40 Hadith of Imam Nawawi – Episode 44
Channel: Navaid Aziz
File Size: 30.10MB
Listen our man or him in Al Hamdulillah hinomoto. Hornstein ohana when Villa Himanshu Leon fusina. Woman sejati armanino mahmudullah linha de la casa de la la bajada de cada una Mohammed Abdullah Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira another, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
So we're at the end of Hadith number 38. And the end of Hadith number 38 is where Allah subhanho wa Taala says, and I do not hesitate to do anything, as I hesitate to take the soul of the believer for he hates death, and I hate to harm him, and I hate to harm him. The first topic of discussion we'll be having tonight is is it permissible for a believer to hate death or not? And will this disqualify him from being from the Olia of Allah subhanho wa Taala. So in this hadith Clearly, we see that I'm not just talking about the Olia and this hadith and he says that they will hate death. And this shows that for a believer, it is permissible to hate to death. Now, in Malmo, Kenya Rahim Allah when
he goes on to explain this concept, he goes on to explain what parts of death is a believer actually allowed to hate, and what parts is he not allowed to hate. So he goes on to mention that in terms of what he is allowed to hate, then he is allowed to hate the fact that perhaps his deeds are not enough. And that he will be meeting Allah subhanho wa Taala. And he is allowed to hate the fact that he's going to be going through a lot of pain and suffering before the death. This is what they call it psychological modes. And the psychological modes are the final stages of death where a person is alive when he goes through the natural process of death. Those are called psychological modes. And
that is when the body becomes very, very weak doing anything becomes very very painful and there's just a strong remnants of pain inside the body and the believer is allowed to dislike that fact. Now should a believer really dislike that fact? Or should he actually appreciate it and is married from another bin Abdulaziz Rahim Allah tala is that he used to say I do not wish for a lot to make my death easy, but rather I wish to make the the ending of my life difficult. And he was asked why would you wish for something like that? He said, this is the last chance for the believer to be purified in this world before he meets Allah subhanho wa Taala it is the last chance for the
believer to be purified in this world before he meets Allah subhanho wa Taala now what part of death should a believer not dislike what part of death should a believer not to dislike? So for example, a believer he you know, he is too attached to his family and he doesn't want to go to Allah subhana wa tada just yet these to attach to his wealth, and he's not ready to go to Allah subhanho wa Taala. yet he's too attached to the comforts and luxuries of this world. And us we want to go to Allah subhanaw taala yet, these are the points that the mammoth show Kenya, Allah mentions. Now what's important to understand is that for the believer, regardless of his status of his fear at the time
of death, when the Angel of Death comes and gives him the glad tidings of Allah subhanho wa Taala, then all of his worries and all of his stress will go away. And those are the verses when Allah subhanaw taala talks about the believers when he says, When I hope another one of them yes or no, those are generally referring to the believers when they die, that at that time, they will have no grief, they will have no sorrow, because they have received the glad tidings from Allah subhanho wa Taala. Now we move on to the last section. And that is, what does it mean that Allah subhanaw taala hesitates, right? This is a very strange word. Allah subhanaw taala hesitating, why would Allah
subhanaw taala hesitate? And that is why when you see the the scholars that did the shopstyle Bukhari where this hadith is narrated, we had multiple opinions as to what this means some of them are very far fetched, and some of them you know, sort of makes sense. So let's go through some of those opinions. So the first opinion that is mentioned and memasukkan Estates this he says when Allah subhana wa tada hesitates, it's not a real hesitation like we hesitate right? A person hesitates out of fear of you know, being scared or of not being sure, but with Allah subhanaw taala is hesitation it is a hesitation in action, that at the time of death, if the believer makes large
that time, then that could change his cut that could change the time when he is when he is supposed to die. And the purchase before this in this headache. It was about the the end of Allah subhana wa tada that it used to make dua to Allah subhanaw taala. Allah was granted to him. And this is what I remember. So Kenny says that if the believer lost a lot that time and say, Oh Allah, you know, delay my death, or he was to do something that would delay his death. Does anyone know what the prophets Allah mentioned, gives people a longer life. You mentioned one particular thing that if you were to do this, it extends your life. I want to give someone else a chance someone that usually doesn't
answer it, I don't know standard sadaqa not something more specific, or brother over here. A sense keeping good relationships with one's family. So he says that nothing, nothing changes blah, sorry, nothing changes color, like blah and nothing extends one's life, like keeping good family relations, keeping one good family relations. So if that will ever happen.
Palo Alto is to do this, then this will extend extend his life. And then Allah subhanho wa Taala will change what was destined for him into a new destination into a new destiny into a new destiny. A second temporary petition is that some say that the hesitation is on behalf of the Angel of Death is on behalf of the angel of death, that the Angel of Death You know, he doesn't want to harm the soul of the wonder of Allah subhanho wa Taala soon as the angel of death that hesitates because he knows he has to take the soul, but at the same time it is you know something that is disliked for the value of Allah subhanho wa Taala but eventually he fulfills the command of Allah subhanho wa
Taala. So it is the hesitation of the angel of death that is attributed to Allah subhanaw taala that is attributed to Allah subhanho wa Taala
number four, even hedgers. So this is number three, the opinion number three this is the opinion of the Hydra human lozada. He says this hadith is addressed to humans and put in a fashion that they would understand it when Tiger states for example, when the father wants to hit his son wants to hit his son to keep him from some wrongdoing. His compassion for his son makes him hesitate Just a little. However, when he remembers the overall need of what he's going to do, he goes ahead and hits the child. Allah has expressed taking his what he saw in this fashion, so that its meaning could be clear to everyone. Although Allah does not wish to harm his family, the overall good of taking his
family's soul must take precedence and that will cause his family to die. So this hesitancy is in the fact that something needs to be done. But at the same time, there's a reason why should it be done? And then that conflict of interest, that is what is referring to hesitation that is what is referring to hesitation. opinion. Number four. This is the opinion karmani He states that Allah subhanho wa Taala takes the soul of the Wali in stages, that the SIR the one he is given time to prepare for his death. And these stages is what is referred to as hesitation whereas all other deaths, they happen instantaneously happen instantaneously.
Number five, even Sala he stated that the meaning is not that Allah subhanaw taala hesitates at all. Instead Allah subhanaw taala takes the soul of the believer in a way that is similar to one who is hesitating, when he is doing something that he dislikes. Because Allah loves his slave, he does not want to do anything to harm him, but Allah knows that this matter will be fulfilled. However, this hadith makes it clear that Allah does not take the soul of a worldly in order to disgrace the money. Instead, he takes his soul in order to elevate the person and move him into a life which is much greater and more pleasing.
