Navaid Aziz – Heartbreak At The Time Of The Prophet S.A.W

AI: Summary ©
The concept of divorce and avoiding war is essential during the divorce process, as the woman must give a dowry to her husband in exchange for a parting gift. The sharia will be made during the divorce, and the woman must give a gift to her husband in exchange for a parting gift. The speakers also touch on the history of slavery and the importance of women in marriage, as well as the need for privacy and avoiding harmful behavior. The conversation touches on the issue of free gift programs and the importance of following strict rules.
AI: Summary ©
We're going
to
continue with our series on story nights, and
I was looking for love stories from the
Sunnah of the Prophet ﷺ.
And I was able to find two of
them.
One of them ends in a heartbreak, and
that's the one we're discussing tonight.
And that is the story of Barira and
Mughith.
And there's another one that actually has a
happy ending to it, which is the story
of Zaynab and Abu al-Asr.
And inshallah we're going to save that story
for our third story night, but Allah knows
best when that story night will actually be.
Why did I want to discuss the story
of heartbreak?
And if you remember from last week's halaqah,
the story of Ashab al-Ukhdud, it doesn't
end with a happy ending in what we
traditionally think of a happy ending.
They're burnt alive and they're dead, and that's
the end of the hadith as for the
Prophet ﷺ.
And it's very important for us as believers
to be reminded of that.
That not everything will have a happy ending
in this life.
There are certain times where you know what,
it's just heart pain and misery, heartbreak and
misery, and you have to get accustomed to
that.
But it has meaning, because Allah ﷻ is
forgiving your sins and raising your ranks and
writing down good deeds for you that you
will benefit from immensely in the hereafter.
So with that introduction, the story of Mughith
and Barira, it's mentioned in Sahih al-Bukhari
and Sahih Muslim.
Imam al-Bukhari, he mentions this story over
24 times inside Sahih al-Bukhari.
It's mentioned over 24 times in like 24
different places of Sahih al-Bukhari.
Al-Hafidh ibn Hajar, he extracted 120 different
lessons from this hadith, or from this story
rather.
And he mentions that there are certain scholars
who have compiled over 300 lessons from this
story.
So what is this story exactly?
There were two slaves at the time of
the Prophet ﷺ.
One was Barira ibn Safwan, and the other
one was Mughith.
And they got married to one another.
So one day, Barira, she had enough of
being a slave.
She said, you know what, I'm tired of
being a slave, I don't want to be
a slave anymore, and I want to negotiate
my way out.
So this is the first introduction, there's going
to be a lot of fiqh in tonight's
discussion by the way, so please be tentative
to that.
She says, you know what, I've had enough.
And this gives us an introduction as to
how slavery in Islam is very different to
the slavery that we know of the West.
Particularly in relation to colonialism.
So there is a concept known as mukataba.
Where a slave is allowed to go to
their slave master and tell them, I would
like to purchase my own freedom.
I would like to purchase my own freedom.
And then the slave can be set free,
and then has a debt that they have
to pay back to their masters at that
time.
So she does mukataba with her slave masters.
And they agree to the term of 9
basically payments, which was the equivalent of about
360 dirhams.
Meaning quite a big sum of money that
she has to pay.
So Barira, she had an existing relationship with
Aisha radiallahu ta'ala anha in advance.
And they used to hang out together, they
used to talk with one another.
Barira used to help Aisha radiallahu ta'ala
anha around the house.
So when Barira comes to visit Aisha radiallahu
ta'ala anha, she tells her of the
news.
That, you know, I went to my masters
and we've agreed on the 9 awqiyah to
pay off my debt.
And, you know, I can't wait till I'm
finally free.
So Aisha radiallahu ta'ala anha, she tells
Barira, you know what?
As a gesture of kindness, as a gesture
of our relationship and friendliness, and me wanting
to do something good for you.
Let me purchase your freedom for you.
So Barira is overjoyed, she's like Allahu akbar.
You know, this debt is going to be
paid off for me automatically.
So she goes back to her slave masters,
and she tells them that I would like
to purchase my freedom immediately.
Aisha radiallahu ta'ala anha, she's going to
pay off my debt.
So the slave masters are perplexed.
And they're like, you know, should we let
her go, should we not let her go?
What is the confusion over here?
Had Barira purchased her own freedom, her allegiance
would have stayed with her slave masters.
However, when someone else frees you as a
slave, then your allegiance becomes to the one
that freed you.
What does that mean exactly?
So basically, this concept of allegiance post-emancipation
talks about who are you going to spend
time with, who are you going to help
out.
And if there's ever a situation where you
have a large amount of wealth that you
leave behind as inheritance, and you have no
one to inherit from you, then those people
that emancipated you would inherit from you in
that situation.
They would inherit from you in that situation.
So the slave masters, they go to Barira,
they said, we will set you free, we
don't have a problem with the price.
However, your allegiance will remain with us.
So Aisha radiallahu ta'ala anha, she hears
of this, and she goes to the Prophet
ﷺ.
And she says, O Messenger of Allah, this
is what has happened.
What do you advise me with?
And the Prophet ﷺ tells Aisha radiallahu ta
'ala anha, fulfill your agreement in freeing Barira.
However, the wala will be for you.
Her wala, her allegiance will be for you.
The Prophet ﷺ at that time got onto
the mambar.
He praised Allah subhanahu wa ta'ala, and
then he gave a very short sermon.
He said, what is wrong with people that
they stipulate conditions that are not stipulated by
Allah subhanahu wa ta'ala?
By Allah, had they stipulated even a hundred
conditions, those conditions should not be honored, as
long as they're in contradiction to what Allah
subhanahu wa ta'ala has said.
And basically, this was in response to that
you can't stipulate a condition that goes against
what Allah subhanahu wa ta'ala has dictated.
That the one that sets you free, they
have your allegiance.
So now, this khutbah becomes famous in all
of Medina.
She is freed, and her allegiance is for
Aisha radiallahu ta'ala anha.
Now, as soon as she becomes free, she's
told of something.
Which is, when a female slave is freed,
and she is married to a male slave,
then she has a choice to make.
Which is, does she want to stay with
her slave husband, or does she want to
be set free?
And set free over here is not talaq,
it is not khula.
So talaq meaning the husband divorces the wife.
Khula means the wife returns some of her
mahr, and she is freed from the marriage.
This is fasq, it's an annulment of the
marriage, a dissolution of the marriage.
Where everyone goes back to as if they
were not married.
And at this time, Barira radiallahu ta'ala
anha, she has a child from Mughith.
So she thinks about it for a little
while, and she tells the Prophet sallallahu alaihi
wasallam, I would like to be freed from
Mughith.
So the Prophet sallallahu alaihi wasallam tells her,
the choice is yours, you are free from
Mughith.
Now as time goes on, and the next
instance we see, is that Mughith is chasing
Barira around the city of Medina.
Keep in mind, the city of Medina was
very very small.
The masjid that you see right now, Masjid
al-Nabwi, is bigger than all the city
of Medina at the time of the Prophet
sallallahu alaihi wasallam.
That's how small the city of Medina was.
So Mughith, he's now seen chasing Barira around
the city of Medina.
With tears in his eyes, shouting, Ya Barira
take me back, Ya Barira take me back.
Ya Barira, I still love you, why will
you not return my love, why will you
not reciprocate my love?
And in one of those incidents, the Prophet
sallallahu alaihi wasallam is with his uncle Abbas.
And he tells his uncle Abbas, Oh my
uncle, isn't it amazing how much Mughith loves
Barira?
And isn't it amazing how much Barira detests
Mughith?
Isn't it astonishing that we're seeing this?
