Maxims of Fiqh #06 – Hardship Brings About Ease
Channel: Navaid Aziz
File Size: 72.03MB
Bismillah R Rahman r Rahim and then hamdulillah Hina and with Hornstein horn istockphoto. We're now the villa Himanshu Rai and fusina woman sejati Anna Lena Maria de la vida de la homeodomain hufa Lucha de la, WA shadow Wanda Isla de la Hola, Chica, Rashad Wanda Mohammed Abdullah Rasulullah sallallahu alayhi wa not only he was so happy he was seldom at the Sleeman kathira My bad, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
So tonight's class is on Alma Shaka tutor gbtc, are that hardship brings about ease. And this is one of the main foundational principles of this faith. And it's very important to understand this element of our religion for two reasons. One is to understand that everything that happens in our faith that we're actually capable of doing Allah subhanaw taala hasn't made mandatory obligatory anything, except that we're capable of doing it. Now in those extraordinary circumstances, where things do become difficult, then the shehryar does accommodate to those situations, and those scenarios by providing concessions that what we want to look at tonight is what are those scenarios
that do allow concessions? What are those type of concessions? And how long do those concessions actually last for? What I want to start with is a statement of a mama shelter B Rahim Allah, a very famous scholar from the Maliki method. He's totally spoken a lot about the objectives of Islamic law. And he says in the Adela TRF, in Horridge, he had the Noma balurghat mybloglog contract, that if you were to look at all the proofs that are in the Quran, and the sooner that talk about uplifting harm from the oma, they've reached a level that they can't be doubted or denied. So he's saying that basically, the oma has agreed upon the fact that there is not meant to be a great amount
of hardship upon the oma. Now, what are the types of hardships that are in place? And what are the types of eases that are in place? So there are two types of ease in our Deen There are two types of ease in our Deen. The first type of ease in our Deen is that which is general and generic. And what we mean by that is that if you look at the whole religion of Islam, it is very, very easy in comparison to how difficult it could be. So for example, just looking at sola, sola started off at 50 times a day. Yet now we are praying five times a day and the one that prays five times a day gets the reward of praying that 50. So the possibility of it being harder, it was actually there, you
know, let's monitor that made it easy, that we only pray five times a day. And when you look at everything else in our faith, it follows suit, right that Allah subhanaw taala has obliged things for us to benefit and to learn and to grow, but the general religion is a religion of ease. And then the second type of ease that takes place in our religion is that when a hardship becomes present, due to the presence of that hardship, Allah subhanho wa Taala provides an extra ease. So for example, the one that is traveling, then he is excused from praying his prayers on time, and he can actually combine them and she can shorten them, the one that is sick, or is traveling is excused
from fasting. Those are clear examples that when things become difficult, then Allah subhana wa tada does provide an ease, add to that time. Now what I want to discuss at this time are what are some of the proofs for this, that when things are that Allah subhanaw taala wants is for us? And how did the scholars understand this? So we mentioned that a couple of is from the Quran with some commentary. So the first I will be discussing is an iron sword or dakara verse 185, I insert tobacco verse 185, where Allah subhanaw taala he says, You read Allah who become militia whether you read you become an officer, that Allah subhana wa Taala wants is for you and does not want to difficulty Allah spinals
are the ones he is for you and does not want to difficulty Mr. Masuda him hola he says about this for her deal is dual core identity national identity Cobra under Tito como la jolla, Calif, had his Sharia. So he says that this idea is a foundational is the the proof of the foundational principle upon which all of burden is placed in the *tier mean that the burden that Allah subhanaw taala places is an easy burden and not a difficult burden. The second ayah we will be taking is also from sort of dakara verse 286 verse 286, where Allah subhanho wa Taala he says now you can live for love when Epson in Dallas Aha, that Allah subhanho wa Taala does not place a burden upon the soul, except
that it is able to bear it except that it is able to bear it shake when Islam in the same era him Allah He says about this verse, But amen and the Jemima can never home be Ameren Oh nafion moto eco Nando de Luna Ali won the whole lamb you can live for minor yotaphone Well, fiddley Corrado, sorry, I'm an admin Zama Killa delic seven tenara Hola. Hey,
says and in this IR is a clear indication that everything that we have been commanded with either through command or prohibition, we are actually physically capable of doing it and that we have not been obliged with anything that we are not capable of doing. And in this is a clear indicator is a clear retort or a clear response to those that claim otherwise to those that claim otherwise. So if anyone ever says to you that this religion is too hard, I'm unable to practice it. In this ayah alone, Allah subhanaw taala has responded to that claim that Allah subhanaw taala will never burden the soul more than it can bear Allah subhanaw taala will never burden the soul more than it can
What else do they want to share with you?
