Although we don't do the thing we
do for the Muslims, but he also has
go to Lebron.
Karabin Abi Talib, when his father died, he
said,
He says your misguided
uncle has passed away.
This is his father, Esmaan Allah.
He said he's he's gone.
What should I do? He said go and
he said go and put cover him with,
with Torah.
So that means even the Kufar also, they
they have to go through this process.
No washing, no praying, but we have to
put them to the ground, you know.
That's why using the human body for education
is wrong.
There's different opinions on this. Yeah. That is
that is wrong.
Even though that is different opinion.
If a person says
take my body
to the hospital for medical purposes,
that's wrong. This is the Waseer that cannot
be executed.
Allah
says
we have to take him to that way.
Some scholars said accept a kafir.
Yeah. If he allows, he says, take away.
Take we take. But the Muslim know. Even
if he allows, we cannot do that.
We have to just take him to the
grave and put him there.
It's a peak of disrespect,
although
he has his own objective, but it's disrespect.
The same goes to take some part of
me and give it to Fulan.
Yeah. And the scholar said that's been the
same way we distribute his inheritance, and his
his body also is gonna be distributed.
Take this. Give it to this. That's
disrespect.
Next.
Can I ask you to translate this hadith?
Which hadith?
Narrated by Abu Salamou. I hope I know.
In
Sahih Muslim.
Send me the hadith, Insha'Allah, and I will
look into it.
K. Next question.
No. Just send forward me the Arabic text.
Okay. K. Because I can't remember going through
it.
Here we have 3 questions. We neglected the
people behind the screen.
I have 3 questions. So what message are
you sending them? Come to the class next
time.
I have 3 questions. Can we take all
the Yeah.
K, Sheikh.
There is a question by brother Ali Diallo.
I would like to ask a permissibility
for this. It's kind of a bit long.
So, Sheikh, the question is,
it consists of, paying some enrollment fees to
join a virtual
trading platform where the participants are given a
virtual amount of money
to spend a percentage of and make some
profits.
If the participant
succeeds and makes profits out of a portion
of the virtual fund
then he will be able to withdraw real
money as a result that the platform will
pay him.
The person has to agree that the platform
uses his trading pattern in real world trading,
and the person will not have any share
from their gains for using his model.
This cycle can be repeated until the person
loses the totality
of the virtual fund allocated or decides to
withdraw at no cost.
Please note the enrollment fees to enter the
program are nonrefundable.
Could you please shed light? Sounds like gambling.
Yeah. But I need
to read it, slowly. So please, forward the
question to me or ask him, please, to
forward the question.
So
what he's asking is, like, there's a there's
some kind of application on the platform
where you have an enrollment fees. You have
to pay them in order to join.
So when you join,
they give you tokens, which is not real
money.
It's just like a simulation, not an actual
transaction. You have to pay to join. Pay
to join. And that money cannot be refunded.
Yeah. Not refunded. But it's like it's not
like gambling. You're not getting anything out of
it. It's like Just complete just complete explanation.
You said no. Not gambling then. Case closed.
Right?
Yeah. I
But now we want to understand Yeah. Through
the question whether it is gambling
Yeah. Yeah. Or wrong.
Yeah. So and, and then this application is
virtual trading,
not actual trading. Actual trading, you pay actual
you pay actual money, and you get actual
shares.
And this 1
is is not real, virtual.
So You're paying money for what? You're not
paying money for anything. Oh, you don't pay
anything? Paying money to for joining the
app. No problem. You pay the money to
join. Right. Physical money. Yeah. Actual money as
in transaction through a phone. Yeah. Okay. That
means you pay money. Yeah. Then you get
tokens.
Okay.
You can use them
for virtual trading.
To sell what?
Koloba. Koloba. Koloba. K. That's the game. You
pay. Right? Exactly. And then at the end
of the day, you might lose or you
might.
Yeah. But,
the game itself is not actual money. No
problem, Hammad.
The point is, I want to understand Hammad.