Subhanallah.
And we don't get a response from his
uncle Abbas, he just acknowledges that.
Sometime later goes by, and his uncle Abbas
decides to intercede.
He's like, Oh messenger of Allah, we see
them running around in the city, it's very
degrading for Mughith to do this.
He's clearly in a lot of pain, why
don't you intercede with Barira?
And go and ask her that perhaps she
may take him back.
So the Prophet sallallahu alaihi wasallam summons Barira.
And he asks her, you know, Mughith is
such a nice man, he's obedient to Allah
s.w.t. He has all these good
characteristics, won't you take him back?
And Barira, she's not fazed at all.
Like most men and women in the presence
of the messenger of Allah sallallahu alaihi wasallam,
they're awestruck.
But Barira radiallahu ta'ala, she's not.
She says, Oh messenger of Allah, are you
commanding me?
Or are you merely interceding on his behalf?
And the Prophet sallallahu alaihi wasallam says, I'm
merely interceding, this is not a command.
And in as stone cold as she can
be, she says, Oh messenger of Allah, I
have no need of him.
And then that was the end of that.
So now some time goes by, and someone
gave Barira some sadaqa of some meat.
Because she was emancipated and she was free.
And she wanted to do something nice for
Aisha radiallahu ta'ala anha.
So she comes to the house of Aisha
radiallahu ta'ala anha, and they cook the
meat together.
And the Prophet sallallahu alaihi wasallam, he comes
in.
And you have to understand, it's very rare
that something is cooking in the house of
the Prophet sallallahu alaihi wasallam.
And the Prophet sallallahu alaihi wasallam asks, what
is it that we have?
And Aisha radiallahu anha says, that Barira was
given some sadaqa of some meat.
So we're making some soup out of it,
Ya Rasulallah.
So the Prophet sallallahu alaihi wasallam says, serve
me some.
So after it's done cooking, the Prophet sallallahu
alaihi wasallam is sitting in his home.
And Aisha radiallahu ta'ala anha, she brings
him a bowl of soup.
But there's no meat in the soup.
So the Prophet sallallahu alaihi wasallam, he takes
a bite or a sip of the soup.
And he says, Aisha, where's the meat?
Like, you only gave me soup.
In his head, he's like, is this a
prank?
Is this a joke?
Like, we rarely get cooked food as it
is.
Give me some meat, now that we have
some meat.
So she says, Ya Rasulallah, this meat was
given to Barira as a sadaqa.
And I know that you don't eat sadaqa
meat.
And it's not allowed for you and the
family.
So I didn't want to give you that
meat, lest that I do something impermissible.
So he says, O Aisha, it was given
to Barira as a sadaqa.
But how did Barira give it to you?
She says, O Messenger of Allah, it was
given to me as a gift.
And he said, that is exactly the point.
That it was sadaqa for Barira, but it
is a gift for us.
It is a gift for us.
So serve me some meat with the soup.
And the Prophet sallallahu alaihi wasallam ate from
that meat.
And this is the end of all of
the ahadith that we have about Barira and
Mughif.
We have other narrations that talk about Mughif
getting married later on, and Barira getting married
later on as well.
But those aren't corroborated for authenticity, so I'm
not mentioning them.
And they're not directly relevant to the story.
So now, as we did last week, what
are lessons that we can derive from this
story?
What are lessons that we can derive from
this story?
Bismillah.
Go for it.
Allahu Akbar.
So you want to go straight to the
fiqh.
I love it.
So just because it's sadaqa for someone, it
doesn't mean it's sadaqa for everyone.
Excellent.
Go ahead.
Determination.
Can you explain what you mean by that?
Allahu Akbar.
So Mughif is turned down.
He knows his wife doesn't want him, or
his ex-wife doesn't want him anymore.
But he doesn't give up.
He still tries to win her back.
Determination.
Excellent.
Abu Bakr.
Bismillah.
Go ahead.
Don't?
Don't free your wife.
La ilaha illallah.
This is exactly why this hadith exists.
Because the man didn't have the right to
free her in the first place.
The Prophet ﷺ gave the choice to her.
Excellent.
I'm glad we're going to discuss this as
well.
What lessons do we derive from this?
Anything from the sisters that sticks out?
No?
No lessons from the sisters?
Bismillah.
Allahu Akbar.
Allahu Akbar.
Beautiful.
And we're going to discuss this in detail
as well.
So if the husband does not want the
wife, and the wife does not want the
husband on valid grounds, there is no Islamic
concept of let us stay together for the
kids.
There is no Islamic concept of let us
stay together for the kids.
Excellent.
So I can see we're attracted to the
fiqh over here.
Bismillah.
Go ahead.
So the brother is pointing out the obvious
that the Prophet ﷺ did not command her
to go back.
And we know that divorce or separation of
the family is one of the most disliked
things in Islam.
So perhaps there is a wisdom behind that.
Excellent.
And we'll explore that together.
Bismillah.
Allahu Akbar.
So when a relationship is unhealthy, it's better
to go your separate ways.
But is there anything to indicate that the
relationship was unhealthy?
That's something we need to explore.
Bismillah.
The value of a woman's rights in Islam.
Allahu Akbar.
I love it.
Bismillah.
So are you talking about the wife converted
and the husband didn't convert?
Or a Muslim woman marrying a non-Muslim
man?
La ilaha illallah.
La ilaha illallah.
This is a very far-fetched qiyas, but
I'm going to comment on this.
So Islamically speaking, there is a concept of
kafaa.
There is a concept of kafaa, which is
equivalency or similarity or compatibility.
You can translate it in various ways.
And what the sister is mentioning is that
there are certain elements of kafaa for the
woman.
And this is what we see in the
hadith of Barira.
That the man should be at that level
or above.
But he shouldn't be below.
He shouldn't be below.
So the fact that Barira was freed, this
shows us that this concept of kafaa exists.
And scholars comment on this and we'll discuss
this in detail.
But what I want to comment on is
the sister mentioning Muslim women marrying non-Muslim
men.
This is something that is not allowed in
Islam.
Muslim women are not allowed to marry non
-Muslim men.
For Muslim men, they are allowed to marry
Kitabiyat.
They are allowed to marry Kitabiyat as long
as they have adherence to their religion and
they are chaste.
But that's outside the scope of our discussion.
So this concept of kafaa is a real
one and inshaAllah we'll discuss this in some
detail.
Any other comments from the sisters?
Bismillah.
Excellent.
So talking about conditions.
So any conditions that go against the rules
of Allah SWT or the spirit of what
Allah SWT wants in the contract cannot be
accepted.
And we'll discuss this in detail as well.
So let's start off with this.
The first thing we want to discuss is
the comparison and contrast between colonialist slavery and
slavery in Islam.
And I think there's a big discussion that
needs to take place over here.
So the first thing I'll mention is that
there's two very good books on this topic.
One by Shaykh Hatem Al-Hajj and number
two by Dr. Jonathan Brown.
Both of them are very recent in the
past few years.
And they do a good job of discussing
slavery from an Islamic perspective as well as
slavery from a colonialist perspective.
And what we want to highlight over here
is in colonialist slavery you are basically owned,
you will be abused, and you will have
no rights.
Whereas the concept of servanthood in Islam is
very very different.
The Prophet ﷺ commanded the Muslims feed them
just as you feed yourself.
Clothe them just as you clothe yourself.
Give them shelter just as you give shelter
to yourself.
Right?
So there's a level of respect, a level
of dignity that needs to be retained.
The Prophet ﷺ forbade abusing them.
That you're not allowed to physically abuse them
or physically hit them or any of that.