And then the last opinion is that of even taymiyah the last opinion that we'll take is that even Samia Rahim Allahu taala. And he goes on to say, so Allah wants him to die according to what he has decreed, yet he does not want him to harm him his servants to death, in one sense, then death is desirable. And another sense it is undesirable. This is the reality of this hesitation, when something is wanted due to one reason and at the same time not wanted due to another, it is something about which one would hesitate. And this is very similar to an opinion that we stated previously. But those were the words of even Samia, those were the words of urban Samia. Now in
terms of concluding this hadith in terms of cluding, this hadith
The first thing we need to understand for those of you that attended Wednesday night's halaqa, you know, we went on a bit of a rant in a completely annihilating the surface. And I wanted to give a big disclaimer on this, that you know, the the sofas that we were speaking about on Wednesday night, you know, those were the extreme sofas as you learn from some of their statements, you know, the one that says that allies, the slave and the slave is Allah, I mean, this is clear cut Kufa. Right. Those are the extreme suits that we were talking about. Whereas the concept of spirituality, and I hope this point got across on Wednesday, next is something actually from Islam. But like every other
aspect of our, you know, evaluator, whether it is somehow whether it will do whether it is a cat, there, there's a methodology to it. And similarly, there's a methodology to purifying our source, and that is what you know, a study of the statements and actions of the Messenger of Allah sallallahu Sallam is all about. Now we mentioned the methodology of the Messenger of Allah sallallahu alayhi wa sallam said for us, we said it was in three steps. Who remembers what it was on Wednesday night? There are three steps of purifying your soul. What were the three steps? Sorry?
No, not that you want to for come back a little bit.
starts off with with something very simple. What did Allah subhanaw taala mentioned as the first thing that the only I do?
Know? Sorry, no. The first thing in this headache what is mentioned? Go ahead.
No, that's their description so that you have to have the man and they have to have Taqwa
obligatory deeds. So the first step in purifying your soul is doing those things that Allah subhanaw taala has made mandatory upon you doing those things that Allah Spano Tata has made mandatory upon you. Then the second phase of purifying the soul is fighting the nerves in terms of what is hot on fighting the nerves in terms of what is hot on and that is why a lot of people get confused between fighting the soul in terms of what
Is haraam are doing voluntary deeds which one should take precedence in terms of the methodology of the Prophet sallallahu wasallam, after a person does his, for it, he does his obligatory deeds, then the next step is to purify the soul from the Haram things to purify the soul from the Haram things, and that is to establish a solid foundation. So the following is the establish the foundation, but the sense they're like cracks in that foundation. And in order for that foundation, to be solid to be built upon, that is when the sins needs to be eliminated, and then the voluntary deeds and that is step number three come along, and that is when they build on that foundation of strength, which
is the fluoride after the sins have been eliminated. And that is when the believer truly becomes from the idea of Allah subhanaw taala. And you mentioned that the three stages of the valley that he goes through that we mentioned from certain factors.
A second thing that I wanted to mention, a second thing that I wanted to mention is that in terms of the idea of Allah subhanho wa Taala, we mentioned that the fifth and last category of the Olia of Allah subhanho wa Taala. The fourth category out of the five categories that we mentioned, the fourth category with the Sahaba of the Prophet sallallahu alayhi wa sallam, and the Sahaba de la Han whom are from, you know, the greatest Odia of our oma of our Ummah, they're from the greatest of Odia. And it is not possible that someone that curses the Sahaba and mocks the Sahaba and belittles the Sahaba will ever be considered from the Odia. And that is what this hadith is actually
mentioning that whoever belittles the lover, mocks whoever, you know, fights the OD of Allah subhanaw taala. In reality, he's fighting Allah subhana wa tada himself. And this is a very important concept that living in a day and age, you know, the status of the Sahaba is not recognized, it's not maintained. But part of our faith is the love of the Sahaba. A person cannot have a man until he loves the Sahaba. And that is a part of our faith as well. A third point to conclude on is that even to him Allah He has a very nice quote that I want to share with you. He says the OD of Allah have no visible signs that distinguish them from others. It is not necessarily
that they were a particular dress or shun some clothing that is permissible. They do not necessarily shave their heads, cut their hair short or clip it as long as it is within the permissible limits. There is a saying that states that there are many pious men in plain clothing and many heretics in religious garb. The idea of Allah may come from any sector of this ummah of Muhammad sallallahu alayhi wasallam. What is required to be from them is that one stays away from every doctrine, which is unjustified, and issue any practice which is immoral. They may be scholars of the Koran, masters of knowledge, men of sword, and traders and craftsmen and industrialists, formers and so forth.
Allah has mentioned different groups of them in the verse, vary your Lord knows that you do stand to pray at night, a little less than two thirds of the night or half the night or a third of the night, and do a party of those with you and allow measures the night and the day. He knows that you are unable to pray the whole night so he has turned to you and mercy. So recite of the Quran as much as may be easy for you. He knows that there will be some amongst either sick, others traveling through the land seeking Allah's bounty, and yet others fighting in the lowest costs. So cite as much of the Quran as you may that is easy for you and perform the salah and give this occur and lend to Allah
goodly loan and whatever good you send before you for yourselves you will certainly find it and Allah and we will surely find it with Allah better and greater in reward and seek forgiveness of Allah. Verily, Allah is the author of getting the most merciful and that is the verse in sort of Muslim. So he had been telling me about him a lot. He makes a very important point over here that you know, a modern the concept of Odia is that you know, they have a certain garments that they'll only wear white clothing and they only have like a green turban on right, these are the only of Allah subhanho wa Taala. But in reality, the idea of Allah subhanaw taala is not about the way that
they dress or the way that they presented themselves, but rather it is about how much Eman and taqwa they have how much Eman and talk what they have. And it's not about a particular trade. They could be anything in terms of their trade, but that in mind and taqwa has to come through and that is what is important. And then the last point, just some statements from the predecessors. above him a lot. He says, get as close to Allah as you can, and realize you do not get closer to him by anything except that he that is more beloved to him than his own speech. In general, the one who loves another loves to hear the other speech of man of Northland. He said that if your hearts become pure,
then you will never have enough of the words of Allah subhana wa Tada. And in the midst of the law, who said, Whoever loves the Quran loves Allah and His messenger. And this is another sign of the idea of Allah subhanho wa Taala that we mentioned on Wednesday is that they love the Quran. And it's impossible to be in from the idea of Allah subhana wa tada you're not having an affiliation with the Quran and the statement of kebab in a lot you know, he gives a fair number he gives a commandment he says get as close as you can to Allah subhanho wa Taala because that is what you no one is longing for and you will not get closer to Allah subhanaw taala with anything, then getting close to Allah
Through his very speech, they're getting close to Allah subhanho wa Taala through his very speech, and that is the conclusion of Hadith number 38. Now we go on into Hadith number 39. And then the third number 39 is a hadith that we mentioned after the Salah, it is those people that are not held accountable for their actions. This Hadith is very heavy in terms of the which then in fact when you look at this Hadith, this is a foundational Hadith in like all chapters of rasulillah because all of it comes down to when is the slave of Allah subhanaw taala accountable for his deeds and when is he not held accountable for his deeds? So those of you that have pen and paper or have phones or have
something to take notes with? It's a very good idea to take notes on this hadith later Allah.