I'll pay money, right, to join. Okay. To
buy app. I want to include every possibility
Hamad has in his brain.
I pay money to join the game.
To buy an app, to
do whatever. You get it? I pay that
money. Physical money. Right? Mhmm. 30 ringgit. Not
virtual money. No. Ringgit ringgit. I pay that
1. Right? And I join.
Right?
In the end,
there is a possibility for me to
gain more money. Yes. There is. And there
is a possibility for me to lose. No.
There is no I cannot lose.
Because it's a fees.
You can No. Wait. Wait.
That's the problem, Hammad. Hammad,
relax. Sabar.
All the all the languages,
Malay,
Sabah, and English oh, patience. I want you
now.
I don't go against that.
What I want to know is
there is something being done by somebody.
Right?
And I cannot just come randomly and join.
Yes. Right? Okay. I have to pay something.
Right? For me to join. For me to
buy up. For me to do whatever Hammad
calls it. Right?
In the end of the journey,
I might gain
or I might lose.
What are you calling that money the first
1? Don't worry about how much how why
how did you call that 1? Fees? You
call it, ishtarak? You call it buying? You
call it selling? It doesn't matter. Call it
a ghanam, call it,
whatever. It doesn't matter.
The point is you give money, right, to
join something.
And in that, you might lose
or you might gain.
True. That's how it is. Right?
Yeah.
You lose the 30 ringgit. You lose the
30 ringgit.
Right. That's the definition of gambling.
You get it?
Yes.
That's the definition of a gambling.
Sir, shit. But I want to see the
the question.
If you can just send me the the
details, if you can have more details. Okay.
Yeah. I think,
let me just focus and read it,
slowly, slowly. And then we come. Inshallah.
It looks like Hamada, I'm going to destroy
a business you're you're in or
Slow down. Slow down. I got it. I
just kidding.
Yeah. But I want to clarify that thing,
Hamad. You know,
names
don't change reality.
Titles being given to things that don't change
reality.
That multi
level marketing,
the same is gambling.
But at the beginning, how do I join?
I buy a product from the company.
I'm buying.
Many people say, no, but I'm buying. But
the objective of you buying it is to
join
that game, you know, that that, business with
the hope that you will gain, and then
you lose.
You get it? If in the normal circumstance,
you you don't need the thing actually, usually.
Although you're going to use it, but you
don't need it. You are just buying to
join. The purpose is to join that game.
It doesn't change the reality.
It remains haram haram,
something that has gone on yet. So that's
what what I wanted to understand from this
1. Is this something that I have to
pay money to join? You call it fees.
You call it, whatever you call it for
providing the app or registration, whatever.
Why am I doing it?
To gain in the future. Right?
And the possibility of losing is very high.
That's gambling.
However, to be just to the question, I
want to read carefully.
Okay.
Because these these type of questions,
answering them in a class like this
is very dangerous. So that's the reason why
sometimes I ask, I need to go and
sit down,
you know, relax,
read,
then I'll make some.
Okay. Okay now. Shit. Sorry.
Now I have another question regarding this
because,
it's a common business model in Canada where
someone will have a farm. Right?
And they say if you pay me $20,
you can go and pick up as much
fruit as you want. So is this haram?
As much food. Fruit. A fruit in the
farm? Yeah. Mhmm. Is this haram? And you
know what is in the farm? Yeah. Apples.
Apples. You know, the kind of apples, you
see. Because that's the thing. Maybe the apples
will be good or bad.
Maybe they'll be big or small.
I know. If if the the only conditions
for this type of business this is a
buffet or something.
The only condition for this is you know
what you are going to receive there. If
you know, then it's okay. If you don't
know,
then it should be gambling. It's wrong for
you to pay money for that.
I know that when I go in, I
will get the food is available.
And I know that food is normal food.
It's okay food.
You get it? I can pay the money.
I go in and buy I I eat
whatever I want to eat. The same goes
to the farm.
20 ringgit
per entry. You go and take whatever fruits
you want, and they have good fruit.
You get it? They have good fruit.