Okay, the next and last I will be sharing with you is in certain Hajj. Verse 78 surah Hajj, verse 78, and is the ending of the ayah where Allah subhana wa Tada. He says, Why my God Allah confided in him and how much that Allah subhanho wa Taala has not placed in this religion for you any form of difficult burden or any form of anything that would call you cause you extreme hardship. Even cathedra him Allah He comments on this verse by saying, a man can never call man out of the corner, Mama Zima condition in your shop your Shaka alikum Elijah Allah Allahu la comme fibrogen one Maharajah so here, even Castillo Rahim Allah says that Allah subhanho wa Taala is not obliged to do
with anything that you're not capable of doing. And he is not commanded you with anything difficult, except that he has provided a way out for you and an ease for you except that he's provided a way out for you and an ease for you.
Now we'll take two Hadith of the Prophet sallallahu alayhi wasallam the Prophet sallallahu alayhi wa sallam was asked you Danny Boyle Allah, Carla and Hannah here to somehow raha say that the Prophet sallallahu alayhi wa sallam was asked, you know which of the religions is miss most beloved to Allah subhanho wa Taala and he responded by saying, it is the monotheism that is easy going the monotheism that is easy going. He mama shout out to him Allah He commented on this hadith by saying was Soumya au Dean bill Hannah Thea, the Murphy Hamlet a seer with this hill, and that he says that this religion of monotheism was called as such due to what it has from easygoing and lack of difficulty.
Likewise, another Hadith from Emanuel Bukhari reported by the Allahu anhu, where the Prophet sallallahu alayhi wa sallam says, In the Dena use Ron Wallonia shared the deen I don't. Eliza who said they do work on a bow. Well, obscura was the you know, that the Prophet sallallahu alayhi wa sallam he says that indeed this Deen is easy, and no one makes it difficult upon himself, except that he will overcome by it. So take small steps and get closer and Rejoice and seek the help of Allah subhanho wa Taala even hijikata him Allah He comments on this video by saying was Soumya Dean usage on mobile number 10 be Nisbett in little Dan cobla who Leon Allah Rafa and how the hell oma?
Sir Allah de Cana Allah Monica Allah, Allah man acaba home woman, older woman out woman older fella the who towba to whom candidates because the unforeseen him will tober to her the oma be accountable as well as a monogame. So but Hydra him Allah He says, and this religion was called ease in relation to the religions that came previous to it because Allah subhanho wa Taala has uplifted certain accountability from this oma that he did not do so from the previous nations. And the clearest example of this is in repenting to Allah subhanho wa Taala. So the previous nations when they repented to Allah subhanho wa Taala they repented by killing themselves, but as for this nation,
then their repentance is in leaving off the sin, being determined not to return to it, and feeling remorse and regret and feeling remorse, and regret. So those are some clear examples from the Koran. And the sooner that Allah subhanho wa Taala has made ease in this religion that Allah subhanaw taala has made is in this religion. Now we're going to get to some examples of what are the different types of concessions that take place, meaning when things are difficult, what are the different types of concessions that unless I know what the other has put into place, and there are seven different types of concessions there are seven different types of concessions. The first type of
concession is called ORAC Soto is Scott, that Allah subhanho wa Taala abolishes the ruling altogether. So the concession comes by uplifting the ruling all together. So for example, when a woman starts to menstruate or she has postpartum bleeding, then the obligation of Salah is completely uplifted from her the obligation of Salah is completely uplifted from her and this is called the concession
of abolishment So, that Salah is abolished for her during that time. The second type of concession is called roxa to increase meaning it is a concession that is less than a concession that is lessened and the example of this is that when a person is traveling, then the Salah which is four becomes to the salon which is four becomes two.
The third type of concession is called roxa to indulge the concession of replacement, the clearest example of this is that for rudo and Wilson, when wha when water is not present or one is not able to use water, they are allowed to make to mom they are allowed to make the yamo.
The fourth type of concession is called roxa. To Taka Diem, it is the concession of bringing something forward. So for example, the person that is traveling, he is allowed bringing his asset forward to the time of the heart. Likewise, the individual that is giving Zakat, if there is a need present in the oma at that time, and he's already given his cat, he's allowed giving his a cat for the following year in this year, just to make things easy for the oma at that time. Then the fifth type of concession is called look so to to hear. And that is the concession of diliman, the concession of delimit. And this is the example of delaying Mother Teresa. So when a person goes for
Hajj in modelica, they will delay their Muslim till Asia, or likewise, an individual that is sick, or traveling or a woman that is menstruating in Ramadan, she will delay her fasting of Ramadan to outside of Ramadan to outside of Ramadan.