Allah Rasulullah sallallahu alayhi wa sallam icon in the La Jolla was Dr. Mattila hotter when this young woman who
had eaten hasta la who had no idea when he was on the authority of Ignacio de la Juan Hama, the Messenger of Allah sallallahu alayhi wa sallam said, on my behalf Allah has poured into my nation, what is done mistakenly out of forgetfulness, and under duress, and under duress is the hadith of narrated by Raja and by hoppy, and others. So the first thing we want to understand about this hadith is that this hadith has, you know, a plethora of different versions, a myriad of different versions, many, many different versions. And the vast majority of those versions, in fact, are actually weak. In fact, the version that Amendment No, you're looking holla, included over here, the
the heart of Lee, you know, for me, what he's referring to the messenger, Allah says Allah, that extra addition is actually considered a very, very weak narration is can consider very, very weak addition. And in this particular Hadith, you actually learn the importance of an metabo. Meaning that when you look at different versions of Hadith, at what time, are you allowed to use them together to make one strong head if and when what situations are you not allowed? So for those of you that want to, you know, good foundation of metabo, and how to, you know, when can one have the strength in another, I would definitely suggest start studying this hadith in detail, because it's a
very good foundation to establish that. Now, in conclusion, there are verses of this hadith that are authentic, but the vast majority of the versions that have this hadith are inauthentic, especially the ones that have Li with the Messenger of Allah. So Selim says for me, because it makes it seem that the Messenger of Allah that Allah subhanho wa Taala, pardoned the Ummah, due to the sake of Muhammad sallallahu alayhi wasallam. Right, and not due to the actual causes themselves, and this addition is actually weak. It goes against a lot of the narrations of the tabbing. So the first thing we want to look at is that Allah Subhana Allah has pardoned, Allah subhanaw taala has
pardoned. And this was back to a concept we've been talking about over the past couple of weeks, where the mercy of Allah subhanho wa Taala conflicts with the justice of Allah subhanaw taala, at the mercy of Allah subhanho wa Taala conflicts with the justice of Allah subhanho wa Taala. And almost always the mercy of Allah subhanho wa Taala will always take precedence, the mercy of Allah subhanaw taala will always take precedence. And this is one of those Hadith that indicates that, that here, you know, the people are in the situation, the believers are in a situation where they are doing an action, right, they are doing an action, you're due to the extraordinary circumstances,
Allah subhanaw taala does not hold them accountable unless final to Allah does not hold them accountable. And this is, you know, always important to understand that whatever, you know, mistakes we may have committed whatever shortcomings we may have, we're dealing with one who is more merciful and more compassionate and more loving towards us than our own parents. Now, I want you to think about our relationship with your parents, you know, how many mistakes you've made from a young child, you know, breaking plates, breaking the TV, to breaking other things in the house, to sneaking out in the middle of the night to taking their car without permission to all of those
things that you may have done? Or maybe you know, I'm the only one that I don't know, but the fact that our parents still forgive us and still love us, right? And unless I know Allah describes this as more loving than our parents towards us, right? That's something that's very important to understand. And that is, you know, a spiritual element of this hadith that is not often mentioned, that our interaction with Allah subhanaw taala while there is an element of justice to it, than the mercy of Allah subhanho wa Taala is more encompassing and more involved than the justice of Allah subhanaw taala. Now a key point of conflict in this hadith is what exactly is Allah subhanho wa
Taala pardoning So to understand this concept is Allah subhanaw taala pardoning the sin that is involved, when those things happen, is Allah subhanho wa Taala pardoning the obligation or requirements to compensate for those sins is that what is pardoned? Or number three, is it both of them together? Is it both of them together? Now in solo, this one concept of what is you know, embodied in this hadith is known as a moment moqtada alone and moqtada that what is actually meant by this hadith Is it the absolute
minimum requirement that is pardoned is the absolute minimum maximum requirement that is pardoned or what is actually important. Now, in terms of the Hanafi Allah, they said that it is the absolute minimum requirement that is pardoned. So let's handle it Allah only he pardons the sin related to it. But in terms of everything else related to it, then the slave of Allah subhanaw taala is still responsible, the slave of Allah subhanho wa Taala is still responsible and we'll be taking a lot of practical lessons or practical examples for this. Then the other three muda hip from the Maliki or Lama, the chef Mr. Humble Yoda, they went in the exact other direction. They said no, if you look at
you know, the text of the Quran and the Sunnah Allah subhanaw taala wants to pardon us the most. So not only there's a lot of anodyne a pardon the sin. But unless I know what Allah also pardons the obligation that perhaps may come with that sin, the obligation that may come with that sin. Now, while the three other modalities actually stated this, that both aspects are important, when it actually comes down to the nitty gritty details. When you get into actual examples, you will see that all more than all of them are the hype in an actuality, or in agreement, all of them live in actuality, or in agreement. So let's start off by taking a very simple example, in the month of
Ramadan, okay, someone forgets that they are fasting, and they accidentally eat and they accidentally eat. Now, the ruling over here according to Imam Abu hanifa method, Imam Shafi is method and Imam Ahmed Mohammed's method is what what is the ruling on this? That if you accidentally eaten Ramadan, what happens?