Not the bad ones.
Not mixture with the, mix with the bad
ones.
Yeah, I have a hundred people go in,
you know, they might finish
the the good ones, and now the 1
that remains is the bad 1.
I went, being the last person, I couldn't
get any good ones, and my 20 didn't
get it, it's not going to be refunded.
That's haram money they are. Eating. They have
to give me back my money. They have
to. They must. When I get, when I
don't get the quality 1, a good 1,
then they have to return the money back.
Otherwise, they have to explain to me, if
you buy, you're going inside even if they
explain, if, I know that the bad 1
is there and I'm not going to use
it, it's still gambling.
Because I cannot tell the person, okay, if
you will join this, you are,
there is a possibility of you to lose.
And then he says, I agree.
Can we say it is halal now since
he agrees? No. It's not.
You know? It's not. So is he gambling?
Does it reach?
Adam begins right. So they have to explain
what exactly they have there, and they have
to make sure that they have it available
there.
It's everything if everything is available,
then it should be a good job.
Otherwise, that kind of business is wrong, you
know.
Okay. Next question.
Maybe somebody can help Ma'am so that Ma'am
can continue with the questions.
Yeah. Oh, that
I have 3 more questions should we take.
Well, because I'm gonna pray here. Okay, sir.
I have on my way. There is a
long traffic there.
So rather than losing a prey on the
way, let me just pray with that.
Okay. So,
the next question.
Question by sister Morin. Assalamu alaikum.
First part of the question is, is it
permissible for 1,
before Buluk to slaughter?
And, as long as he knows how to
slaughter
yeah. The boy before the age of Buluk.
Right? And he knows how to slaughter, and
he slaughter correctly, and he says, Bismillah,
fine.
Why not? Enjoy your meal.
Yes,
is it permissible to travel to eastern countries
for holiday in North America
for a short series of time? Good question.
The
conference.
No. Those want to add justification. You're going
for conference. You're going for business. You're going
for and
I want
to focus on his question that I'm just
going I want to give some relief to
the family.
I took them to
a non Muslim country.
Yeah.
The problem already resolved, and we let you
suffer. Sorry for that. Sorry for that. Sorry
for that.
That's the best example.
It works.
Another 1.
So I take my family to a country
which is.
They are going to meet the naturalist,
you know,
and all of these ones, you know,
and they are alike.
If I sit down and look at it
Islamically as a Muslim,
how do I feel? Trust me, I will
never feel okay
because because they're going to expose your family.
By the time they come, they have to
spend,
all the time in the aeroplane as takfi
relaz.
Yeah.
That's why going to the places of Ma'ase
is wrong.
Yeah. If it is not necessary.
You go to
the marketplace, you're going to see a lot
of things which are bad, but the need
brought you to that place. You just go
for the need and go out. But just
going for fun,
Yeah. We, alhamdulillah, we have a lot of
other places.
That's why those people this is my personal
advice and I wish you will take it.
Insha'Allah, you will.
Yeah. When you marry,
yeah, for those of you who are still
in the that,
slavery,
condition.
Yeah. When you marry, the first thing after
the marriage, people go to? Honeymoon. Honeymoon. Right?
You go to? We change it to Umrah
Moon. All
I did say I'll tell you, just take
your family to Umra. That money you spent
to go and and support
Kufar in their country,
use it and go and and live next
to
the the Kaaba, the fanciest hotel. Yeah. That's
better.
Yeah. Yeah. Your family, umrah, and going around,
you know,
and enjoying life
rather than going to honeymoon to those
old villa.
Yeah.
Or you have a objection? No. No. Okay.
I have a friend who is over there.
Invite him to migrate.
To my come and visit. Invite him to
migrate.
No. And I'll send yeah. And I'll Well,
I will apologize to him.
Yeah. For instance, somebody invites me to this
country, I will tell him, please accept my
apology.
Where would I go? I will advise him
to come. Come and live with us.
He can. He can.
Can. Can. Can.