The sixth type of concession is the concession of necessity, the concession of necessity.
And that is the example of the individual that drinks alcohol, because he's about to die of thirst, or an individual that eats carrion due to no food being present. So this is a concession that becomes present due to necessity.
And the seventh and last concession is the concession of change. And an example of this is how the Salah changes, when someone is in an extreme state of fear. When someone has an extreme state of fear, the Salah completely changes. So that would be a concession of change. So these are the different types of concession how many people are paying attention here? Can I test you guys on these. So who can give me an example of a roxa that is abolished, give an example of a roxa that is abolished, that the Sharia completely takes it away. Go ahead.
What happens? Excellent, so a woman that is menstruating, the She is our obligation of Salah is uplifted from her, who can give me an example of a roxa to tuck them a concession that is brought forward.
Outdoor time combining Australia door time what else we may the catch if there's a need in the oma that time, you can give us a catch for the following year in the year that is present. So those are the different types of concessions. Now we're going to look at
the ruling on certain concessions, the ruling on certain concessions, and they're going to be five rulings, they're going to be five rulings and these are basically the five rulings that we know. So certain concessions or wajib certain concessions are recommended certain concessions are permissible certain concessions are mcru. And certain concessions even become Halong in could even become Haram. So, let's talk about the first type of concession. And that is the concession that is an obligation. This concession is an obligation to take from the previous types of concessions we've taken. Which one do you think is an obligation
which one is the obligation,
That is to in some way but I think that will go more on the Haram for if you were to pray at that time it becomes hard on
the necessity. So the first type is an obligation. So a person is dying and the only thing that he has in front of him is alcohol or how long meat then it becomes an obligation for him to eat that meat and to drink that alcohol. So this is a concession that becomes mandatory This is a concession that becomes mandatory. The second type of concession is a concession that is recommended it is Mr. hub to do. An example of this is shortening your prayers while you're traveling. This is something that is recommended to do or breaking your fast while you're traveling. If the fasting becomes difficult for you, breaking your fast while traveling, if the fasting becomes difficult for you
The third type
concession is that which is permissible is that which is permissible. So, for example, when you look at different types of business contracts, one of the business type ones and one of the types of business contracts that we spoke about was asylum. What is this now, and we said that the general ruling in the Sharia is that you're not allowed selling that what you do not possess, but due to certain needs in society, Allah subhanaw taala accommodated those needs. So, for example, if you want a house built, you are allowed paying for a house that has not been yet built with the condition that more than likely it will happen within a certain timeframe. And it will it will be
it's designed will be agreed upon. So taking this type of concession that Allah subhanaw taala wouldn't play is permissible, meaning it's not sooner to take it. And it's not rewarded if you take it, nor are you punished if you leave it off, nor are you punished if you leave it off. The fourth type of concession is the concession which I called it Makarov.
Actually, let's stick with that. We're going to call it macro it is the concession that we will call it macro. But what you want to know over here is that this is not something that is agreed upon. So the concession that we're giving an exam as an example for Makarov is not something that is agreed upon, but we're taking an example from the Hanafi method. So in the Hanafi, madhhab, if you were to travel less than three murrah Hill, what they call the equivalent of about 48 kilometers, if you were to travel less than that, to shorten or combine your prayers at that time, is actually mcru. So even though that concession is there, that the person that is traveling is allowed to shorten, but
he said if it is less than 48 kilometers, it is macro for him to take that concession, it is crucial for him to take that concession.
And then the last type of concession, I told you that certain concessions might be wrong, then that was a mistake on my behalf, I jumped the gun on that one. And the last type of concession is a concession that is very strange in this categorization. And I'm quoting it just because it's mentioned in the book, even though I believe it falls under the same category of Mr. hub. But the way it is phrased is is Rockers, an Ola, Bill McAuliffe, and EF Aloha. So it's saying that they are the concessions that they are better if you do them. But they're not at the level of Mr. hub, they're better if you do them, but they're not at the level of Mr. hub. And that is the example of
wiping over the socks, and combining of the prayers for the one that is traveling and fasting, while one is not being harmed by the fast while traveling.
