Ibrahim Nuhu – Hadith 1394-1395 Bulugh Al-Maraam
AI: Summary ©
The transcript is a jumbled mix of characters and symbols, with a distorted language and multiple speakers discussing various topics including selling rice, a business, and salt salt at home. The transcript is also difficult to summarize as it appears to be a casual conversation between two speakers, with no clear context or meaning. The transcript describes a situation where someone is stuck and can't get out, leading to a fear of something to happen, and a conversation between multiple speakers about the Prophet Sallahu alayhi and the Prophet sallahu alayhi.
AI: Summary ©
In the name of Allah, the Most Gracious,
the Most Merciful.
May the peace and blessings of Allah be
upon the Prophet Muhammad, peace be upon him,
and upon his family and companions.
And peace be upon you.
Today is the 24th of the month of
Rabiul Awwal, 1446.
Which corresponds to the 28th of the month
of September, 2024.
We will continue our lesson in this blessed
book, Bilooq Al-Maraa.
I ask Allah, the Exalted, to bless us
and what we have learned, and to forgive
us our sins, and to forgive the author,
and to raise his rank among the righteous.
In the name of Allah, the Most Gracious,
the Most Merciful.
The author, may Allah have mercy on him,
said, and I am Ali bin Abi Talib,
may Allah be pleased with him, He said,
The author, may Allah have mercy on him,
said, Amarani commanded me
to be in charge of slaughtering his camels.
This is during the Hajjatul Wada.
Rasulallah, peace be upon him, got 100 camels.
Ali bin Abi Talib brought them for him
from Yemen.
He came and he approached Mecca.
He did not know what was the intention
of the Prophet, peace be upon him, in
terms of Hajj performance.
So everyone wants to do it like Rasulallah,
peace be upon him, but he was in
Yemen.
He doesn't know what was the Prophet, peace
be upon him, doing.
So he said, Ya Allah, I am intending
to perform Hajj like the Hajj of Rasulallah,
peace be upon him.
I am intending to perform Hajj like the
Hajj of Rasulallah, peace be upon him.
Is there any problem with that?
So Ali bin Abi Talib said, Rasulallah, peace
be upon him, commanded me to be in
charge of slaughtering his camels.
As I said, he was bringing those camels
from Yemen.
Subhanallah, look at the interest of the companions
of the Prophet, peace be upon him, in
trying to make sure that they follow Rasulallah,
peace be upon him, precisely in whatever he
did.
Ali bin Abi Talib did not know what
was the intention of Rasulallah, peace be upon
him, but he said, Ya Allah, the Hajj
I am performing is the same as the
Hajj of Rasulallah, peace be upon him.
But what is that?
He doesn't know.
So that was his intention when he was
crossing the Miqad.
And then he kept saying, When he went
and met the Prophet, peace be upon him,
he told him, Ya Rasulallah, this is what
I said, so what are you doing?
And then the Prophet, peace be upon him,
told him in the Quran, and then Ali
bin Abi Talib continued with that.
So he said, I was commanded by Rasulallah
to be in charge of the udhiyah, or
the burden of the Prophet, peace be upon
him.
Al-Badana, this is the camels, right?
So to slaughter them.
Rasulallah, peace be upon him, slaughtered about 60
camels or plus.
Ali bin Abi Talib did the rest.
That's why you can say shame on those
stingy people who go to Hajj, and because
of stinginess, they don't want to buy the
udhiyah, they prefer to go on fast.
Rasulallah, peace be upon him, brought those huge
amount of camels to be slaughtered for the
sake of Allah, peace be upon him.
And also, he commanded me to distribute the
meat, and the skin, and the jilal.
Jilal is the clothes they use to decorate
and put some decoration on the camel when
they are taking it to Makkah.
Put some clothes on it, some other things
on the camel.
So these ones also are not supposed to
go back to the owner of the camels,
the one who is performing the sacrifice.
So it has to go, all of them,
to the masaki.
Rasulallah, peace be upon him, told him not
to give the jizal his wage from the
udhiyah itself.
You get it?
Jizal is the one who slaughters and removes
the skin.
So usually this is a job, you have
experts in the field, so you will invite
them to come and fix the thing for
you, and then you pay them.