No problem. Not no problem. Don't continue eating. You have to stop eating. But you don't need to make up the first you don't need to make up the first. That's their ruling over here. Mr. Malik Rahim Allah, He differentiated between the recommended fast and the obligatory fests. He said the obligatory fasts in this situation, you actually need to make up the fast you need to make up the fast, whereas the recommended fast, then in those situations, you don't need to make up those fast but you just stop and Allah subhanaw taala has poured in it. Now. What if a person was to intentionally eat what happens in that situation? A person intentionally eats Not only is is fast
nullified, but then the hanafuda man, they said that he has the maximum comfort over here, the maximum casada either to free a slave or to fast 60 days consecutively, or you know to defeat 60 people or defeat 60 people if he's unable to do so. The other mazahub they said no, he just has to remake up that fast he has to make remake up that fast, right? So it shows you that the key thing over here that's going to come into play is the person's intention. And this is where the taqwa of Allah subhanho wa Taala is very important. Because sometimes you know what we may think, let me eat some food. You know, if someone catches me, I'm just gonna say it was a mistake. Right? You will
fool the people, right? You'll very easily fool the people, because they'll give you the benefit of the doubt. But you won't be able to fool Allah subhanaw taala and that is what we need to be conscious of. And that is what the basis of this hadith actually is that you know what elements of the Sharia are pardoned due to forgetfulness due to making a mistake, and due to being coerced into doing something. So that concept of a moment locked up. That is what is referred to as the city I'm actually part in the maximum or the minimum. And then what you come to see in conclusion, is that the reality is that the Sharia came to part in the absolute minimum in this situation, unless
there's a specific text to prove otherwise, unless there's a specific text to prove otherwise, so I know generally, we speak not a lot of the hanafuda but we speak of their *ing just a lot of the times because they have a lot of strange opinions. But this in this one situation No, they knocked it out of the pork Mashallah tomato Cola, and you know, they were, you know, onpoint in this one. So now let's move on to the continuation of the Hadith. The Messenger of Allah sallallahu alayhi wa sallam says, For my nation, so the Nation of Muhammad sallallahu alayhi wa sallam has been pardoned. Why is this point significant? This point is significant, because in the previous nations, they will
not pardon for their mistakes, they will not pardon for their forgetfulness, they will not pardon for the things that they were forced to do. And this is why the Messenger of Allah sallallahu alayhi wa sallam specifically mentioned this, and this is from the the mercy and blessing of Allah subhanho wa Taala, that Allah subhanaw taala does not hold us accountable. Now if you look inside, a Muslim, a Muslim Rahim Allah he actually talks about the revelation of the last few verses of Surah Al Baqarah, where Allah subhana wa tada at that point, he talks about a Diwan that the believers make, or have been added to or hidden in the sinner or foreigner, that Oh Allah do not hold us accountable
for those things that we have forgotten, nor for those things that we have done. mistakingly and the Messenger of Allah sallallahu alayhi wa sallam he said, Allah subhanho wa Taala has responded to your door unless final data has responded to your door. So when we
you know, the massage those things that are exclusive to the honor of Muhammad sallallahu alayhi wasallam This is one of the things that is exclusive to this oma, that Allah have mercy upon this oma by not holding us accountable for the things that we do out of forgetfulness or as a mistake, or that we were forced to do as well. Now, the Messenger of Allah sallallahu Sallam goes on to say, what is done mistakingly? How do we how do we actually define what is done as a mistake? How do we define what is done as a mistake. So, according to the scholars,
a mistake is a deed, or a word which springs forth from a man without his intention. It is a deed or word which springs forth from a man without his intention, as the result of carelessness, by his directly pursuing a matter, which is other than the one intended by him. So, it's a deed or word which springs forth from my man without his intention, as a result of carelessness, by his directly pursuing a matter, which is other than one intended by him. So a man intends to do one thing, but he ends up doing something else that's in summary, what the statement is saying, you make the intention to do something, but in reality, something else ends up happening. And that is the definition of a
mistake. That is the definition of a mistake. Now, is there a differentiation between a mistake and forgetfulness? Is there a differentiation between a mistake and forgetfulness? Who can answer this for me? Is there a difference in the rules of filk? between a mistake and forgetfulness? dancer shaking her head?
The answer both of them for me
whereas a mistake is actually doing something.
Okay, so one is right, one is wrong. So in terms of Yeah, there are obviously that you know, there is a clear differentiation between mistake and forgetfulness. And that's why the prophet SAW them differentiated them. And the fact that the messenger Walesa, them differentiated them, some of the scholars use this as a points to indicate that even in the rulings, there's a differentiation, even in the rulings, there's a differentiation. So let's go back to the example of the person that is fasting. So the person that is fasting, we said that if he eats out of forgetfulness, then according to the majority, there is no sin upon him, he does not need to need to remake the fast stuff.
Correct. We all read with that. Now, let's move on to Scenario number two, where the person makes a mistake. So for example, he's out in canmore. And you know, it's Ramadan, and he's out hiking, he doesn't have a watch, he doesn't have a cell phone, and he sees the sky getting very dark. So he's like, you know what, you know, it must be Muslim time. Let me eat something. He gets back to his car, and lo and behold, there's still another like, hour left, till if thought time does this individual need to remake his fast setup? And is there any sin upon him? Who's gonna answer this question for him? For me?
One is easy, and one is tricky.
Go ahead, brother in the back.
Sounds fantastic. So there's no sin upon him. Due to this heady. Remember, we said that the absolute minimum is what the *tier part is the absolute minimum is what the *tier pardons. But when there's no text, then he's still responsible for the mistake, he's still responsible for the mistake. So therefore, in this situation, there's no sin upon him. But he still has to make up that fast at a later date, he still has to make up that fast at a later date. Now, a question arises, why does the person that makes the mistake need to make up the fast but the person that forgets who doesn't need to make up a fast? What's the answer to that? Go ahead.
That's one way of looking at it. But I need something more clear cut. There was intention when you forgot.
Fantastic, wonderful argument. But I'll consider that a secondary argument. I need something even more explicit.
So there's this a second man after he eats by mistake, he continues fasting
Now I need something more explicit. You guys are missing a fundamental point that I mentioned. Go ahead.
Okay, but it's not part of human nature to make a mistake.
I'm going to cut you off is is good argument was not what I'm looking for.
No, because you're missing something very, very easy. And our Dean, you know, when do we blindly x
when you don't know
when you don't know you should
know, because the Prophet sallallahu Sallam said so that
the buzzer sounds gave a clear Hadith that the one who eats by mistake, let him continue, you know his fast and he does not repeat the day. That is why, you know, that is the situation for the one that forgets, and this goes back. This is why I'm telling you, it's very important to take notes in these lockers, because if you're not catching the nuances, you're not gonna keep track of this. So we said when we talk about a woman looked at the summary of a moment moqtada is that the Hanafi is knocked it out of the park, that the Shelia only part is the absolute minimum, open until there's a text to prove otherwise open until there's a text to prove otherwise. So in the case of
forgetfulness, there is a text to prove otherwise, right that he's providing for his family is where the sin and he does not do any makeup the first whereas for the one that is mistaken, there is no texture to get him out of his situation. So if you take the concept of a moment that we were talking about, then in that situation, there is no Singaporean, because this is what the Hadith says, but in terms of the follow up of the action, the person is responsible the person is responsible, right? Everyone clear on that? No, fantastic. So now, let us move on to forgetfulness. How do we define an ECM? So an ECM is defined as ignorance, by necessity and not on account of ailment of what a person
used to know, despite his having knowledge of other things, despite isn't having knowledge of other things. So ignorance by necessity, and not on account of element of what the person used to know, despite having knowledge of other things. technical definition, again, very complicated to simplify. You have knowledge of the information, but you do not recollect it at the time, you need to recollect it. Think of it that exam time, you know, you've studied for hours, and had it not been exam time you don't know the answer, but the fact that it is exam time, it completely slipped your mind. That is what the definition of forgetfulness is. That's what the definition of forgetfulness
is. So that is how forgetfulness is defined. And this also comes into play. So now let's take some details that talk about mistakes, the difference between mistakes and forgetfulness. And we'll have four, you know, scenarios for this scenario one or understanding number one, if a person unintentionally failed to perform an obligatory act, then he's still obliged to perform that obligatory act, and he has not been resolved of that responsibility. Okay, so let's understand that.