And here we also see that this is
perhaps one of the most unique concepts is
that within Islam if a person was a
servant or a slave, they have the rights
to purchase their own freedom.
They don't have to wait for someone else
to free them.
So if a servant wants out and they
want to go and work and try to
make their own living, they're completely allowed to
do this.
And no one can stop them.
And Allah ﷻ mentions this in Surah An
-Nur.
So this is the first thing that we
see.
Number two is that we see that the...
When Bareera radhiAllahu ta'ala anha, she comes
to Aisha radhiAllahu ta'ala anha sharing the
news that you know what, I finally agreed
to my freedom.
Aisha radhiAllahu ta'ala anha, she becomes immensely
happy.
She becomes immensely happy.
And that one of itself is a big
point to notice.
And I'll mention two points here together as
point number two.
So 2A is one of the roles of
friendship is that you share in the happiness
of your friends.
You also share in their misery, right?
So when your friend shares their happiness with
you, it is twice the happiness.
When your friend shares their misery with you,
it is half the misery.
And that is something you have to understand
that the role of a friend is exactly
that.
That you have to celebrate their wins and
make their losses more palatable.
You have to try your best to make,
you know, the suffering and pain that they
experience as minimal as possible.
Which leads us to point 2A.
You want to live your life in such
a way that you do things for people
that they can never pay you back for.
You want to live your life in such
a way that you do things for people
that they can never pay you back for.
How can you repay someone that has emancipated
you?
You can't.
There's literally nothing that you can do for
this person except somehow, someway, you find them
in a similar situation and then you reciprocate
it for them.
But other than that, there's no way that
you can repay them.
And I think this is a beautiful way
to live your life.
Why?
At the end of the day, we're all
hoping for the mercy of Allah subhanahu wa
ta'ala.
None of us will enter Jannah except to
the mercy of Allah subhanahu wa ta'ala.
And these deeds that we do, that are
grand dose in nature, these are the things
that will help us earn the mercy of
Allah subhanahu wa ta'ala.
Number 2, is that these are also the
deeds that will determine our ranks in the
hereafter.
You enter Jannah by the mercy of Allah
subhanahu wa ta'ala, but your rank is
determined by the deeds that you used to
do.
The better the deeds that you have, the
quality of the deeds, the more frequent your
deeds, the greater the number of your deeds,
this is what will determine your rank in
the hereafter.
And we see this in Aisha radiallahu ta
'ala anha.
We also see from Aisha radiallahu ta'ala
anha, fiqh.
That Aisha radiallahu ta'ala anha, she hears
this amazing news, and she says, how can
I mince out on this amazing opportunity of
doing good?
That you hear good news, celebrate by doing
ibadah of Allah subhanahu wa ta'ala.
You finish Ramadan, you celebrate by praying Salatul
Eid.
You finish Hajj, you celebrate by praying Salatul
Eid.
These are all celebrations of the worship of
Allah subhanahu wa ta'ala.
So when good deeds are done, they're meant
to be celebrated.
And Aisha radiallahu ta'ala anha teaches us
this.
That not only when an opportunity for good
presents itself, should you take advantage of it,
but number two, when ibadah of Allah subhanahu
wa ta'ala is done, we celebrate that
ibadah.
We celebrate that ibadah.
Now going back, I'm gonna going back to
point number one, I apologize.
Because one thing I forgot, with regards to
emancipation, is that one of the ways that
Islam tried to abolish slavery, is by raising
the rank of the individual that freed a
slave.
And number two, stipulating certain kaffarat, meaning certain
expiation of sins, that in order to be
forgiven for those sins, you have to free
a slave if you're able to.
So for example, a man that is intimate
physically with his wife during the daytime of
Ramadan, the first thing that they should try
to do, is to free a slave.
If they're not able to, then fast for
60 days.
If they're not able to, then feed 60
poor people.
And to feed 60 poor people.
So this shows us that Islam made an
effort to abolish slavery, by affiliating it with
the kaffarat as well.
So that's one, relationship between slavery and colonialism
in Islam.
Then number two, what Aisha radiallahu ta'ala
anha did with regards to friendship, ibadah, and
not missing out opportunities of khair.
Which brings us to point number three.
Which is with regards to the Prophet shallallahu
alaihi wasallam, educating the masses.
So when the Prophet shallallahu alaihi wasallam heard
that the owners had stipulated that the wala
would remain for them, even though they are
no longer the emancipators, the Prophet shallallahu alaihi
wasallam went, and he got onto the mambar.
And he said, what is wrong with people?
So he assumed over here, that people should
know the conditions that Allah subhanahu wa ta
'ala has stipulated.
Meaning that many slaves have been free, this
is not new to them.
So he's assuming that these people knew about
these conditions, and they're going against these conditions.
But notice what the Prophet shallallahu alaihi wasallam
did.
He never mentioned their names.
He never mentioned, oh owners of barira, how
evil you are.
You're stipulating conditions that Allah subhanahu wa ta
'ala has stipulated against, or in contrary to
what Allah subhanahu wa ta'ala has legislated.
So the Prophet shallallahu alaihi wasallam used to
educate with wisdom.
Yes, at times he would get angry, and
he would get infuriated with the people when
they would do things that were wrong.
But he would never publicly shame or humiliate
anyone.
And this is one of the greatest lessons
that we learn from the Prophet shallallahu alaihi
wasallam.
Educate people.
Teach them.
Correct them.
But also win their hearts at the same
time.
Also win their hearts at the same time.
Meaning that don't do anything to damage their
relationship with Allah subhanahu wa ta'ala.
Or their relationship with the deen of Allah
subhanahu wa ta'ala.
Because their hearts are very very sensitive.
And you'll notice a lot of people in
our day and age, they grow up with
religious trauma.
So their Quran teacher used to beat them
as a kid.
Or perhaps they had an Islamic school teacher
that you know what, used to get very
very angry at them at Sunday school.
And as they grow older, their natural emotional
affiliation with the deen is a very negative
one.
Now this doesn't justify the actions that they
do.
But we're trying to understand the impact of
a religious figure, and what it can have
on a person's religious affiliation with their deen.
So this teaches us a very valuable lesson
that as parents, as people who have authority
over people, whether in a masjid or in
a school, you want to make sure that
you're not deterring people away from the deen
of Allah subhanahu wa ta'ala when there
are clearly other alternatives.
Educate without shaming.
Teach without humiliating.
And this is the way the Prophet ﷺ
did it.
Number two, under three, so you can say
three B, the Prophet ﷺ, he always taught
the people what they needed to know.
And he never delayed in it.
And this establishes a very important usulul fiqh
principle.
لا يجوز تأخير البيان في وقت الحاجة That
when a situation arises, it needs to be
addressed immediately.
It can't be delayed till later.
So if someone does something wrong, it needs
to be addressed immediately, and it can't be
addressed later on.
So here the Prophet ﷺ teaches us the
role of the religious figure is to correct
people and to educate them.
And people needed to know this very important
lesson.
That when conditions are stipulated by Allah ﷻ,
and there's a spirit to the contract, you
have to abide by that contract.
So let us start off with an example.
Imagine you go to a car rental company.
You go to a car rental company, and
you say, I would like to rent the
car from you.
And they say, we will rent you the
car, but on the condition you can't drive
it.
Now based upon what we've learnt, would this
condition be allowed Islamically, yes or no?
Who has an answer for me?
Raise your hand and give me an answer.
Go ahead.
It wouldn't be allowed.
Why wouldn't it be allowed?
Renting the car.
Excellent.
Ahsan, that's exactly what we're looking for.
So the spirit behind the rental of the
car is to use its utility.
What is the utility of the car?