So what they used to do, because they
said, Al-jizal originally is referring to the
sides of the bayt, the limbs of the
bayt.
The heads and the hands, the front leg
and the back leg, this is jizal.
So what they used to do is that
if the jizal comes and he fixes the
camel for them, they give him that one
as a price, as a wage for his
job, service fee.
You get it?
So he comes and fixes the meat, so
his wage is the head of the camel
and the legs of the camel.
They used to give him that.
So later on they used the word to
address that the wage is being given to
jizal.
Is that clear inshallah?
So which means you cannot pay the jizal
from the udhiyah itself.
So this happens as we said, during the
hajjat al-wada, the farewell hajj of the
Prophet ﷺ.
The final hajj, right?
How many hajj did the Prophet ﷺ perform?
One.
Only one?
Yeah.
So that's the first and the last one,
right?
So the word al-budun, al-badana, usually
according to the language is used to address
camel, cows and sheep.
But here it is referring to which type
of animal?
The camels alone, camels only.
So whenever you see the word al-badana
or al-budun in the books of fiqh
and the hadith of the Prophet ﷺ, it
refers to the camel.
Although according to the original language, the Arabs
when they say badana, they are referring to
any one of these three animals.
So which one we go with?
The language or the urf al-shari'i?
The tarif al-shari'i or urf al
-shari'i?
From the hadith we learn that a person
should give in charity also the skin and
the jilal, those items and the clothes that
they put on the camel before it reach
Makkah.
They have to give it in charity also
just like the way they did with the
meat.
So it's like he's selling some part of
it.
When he gives him from the urf here,
it's like he's selling to him.
Because he's supposed to give him the money,
so it's like the jizal is using his
money to buy the meat.
And it is not halal for a person
to sell.
Exactly, inshallah.
So the hukum of the urf here is
just like the hadith, that you don't sell
the jilal, the skin.
What do they do with the skin?
They make clothing.
It has a use, right?
In some places actually they eat.
They just burn the hair and they cut
it together with the meat and eat.
Especially with the big ones, the camel and
the cow.
Because the skin is thick.
You know.
Ibn Rushd said in Bidat al-Mujtahid, he
says, To my knowledge, there is no controversy
among the scholars concerning the impermissibility of selling
the meat.
All of them agree that it is not
permissible for you to sell the meat.
However, they have disagreement when it comes to
the skin and the hair.
Among those things that could be beneficial.
So the vast majority of the scholars said,
no, you cannot sell it.
Abu Hanifa said, you can sell, but you
cannot sell with dinar and dirham.
Meaning, you want to sell the skin of
the old hair.
You get it?
Abu Hanifa said, you can do that.
But the payment shouldn't be in dirham or
dinar.
So you can tell him, I will give
you the skin and I will give you
this and that, but you don't pay me
with dinar, you pay me with oil.
I need oil to cook the thing for
you.
Or I need rice.
I have the meat, but I don't have
rice at home.
If you have rice, give me rice, I'll
give you this.
Is that clear?
Abu Hanifa said, it's okay for you to
sell it with anything.
So Abu Hanifa says there is a difference
between dinar and dirham because if you are
exchanging things, this is the better exchange.
Meaning, I give you salt, you give me
tamar, rather than giving the money as the
medium of exchange.
So sometimes I don't have rice, you have
rice, but you don't have oil.
So I give you oil, you give me
rice.
So Abu Hanifa said, these are just matters
with shariah, make them halal to benefit each
other.
I have a need on this, I don't
have it, but you have a need on
the thing I have, so I give you
mine, you give me yours.
As for the dinar and dirham, this is
a typical business, looking for arbaah.
It's also a nafaa, but it's more on
looking for profit rather than looking for benefit.
Do you get what he's trying to say?
Because if I go to you, I don't
have shoes.
You have shoes, but you don't have a
cap.
I have a cap, but I don't have
shoes.
So I give you my cap, you give
me your shoes.
What is the purpose of this?
Because I want to have that thing to
benefit from it, and you also want to
have the other one to benefit from it.
I need salt at home, you have it,
and I don't have it.
But you need rice, I have a lot
of rice, you don't have rice.