Usually, people who have the passport from those
places, they can live in any place with
no
no that much of restrictions.
Yeah. That's why our people always go there
to get the passport and then leave.
So that it could be respected in their
own country because they hold very unfortunate, I'm
telling you, very unfortunate.
And I don't respect my own brother
only when he has the US passport or
British passport. What is this?
It's
really wrong. Very unfortunate. Very unfortunate.
So I will invite him to come.
Yeah.
Unless, if let's say he lives in a
place in those countries which is dominated by
the Muslim state, apply Islam, Islam gateway.
Although the country is a fee I mean,
the place is affiliated to non Muslim countries,
but I know his place.
I see Islam. Yeah. Then InshaAllah.
Those are they're okay for a person to
visit.
Even those 1, they stay in that place
as long as they can practice their religion,
it's okay.
Rasoolah, sallam, said I have disconnected myself from
the 2 fires
shouldn't
face each other.
Meaning, they shouldn't live.
We need to have Muslims living in their
own place,
Takfir Sawad,
to grow, because
the more the population is, the stronger
the the community are. Are. Allah subhanahu wa
ta'ala says,
is
telling the Jews 1 of his favors on
them is that he make them the vast
majority.
Kuntum Kaleelen, Fakir Farrakum. He used to be
a little bit, a Lambe Kimo.
That's why 1 of the agendas of the
enemy is to reduce the size of the
Muslims by introducing this family
planning thing.
It's up to a Muslim to have a
child the time he wants. You can sit
with your wife, okay, you don't want to
have a child until after 2, 3 years.
Is there any is there anything wrong with
that? No. Halal halal.
But to take the advice of the enemy
for you to
do this calculation,
That's very dangerous for us.
And the more children you have, the better
your condition is. You will laugh. People just
don't know. Among those children, Insha'Allah, you find
somebody who will bring success to the family
by the grace of Allah Subhanahu Wa Ta'ala.
And also strength in their family.
Yeah. You used to you used to imagine
you have
50
male. These are all your children
and you are coming to
UIA.
You're passing. You're working. All of them behind
you.
Trust me. Even the the bad ones who
are going to attack you when he sees
all of these soldiers behind you.
You get it. So it's a strength for
the family, and amongst them, you have, you're
going to have losers, you're going to have
good ones, or very hard working,
that can bring a lot of solution to
the family.
Having a lot of children has never been
an issue, but it's just our negligence.
I have the first 1.
I'm negligent.
My wife is negligent. We don't give him
terbia in the way it should be done.
2nd 1 also. 3rd 1. Yeah. Of course,
somebody will come and tell me, 'Yeah, Akhi,
you're producing children without taking care of them.
What is this?'
You either stop or you go for
family
planning or something like that. But if you
act as a Muslim,
this is my responsibility to take care of
my children. You give good terbia to the
first 1. 2nd 1, Trust me, the third
1, you will not suffer in the way
you suffer with the first and the second.
Because the third 1 is going to learn
from the first and the second. Why the
3rd,
the 4th and the 5th? Usually they are
very smart. They are smarter than the first
first child and the second child
because they learn a lot of experiences from
the from the previous ones. So the job
of the father and the mother is going
to be very less, because they invest in
the first 1 that came.
But usually,
no. First 1 comes, I sleep. My wife
also sleep. We,
we are going to keep
working until the time we reach the old
age.
Yeah. And we are still taking care of
our young kids.
Allah grant us, good. So
what brought us here is the question by
Omar. Right? Yeah. So I proposed and Yusuf
distracted my proposal.
I said rather than going to honeymoon to,
any other country,
that is, non Muslim countries to go and
see Ma'ase and commit sin. For sure, if
you ask that person, what did you do?
What have you done? He would tell you,
yes. It's a sin.
As he goes and see Ma'ase and watch
things which are not halal
and be with the sins, you know. Just
beauty of the country.
And also he's going to meet uncivilized
people.
Although we call it civilization, but it's not.
It's Madaniyah.
Development
in terms of building, but
civilization doesn't exist.