To drive it around.
So this sort of condition would not be
allowed.
Now let me give you a second example.
You go back to the car rental company,
and you say, I would like to rent
your car.
But they stipulate, you're not allowed using it
for commercial purposes.
You can't use it as a taxi, you
can't use it as an Uber.
Is this condition allowed?
What do you think?
We have a yes from the sisters.
Bismillah.
Go for it.
Why is this condition allowed?
Go ahead.
Excellent.
And that's correct.
So you're still allowed to use the utility
of the car, and the stipulation does not
go against the spirit of the contract.
Right?
It doesn't go against the spirit of the
contract.
If anything, they're trying to prevent abuse of
the car.
So they don't want you picking up random
people that may throw up in the car,
or leave dust and dirt in the car,
or they don't want you to accumulate more
mileage that would normally take place on the
car.
So this sort of stipulation would be allowed.
Now, let me get to the most controversial
one.
Husband and wife are getting married.
The wife stipulates in the marriage contract that
I don't want my husband doing nikah with
the second wife.
Is she allowed to stipulate this contract?
No?
She's not allowed?
Why is she not allowed?
Because Allah gave you four.
لا إله إلا الله Some of us are
struggling to find one.
So, can you expand on your argument a
little bit more?
You can marry up to four.
Okay.
Excellent.
Okay.
You're denying.
Right.
Excellent.
Okay.
I'm going to come back to you inshallah.
Sheikh, you had your hand up.
Sorry, so start over.
You're saying, no, it's not allowed?
She's not allowed to do that.
And why?
أرجال قومون على النساء Okay.
Excellent.
She can have a preference, but she's not
allowed to do that.
Excellent.
بسم الله She's a hundred percent allowed.
الله أكبر Why is she allowed to do
so?
Excellent.
So we have three perspectives from the brothers.
Let's get three perspectives from the sisters.
بسم الله.
Number one.
She is allowed.
Sorry, brothers.
The sisters were very respectful when you spoke.
We want to give them the same respect
inshallah.
Please repeat.
Excellent.
So Allah سبحانه وتعالى made تعدد مباح.
He didn't make it واجب.
Excellent.
Very good.
Second sister, go ahead.
Exactly what you were going to say.
Excellent.
So she's not preventing him from anything obligatory.
She's only preventing him from something that is
allowed.
Do you have something further to add?
أحسنت.
Good.
Excellent.
Okay.
So it doesn't go against the spirit of
the contract because the contract is between the
husband and the wife.
So now, let's look at some of the
things that were mentioned.
So the first thing that was mentioned was
that Allah سبحانه وتعالى has given us the
right to do so.
And therefore, she's not allowed to take that
right away.
And I'm really glad that was mentioned.
Because just like Allah سبحانه وتعالى has allowed
a man to do nikah with up to
four women.
He also says, وَأَحَلَّ اللَّهُ الْبِيَعَ وَهَرَّمَ الْرِبَى.
So if we go back to the previous
example where when you rent a car, they're
allowed to prevent you from doing commercial transactions.
Then similarly, a wife has the right of
refusal to stipulate that a man is not
allowed to take more than one nikah.
The second point was, الرِّجَالُ قَوَامُونَ عَلَى النِّسَانِ.
And this ayah is in particular to the
husband over the wife.
And the nikah contract is even before that
takes place.
So prior to that, she's allowed to stipulate
any conditions that don't go against the spirit
of the law or don't go against something
prohibited in Islam or basically prohibited something in
Islam.
With the young kids, can I just ask
for a favor, inshallah?
We have the youth center next door.
I think you can still hear from it
over there as well.
Can we kindly take them over there?
Just so that it's not a distraction for
myself and for everyone else here.
Only for those that, you know, are making
noise.
But if it's for a short period of
time, take them, and then you're welcome to
come back.
So that was number two.
With regards to how do we respond to
that Allah subhanahu wa ta'ala made it
halal?
How can you make haram something that Allah
subhanahu wa ta'ala has made halal?
And this is the point.
We're not making it haram.
Whereas the man always has the choice to
refuse.
She stipulates this condition.
It's before the nikah takes place.
The man has the right to refuse it
or to accept it.
If he accepts it, then he has to
abide by it.
Now here's the important thing to understand.
If the man agrees to this condition and
he breaks this condition, what actually happens?
Are they automatically divorced?
No, that's not what happens.
Basically now the wife has grounds for divorce
at that time.
She has grounds for divorce at that time.
And this is an understanding that any woman
that seeks divorce from her husband without any
reason will not smell the fragrance of Jannah.
Will not smell the fragrance of Jannah.
However, if the husband does something to violate
the contract of the nikah, then she has
every right to seek that divorce.
She has every right to seek that divorce.
So this is where, you know, a hadith
like this come very, very beneficial.
That especially even though we're talking about love
and heartbreak, now we're going into chapters of
fiqh.
Now we're going to chapters of fiqh.
Which brings us to, and I know a
lot of people have questions, let's save them
for the end.
I'll answer your questions as long as they're
there inshaAllah.
Which brings us to point number four now.
To point number four.
The Prophet ﷺ gives this khutbah, barira is
free, Aisha has paid her debt off, and
everything is hunky-dory as they say.
But now, barira radiallahu ta'ala she's given
a choice.
And that choice is, would you like to
be separated from your husband based on fasq?
And this is where we'll do some very
quick fiqh of divorce and separation.
There are three types of divorces.
And I'm using the language of divorce in
the English sense, not to equate it with
talaq.
I just mean separating the husband from the
wife.
So we have talaq, we have khula, and
we have fasq.
Let's look at these three.
Talaq is the right of the man.
The man is the one that issues the
talaq.
When this happens, there's a sunnah way of
issuing the talaq.
Which is that they should advise one another,
they should separate from the beds, they should
get intermediaries and arbitrators involved, the man should
not divorce the woman while she's on her
menstrual cycle, and the husband and wife should
not be physically intimate in the past month
before the divorce is issued.
They should not be physically intimate in the
last month before the divorce is issued.
This is how divorce is done according to
the sunnah of the Prophet ﷺ.
Now, he issues the divorce once, and then
they wait the iddah period.
The iddah period is three menstrual cycles and
purifications.
Once three menstrual cycles and purifications are completed,
the nikah contract is done.
The nikah contract is done.
Now, what is meant to happen during this
time, because he's only issued one talaq, is
that the wife is encouraged to stay in
the man of the house so that they
can reconcile.
And they should try everything possible to reconcile.
If they choose not to at the end
of it, then the wife is free.
Now, what is the wife owed at this
time?
If she has a dowry that is still
withstanding, that dowry is now owed to her.
If the dowry has been paid off, there's
nothing that's owed to the wife.
The Qur'an teaches us that when the
husband divorces the wife, he should give her
a mat'a, meaning a parting gift.
And this parting gift is just to make
sure that there's no hard feelings in the
heart from the wife towards the husband, and
they end off the relationship on good terms
without animosity.
So just like she came into the wedding
receiving a gift, she leaves from the wedding
receiving a gift without any hatred or animosity.
And this saves the people's feelings.
It saves the society from disaster and calamity.
It shows the children that the parents can
be civil, even though they may no longer
be a right fit for one another.
But most importantly, you're doing things the correct
way.
You're doing things the correct way.
As a result of this, should they choose
to get married again in the future, they
are allowed to get remarried two more times.
They are allowed to get married two more
times.
Which leads us to number two, which is
the khula.
Which is from the wife to the husband.
Now this should have some sort of shari
'i reason behind it.
From the sunnah of the Prophet ﷺ, we
see that a woman was granted khula by
the Prophet ﷺ because she no longer found
her husband attractive.