When I give you the rice, what are
you going to do with it?
Eat it, usually you're going to eat it.
And I'm also going to use the salt
at home.
Contrary to dinar and dirham, when I sell
something using dirham or dinar, the main idea
is to look for increase in that wealth.
Go and do more business with it, or
go and do some other affairs with it.
The best opinion, with no doubt, is the
opinion of the majority of the scholars, that
it is not permissible to sell these things
because the hadith is very clear.
Jamil ibn Abdullah said, we slaughtered together with
the Prophet ﷺ at the year of Hudaybiyyah.
We know Hudaybiyyah?
What is Hudaybiyyah?
Sulh Hudaybiyyah, right?
When was that?
When the Prophet ﷺ attempted to get inside
Mecca and he was stopped by Quraysh, right?
And it ended by signing the agreement, right?
Did the Prophet ﷺ agree with that agreement?
Was there any objection from the companions?
Almost all of them objected, except those who
keep quiet and submitted completely, people like Abu
Bakr.
Because it is very clear when you see
it according to our own thinking, this is
really unfair.
How is it possible that whoever accepts Islam,
we have to take him back to them?
And whoever committed kufr and he goes to
them, they don't have to bring him back
to us.
This unfairness is still there up to this
moment.
Up to this moment.
They can do everything and there is no
problem.
But when we do it, there is an
issue in that.
So the Prophet ﷺ agreed because Allah ﷻ
told him to agree with everything they asked
for.
And it ends in benefiting the Muslim.
Especially this one, this condition.
The two conditions that the Muslim will not
fight them and they will not fight the
Prophet ﷺ for 10 years.
And we will not support anyone who is
fighting them and they shouldn't support anyone who
is fighting us.
This condition was accepted by everyone.
But the first one was not accepted by
anyone amongst the companions of the Prophet ﷺ.
But they submitted and they agreed with whatever
the Prophet ﷺ had accepted.
And what happened?
I am just trying to test your remembrance
in the history.
And then somebody accepted Islam, right?
He came to the Prophet ﷺ and did
he return him?
No.
He did.
The question is in Medina.
Did the Prophet ﷺ ask him to go
back?
Yes, he returned him.
And who came to pick him up?
Two men from?
From the Makkah.
From Makkah.
From the same quarter of the Makkah.
They had the familiarity.
They were talking about it and then he
asked to see his sword.
He hid in the desert.
That's unknowing.
You are already past that.
You are using 250 speed, you know.
So Rasulullah ﷺ told him to go back,
right?
So he followed them.
He insisted.
What was his name?
Abu Basir.
And Abu Basir.
Yeah.
So the Prophet ﷺ asked him to go
with them.
He said, Ya Rasulullah, they are going to
kill.
They are going to do this and that.
The Prophet ﷺ said, no problem.
Just go.
Allah will find you a way out.
And that's what happened.
Exactly like what Adam was saying, his two
brothers.
The man was talking to them.
They were talking to him.
So they enjoyed the conversation.
And then he asked one of them about
his sword.
He said his sword is very nice.
SubhanAllah, how easily you forget your enemy.
But Muslim is smart, you know.
So he told them, can I see?
Do you mind if I can see your
sword?
It looks so nice.
And he gave him.
And he praised the sword.
And subhanAllah, that was the thing that he
would never be happy with.
Yeah.
He sent him to waste.
The other one went back to Medina because
it was the closest place for him.
Prophet ﷺ saw him rushing and running to
them.
He said, laqad ra'a hadha faza'a.
So Abu Basir went and he told the
Prophet ﷺ.
The Prophet ﷺ asked him to go.
He said, ya Rasulullah, you did what Allah
wanted to ask you to do.
And now I am on my own.
The Prophet ﷺ said, wa ila ummih.
Musa'iru harb.
Wa kanu ma'hu rijal.
And subhanAllah, he took this as an indication
that the Prophet ﷺ now, he did his
part.
Now he is on his own.
And this is a very good path he
has taken.
So he went.
He did not go to Makkah.
He did not enter Medina.
But he stopped at a place which has
a lot of mountains and kuhuf.
And that was the path for the Quraysh
to reach Sham to go and get their
food.