So those are some of the examples that are mentioned, those are some of the examples that are mentioned. Does that make sense? The last one, the last one, maybe you can explain it more. So we mentioned that there there are five categories, all of the categories of commerce cheriya, except the Harlem so there's no roxa, which itself is how that works out, which is how long, we've replaced it with the category, that these are the Rockers, that it is better for you to take them, but they're not at the level of Mr. hub. So it's better for you to take them, but they're not at the level of Miss tab. And the example we gave is wiping over the socks. So if a person wipes over his
socks, when he's made will do, there is no extra job of wiping over the socks. But it is better to take it it is better to do it. And likewise, for one cent when someone is traveling, that concession of breaking his fast, he shouldn't do it unless you feel some sort of hardship. So even while traveling, you should fast as long as you're not feeling hardship as long as you're not feeling hardship. And likewise, the combining of the prayers, you're allowed to combine your prayers. But if you don't combine your prayers while traveling, then this is better for you, then this is better for you. Now, can you guys think of why this would be better? All these examples? There's something
that's tying them together. Yeah.
Okay, but there's something greater than it. Just to clarify, are you saying it's better to leave them? No, it's better to take them it's better to Yeah. Why is it better to take these auto cars, these concessions? Did I say it's better not to take them? Okay, so I made a mistake. Why is it better to take these concessions? Yeah. Because the other ones.
Exactly. So what we're looking at is that same concept that Allah subhanaw taala doesn't want to place hardship upon you right over here. You're not going to get an extra reward for doing these things. But the fact is that you're uplifting hardship upon yourself.
So the Prophet sallallahu alayhi wa sallam was quoted by Shara de la Juana, he was never presented by to highlight matters, except that he chose the easier of them. And this is an implementation of that, that here you have two choices that you can choose from. Either you can wipe over your socks, or you can wash your feet, we say it's better to wipe over your socks, because it's easier to do. So when the person is traveling, then that person, he can, you know, not combine his prayers, but it is better for him to combine his prayers, because this is the easier of the two options. It's the easier of the two options. And that is why it is stated over here that choose the easier of the two
options for your self.
Yeah, do I get more idea when I like combined the prayer or big response? Well?
No, you don't. So it's better to bring the past you know, so it is better to fast if there is no hardship? Yeah, it is better to fast if there is no hardship
So the issue of combining has nothing to do with hardship. If it is if a person is traveling, then he should combine his Scylla. Yeah, if a person is traveling, then he should combine his Salah. More. Sorry, we don't say there's more budget, but we say this is from the principles of the dean to bring ease upon yourself.
Does that make sense? For example, nowadays, there is no, I want to go back to the brother who was asking the question. Yeah.
Like I showed you a loved one.
Right, right. So I am your groups, right? Right. combined. Fasting, right?
No, there's no extra budget here. You're just bringing ease upon yourself. So when Allah subhanaw taala says, You read Allah who become a loser, whenever you need to become an author, the roxa is a form of ease. So when you take this roxa you're taking that ease upon yourself. You're doing what Allah subhanaw taala told you to do, but you can say within that action is more adjured then it's alternative that's what we're seeing. So for example, if a person combines his Salah we won't say that there's more aged in combining the Salah then in not combining the Salah. Okay, fantastic. Now the brother that was next to him, what were you saying brother?
There is no hardship for example, for example, back away, correct you still
you still can like can you like a breakdown fasting? Yes. So what we were talking about when we studied the fear of traveling, we said that the scholars differed on two opinions as to why what is the reasoning behind shortening the the prayer one group of scholars they said it is the hardship and other group of scholars said it is traveling. So the scholars that said they it is hardship they said you can only shorten if there is hardship present. But the other group of scholars This is even saying he had no payment you know a lot of the modern day scholars they said that it is the the ALA is traveling that as long as you're traveling, then you're allowed to short in your salon, then as
long as you're as long as you're traveling, you're allowed to shorten your Salah. The next thing we're looking at what are the reasons that the Sharia allows you to take concession? What are the reasons that the Sharia allows you to take concession
12345678 all together there would want to be taking eight altogether, we're going to be taking eight. So the first of them is travel. So when traveling is present, you're allowed to take the concessions that are pertinent to traveling.
Number two is sickness. Number two is sickness.
Number three is being coerced meaning being forced to do something or what they call a cut off.
Number five is forgetfulness. Or sorry, number four is forgetfulness. Number four is forgetfulness.
Number five is ignorance. Number five is ignorance.
Number six is the presence of hardship. Number six is the presence of hardship.
is when something is difficult, but it is not at the level of hardship. However, a lot of people become affected by it. Right. So it is something that is difficult, but it is not at the level of a hardship and it becomes widespread amongst the people. And I'm going to give examples of all this in Shama.