And that was the reason.
No, he was abusive.
No, he didn't pay me my money.
Ya Rasulullah, I just don't find him attractive
anymore.
And I feel that if I stay with
him, I will not be able to fulfill
his rights.
So the Prophet ﷺ granted her khula.
So what does khula mean?
Khula is a request made by the woman
to the husband himself in exchange that she
foregoes the dowry and returns the dowry in
its totality or in partiality, whatever they agree
to.
There is a difference of opinion.
Is her iddah one menstrual cycle or three
menstrual cycles?
We're not going to get into that right
now.
But after the khula is done, this would
count as the equivalent of one talaq.
This would count as the equivalent of one
talaq.
And they can get remarried again in the
future.
Which brings us to scenario number three, which
is the dissolvement of the marriage.
And this is what happened with Barira radiallahu
ta'ala anha.
That she was a slave, her husband was
a slave.
She became emancipated.
And the husband is no longer at his
level of kafaa of the woman.
Right?
He's actually below her in authority, if you
want to call it that.
And therefore, Islam gives the woman the choice
to dissolve the marriage.
And what this means is, every party goes
back to what they were before they came
into this relationship.
Any gifts that were given, any dowries that
were given, all of that was given.
They go their separate ways.
And it was as if this marriage never
took place.
Another example of this that could take place
for fusk, is if you get married to
someone that you're not allowed to get married
to.
So for example, a woman breastfeeds multiple children.
Some of those children may actually be her
direct biological children.
And some of them may be her sister's
children or her brother's children.
And she does that just for the sake
of fostering them.
So in this situation, two children that have
been breastfed by the same woman, over five
times, they now become brother and sister.
Islamically, they're not allowed to marry one another.
So let's just say they got married because
they didn't know that they were foster siblings.
If they find out, there's a fusk that
takes place and they are separated.
So that would be the example of a
modern day fusk.
So this is just a quick recap of
the fiqh of separation in marriage and how
it takes place.
So now, to go further into detail, over
here, this right of separation is exclusively for
the woman.
If the man became free, he would not
be given this choice.
His alternative would be to go for talaq.
So now, this incident takes place and now
we get to point number five.
Sometimes the sharia will take place and you
will find it very painful and hurtful.
There are certain things that the sharia will
allow and you will find it very painful
and very hurtful.
And that is the reality of life.
You have to deal with it.
But how do you actually deal with it?
What does Islam mean?
Who can tell me?
What does the word Islam actually mean?
It means to submit to Allah subhanahu wa
ta'ala.
And if you understand that Islam means submission,
it's not just to Allah subhanahu wa ta
'ala, it's to the rules and regulations that
Allah subhanahu wa ta'ala has legislated.
So for example, a woman may question, you
know, why does the man have the right
to divorce?
Why does the man have the right to
do ta'dud, to do nikah with multiple women?
And I'm intentionally using the term nikah and
not marriage.
Right?
Why are these things allowed?
The sharia has allowed these things.
And yes, we may not accept them without
pain.
But the key is, submit to Allah subhanahu
wa ta'ala and everything else becomes acceptable
and easier to accept.
But if you don't submit to Allah subhanahu
wa ta'ala and you try to logically
and emotionally understand these things, you'll never be
able to do so.
Because you will be emotionally blinded.
And this is why it is imperative that
you submit to Allah subhanahu wa ta'ala
first, before you question.
If you question before submission, this leads to
bigger problems.
This leads to bigger problems.
And this is exactly what happened to Mughith.
Like from what we know in the story,
Mughith radiallahu ta'ala anhu did nothing wrong.
He was not abusive towards his wife.
It wasn't that he was falling short with
regards to his duties or responsibilities.
But this is a choice that she is
given because she was accepted in regards to
taking care of his slave master or taking
care of his wife.
And thus she has the choice to be
freed at that time.
Now did Mughith contest that saying, no, how
could the sharia allow that?
I didn't do anything wrong.
I am innocent in this.
I am the victim.
He didn't do any of that.
He accepted that fact and he tried to
win Barira over.
He tried to win Barira over.
Which leads us to point number six.
How does the community deal with community drama?
Nowhere in this story do you see the
community gossiping.
Nowhere did you see that one sahabi said
to another, oh did you hear the latest
gossip?
Mughith was separated from Barira.
And oh my god, let's talk and discuss
this over.
No, no one did that.
And that is the way the believers are
meant to be.
Something happened, you make dua for them.
May Allah help them, may Allah make things
easy for them.
May Allah rectify their affairs, may Allah reconcile
them.
If there is room for reconciliation.
That is the way we respond to incidents
in our community.
And this is exactly what the Prophet ﷺ
does in point number seven.
Is that if people are having their issues,
don't intervene unless you are in a position
to help them reconcile.
Don't intervene unless you are in a position
to help them reconcile.
And this is where we have to emphasize
this point.
Reconciliation is one of the most beloved things
in the deen of Allah subhanahu wa ta
'ala.
How do we know this?
From two ways.
Number one, is that lying is allowed for
the sake of helping reconcile people.
Lying is prohibited in almost all other cases.
But in reconciling people, you are allowed to
lie.
Number two, the fact that shaitan celebrates the
qareer that separates a husband and a wife.
Shaitan, iblis, sits on his throne and he
hears all the other shayateen about all of
the bad sins that they've done.
Someone encouraged someone to steal, someone encouraged someone
to murder.
He doesn't celebrate those people.
The qareer that was able to separate a
husband and wife, he is the one that
shaitan celebrates.
He is the one that shaitan celebrates.
So the fact that you're doing something that
shaitan hates and celebrates, then this way you
know that you're doing something that is beloved
to Allah subhanahu wa ta'ala.
So this is how we know that reconciliation
is a great act.
And that is why the Prophet ﷺ, he
made that effort.
He made that effort.
And this is where we come to point
number eight.
Where every person needs to know their position.
That yes, you may have a position of
authority, but you can't impose yourself.
He is Rasulullah.
He is the Messenger of Allah ﷺ.
There is no greater man that has walked
the earth other than him.
He could have simply said, as the Messenger
of Allah, I'm asking you to take him
back.
And this is where you see the importance
of knowledge.
Bareera radiallahu ta'ala anha, even though she
may have been a servant, she had the
knowledge of the deen and perhaps, we can
defer from this, her relationship with Aisha radiallahu
ta'ala anha led to this.
You hang around with knowledgeable people, you will
become knowledgeable.
You hang around with idiots, you're gonna be
an idiot.
That is what ends up happening.
So here we see Bareera radiallahu ta'ala
anha, because of her knowledge, she's able to
ask a very polite and straightforward question.
Ya Rasulullah, are you commanding me to do
this or are you interceding?
And now the Prophet ﷺ has to answer
the question.
He says, I'm merely interceding.
I can't command you to do this.
It's not my position to do so.
It's not my position to do so.
So once she hears this because of her
knowledge, she knows that I'm allowed to reject
this proposition from the Messenger of Allah even
though he is the Messenger of Allah.
Even though he is the Messenger of Allah.
Which goes to a bigger principle that anything
that comes from the Messenger of Allah ﷺ
with regards to the deen, has to be
accepted.
We have no choice except to accept it
from the Messenger of Allah ﷺ.
But when it comes to the matters of
the dunya, we base it upon masalih and
mafasith.
Another example of this, the Prophet ﷺ told
the date farmers how to farm their dates.
The following year the Prophet ﷺ asked, how
did your harvest come?
And he said, Ya Rasulullah, our harvest was
ruined.
The Prophet ﷺ said, anthum adra bi dunyakum.