There is an obligatory act that you need to do. And you didn't do that, because you forgot, out of forgetfulness, you need to remake that obligation up you need to remake that obligation up. What's the clearest example of this? solar fantastic, the Messenger of Allah sallallahu alayhi wa sallam he says, that who ever sleeps through a Salah or forgets about a salah and let him remake that Salah up as soon as he remembers that when we make that Salah up as soon as he remembers, okay. So, we move on to number two, if due to a mistake or forgetfulness, a person performs a forbidden act, that does not involve the destruction of any property or wealth or violation of rights, then there is no
punishment or penalty upon him. For example, if a person drinks an alcoholic beverage, believing that it was non alcoholic, then there is no sin upon him, nor is there any punishment for him, nor is there any punishment for him. Okay, so this is a person who drink something out of by mistake, thinking that you know, it's permit completely permissible. But it turns out at the end, that it was an intoxicating, it turns out that it was an intoxicant in this situation, as long as there's no property destroyed, as long as there's no violation of anyone's rights, then there is no sin, and there's nothing that needs to be made up. There's nothing that needs to be made up. Now, I don't
know for those of you that have been following my Facebook posts, but I actually witnessed an incident like this. This was a window when I met somebody for the first time post Medina. We were going out for dinner, all the restaurants were closed. So we end up going to his hotel, we're in the lobby just chilling, and he ordered a pina colada and he explicitly said virgin pina colada virgin pina colada, meaning that there's no alcohol in it whatsoever. At that time, I had no idea what that meant. I eventually learned that what it meant. Now his drink called and I just ordered like a regular coke. His drink comes. He's having his pina colada. And except by sip, his speech is getting
slurred. He's acting very funny. And it was just like the funniest experience of my life. Because someone who's like for those of you that have mentioned gastric it very straight to the point very academic, very reserved to a certain degree. And this is like, you know, let loose, clowning around joking around.
So that was like a story that would apply to him over here that he had no idea that it was alcoholic, because I mean, as a Muslim, if you've never consumed alcohol, you don't know what it smells like. You don't know what it tastes like when it's mixed in with other flavors. Just have to look at
It's water, right? It's not
in a person starts learning it by speech.
You know, persons not held accountable in that situation. So anything is done by mistake. The point in the in the point number two is that as long as there's no property destroyed, then even if you do something haram by mistake, there's no accountability to it. Now let's move on to point number three. If due to a mistake or forgetfulness, a person performs a forbidden act that does involve the destruction of any property or wealth or violation of rights, then he is responsible for the act that he has committed. For example, if he pilgrim head, hunts and kills an animal, either forgetting that he's in the state of Iran, or out of ignorance of the ruling, he still must perform the
explanation for the act that he has committed with the act that he has committed. So over here, you know, generally we hear a person is excused due to ignorance, right, something that's very commonly heard in the city are persons excuse, due to his excused of the sale due to his ignorance. But in terms of the consequence, he's not excused. So this person that's in there, how long, it's how long for him to hunt, a person in Iran is not allowed to hunt whatsoever. Now, if he hunts either out for out of forgetfulness, or out of ignorance, then in that situation, he's still required to give the cafaro he's still required to give the kafala whether he knew about it or not, whether he knew about
it, or not. So to take this to another example, I person is married. And it's the month of Ramadan, and they're meant to stay away from their wife, they're meant to stay away from their wife, and he's ignorant of the ruling, right, he's ignorant to the ruling, that is not permissible to have marital relations during the daytime in the Ramadan. If a person has multiple relationships, at that time, break down what happens in this situation break down for me what happens in this situation?
Good question. Good question. Good question. Fantastic question. For our discussion to make it easy. We'll see both of them were ignorant.
You do this try, you know the answer. Very easy.
No, no, you're gonna go for it. You know, the problem is that send them says that, you know, once the the Prophet puts on his, his armor, he doesn't take it off till the battle is over. You raised your hand, you're in battle now.
So two things we're looking at one is in terms of is their sin upon him. And number two, is there any obligation on him afterwards, because he was ignorant of this ruling?
Fantastic. This is according to the majority. This is the ruling that there is no sin upon him because he was ignorant, so that is uplifted from them. But the fact that he's still committed this, he has the obligation of fulfilling the casado, he has the obligation of fulfilling the kasara. Now we'll move on to point number four. If a person performs an act unintentionally or out of forgetfulness that would normally require a prescribed punishment, that aspect of non intention or forgetfulness will be sufficient to remove the punishment for him. However, he may have to fulfill other requirements that are different from the prescribed punishment, as is the case when a Muslim
mistakingly kills another Muslim when a Muslim mistakenly kills another Muslim. so in this situation, let's understand the scenario we're talking about in those situations where you're living in an Islamic State, and there's the HUD punishment for a particular action, right. And a person, he does something mistakingly over here, he does something mistakingly over here, what happens to him in terms of those three scenarios in terms of those three scenarios, in terms of sin, the implementation of the head, and in terms of obligation afterwards. So over here, what the majority is stating is that the first to a person is is relieved from his relief from the sin and the relief
from the punishment of the head is removed from the punishment of the head. However, depending on the scenario, then he may have an obligation Afterwards, he may have an obligation afterwards, a concluding remark relating to all of these things. Something that is not discussed over here, but is relevant, is the concept of he had the concept of HD HUD, and that is when a person is able to make HD HUD, and they make it the head, but it is wrong. Where does it fall under this these categories? Where does it fall into these categories? Would it be considered forgetful would it be considered a person that makes a mistake? What happens in this situation for the person the majority that makes a
mistake, in fact, he is not even involved in this headache altogether. So for example, a person has the right to have at hand and it's time to pray. He's in a place that he cannot see the sun is indoors somewhere. His compass is not working whatsoever. So he prays in a particular direction, trying his utmost best to make as it's the head to figure out, you know which way the direction of the Qibla is, he ends up praying
In that direction, but then later on, someone else comes and says, You know what I've been praying here for a long time. And it turns out that you've prayed in the exact opposite direction, you've prayed in the exact opposite direction. In this situation, the person that tried his best made is he had, and he was wrong. He does not need to repeat his prayer, he does not need to repeat his prayer. Who wouldn't need to repeat their prayer? The person that didn't bother trike, the person says, You know what, who cares, it's no big deal, what direction I pray, let me pray in this direction. And then it turns out that he was wrong, then he would have to make up his salon. Number two, if the
person has a much to hit, and he to, you know, is does not have the intention of trying to find the right direction, then he too would have to make up his his cellar. We'll take questions in a bit. So the three criteria that are required over here the three criteria that are required over here for a much said to be pardoned for his mistake, number one, he's trying to follow the example of the Messenger of Allah sallallahu wasallam. Number one, he's trying to follow the example of the Messenger of Allah sallallahu wasallam. Number two, he's tried his utmost best to fulfill it, he's tried his utmost best to fulfill, you know, to find the correct answer, he tried his utmost best to
require the correct answer. And then number three, there is no other recourse for him, except to follow as he had, there is no other recourse for him, except to follow his HD head, then in that situation, the match the head, not only is important for his mistake, but he's still rewarded, he's still rewarded. The Messenger of Allah Azza wa sallam he said, the most hate when he is correct, he gets two awards, one for trying and one for being correct. And the most the one is incorrect, he gets one reward for trying at the very least he gets one reward for the triangle, at the very least,
now brings us to the discussion, can I get a tissue By the way, someone doesn't mind. When is forgetfulness, not an excuse, when is forgetfulness? Not an excuse, just thank you much.