And then number eight
What we're going to call natural deficiencies, natural deficiencies, and we'll explain what that means inshallah. So going through this list suffered is quite clear traveling, you know, it's very clear sickness is very clear as well, being coerced or compelled to do something is very clear. forgetfulness is very clear. Ignorance is something I want to comment on. First, ignorance, they said is of two types. And that ignorance they said, is of the one that lives in Muslim lands, and one that doesn't live in Muslim lands. So when one lives in Muslim lands, there is no excuse of ignorance for him whatsoever, except in tomb conditions. Either he is new to the religion of Islam,
or he used, he lived in an isolated location in the lands of the Muslims, where he had no access to knowledge where he had no access to knowledge, then those are the only two times someone who would be excused of ignorance in the lines of Islam.
Now, in the lines of the non Muslims, they said, this condition of ignorance only applies to those things that are not known by necessity, those things that are not known by necessity. What do they mean by knowing by necessity, meaning that as soon as someone says Islam, you automatically affiliate certain things with it. So like Salah, like Hajj like fasting like Zakat, no matter like how weak your Islam, maybe you will know that these things are an obligation. How do you know these things are an obligation, because they're so widespread, that they're known by necessity, they're known by necessity. As for everything else, then there is an excuse by ignorance as for everything
else, there is an excuse by ignorance,
hardship, and this is when an extraneous circumstance come presents that wasn't present before. So for example, someone has to go for surgery, or someone has an exam, these sorts of things are abnormal circumstances that become present, a normal Balboa, or this is, you know, a difficulty that becomes rampant upon everyone. So, for example, when hard snow comes down, it doesn't make life impossible or extremely difficult. But there are still certain concessions that those are in the masjid, are allowed to combine their prayers, and those that live close by the masjid. Even if they can hear the dance, they are allowed to pray in their houses, they are allowed to pray in their
houses. And then the last one we said, were natural deficiencies, natural deficiencies. And this refers to several things. Those are someone that is young, an age that he hasn't reached the age of puberty, or he has a mental disability, or he becomes temporarily insane, or even permanently insane. Or he is born with a physical handicap or he is born with a physical handicap. So for example, someone's legs are dysfunctional, we cannot oblige him to stand up for Scylla. Right, we cannot oblige him to stand up for Salah. And this is a natural deficiency that he is born with. This is a natural deficiency that he is born with. So now when those things become present, those are the
only times that the Sharia would allow you to take a concession, those are the only times that the Sharia would allow you to take the concessions. Now, the class is going to get a lot more interesting, because now we're actually going to be adding to the examples and how we understand these things, how we understand these things. So the way we this is going to work. These are going to be all of the sub principles that come under the main principle. So the main principle was hardship brings about ease. Now we're going to be going under the sub principles that come with it. The first sub principle is our durata to be her almohad. That necessity makes the impermissible
permissible necessity makes the impermissible permissible.
So what we're going to look at over here is what types of necessity make the impermissible permissible? Is it every type of necessity or certain types of necessities with conditions? And the answer is certain types of necessities with conditions. So the first condition that needs to be met, is that this necessity needs to be present right here right now. And not something that is anticipated or foreseen. It has to be real it has to exist right now.
if there's a way to avoid this necessity with something permissible, then that has to be done first, and only if it cannot be avoided by something permissible. Are you allowed to go to the impermissible only if you cannot avoid it by going through something permissible? Are you allowed going to the impermissible
Number three, this necessity has to be of such a great level that you fear for your life, or you fear something close to that. So you fear for your life, or you fear something close to that.
And number four
is that you should not transgress the rights of others. Through this excuse of necessity, you should not transgress onto the rights of others through this excuse of necessity.
And number five,
when you go to the impermissible, you're only allowed to taking from the impermissible, that which is needed that which is needed.
So, let's go through these conditions. The first condition we said is that this hardship this necessity has to be present right now. So the necessity that is present right now, we would say someone is extremely hungry, and he hasn't eaten. And let's just say, you know, what's the most amount you can go without food? I think it's like 30 days, right? We go about 30 days. So this is like 29 days, and like 23 hours, that's how long a person isn't, hasn't eaten in number two, is that the only option to eat right now is someone offers him like a slice of bacon on the street. Like he's walking on the street, someone's eating a sandwich, and he's like, hey, the only thing I can
offer you is a slice of bacon, right? Literally, that's the only thing that's being offered to him, he can't go and get food from anywhere else, nothing else is available. If he can get even like bread crumbs from somewhere, it is better for him to eat the bread crumbs to stay alive than to eat something haram right. So the Haram only becomes permissible if he's tried to get the hell out. And Helen is not accessible to him. Number three
is that it has to be feared that he will harm himself. Sorry, it has to be harmed or feared that he will lose his life or something close to it. so in this situation, he has an ene for 29 days a very long time, he feels extremely weak, and he feels as if he's about to die. And in reality, scientifically speaking, that is more than likely the case. Number four, is that just because it is a time of necessity for himself, it doesn't mean that he's allowed to go and steal, it doesn't mean that he can go to the corner, stop and steal food and eat from that food. It is not allowed for him to do so he's not allowed to transgress on the rights of others. And then number five, he can only
take from the impermissible that which he needs. So for example, you go on the street and you're starving, and someone says, hey, you're so hungry. You know, here's like a whole bottle of alcohol. Sorry, you're so thirsty, here's a whole bottle of alcohol. At that time, you're not allowed drinking that whole bottle of alcohol. Even though you are extremely thirsty, you can only drink from that alcohol, that what you need to stay alive that what you need to stay alive. So those are the conditions that needs to be met. Those are the conditions that need to be met.