That you are more knowledgeable of your dunya.
That do that which is best for your
dunya.
You know, seek the knowledge that you need
for it.
So that is how the Prophet ﷺ established
his rule knowing that he can't impose.
And this is an important thing as well.
Every person needs to know their rule.
Every person needs to know their rule.
Which brings us to point number nine now.
How did the Prophet ﷺ deal with Mughif?
And I think this is an important point
over here.
Where we don't actually see any interaction.
The Prophet ﷺ didn't go to him and
say, Ya Mughif, man up.
Don't cry.
Why are you crying?
He didn't do that.
He didn't tell him, stop loving Barira.
She doesn't love you.
Because Mughif can't control that.
Nor did the Prophet ﷺ say, stop chasing
her.
Every man has a right to, you know,
receive the love that he wants to receive.
But the greater lesson over here, and this
is where we'll have a bit of a
discussion.
In an ideal world, the people that we
love, will love us back.
The reality is, love will not always be
reciprocated.
Love will not always be reciprocated.
This can be between a parent and their
child.
Both ways.
A child can love a parent, and the
child may not love the parent back.
Or it could also be from the child,
loving the parent, but the parent doesn't love
the child.
It is a reality.
It could happen between spouses.
The wife loves the husband, the husband doesn't
love the wife.
Husband loves the wife, wife doesn't love the
husband.
It could happen between siblings.
It could happen between friends.
It could happen between everyone.
And that is the reality of this dunya,
that you will be tested, even in your
emotions.
وَلَا نَبْلُؤَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَخْسٍ مِّنَ
الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ وَبَشِيرَ الصَّابِرِ That you will
surely be tested, you will surely be tested,
out of fear, out of hunger, in your
wealth, and even in your own self, give
glad tidings to the patient.
So you have to expect this.
And subhanAllah, one of the most difficult things
that an individual can go through is heartbreak.
And again, when love is not reciprocated, when
love is not reciprocated.
On this point of love, it's very important
to understand one point.
When you transgress the boundaries of love, that
which becomes an impediment between you and Allah,
Allah uses as a form of punishment against
you.
What does that mean?
If you love someone more than you're meant
to love them, more than you're allowed to
love them, Allah subhanahu wa ta'ala will
use that exact same thing to punish you.
Allah subhanahu wa ta'ala will use that
exact same thing to punish you.
Simplest example.
Husband and wife are married.
The wife tells the husband, Oh, I want
a fancy house.
I want new jewelry.
I want new clothes.
I want luxury items.
The husband kills himself, working as much as
he possibly can.
It's not enough for her.
He ends up going into haram debt, borrows
money from the banks, with riba in it.
It's still not enough for her.
Eventually a moment will come where the wife
will become a source of punishment for the
husband.
How will that happen?
Allah knows best.
She may leave him.
She may stop respecting him.
She may be infidelous with him.
Allah knows best.
But you have to understand that anything that
becomes a means of you disobeying Allah will
become a form of punishment for you in
this life.
This is why Allah subhanahu wa ta'ala
reminds us, وَالَّذِينَ آمَنُوا أَشَدُّوا حُبًّا لِلَّهِ That
Allah subhanahu wa ta'ala should always be
the most beloved to us.
وَلَا طُعَةِ الْمَخْلُوكِ فِي مَعْصِيَةِ الْخَالِكِ And there
is never obedience to the creation and disobedience
to the creator.
Fundamental lesson to remember.
That if a man, you want to retain
your respect and dignity, as soon as she
sees you disobey Allah subhanahu wa ta'ala,
whether you like it or not, she will
lose all respect and dignity for you.
But if she sees you hold your ground
for the sake of Allah subhanahu wa ta
'ala, her admiration and her respect for you
will only increase.
And that is only for the believing woman.
That is only for the believing woman.
That is why the women of the Salaf,
they used to tell their men, that we
can be patient upon hunger, but we can't
be patient upon the hellfire.
Meaning that go and seek your risk in
a halal way, even if it's a little
bit, we'll survive because we've been patient in
this life.
But if you're seeking your risk in a
haram way, we can't be patient in the
hellfire.
Right?
And this is the virtue of marrying a
pious and righteous woman.
So now, let's create some fitnah in the
community.
Do women break the hearts of men more?
Or do men break the hearts of women
more?
If you feel that women are more likely
to break a man's heart, raise your hands.
Okay, hands down.
And if you feel that a man is
more likely to break a woman's heart, raise
your hands.
There's a mother that put her daughter's hand
down.
Jazakum Allah khair for participating.
This trial of fitnah didn't work too well.
I thought there'd be more of an uproar,
but there wasn't.
And the reality is, I don't think there's
a clear answer to this question.
I think it is a human condition that
we break the hearts of people.
Sometimes intentionally, sometimes unintentionally.
Right?
وَكَمِّن مُرِيدٍ بِالْخَيْرِ لَمْ يَبْلُحُونَ Sometimes you want
to love a person, but it's not enough.
Or sometimes you want to love a person,
but it's not done in the right way.
So they're not finding the love that they
need.
They're not finding the love that they need.
But the natural and general sunnah of Allah
subhanahu wa ta'ala, and this is where
we find hope.
The general sunnah of Allah subhanahu wa ta
'ala is, if you genuinely and sincerely love
someone, Allah subhanahu wa ta'ala will place
in their heart that they will genuinely and
sincerely love you as well.
This is what Allah subhanahu wa ta'ala
means when He has created you in pairs.
This is what Allah subhanahu wa ta'ala
means when He has created you in pairs.
If you have genuine and sincere love for
someone, oftentimes that love will be reciprocated.
Not every time, because there's always exceptions to
the rule.
And we saw this again.
We mentioned this many times.
Ibrahim a.s.'s father with him.
Nuh a.s.'s wife with him.
Nuh a.s.'s son with him.
These are all the exception, not the rule.
But they're there to remind us that these
exceptions do exist.
They're there to remind us that these exceptions
do exist.
One thing that I...
Let's just move on.
Let's move on to point number 10, inshallah.
I'll conclude soon, dear Allah ta'ala.
Move on to point number 10.
Actually, sorry.
Before we move on to point number 10,
last point I'll mention over here.
Are we allowed to ask Allah subhanahu wa
ta'ala to mend our hearts after they're
broken?
Someone breaks your heart.
Can you ask Allah subhanahu wa ta'ala
to mend your heart?
Are we allowed to do that?
Is that a permissible du'a to make?
O Allah, mend my broken heart.
JazakAllah khair.
Are we allowed to do that?
Yes?
Can anyone think of an example?
Something that would be close to this?
Okay.
Excellent.
But anywhere in the du'a, do we
find that, O Allah, mend my heart or
fix me?
And I'll comment on that as well.
So the sister mentioned the du'a of
Ta'if.
Right?
This du'a is very, very famous in
the books of Sira.
But from a hadith standpoint, we don't find
it narrated anywhere.
And that is why a lot of the
muhaddithun, they said that one should not attribute
this du'a to the Prophet ﷺ except
for the sake of saying that it possibly
happened, but we don't derive any major lessons
from it.
Even though it's mentioned in a lot of
the books of Sira.
But this du'a, as beautiful as it
is, it doesn't clearly show that, O Allah,
mend my heart.
Right?
I want to share an example.
Bismillah.
وَأَلِفْ بَيْنَ قُلُوبِنَا بَسْ هَذَا بَيْنَ قُلُوبِ الْعِبَادِ
لَيْسَ يَعْنِ قَلْبَ النَّفْسِ Right?
So the example that I'll give you, between
the two sajdas, the Prophet ﷺ used to
make a du'a.