So subhanAllah, whoever accepted Islam from Makkah and
came to Medina, Rasulullah ﷺ would chase him
away.
He would go and meet Abu Basir.
Hijrat al-Eis.
So they became a lot now.
And they started stopping the Quraysh from going
to Sham.
So they have to use another way.
And that was very difficult.
The easiest way for them is through that
place.
So they themselves, subhanAllah, they came to the
Prophet ﷺ and told him, Ya Muhammad ﷺ,
they said, you remember in the treaty there
is a condition, which the Prophet ﷺ was
insisting that they shouldn't have this, but they
said no.
So now they want him to remove this.
They said, can we just cancel this?
Whoever comes from Makkah, please let them stay
with you.
SubhanAllah, they mentioned that when the message reached
Abu Basir al-Eis, that the Prophet ﷺ
is inviting them all to come to Medina
because that part of the treaty is being
cancelled.
SubhanAllah, they were so happy that he was
about to die.
He did not manage to go and see
the Prophet ﷺ.
He died before reaching Medina.
This story is really interesting because it shows
that no matter how much you see things,
as long as the Prophet ﷺ sees it
in the other way, just follow.
And you will never regret it in your
life.
And that's why one of the greatest successes
that the believers achieved in that period of
time was the Treaty of Hudaybiyah.
Because of it, Makkah was gone.
Ta'if was gone.
And so many things happened.
Allah says, إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحَةِ After
that, خَلَص.
رَأْسُ الكُفْرُ was gone.
And Makkah was purified.
And the Prophet ﷺ went and made the
tawaf and Hajjat al-Wada.
Things become very easy.
So, the Prophet ﷺ, Jabil said in this
hadith, he says we slaughtered during the Treaty
of Hudaybiyah, al-budinah, camels.
And also, the Prophet ﷺ let every seven
people to share one camel.
And every seven people to share one cow.
Because they finished their umrah, right?
They did the tahallu, so they have to
slaughter the animals they brought with them.
Exactly, Inshallah.
قَالَ دَلَّى الْحَدِيزُ عَلَى جَوَازِ الْإِشْتِرَاكِ فِي الْبَدَنَةِ
وَالْبَقَرَةِ وَأَنَهُمَا يَجْزِيَانِ عَنْ سَبْعَةٍ وَعَذَافِ الْهَدِيءِ
وَيَقَاسُوا عَلَيْهِمُ الْوَضِحِيَةِ So, we learned from this
hadith that seven people can share, they can
share one camel, and seven people can share
one cow.
Inshallah.
So now we are seven, we want to
buy a cow.
Seven of us can collect money and buy
a cow and slaughter as Udhiya for them.
You get it?
So the number is seven, right?
وَقَلْ صَحَّ الْإِشْتِرَاكُ أَهَالِ بَيْتٍ وَاحِدٍ فِيهِ وَضَحِيَّةٍ
وَاحِدًا كَمَا فِي حَدِيثِ مِخْنَفٍ In another narration,
they mentioned that they were with the Prophet
ﷺ on a journey, but then they slaughter
when the Eid comes while they are still
Musafireen.
قَالَ He said we slaughter camels and cows.
Every seven people they slaughter one.
Every seven people they slaughter one cow.
And every ten people they share one camel.
So from this narration, for the camels we
can go up to ten people.
For the camels we can go up to
ten people.
And this is the opinion of some scholars.
وَقَالَ النَّبُوِّ سَوَأُن كَانُوا مُجْتَمْعِينَ أَوْ مُتَفَرِّقِينَ
مُفْتَرِذِينَ أَوْ مُجَطَوِّئِينَ أَوْ بَعْضُهُم مُتَفَرِّقًا وَبَعْضُهُم
طَالِبُوا لَحْمِنٍ مُتَقَرِّبًا وَبَعْضُهُم طَالِبُوا لَحْمِنٍ وَبِهِ قَالَ
أَحْمَدٍ Imam Nawawi says whether they are together
in one place or they are separated.
Some of them are there, some of them
are in some other places.
And also it doesn't matter whether some of
them are doing the wajib.