What is the next thing we're looking at?
So, yeah, great question that is on the last point. So if a person is stranded in the middle of the desert, and then he's very, very hungry, he's gonna die. And then he gets a plate of pork, right? He only eats enough to live or can eat enough to kill himself? Well, there's a difference of opinion on that matter. But the opinion of the majority is that he only eats enough to live, he only eats enough to live, right? And the actual muscle is divided into three categories. If you look at the notes from the physical food that we did from Lululemon, we discussed this, they're the three opinions are that he takes enough to survive this opinion of the majority opinion number two states
that he can take enough for him to fill his stomach and to fill his desire at that time. Because they said, Realistically speaking, a person hasn't eaten that that long, you put it in front of them, it's next to impossible to control yourself at that time, right? You're gonna go out and eat as much as you can see, they said that because of human nature, that will become permissible. And then third category is that he's allowed to eat what is required for him to stay alive. And he's allowed to store it for the future, and he's allowed to store it for the future. So those are the three opinions, but the majority said that it was opinion that one, you can only take enough that he
needs to survive.
So now, how do we understand this concept of adorato? To be Who?
And how can this be implemented? How can this be
implement it. So for example, if you have,
let's talk about
what's the word for birth control? The proper word for it.
Birth control is contraception. That's it. Let's talk about permanent contraception. So temporary contraception in Islam, is allowed with two consequent two conditions, we're talking about temporary contraception, right? temporary contraception is like something like using a condom, or using a spermicide, or something like that, temporarily it is permissible if two conditions are met, number one, that it's not harmful to either of the parties. And number two, you have consent from both parties. You have consent from both parties. But how about permanent contraception? Right? Allah subhanho wa Taala, he tells us in the Koran, do not kill your children out of fear of poverty,
right. Based upon that idea. We said that the general ruling on permanent contraception is not allowed. However, under what conditions can permanent contraception become permissible? Under what conditions can permanent contraception become permissible, and Chef solid has done he mentions two conditions or two scenarios. Scenario number one, is that if it becomes harmful to the mother herself, so for example, if she has another child, she potentially could die, right? It's that severe of a scenario. So in that situation, the permanent contraception would become permissible, so the impermissible becomes permissible. And the second scenario he presents, and clearly this is a
difference of opinion, but he prefers this opinion. And that is if the mother has so many children, but she realizes that, hey, if I get another child, there's no way I'm going to be able to give a proper upbringing to this child. And that is the case of a woman has like 678 children. You know, by the time they're happening, like back to back, she's completely burnt out, she's like, out of her mind, she's completely just living like holding on to the threads of life, she's about to lose at any second, he says in that scenario, she fears that she's not going to be able to give proper tarbiyah to her children anymore, then this is a time where it is permissible for her to get the
that contraception, it is permissible for her for her to get that permanent contraception. So that is an example of how this
principle would be implemented.
Principle number two, Principle number two is that when things become difficult, there is concession. And when things become easy, they become enclosed. So when things become difficult, there's concession. And when things become easy, they become enclosed in the Arabic language is a dock and amo, it's a way that does an AMA book. Okay. So now, how do we understand this principle?