اَللَّهُمْ أَحْسَنْتِ هَذَا هُوَ اللَّهُمَ اَخْفِرْ لِي وَارْحَمْنِي
وَارْزُقْنِي وَاجْبُرْنِي Right?
The name Al-Jabbar, we often translate it
as the Compeller.
But it is not just the Compeller, it
is the one that compels things to come
together.
The mender of the hearts is also Al
-Jabbar.
Right?
So when you say, وَاجْبُرْنِي Like, O Allah,
I'm broken.
Make me whole again.
Fix me.
Right?
So this is a du'a that the
Prophet ﷺ used to make.
Why is this important?
That if someone like the Messenger of Allah
ﷺ can experience heartbreak, who are we not
to experience heartbreak?
It's a part of life.
You learn it, you learn to deal with
it, you embrace it, and understand that this
is a means of your forgiveness.
This is a means of your ranks being
raised.
This is a means for you learning valuable
lessons that you impart with others.
That subhanAllah, this hadith as we mentioned, narrated
24 times by Imam Al-Bukhari.
Ibn Hajar, 120 lessons.
Other ulama, over 300 lessons.
There's so many lessons that are derived from
heartbreak that we have to share with the
people.
Which now brings us to point number 10.
Which now brings us to point number 10.
Which is the issue of having kids.
And this is from the practical reality.
When a husband and wife are at each
other's necks all the time, constantly arguing, constantly
blaming one another, constantly not giving each other
the benefit of the doubt.
They think to themselves and they receive advice,
it's better to stay together for the sake
of the kids.
This argument is not grounded in Islam, nor
is it grounded in psychology.
In fact, it's just, you know, an emotionally
manipulative tactic.
For the sake of the kids, we need
to stay together.
One party will stay to the other.
But it's not grounded in Islam or in
psychology.
From Islam, we see that Barira radiallahu anha,
she had a child, the Prophet ﷺ didn't
even go as far as encouraging her to
go back to Muhith.
Didn't even encourage her to do that.
He just asked her, will you consider taking
him back?
Let alone forcing her to do that.
So we see that Islamically, that argument doesn't
stand.
Psychologically, what is healthier for the child, is
for the child to see two civil parents
that know how to end a relationship when
the relationship is over.
And this is where you have to learn
this concept that in Islam, marriage is not
till death do us part.
Marriage remains as long as we are not
harmful and hurtful to one another.
But if the relationship reaches a level where
we are harming one another and we are
hurting one another, and reconciliation isn't working, counseling
isn't working, dua isn't working, then at that
point, you have to call it quits.
This is why divorce is actually halal.
Divorce is halal for those very cases.
Divorce is haram when you have no reason.
But when you have a reason, divorce is
halal.
When you have a reason, divorce is halal.
Can you please not pull on the wire?
Yeah, don't play with the wire.
JazakAllah khair.
This is why Allah subhanahu wa ta'ala
has made divorce halal.
Which brings me to the last point that
I'll be sharing for this evening, point number
12, which is the fiqh behind the sadaqah
and the hadiyah.
Meaning that Barira radiallahu ta'ala was given
some meat as sadaqah.
The Prophet ﷺ and his family are not
allowed to consume sadaqah.
So Aisha radiallahu ta'ala on this understanding
did not give the meat to the Prophet
ﷺ.
The Prophet ﷺ tells us that it was
sadaqah for Barira, but when he changed hands
and she gave it to you, this wasn't
sadaqah, this was a gift.
And based upon this, the changing of the
hands changes the ruling of the item.
Changes the ruling of the item.
And we see this a lot.
So for example, we know that taking riba
is haram.
So you have a savings account, you didn't
know that this was riba, you now find
out that this is riba and this is
not allowed for you, so you have this
interest money.
You as an individual that have received this
interest money are not allowed to use it
in any way.
You can't use it for your clothes, you
can't use it for your food, you can't
use it for gasoline, you are not allowed
to use it for yourself.
However, if you were to give it to
someone else now, it now becomes permissible for
them.
It now becomes permissible for them.
And this is where they derive the principle
in Islamic finance, the changing of the hands
changes the ruling of the wealth with the
exception of one wealth.
Wealth that is stolen.
Wealth that is stolen can never be purified.
Wealth that is stolen has to be returned
to its rightful owner no matter how many
times it gets sold and bought.
It will never be purified, it always has
to be returned to its rightful owner.
However, money that comes from riba, money that
comes from gharar, money that comes from maysir,
so gharar is like excessive uncertainty, maysir is
money that comes from gambling, when it changes
hands it becomes permissible.
When it changes hands it becomes permissible.
So, inshallah one day all of you go
on to lead amazing non-profit organizations.
One of the things that you'll find that
non-profit organizations are allowed to do is
apply for grants from Alberta Lottery.
And when one doesn't have fiqh, they may
think you know what, taking money from the
lottery as a grant or as a bursary
would not be allowed because it's lottery money.
But here is where you're allowed to use
the principle that the changing of the hands
purifies the wealth.
Changing of the hands purifies the wealth.
So what is haram for them to use
becomes permissible because it has now changed hands.
So this is one example of how this
rule can be implemented.
Now, I'll give a caveat over here.
Just because something is halal, does it mean
that you should do it?
And I'll emphasize this point.
Imagine...
I think you can appreciate the fact that
the vast majority of Muslims won't know the
ruling on this.
So imagine it becomes public that X, Y,
and Z organization is taking money from Lottery
Alberta.
It's going to completely ruin and tarnish your
reputation because you're taking lottery money.
Even though you're doing something halal, the jahal
of the people will ruin your reputation.
And we see this in the Prophet ﷺ
when he was with Umm Salama r.a
and two men in a distance in the
darkness of the night saw him.
He called them over and he said, This
is my wife.
I didn't want you to think that she
was someone other than that.
I didn't want you to think something bad
of me.
And he said, Ya Rasulullah, how could we
think bad of you?
And the Prophet ﷺ says that shaitan runs
through the veins of Adam just like blood.
Meaning that shaitan will make Muslims think bad
about each other.
So up until we get to a level
of awareness, it may not be the best
thing for you to do, even though it
may be halal.
Even though it may be halal.
I've gone over the time that I wanted
to.
I apologize for that.
And that's why I'm stopping at 12.
But you can imagine we could go up
to 120.
Just quoting al-Hafiz ibn Hajar r.a.
So with that being said, the point that
I'll summarize, and I think where a lot
of people came to hear, is that question
about heartbreak.
Heartbreak is a fact of life.
It will happen to you sooner or later.
You don't know how it will happen, but
it will happen.
When it happens, understand you need to deepen
your connection with Allah subhanahu wa ta'ala.
Ask Allah subhanahu wa ta'ala to help
you overcome it.
Remind yourself that no pain is everlasting.
Remind yourself that in Jannah, there's only pleasure,
joy, and bliss.
There is no heartbreak.
And sometimes it is these incidents that we
experience of heartbreak that will help us get
there.
That will raise our ranks in Jannah.
So always have that mindset that it is
temporary.
My love for Allah subhanahu wa ta'ala
is greater.
Jannah is an abode that is only filled
with pleasure and joy.
And if it helps me get there, I'm
willing to accept it.
I'm willing to accept it.
May Allah subhanahu wa ta'ala mend our
broken hearts.
May Allah subhanahu wa ta'ala give us
fiqh of the deen.
And may Allah subhanahu wa ta'ala forgive
us for our sins and shortcomings.
Allahumma ameen.
With that being said, I'll open up the
floor to any questions you may have inshallah.
Bismillah.
Go ahead.
Yes.