مُتَقَرِّبِينَ إِلَى اللَّهِ وَمُتَقَرِّبِينَ إِلَى اللَّهِ They are
doing ibadah with the udhiyah.
أَوْ مُتَفَرِّقِينَ أَوْ مُتَفَرِّقِينَ أَوْ مُتَفَرِّقِينَ Whether some
of them are doing it as udhiyah that
is wajibah for them or some of them
are just doing tawwab.
Something they do it which they just want
the meat to be distributed to the people
or they have their own udhiyah but they
take this one as tawwab.
So we have different intentions, right?
This one is doing wajib and this one
is not.
All of them can be sharing one cow
or one camel.
أَوْ بَعْضُهُمْ مُتَقَرِّبًا وَبَعْضُهُمْ طَالِبُوا لَحَمْنٍ Or some
of them they are doing taqarrub ila Allahi
azza wajal meaning as ibadah and some of
them they are not doing it as ibadah,
they are doing it as just looking for
meat.
They just want the meat.
If you ask him why do you slaughter
or you have your contribution to buying this
cow, he will tell you I just want
the meat.
Are you doing udhiyah?
No, I just want the meat.
This is the opinion of Imam Ahmad.
وَذَهَبَ مَالِكٌ إِلَىٰ أَنَّهُ لَا يُجْزِلْ اشْتَرَكُ فِي
الْحَدِي إِلَّا فِي هَدِي التَّطَوُّعِ Imam Malik said
this can only happen when the hadi is
for tawwab.
Somebody who udhiyah or hadi is not wajib
upon him but he wants to slaughter for
the sake of Allah SWT.
So you can have seven people buying camels,
sending them to Makkah for them to be
slaughtered for the benefit of the poor people.
تَطَوَّعَ وَهَدِي الْإِحْصَارِ عَنْدِي مِنْ هَدِي التَّطَوُّعِ And
he says the hadi al-ihsar according to
him is a kind of tawwab also.
You know ihsar?
Ihsar is to be intercepted or stopped when
you are on the way to perform hajj
or umrah.
Like what happened with the Prophet SAW.
He wanted to go and do hajj but
the Quraish stopped him.
This is what is called ihsar.
You get it?
In general also you have the ihsar to
besiege a people.
So ihsar here in hajj it refers to
something stopping the person from making progress in
his hajj or umrah.
You have so many things.
Sickness can be.
The robbers also.
The thieves can stop a person from reaching
Makkah.
And Haid also.
Any other thing that can.
That's why the Prophet SAW told one of
the sisters who asked him.
But she is afraid of something taking place
in her life which might not give her
chance to complete her hajj.
The Prophet SAW said حُجِّي وَاشْتَرَتِي No problem.
Just go and perform the hajj but put
a condition.
That condition you should say يا الله If
something happened to stop me from continuing فَمَحِلِّ
حَيْثُ حَبَسْتَنِي The completion of my hajj will
be at the moment you stopped me ya
Allah.
This is good for some people who have
fear of something to happen.
You get it?
You have a fear of something to happen
then you should do this.
In a way you will not get into
trouble.
Otherwise if you are to be trapped you
will remain as muhrim.
And how do you get out of this
ihram?
It will be a big problem.
So just put the shard.
So when something comes then your hajj is
over at the time Allah SWT sent the
thing.
Is that clear?
You know what is ihsar?
In sha Allah.
Some scholars said the intention has to be
equal for them to share.
If the intention is different then they cannot
have more than one person or one udhiyah.
All of their intentions.
So that means if they are making tatawwe
all of them has to be tatawween.
If they are making ibadah all of them
has to be ibadah.
You get it?
Cannot have some of them udhiyah and some
of them lahm.
They have to be all equal in terms
of taqrub ila Allah SWT.
Ibn Rushd says that more than seven cannot
share one camel or one cow.
Hadith Ibn Rushd said although
there is a narration from Rafi ibn Khadij
that said the Prophet SAW equate a camel
with ten sheep.
So if it is equal to ten sheep
that means ten people can contribute and buy
one camel.
And also there is a narration from Abdullah
ibn Abbas and others that a camel can
suffice ten people.
And so the consensus of the scholars is
that more than seven cannot have a contribution
to buy one camel or one cow.