It does exist in our own places.
So choose Makkah. Choose Madinah ter Rasulma.
It's very, very interesting if a person has
good intention. Very interesting. You know that you're
doing an active worship,
and the place also is good. Excellent.
Yeah.
True.
And the feeling is different.
You know that this is the Kaaba. This
is where Ibrahim used to.
SubhanAllah.
Rather than this is White House, Blue House,
Green House.
Yeah. You know that this is Madinat Rasulah.
I will Allah. The feeling is different. You
are in that Masjid. You know that Rasulah
used to be here. Jibril used to come
here.
And, yeah. SubhanAllah.
Right? Marriage
and
good feeling. Yeah.
Okay. So I give you a good
solution. So please, when you marry, don't forget
to invite me for the holy man. That's
it. Now that's my my price and my
payment.
Alas?
I'm saying this because I believe some people
are planning to go outside and do it
outside.
And then come and tell us I've already
witnessed
this much.
Okay. Next question, Mazi.
Welcome to Fiksek.
Next question in my system, Mornis.
Share the last 1. No. We have 4
more questions. Oh. Do we take 1 more
and then stop? Okay. Can we add 5
more minutes, if you don't mind? Okay. 5
minutes. After 5 minutes, just close. Okay. Yeah.
Keshav, the question is, may I know what
evidence can we use for the statement we
do not correct mistake by another mistake
when we see someone,
committing wrong to Yeah. You don't need evidence
for this because the second mistake also is
wrong Islamically.
Allah says don't do it.
Why do you do mistakes?
We just take the lesser of the 2,
even when we have no choice except to
go with 1 of them. Then we choose
the lesser lesser 1. Because we cannot go
out without committing 1,
then we choose the lesser 1. But in
the normal circumstances,
somebody,
received magic, unfortunately.
He did magic to fix it.
We can't.
Right? The same goes to any normal circumstances.
You cannot
take okay. I borrow money no. No. Not
me. Karim from people, he borrowed money in
the with riba.
I tell him, you have to settle this
riba money. Otherwise, you keep accumulating.
He goes to
another person who also riba,
borrow money from him to settle this 1
because this 1 is gonna get him into
trouble. What is he doing?
Fixing reba with Yeah. Reba.
Yeah. So both of them are wrong. The
first is wrong. The second 1 is wrong.
So I'm just supposed to quit. I cannot
commit a mistake to fix another mistake unless
if I have no choice
except to do 1 of the mistakes to
go out of this situation.
Then I do,
the 1 that is easier. K? Next.
Yes, sir. Next question.
Inflation
reduce the value of money. So does the
borrower need to calculate this if he borrows
more than a year? He doesn't. If I
borrow money from Adam, I have to pay
that amount of money.
Exactly.
Does
it? Next question.
What about someone sell food items
expensive than the normal price in another location?
Is it halal and permissible?
To do what?
Price strategy based on location.
Like, sell k. I'm the producer. Right?
Can I sell my thing according to the
price I want?
Yeah. I think that's right. Yes. Okay. Sharia
says I should show mercy to everyone.
That's it.
So I can buy this 1 ringgit here
in Malaysia,
and I go to India, for instance, Singapore,
Saudi, and in Saudi, they sell it. In
Malaysia, he has maximum is 1 ringgit. But
in Saudi, the same thing, but it's sold
1, 000, 000 ringgit.
Can I sell it 1, 000, 000 ringgit?
Yes.
If I sell it 1 ringgit in Saudi,
the government
does have a right to stop me from
doing that because I'm going to harm the
market.
I'm going to harm the market. I can't
because if I sell it 1 ringgit,
the rest of the traders, they will not
sell this, and they bought it maybe 900,
950,
you know, they they bought it some amount
closer to that.
They're not exploiting people. It's just that I
got it with this cheap amount, and I
reached the country where it is sold. You
get it? You know? Yeah. So it's okay
for me to price my product according to
the way I want.
Mhmm. Sorry, Shay. Isn't this just business?