The scholars mentioned that if a person is himself the cause of his own forgetfulness, or have an act that he could have avoided, then he is not excused that he is not excused. So if he is the cause of his own forgetfulness, or he could have avoided the act, but he didn't, then he is not excused by ignorance, he is not excused by ignorance. Let me give you an example. A person is out walking somewhere. And you know what, they come across the dog, and the dog licks them and you know, gets the clothes dirty. And the person says to themselves, you know what, I'll clean it later. I'll clean it later. It's not a big deal. When the time comes up here, that time type Ursula comes. And he
completely forgets that you know what I was supposed to wipe off the dirt that I have on my clothes, this person due to his own fault. He is not excused due to his forgetfulness. He's not excused due to his forgetfulness. Right. So in that situation, when that's a lot that he ends up praying, it's not valid, there's no sin upon him, but he has to make up that Salah he has to make up that Salah. Whereas another case scenario, you know, person, he's tried his utmost best to remove, you know, the, actually, the survival of dogs is a difficult example. But let's just say use a dog feces, right? You walked in dog feces, and you've tried your utmost best to remove it. Time for still
outcomes. And then in Salah, you're in the shower, right? And you're like, man, what's that smell? Right? And you realize that you still have dog feces on their shoes. So what do you do you take off your shoes inside of salah and you continue praying? Do you have to make up the initial cause that you missed? The answer is no, because you had tried your best. And then in that situation, you know what, you're not held accountable for it, you're not held accountable for it. So that is when forgetfulness is not an excuse, when you are a cause of your forgetfulness, and you have the ability to avoid it, or to intentionally do not avoid it. Now, the most difficult part of tonight's
discussion is about when a person is forced, because levels of coercion, as you'll come to see are very, very different. A person that is very, very poor, and they're put, you know, to the knife saying, you know, give me you know, $500 well then $500 is a huge amount and this is like real coercion for them. Whereas another individual, he's a millionaire and he's being coerced with $500 $500 is peanuts for him right? So levels of coercion would be very, very different. And that is why for this, you know, try to pay a lot of intention attention to the best of your ability in Sharla. So what is the definition of under duress, or coercion, coercion or duress means to urge
another person to perform that to which he does not consent, so he does not consent and that which you would not choose to perform personally in a direct manner if you were left alone. So there's two key principles to understand. Number one, the person is not consenting to this act. And number two, is that if you were left alone, this is not the decision he would make if you were left alone. This is not it.
decision that he would make. When it comes to coercion. There's four pillars of coercion. There's four pillars of coercion, number one, what they call the mercury. And Mercury is the one who is doing the coursing. He is the one that is like the the transgressor, he is the one that that is the criminal, he's forcing another person, that is the mcclish. Number two, the macara. And he is the one that is being coerced, he is the one that is being coerced. The number three is a local bee, a local Bee, and this is the actual threat itself, this is the actual threat itself. And then number four is a local knowledge and local knowledge. And that is the act that one is being caused to
perform. That is the act that one is being forced to perform. Within example, you understand this. So for example, Mr. X says to Mr. White, divorce your wife or I will kill you divorce your wife, or I will kill you. That is the full sentence over there. In this case, the one doing the coursing is Mr. X, Mr. Y is the course. So the mercury is Mr. X, Mr. Y is the macabre, the threat is with the threat of death, the threat is with the threat of death. And that is the third one the macula hobby. And then the fourth, the act of being coerced is the divorce of Mr. Wise wife, the divorce of Mr. Wise wife. And that's an alcoholic, that is the act that he is being forced to do. Now, it's very
important to understand these four points over here. Because when a judge is making a ruling in the situation, he's he needs to be able to identify all of these four elements, he needs to be able to identify all of these four elements. Now, I don't want to get into too much detail about it. But the most important thing to understand is the level of threat, the level of threat. Now, when it comes to threat, there's obviously a difference of opinion, there's very a difference of opinion. And I just want to share the conclusions with you. So there's three conclusions when it comes to the levels of threat. Number one, all the schools described the threat in various ways, their opinions
concerning what constitutes a threat that leads to coercion are very similar and compatible. In general, the threat must be of such a great harm, that it makes the course person afraid enough to perform the course to act in order to rescue himself from the situation he is facing. Let us summarize what is being said that the the level of threat, it has to be serious enough that the person feels afraid enough to do the action that he is being asked. So he has to be afraid enough to be you know, to do the level that he is being too afraid to the level that he's willing to comply to the act that is being requested. Number two, there is no clear text of the Quran and Sunnah that
defines or gives the parameters of the kind of threat that counts as coercion in the *tier. However, examples from the profit zones lifetime, such as the suffering that took place in Mecca, and some of the prophets statements, one can approximately derive the nature of threat. For example, the Arabic words used to present the Hadees, translated as under duress imply a situation in which a person is doing something that he dislikes while being forced or pressured into doing it. Summarizing this point,
if at any time or point, the person that's being forced starts to enjoy, or no longer bothers doing that action, then this is no longer you know, considered being coerced. Going back to the issue of divorce, makes your ex is telling Mr. Why divorce your wife or I will kill you. Mr. Wyatt first is like you know what, you know, I don't want to die. When he's like, you know what, I hate my wife anyways, let me divorce her. Right. So this time when he divorces her, he's not doing it out of court. And he's doing under the fact that he really doesn't care anymore. Right? So now the rule is going to be completely different. And ruling number one, if he's actually caused me, obviously this
divorce will not count, he is forced into this divorce, it will not count. Scenario number two, where he's like, you know, what, threaten me with death, no big deal, because I don't want to be married to my wife anyways. Right. So in that situation, divorce will count. And that is what point number two is referring to. The third point, the ease of coercion differs depending on the person being forced the nature of the threat and the weight of the threat as compared to that of the thing being demanded. Some people are able to withstand much more than others, so the person so that one person would be considered coerced in some cases, where someone else in a similar situation would