That ijma is a clear evidence that shows
that all of the other narrations are not
authentic.
Is that clear inshallah?
Hadith So Sanani says it is very clear
to anyone who reads this masala that this
ijma is wrong.
There is no ijma actually because we narrated
the opinion of people who said it is
okay for you to have more than seven
people.
Because ijma cannot happen if there are some
people who deny it.
There are some people who deny it.
When they say consensus of the scholars it
means all of them have to agree.
Consensus of the scholars means all of them
must agree.
If you have one person who doesn't agree
then there is no ijma.
The issue will be majority and minority.
Is it possible for that one person to
be correct and all of the rest are
wrong?
Yes, highly possible.
Rasulallah sallallahu alayhi wa sallam says If the
issue is wrong, if all of them agree
Allah will send somebody amongst the scholars who
qualifies to be amongst the mujtahideen will tell
us no I don't agree.
And his opinion might be correct where their
opinion is wrong.
And they disagreed about the shah.
Al-Hadawiyah said that you should reward three
people for the sacrifice.
They said that is for the sake of
the sacrifice of the Prophet ﷺ and the
family of Muhammad ﷺ.
They said that the hadith says that you
should reward more but the ijma is limited
to three people.
How about sheep?
Can we have more than one person on
one sheep?
We learned that camel is okay, cow is
okay but how about sheep?
So some scholars said it is okay for
you to have three people buying one sheep
and making all the here.
Why is that?
Because Rasulallah sallallahu alayhi wa sallam has slaughtered
a sheep for him and for his family
members.
And Muhammadin wa ali Muhammad.
Is that clear inshallah?
Aali bayti nabi sallallahu alayhi wa sallam are
they three?
There are more than three right?
There are a lot, a lot of people.
But then he says there is ijma that
says only three so we just restrict it
to three.
Prophet ﷺ he shared the people in the
house and there are more than three.
Good idea but they said ijma comes and
restricted it to three.
Then we say that a person can only
have three people and share in a sheep.
This ijma that is claimed is against what
Ibn Rushd said in Bidayat al-Mujtahid.
Because in that place he says there is
ijma that one sheep cannot suffice except one
person.
How is it possible here he is saying
ijma that you can have three.
But there in the book he says there
is ijma that says only one for a
sheep.
So the truth is that a sheep can
only suffice a person and his family members.
Meaning I cannot come and say okay let's
go and buy a sheep.
You pay 500 and pay 500 and then
Adam pay the balance 500 also.
So we have 1,500 we go and
buy a sheep and we make udhiyah.
No that's not udhiyah that would be just
the meat that we buy and eat.
But I can buy the udhiyah with my
money and then I say Allah this is
for me and my family.
And my family I have like 10 people,
20 people, 30 people at home it doesn't
matter.
It suffices all of them.
There is no limit.
All of them a person can say for
him and his family members.
Because Rasulallah s.a.w. said This is
for Muhammad and the family of Muhammad.
How many people are in the house?
His wives alone are 9.
If Zainab bint Khuzaimah already died at that
time.
Otherwise there will be 10.
Right?
And he has grandchildren right?
And he has the Umm Walid Maria at
home.
There are some other people you know that
could be included in the family of Prophet
Muhammad s.a.w. So there are more
than 10.
But still the Prophet s.a.w. said
this is for me and my family members.
He says we used to slaughter a sheep.
A person would just slaughter one sheep for
him and his family members.
Yeah.
Meaning a very moderate life.
No exaggeration.
No going beyond the limits.
No extravagance.
But later on people start doing the tabahi.
They want to slaughter the sheep alone.
Myself.
Everyone has this.
We used to just have one sheep for
me and my family members.
Clear inshallah?
Qala fa'idah.
Minas sunnah.
That is okay.
It's fine.
Rubama ayat sunnah bint tabahi.
Daqqast.
Because when he says tabahi meaning be better
than I'm trying to have better than Haziq.
And he is also.
So we are having that competition.
Rasulullah s.a.w. slaughtered 100 Haziq.
Do you get it?
So you have extension because you are going
to give the meat to to fuqara.
That's good for you.
It's okay for you to do that.