What if I charge 500, 000,
rials for the mic? So no 1 none
of them can compete with No. It depends.
It depends. When you go to the marketplace,
because we need the,
the cooperation of all to support the country.
If as a government, I favor Adam, I
let him do whatever he wants, The rest
of the traders, they will get harmed.
If tomorrow they said we will not go
and bring the thing, and Adam cannot provide
the whole country with with our need.
Who's going to be harmed? Everyone's going to
be harmed while trying to benefit 1 person.
So the government, they have to be very
careful.
Although it's good for the community for us
to find to have somebody like you selling
to with this price, but
long
term, it's not going to be good for
them. Yeah.
Market interest have to be preserved.
You know? That's why I I don't do
anything that can harm the market.
What if it's a non Muslim country? Even
them. Because we have Muslims also living in
that place. I'm not supposed to do anything
that is harming the public.
In a Muslim country, I will ask him
just leave and come to the Muslim territories.
Okay, Sheikh. The last question. Last question. Okay.
Sheikh, question by Umaria and salaam alaykum. Sheikh.
Assalamualaikum
wa rakat.
If someone gives salam via message or verbally
says salams
as
as possible a version of
Salams.
Yeah.
Do we reply them with.
Allah says
Reply with the best.
With text or with words? You can say
with words. You have to Right. It depends.
What kind of,
what kind of, what do you call?
What kind of understanding that person is going
to have.
That's why it's better to reply with the
text. Say Wa Alaikum Salam and then reply
with the text also. Unless he sees your
acknowledgement,
he will not have negative thoughts.
That's why this behavior that we have
need to be changed.
Sajjad messaged me or I messaged him.
He will not acknowledge my message completely. And
sometimes it's very annoying.
I ask him our question and Yousef give
me a solution.
I read the solution and I use it,
but I would never even say, no thanks,
no jazakallahu khairan, no anything. I just keep
it like that.
He has sometimes to send me a message
and, yeah, last time I replied to you,
but I didn't see any oh, Ula, I'm
sorry. I used that advice. It works alhamdulillah.
You know?
Just send a message. You know? SubhanAllah. I
found a lot a lot a lot having
this arjid. I don't want to point some
people who are doing this, but it's wrong.
Once you reach a person and you ask
for something,
a list and a message,
jazakul Makairah, thank you, to close the page.
Say insalam to you, reply the salaam, and
then that's it.
Yeah. How how much you need to say,
jazakAllah Khayr?
1 word, 2 words. You know? You also
get that 1. Unless he knows that you're
acknowledging what,
and you received the message well received.
Is that a case for a woman as
well? Because sometimes women just want to get
the answer and after that That's very bad.
I don't want to mention actually. Actually, this
1 comes from the Citizens Mall. It's very
bad behavior.
To reply? No. Not to reply. Mhmm. Because
once she send the question to that person,
she send the question right, and the answer
comes to her. Right? Whoever, sheikh or student
of knowledge, she send it, and the answer
comes to her. She sent the question already.
Right? That's right. Thank you.
Finished.
But keeping silent, that's mean that the first
place, he shouldn't send them.
If it is a sensitive matter to do
that, at the first place you shouldn't do.
It's killed at the back, actually.
Wrong at the back.
You get it? Yeah. Rasool Allah SWAMI said
Whoever did ma'ruf put for you, you should
compensate him. If you don't find anything to
compensate him, make dua for him.
So the least we can say to our
scholars, the student of knowledge who are guiding
us when we ask them questions,
after you receive the answer, you just say,
thank you. That's it.
Otherwise, it would be killett adab when he
just keeps silent.
And he sees he knows that, yes, you
got the answer and you benefited from it.
And you benefited, you don't it doesn't matter.
But it's killed at Adam. That's why the
first place, once you penetrate that and you
send the question,
what's wrong with sending JazakAllah Khayr? Which 1
is worse, actually? To Zakir Lokeben or this
or this 1?
So it's a.
Adab that,
the student of knowledge should have it more
than anybody else.
You get it?