not. Similarly what is being threatened must be greater than the harm than the act requested. If such is not the case, it cannot be considered a case of caution. So there's two important things to understand from this. You know, conclusion, the first thing that's being mentioned his level of tolerance. Everyone has a different level of tolerance, right? So for example, someone says, You know what, I will imprison you for six months. If you don't do X, Y, and Zed
For one person, the person is like six months in jail. That's it, you know, I've already done 20 you know, six months is no big deal. Right? That so this wouldn't be cordial for him, because it's not a level of threat that he's actually worried about another person, he's never been to jail and Holly's authorities like horror stories of like people being shanked and like abused and stuff like that is even 10 days in prison is like too much for me. So talking about level of tolerance, and the level of tolerance is something that the judge will make it hard upon, he will look at the person's nature, look at his background, look at his standing in society, and as what he will make his
decision upon. Now what is important, very interesting to understand is that one of the acts of coercion, in the past that people used to do is they would have their pay faces painted black. And then they would be tied up to a donkey to walk around in the city to walk around in the city. And the judges, they used to distinguish this between a poor person and a rich person. If a poor person came and saying, you know, I, this is what I was threatened with, that they would paint my face, they would paint my face black, and make me walk around the tail of the donkey like this, the judge would not judge in their favor saying that this is not cordial. You're a poor person anyways, you
live in rags anyways. And you know, it's not a big deal. A dignitary comes, right, a dignitary comes, and he's threatened with something similar, then in that situation, the judge would rule in the favor of the dignitary and say, You know what, this is a form of coercion, because he's not accustomed to this sort of stuff, right. So the judge would rule in his favor. So that's the first part of this conclusion. The second part of the conclusion, and this is important to understand is that the act that you're being caused to do has to be greater than the threat, in order for you to actually do it, it has to be greater than the threat in order for you to actually do it. So for
example, a person comes to you and says, drink this alcohol, or I will kill you drink this alcohol, or I will kill you. What should a Muslim do in this situation?
And the situation make a run for it. Honestly, that's a genius answer. That is a genius answer. If you can run away, yes, that is what you should do. But in the circumstance that you can't run away, there is a drama on this consensus, someone's threatening your life. And it's pertaining to something like alcohol, drink the alcohol, and save your life and save your life. There's, it's not that this is what you have to do. Because the opposite is being requested is not as great as the threat. So you have to look at the consequences over here. And I personally was to think that you know what, you know, I'm going to be a majority, I'm going to, you know, stand up and protect my
faith, I'm not going to drink alcohol, the Scarlet said that this person would be sinful for his ignorance, he would be sinful for his ignorance, because this is something that is known by necessity, that the Sharia came to preserve life, before it came to preserve the intellect. And if you have to sacrifice your intellect, for a limited amount of time to save your life overall as a whole, then this would take precedence. And that is what the last conclusion is saying. That is what the last conclusion is saying. Now, the last portion of our discussion tonight, any notes going on for a while, it was just gonna take examples from various aspects of the book. So number one, a
person misses a prayer due to forgetfulness, or a mistake, we've discussed this already. In this situation, there is no single point him and he has to make up the Salah, this is by consensus, there's no sin upon him. And he has to make up the Salah, number two, a Muslim kills and other Muslim by accident, a Muslim kills another Muslim, by accident, in this situation, there's no sin upon him. And what he has to give the cafaro he has to give the kafala and I want to explain this Katara is from certainly servers 92. Certainly, sir, verse 92. It is not for a believer to kill a believer except by mistake. And whoever kills the believer in mind by stake, then the freeing of a
believing slave, and a compensation of blood money and the compensation of blood money. So we'll come back to that, let me just read the whole thing. And the composition of Blood Money presented to his family is required, unless they give it up as charity on their part, but if he killed so if you but if he the killed, were from a people at war with you, and he was a believer, then there's only the freeing of a believing slave. And if he were from the people with whom you have a treaty than a compensation payment presented to his family, and to the freeing of a believing slave, and whoever does not find one, then instead a fast for two consecutive months seeking acceptance of repentance
from Allah and Allah is Ever knowing and ever voice. So in terms of a Muslim considering another killing another Muslim by accident, not intentionally, no, he spoke in previous Holocaust, the grave sin of intentionally killing another Muslim. But if this was to happen by accident, then in this situation, the generic scenario is you have to free a slave and you have to give blood money. If you're not able to find a slave, then you fast for two months. It's in our DNA Ah, that is what would happen. He would fast for two months consecutively. Now in terms of blood money, who knows what Blood Money is based on? What is
Blood Money based on blood COVID.
No, go ahead.
Fantastic how many camels who said 100 cent fantastic. So blood money in Islam deposit. So that made it very, very clear that for a free human being male or female, and that's
actually male or female, free, then the price is 100 cameras is 100 cameras. Now 100 cameras back at the time of the setup is very different from 100. camels now, right? prices have you know,
inflated, like ridiculously crazy. So some of the scholars said that we approximate how much it should be. And he said roughly, you know, about 300,000, reals, 300,000 reals. That is what they said, which comes out to about like 80,000 $80,000 or so, the Canadian dollars, that's how much it comes out to we'll take questions in a bit. So that is a in the case of accidentally killing a Muslim. So if by mistake you did so, no sin, but you have to give the kasara for it.
Speaking during prayer out of forgetfulness, speaking during prayer, out of forgetfulness, so I've never seen this happen, really. But I've seen a funnier example, this happened at the eighth and eighth masala, where we're in Salah, and then a person walked in and I don't know why. But he shouted out Allahu Akbar. So like the mobs in his position with the people in the back, they just went down into into court that time. But in terms of
like prank of the century,
you wonder when someone says, Ah, that's what you do.