This principle is speaking about situations where the general ruling is that actually the first half of the principle is what we've been speaking about, that when things become difficult, there is an ease that they expand and become easy. But what we want to look at is the second part of the part of the principle is that when things become easy, they also become difficult when things become easy, they also become difficult. And what this is referring to is that once the reasoning of the concession has been uplifted, then they go back to the norm. Once the reasoning of the concession has been uplifted, they go back to the norm, they go back to the norm. So for example, a person he
is traveling, and he arrives into Calgary, at the heart of time, at the horse time. And at that time, he's like, Hey, I just finished traveling, I'm feeling really tired. I want to sleep. You know what I want to let me just combine my thought and my answer together. So that ruling of him combining his prayers is no longer present. Even though during that today, he was already traveling, even though during that today, he was already traveling, or if you arrived into Calgary and the time for the horse has already started while he was traveling, but he hasn't prayed for her yet. Then when he arrives in Calgary, he has to praise the Lord in its completion. Even though even though
that concession started for him while he was traveling, even though that condition started for him while he was traveling. Now one example that she saw the salon gives over here is the ruling on accepting payment for teaching of the Quran, giving the event leading the salah and preserving the Shire of Islam or perborate. we're preserving the sanctuary of Islam. So the general default ruling is that one should not be receiving payment for anything religious
write anything to do for the dean, you should not be receiving a payment for. However, if there is a fear that these things will be lost from the dean, and the only way to get people to do them and preserve them and protect them is to pay them then it would be allowed. So this the example of teaching the Koran, meaning that the children need to teach Quran, there is no one to teach Koran. And the only person that can teach Quran are the few people that can teach Quran are busy seeking livelihood in other professions. So to compensate them for sacrificing their professions, you are allowed to compensate them for teaching the Quran and giving the event and leading the salah and
preserving the rituals of Islam and preserving the rituals of Islam.
Principle number three
now ob Hagia Dora Takada because that that which becomes permissible due to a necessity,
that concession is equivalent to the level of necessity. So that which becomes more permissible due to necessity, the concession has to be at the level of the necessity of the concession has to be at the level of the necessity.
So, let's take an example over here.
A person goes to a doctor and has to say be in front of the opposite gender. And this applies even to the same gender. But let's be specific about the opposite gender. So you're a male, you go to a female doctor, you couldn't find a male doctor. And at that time a person thinks, hey, I'm in front of a doctor, you know what, the doctors allowed to see me completely naked. And the answer to that is no, that is not the case, right? If the doctor needs to inspect part of your outer, then it is only that part of the outer that you're inspecting, that you are allowed to uncover, everything else has to remain covered, everything else has to remain covered. Right. And this applies both to same
gender doctors and opposite gender doctors as well, that when it comes to the issue of the IRA, you are only allowed uncovering that part of the IRA that the doctor needs to inspect. So for example, if the doctor is inspecting the front part of your aura, the back should be covered. Or if the doctor is inspecting the back part of your aura, then the front part should be covered, you can't come up with the excuse saying hey, I'm in front of a doctor, you know, I can be completely uncovered that doesn't apply. And I think this is quite practical as well. If you've ever gone in to like an emergency room, they give you like these dinky suits, right that you put on from the front
and your back is completely exposed. So in that situation, if you're like walking down the hallway, you know, they see you your back completely islamically to think that, hey, it's a medical emergency or something like that, it wouldn't be allowed for you to uncover yourself. Again, you can only uncover yourself in front of the doctor, if that is the part that the doctor needs to see if that is the part that the doctor needs to see.
So that would be an example of that.
Okay, the next principle Principle number four matches and the other in batala visa Li that that which becomes permissible to do to an excuse becomes void when that excuse goes away becomes void when that excuse goes away. So this is sort of a different wording for a previous principle but we're going to take a more more clear example for this a more clear example of this.
Okay, so think of this scenario you've made to mum. Okay. And before the Salah is about to start, someone brings water for you to use. What is the ruling on making Moodle at that time? What is the ruling on making Moodle at that time
it's an obligation by consensus by consensus if water becomes president before the Salah, once you've made to your mom you have to make will do at that time if it's before the Salah. Now, how about if during the Salah water is brought What did you do at that time? So this is a difference of opinion. And on this you have the opinion of Imam Abu hanifa Sophia Anna 30 and an ozeri. They said that he breaks his Salah, and he goes and he performs will do and comes back and prays. So remember hanifa Safina 30 and allows it they said he breaks his Salah, and he makes will do and he comes back to his Salah, the amalickiah and the shafia and the Hannah Bella and the via the method they said no
he stays in his Salah. He stays in his salah and he
He completes his Salah. And the reason he said that is because he started in that state, he is allowed to complete that state, but how do you start it had he not started yet, then he has to make Voodoo at that time, then he has to make Voodoo at that time.