He says that there is fa'idah.
Benefit.
A lesson that he wants to benefit us
with.
He said when a person wants to perform
udhiyah.
Right after the beginning of the month of
Dhul Hijjah.
A person is not supposed to take from
his hair or his nails.
Because of the hadith of the Prophet.
She said the Prophet s.a.w. said
when the first ten of Dhul Hijjah begin.
And one of you wants to make udhiyah.
That means the hukm is only for somebody
who has intention to do the udhiyah.
Rasulullah s.a.w. said He shouldn't touch
anything from his hair or nails and whatever.
Whatever the person is going to take.
The Prophet s.a.w. said he shouldn't
take from those things.
So no nails.
No cutting.
Cutting the hair.
So no cutting the hair and no nails
also.
Arabic Arabic Arabic In this narration that somebody
told the Prophet s.a.w. Arabic Arabic
The Prophet s.a.w. was asked about
udhiyah by somebody.
And the person said Ya Rasulullah but I
might not be able to find the udhiyah.
But then Rasulullah s.a.w. told him
Arabic Cut your nails and also take from
your moustache and also you take from the
pubic hair.
And he said this will be the completion
of your udhiyah in the with Allah s
.w.t. So we learned that these activities
also are part of the sunnah to be
practiced to be practiced when a person is
slaughtering the udhiyah Arabic The day you slaughter
the udhiyah is good to do the also
to clean yourself properly.
Is that clear?
Arabic Even if he is not among those
people who stayed away from it from the
beginning of the month.
So it's a general sunnah for everyone.
Arabic Arabic Arabic Arabic So I might believe
that it's haram for a person to do
this, to take any part of this nails
and the hair if his intention is to
perform udhiyah.
There are some scholars who believe that it
is not wajib for you to do these
things.
And the evidence is the hadith of Aisha
Arabic Arabic Arabic
Arabic Arabic Arabic Arabic Aisha said I'm the
one who fixed the robe and the things
they put is like the necklace they put
on the camels.
He said I fixed them for him and
he put those things on the camel by
himself and then he sent them with Abu
Bakr to go and slaughter them in Makkah
when he goes for hajj.
And Aisha said Rasulullah ﷺ never stopped anything
which he, which Allah made halal upon him.
That's when he cut his nails but he
sent his udhiyah there, right?
The hadith.
Arabic Arabic Arabic
Arabic Arabic It's very important.
Shafi said this shows that it is not
haram for a person to cut his nails
and everything when he sent his udhiyah to
Makkah and tadhiyah when he sent his hadith
to Makkah and udhiyah is like the hadith.
So what is he doing?
Qiyas, right?
So al-Amir al-Sana'ani said he
says he's doing qiyas but this qiyas goes
against the text because the text specifically mentions
udhiyah, not hadith.
So we can say if a person sends
his hadith to Makkah, he is not obliged
to keep his nails according to the hadith
of Aisha.
But if he's intended to do udhiyah in
Malaysia or wherever then he has to keep
his nails after the first 10 days of
Dhul Hijjah.
Is that clear?
You go, I mean, right?
For the hadith if you intended to send
hadith to Makkah because you are not making
hajj then you don't need to keep your
nails and your hair.
You can shave them.
For the udhiyah if you intend to make
udhiyah then you have to keep your nails
after the first 10 of Dhul Hijjah begins.
Clear, inshallah?
Yeah, this is better.
Yeah?
And this is the best way to make
it.
But unfortunately, we are living in the social
media time where everyone wants to participate, everyone
wants to talk and we believe in putting
difficulty in the life of the ummah and
creating chaos.
That's why last time I see a video,
somebody was telling people that this is just
making life difficult on the Muslims.
He doesn't cut his nails until this and
that.
And he's using this hadith of Aisha, saying
this is just putting people in a state
of difficulty unnecessarily and criticizing and accusing the
scholars for this.
So people want to be famous, you know?
That's why these type of things are coming.
Otherwise, what do you benefit if you bring
this issue?
Let's say the whole community here in Malaysia
are keeping their nails.
They don't cut.
You know, for ages.
Because of that hadith, which is authentic also.
And then I come I tell them, no,
no, no, no, no.