But in terms of actually speaking accidentally in Salah, I've never seen that happen. I've seen people smiling in their Salah, sometimes they end up laughing, that's quite common. And so when something funny happens, but I've never seen someone speak, you're generally speaking, you need like a second party there to speak to. Unless if someone has like a really bad habit of speaking to themselves, then you know, that might be possible. However, this is something that's discussed in the books of someone that's discussing the books of difference of opinion that summarize the difference of opinion, that as long as it was a small amount of speech, then it does not affect the
salon, it does not affect to the seller. In fact, some of the scholars said even if it is a large amount of speech, it will not affect the summit, as long as it's unintentional. As long as it's unintentional. What is their proof for this? The proof for this is the hadith of dunedain. where, you know, the popular sermon was meant to be praying a fort aka prayer. After two rock guys, he made his solemn duty again, he comes to the positive sentiment, he says the auto civil law, you know, we're meant to be praying for the revelation come down to shorten it to to the Messenger of Allah. So some said no, he asked the other companions, this is really what happened. They all said, Yes. At
that time, the professor seldom stood up, he prayed to more lockers and completed the Salah, he completed the Salah, the shine, from the head of the operative, you know sentence from this hadith is that the process didn't repeat the first two records there were still valid, he did not need to repeat them, he did not need to repeat to them.
There's one last section over here. But let's take examples from Budo. examples from Waldo. So a person is making withdrawal. And you know, they get a phone call. And they pick up the phone while they're making withdrawal. And phone call finishes. They forget where they left off. What did you do in that situation? Don't tell me to start over from the beginning. Yes, they can do that if they want to. But if you want to be very strict in your fit, what would you do?
Start off from where you know that you ended. So the last point that you're certain about, that's one way of looking at it. What's the other way of looking at fantastic the humble opinion is that you look at the wetness of that situation, you look at the wetness, so that's part of that is considered that is wet, then you go from there. And the humble opinion, if there's no part that's left wet, you actually have to restart your whistle you actually have to restart to do so in summary, let's take that over again. You're making withdrawal you get distracted by something you forget where you left off, then you look at those two things. Number one, what you remember to be
the last part that you watched number two, the part that is still what, what if there's a conflict, the part that you remember, is different than the parts that's what which one takes precedence, the part that's what takes precedence over the part that you remember the parts that you will remember Scenario number two, a person makes a mistake in judo. So for example, brand new Muslim, he is making wudu and he completely forgets that you know what, at the end of the video, I need to wash my feet. He goes and he prays. And after the prayer, someone tells them by the way, I saw you making Judo and you didn't wash your feet. What does this person have to do? First of all, that's very
cruel. If you see that happening to someone, tell them before you start praying don't want to live in is
What did this person have to do? He has to repeat the seller he has to repeat to the seller, because over here there's no synonym for praying without to do, but he's still responsible to work from fulfilling that action is still responsible for fulfilling that action.
Now let's take the
last two scenarios in Sharla last two snares. And these are like the difficult ones, making acts or stating words of unbelief under duress, making acts or stating words of unbelief during duress. And there is a foundation in terms of a verse in the Quran in certain adverse 10602 verse 106, well, let's find out what's the other says, Whoever disbelieves in the law after his belief shall earn the Wrath of Allah, except for the one who is forced to renounce his religion, while it's hard to secure in faith, but those who willingly open their breasts to disbelief upon them as the Wrath of Allah, and for them is a great punishment for them is a great punishment. This is a story for which
companion who remembers, go ahead. Fantastic. This is a story of a man that he was being threatened by the chorus and he comes to the Messenger of Allah sallallahu wasallam. He says the out of Summa Lyme destroyed he says why he said the Quran he forced me to the other words of disbelief. They said they were going to kill me if I didn't do so. What did the Messenger of Allah Azza wa sallam say to him? Who remembers? What did he say to him? It's on your tongue cannot come back. Do it again, fantastic. Deposit seven. He said to him that if they were to come back and force you the same thing, go ahead and do it. It's not a problem. But he also made sure how was your heart at that
time, you said you had a similar law, my house was filled with a man. And then he said, if they were to come back and do it, then go ahead and under those words, under those words, Now, the reason why there's 50 left over here is because the scroller is different. Is there a differentiation between an act of disbelief and a statement of disbelief, right and act of disbelief and a statement of disbelief? Now, there's a lot of love amongst the Medina on this issue, we want to summarize the scenario for you. And that is that there is no difference, there is no difference that an action or statement in the sight of Allah subhanaw taala would be considered the same and action or statement
would be considered the same. But in this situation, you need to understand the various things. Number one, the level of threat, someone says, you know, throw a rock at you unless you commit gopher, you're not going to commit gopher at that time, right? There has to be some sort of physical, you know, dangerous threat, like I will chop off a limb, I will kill you, you know, those sort of things are the types of serious threats where a person would be allowed to do so. And in our DNA Genome Atlas, I know data protect all the Muslim communities across the world. But it seems like this is going to end up happening, right? Look at the way things are being happening in Europe,
sisters, in hijacking attacks, such as in a car being attacked, and all sorts of things happening. A time will come where someone will say look, you know, denounce your faith or I will kill you. The studio has given that exemption the Sharia has given that exemption that you denounce your faith. And you know, this is something that you're allowed to do a second point of difference of opinion, which one is actually better? Should a person be patient upon this? Or should a person take the concession should a person be patient or should a person take the concession and they're the reason of
this discussion is one had it married in a new merger with the Prophet sallallahu wasallam. He says that he could be left in Katya Tomoko rectum, that do not associate partners with Allah, even if you are torn to pieces or set on fire, even if you're torn to pieces or set on fire. And this is what the difference of opinion was on that which one is better? Is it better to be patient or is it better to take the concession and in this situation, the scholars agreed that if a person took did not take the concession, he would be a Shaheed he would be ashamed, and if he does take the condition, then this is something that is still good, and he will be getting rewarded for taking the
concession as well. But in the Roger baramulla he seems to lead to the fact that it is better for the person to be patient and die Shaheed at that time, but over here that concession is still there for him. The last scenario we will be taking and that is where person says, If you do not kill x, y Zed, I will kill you what happens in this scenario, in this scenario, there is a smell that you are not allowed to kill the other person, one person's life is not more valuable than the others. Another scenario to this is that if you do not kill XYZ, I will kill one of your family members. Same thing applies consensus you're not allowed to harm that other human being you're not allowed to
harm that other human being. So I hope you know these examples have given you insight in terms of how the media you know looks at human capability and human accountability that Allah subhana wa tada has been, you know, very generous and very forgiving. As illustrated with Allah mentions. While the Act One can feel the last panel with Allah He pardons much, but we still have a level of responsibility. In terms of our actions, we still have a level of responsibility in terms of our actions, or level ta da da Silva, who sent him an article in Nabina Muhammad wa and he was off to center