Yes.
If she got married.
Sorry.
Excellent.
So the brother's question is, and this is
a, mashallah, he has four wives already, and
somehow, miraculously, he gets a prisoner of war
as a slave.
Is he allowed to be intimate with her?
And what I'll say is, a lot of
men have this fantasy.
They have this fantasy of having slave women.
And historically, they did exist.
But I think what's important to understand is
that there was a difference between a woman
that is a servant and a caretaker, and
a woman that was there for a man's
gratification.
They were never the same.
They were never meant to be the same.
And the rulings for both of them are
very, very different.
What I can say is, historically, they did
exist.
Contextually, in our day and age, they no
longer exist.
And the ulama have this principle that that
which is hypothetical should not be discussed in
the realm of fiqh.
Wallahu ta'ala ala.
Next question.
Bismillah.
Go ahead.
Dr. Jonathan Brown and Sheikh Hatim al-Hajj.
Two different books.
I'm so sorry.
When you speak, can you come closer or
raise your voice?
Yeah, I can hear you.
They don't exist.
And that's why we don't discuss it.
We only retroactively discuss it because it's mentioned
in our books of fiqh.
But slavery, as far as we know, Islamically
has been abolished.
Slavery, from an Islamic perspective, no longer exists
in this day and age.
Yeah.
Wallahu ta'ala ala.
Bismillah.
Go ahead.
Can a man marry all four women at
once?
How old are you?
You're 16?
May Allah subhanahu wa ta'ala grant you
a pious and righteous wife that is the
coolness of your eyes.
Allahumma ameen.
I think this goes back, and this is
not to mention anything over here.
This goes back to the point of being
grounded in reality, right?
Allah subhanahu wa ta'ala, yes, He has
made marriage permissible, and He has made nikah
for up to four women permissible.
Can He do it all at the same
time?
It would still have to be one at
a time.
There has to be some sort of sequence.
Right?
But they can't all be done exactly at
the same time.
He can't do one ijab and qabool at
one time for all four women.
That wouldn't work.
That, as far as I understand your question.
But in terms of, again, this fantasization process
is very important to be grounded in reality.
And Allah subhanahu wa ta'ala knows best.
Bismillah.
The leader of the house?
Allahu akbar.
You're treading dangerous territory, man.
So, the brother's question is, if the man
is no longer the breadwinner, and the woman
becomes the breadwinner, does she now get the
right to divorce him?
Does she now get the right to divorce
him?
I think I'll share something very interesting with
you.
Imam al-Qurtubi, rahimahullah, in that verse, 34
of surah an-Nisa, ar-rijalu qawwamuna ala
an-nisa that men are the maintainers, providers,
and protectors of women.
He said that the primary reason why the
man was given this responsibility was because he
was the breadwinner.
So as long as he's providing, he is
qawwam.
But if he's not providing, he loses the
qawwama upon her.
And what he insinuates is that if the
woman becomes the main provider, she becomes the
qawwama upon the rajul.
This was from the tafarrudat of Imam al
-Qurtubi, meaning the unique positions of Imam al
-Qurtubi, rahimahullah.
But all that's to say, there is no
scenario where a woman would get the ability
to divorce her husband.
She would get the right to khuda, and
she would get the right to fasq.
The only exception is more of a modern
-day contemporary issue, which is can the woman
stipulate in her contract the right to talaq
tafweeli?
If she stipulates in that, is this condition
acceptable or not?
And there's a lot of difference of opinion
amongst the scholars on talaq tafweeli, meaning the
woman is given the right to divorce the
man.
And we'll leave that for the fiqh of
marriage and divorce class.
That is the only exception the woman would
get the right to divorce.
In all other cases, it remains khuda and
fasq.
And Allah subhanahu wa ta'ala knows best.
Questions from the sisters?
Okay, back to the brothers.
Bismillah.
Yes, sir.
Yes.
Excellent.
So, the first question from the brother is
that the kafara for being maritally intimate or
for zihar is that you have to free
a slave if you're unable to.
Then you fast for 60 days, and if
you're unable to, then you feed 60 people.
The verse specifically says, and whoever is not
able to.
So in this situation, in those situations, where
there's an intentional order, the intentional order has
to be followed.
In those situations where it's, these are the
three kafara, choose from any of them, you
can choose from any of them.
But for marital intimacy, you do have to
follow that order.
You have to try to free the slave.
If you can't free the slave, you fast
for 60 days.
If you're unable to fast for 60 days,
then you have to feed 60 people.
Second question?
Yes.
Excellent.
So, you'll see a lot of banks do
a variety of different schemes now.
In order to get more clients, the old
tactic was, oh, we'll give you a free
iPad or we'll give you a free iPod.
That as long as you do deposit two
cheques with us, then we'll give this gift
to you.
With items itself, I think it's not a
problem.
There's no gray area involved.
You are allowed to receive any physical item
other than cash within of itself.
Now, when it comes to the cash itself,
you really have to break down what exactly
is happening in the scenario.
In the scenario, what is not allowed is
for there to be any form of debt
and you receiving compensation as a creditor.
Right?
If there's debt and you are the creditor,
you're not allowed to receive any form of
compensation.
In this sort of situation, is there a
scenario where you are lending money and then
you're receiving money on top of that?
If the scenario is, we just want your
reoccurring deposits.
Reoccurring deposits is not a form of debt.
It's a form of a transaction.
That would be perfectly fine.
I don't think that's an issue.
But if they say you have to leave
$200 with us for one year and then
we'll give you $200 as a gift.
That transaction of leaving the money deposited could
be perceived as a loan and thus the
money that you receive could be considered as
a riba.
So you really have to look at the
details of the contract and what's being asked.
So if it's doing your regular deposits, I
don't think that's a problem.
But if they're stipulating that it has to
be a certain amount of money for a
prescribed period of time, then that would become
riba.
And that's better to stay away from.
And Allah knows best.
Any other questions?
Go ahead.
Yes.
Correct.
So no, that's a different scenario.
So the sister's first part was charity organizations
that receive money from the lottery, is that
allowed or not?
And I said yes.
Because they're not participating in the laundry.
They're giving it to you as a grant
anniversary.
So when it changes hands, it becomes permissible.
Now the second question is, can the school
themselves run a lottery system?
Is that what you're asking?
Yeah.
So doing a lottery yourself would not be
allowed, even if it is with pure intentions.
Even if you're raising it for charity, you
can't run a lottery like that.
It has to be a change of hands
as a form of charity.
Yeah.
Any other questions?
Bismillah.
Go for it.
Can a woman be pregnant before getting married?
Unless you are Maryam, alayha assalam, I would
find it very, very hard to believe that
something haram didn't take place.
More than likely, if a woman gets pregnant
and it is a halal pregnancy, it happens
through marriage.
If she claims that it is halal outside
of marriage, then this requires further investigation.
And more than likely, the conclusion will be
that it is not a halal pregnancy.
And Allah subhanahu wa ta'ala knows best.
Let's conclude with that, inshallah.
Jazakumullahu khairan to all of you for attending
and jazakumullahu khairan for participating.
Subhanakallah wa bihamdik.
Ashadu an la ilaha illa anta astaghfiruka wa
atubu ilayk.
An important announcement.
Anyone that has a car parked in the
gated parking lot, please remove it from the
parking lot, even if you're going somewhere and
coming back.
Cars will get locked in.
Cars will get locked in.
This is a reminder from our dear sister
Hind.
And this is not due to anyone's specific
incident.
Just as a general reminder, please remove your
cars, inshallah.
Jazakumullahu khairan.
Wassalamualaikum warahmatullahi wabarakatuh.