That is hadith of Aisha which says no.
And now I have two people.
Haziq agrees.
Adam doesn't agree.
Hammad is having doubts.
Now I create chaos and I put people
in a state of difficulty unnecessarily.
We have to fear Allah and whatever we
do.
What's wrong?
And also this shows that people are not
disciplined enough.
My nails are long.
Why can't I cut them before the first
ten days of Dhul Hijjah?
What's wrong with that?
Why do I need to keep them longer
and then go and give a job to
the scholars to see whether they can find
ruling for my kids or not.
Cut them before the time, you know, in
case closed.
And you don't need to suffer.
You don't need to wait, you know.
And also even if it happens so what?
If you don't cut your hair for ten
days, so what?
It's not going to be repeated.
It is repeated only once.
And Allah guides us to the truth.
Peace be upon you.
...
...
...
...
So he says another that he wants to
benefit us with.
He says it is mustahab for a person
who slaughtered all here to divide the meat
into three portions.
One part he keep it for his family,
the other part he eat it, and the
other part he give it in charity.
Because the Prophet said ...
...
...
...
...
Rasulullah s.a.w. ...
...
...
...
...
...
...
...
should keep meat at home for more than
three days.
The rest he has to give it to
others.
But then they told the Prophet sallallahu alayhi
wa sallam, Ya Rasulullah people are facing difficulties.
They started melting the the wadak, there's a
fat, they melt it and they take the
skin and make some bags and they keep
the the oil in it.
So as if they are telling him Rasulullah
they're having some issues whether this is halal
or not.
So the Prophet sallallahu alayhi wa sallam said
what happened?
What's wrong with you?
He said Ya Rasulullah but you told us
not to keep the meat for three days.
So the Prophet sallallahu alayhi wa sallam told
them no that was because people are coming
from the village they need that meat.
That's why I just wanted you to share.
But now there is no need.
Of that nature you can keep it, you
can eat, you also can give in charity.
Exactly inshallah.
There are some scholars who believe that dividing
it into three portion is wajib.
But the majority of the scholars believe that
it is sunnah.
Which means if you slaughter a sheep you
eat it all, alone, you and your family
members.
You don't give a single one to the
charity.
Is your order here accepted?
Yes.
That's according to the vast majority of the
scholars and this is the best opinion inshallah.
But it's always good to be on the
safe side and share with others.
May Allah grant us good and tawfiq and
be with us wherever we are.
This is the end of this chapter or
topic and inshallah in the next class we
will be dealing with another similar topic which
is about al-aqeeqah.
What is the cause of al-aqeeqah?
Being blessed with a child right?
How do you get a child?
Marriage right?
So that we still have time right?
For next week everything can change right Adam?
Yeah inshallah.
Allah grant you good.
Do you have any questions?
None?
Give them two minutes.
If nobody asks then we close the class.
After al-awtiyah.
Right after his slaughter then he can cut.
Not after the salah.
When we divide the animal into three portions,
they need to be equal.
I know.
You can keep more with your family members
and give less in charity and you can
save more and eat little and give little
also in charity.
Any question?
Two minutes finished?
Okay one minute left.
Adam I think there is one question if
I'm not mistaken.
Is a stepfather who is now divorced from
the mother still a mahram?
If not, it was not a stepfather during
the breastfeeding time?
Who was the stepfather?
A stepfather is like someone who marries.
The mother of somebody.
So the children has no blood relation to
it.
But he married their mother.
Her daughters cannot marry him forever.
So he said mahram.
Whether he stays with the mother or not.
He can divorce the mother but he still
mahram to her daughter.
Because he cannot marry the daughter forever and
ever.
After having relationship with the mother he cannot
marry the daughter.
But after the divorce the woman is not
mahram right?
The woman is just a stranger.
Just a daughter.
So strange.
But that's sharia.
That's it?
Okay thank you very much.
May Allah grant you good and be with
you wherever you are.
Innaahu bi kulli jameelin kafeel.
Subhanaka Allahumma wa bihamdika shara la ilaha illa
ant.
Astaghfirullah wa barakatuhu bi ilayka.
Assalamu alaykum wa rahmatullahi wa barakatuhu.