And the same thing applies to you know, when the person is making will do just add a feeling, quote, so, if it is no longer called, and the time for the next law comes, he has to make will do at that time he has to make wudu at that time,
Principle number five, and this one requires like a bit of understanding, and this principle states alhaja to to not xello, Manzella todorova, Amazon, Canada or Casa
that needs of the people are treated as necessities, whether they be general or specific needs of the people are treated as necessities.
regardless of if they are general or if they are specific. So at the beginning of the the classes that we started, we spoke about how the Sharia came to protect three things, it came to protect the daughter yet, which are the necessities, then it came to protect the hygiene yet, which are the needs of the people, then it came to protect at that scene yet, which are the luxuries of the people now with this principle is stayed stating is that if you have a hygiene, meaning that you have a need, which is not at the level of necessity, then the Sharia will still treat that need as a necessity with conditions. So let's take the example of again, car insurance. If you guys remember
back, we spoke about car insurance in like the very first time. So the ruling on car insurance on everyone, everyone that has a car has car insurance, but the default ruling on insurance is that it is not permissible. Now having a car, is it a necessity? Or is it a need? That is understand the difference? When we talk about necessity, we mean that life is impossible without it, life is impossible without it. And when we talk about need, we say that life is possible without it, but it would be difficult. So what is the ruling on the car? What do we feel about that?
It is a need, right? It's not a necessity. So now this need is treated at the level of dura it's treated at the level of dura and we have a principle with a dura that adorato to be who norat that with necessities, the impermissible becomes permissible with necessities the impermissible becomes permissible. And that is why scholars have said that car insurance becomes permissible, right? Because there's such a high level of need for it. And the only way to get that car is through this insurance, then that which is needed to make that need a reality becomes permissible becomes permissible. So that is the scope of what this principle is talking about. Now, this principle also
has conditions to it, this principle also has conditions to it. So the first thing we're going to look at is what are the things that needs and necessities overlapping needs and necessities, they overlap in two matters. What are those two matters, let us take a look. The first thing that needs and necessities overlapping is that they have the ability to change default rulings, they have the ability to change default rulings. So the if the default ruling is Iran, it has the ability to make it permissible it has the ability to make it permissible.
Number two, something else that the agreement is that the concession that is provided for a need or for a necessity is based upon the level of hardship is based upon the level of hardship. So now coming back to the scenario of car insurance, car insurance is of different types. You have one type of car insurance which is just the third party liability, it is the absolute minimum level of car insurance. Then you have a another type of insurance, which is like full coverage, everything is covered. Right anything that happens it is going to be covered when the carrier comes to give this concession is going to give its concession based upon the level of the need. So a person genuinely
is a safe, drier driver. He doesn't have a history of accidents. He doesn't live in an area where there's regular hail storms or you know regular theft. then in this case scenario the Sharia would say he takes the minimal type of insurance and that is all that is allowed for him that is all that is allowed for him. And then you have another type of person. This person is like the worst driver on the planet like you look at this person is driving and you want
How on earth did this person get their license, but the fact is they have their license, and then beyond the road is a liability. So this type of person, they're constantly getting into accidents, the cheriya will look at this person scenario and say, You know what, since you're such a bad driver, and it's beyond your control, and you have to drive, then you can get the maximum coverage, so that you're not going into, you know, extreme amount of debt and losing your car, and so on and so forth. Right? So they're going to be based upon the level of need of the individual. Now, what are the things that the necessity and the needs are different in right, we're talking about two that
are the same in that they can change your links and their concessions are based upon the level of need, what are the things that they are different in what are the things that they are different in
the first thing that they are different in is that the necessity is, one is going to lose his life or come close to it or come close to it. Whereas the need is only about things becoming difficult is only about things becoming difficult.
Number two, is that the necessity can make an explicit text permissible. So Allah subhanaw taala talks about alcohol being Haram, and meal carrion being hard on these are explicit texts, these explicit texts can only become permissible at the time of necessity can only become permissible at the time of necessity. Whereas the need, it will make things permissible, either that are principles in the Sharia, or by Koreas either their principles in the Sharia or by careers. So for example, the example we gave of car insurance, the current the impermissibility of car insurance is not something explicitly mentioned in the Quran. But rather we take the topic of or doubt in contracts, we applied
to car insurance. And that is how we get the impermissibility have car insurance. So it's not something that is explicitly mentioned in the Sharia. So, the need cannot make an explicit text permissible, the knee cannot make an explicit text permissible.
The necessity makes the impermissible permissible for all people, right, it applies to all people. Whereas the need is on a person by person basis is on a person by person basis, because the needs of each person are going to be different, the needs of each person are going to be different. Whereas the necessities that we talked about life, religion, intellect, wealth, and honor, those are the same for all people, those are the same for all people. So those are the things that necessity and need are different in
an example of a need. Making the impermissible permissible in is an example of a woman that is menstruating, right, she has no other means of learning. And the only way she can come is by coming and attending the halaqa. So even if she is menstruating, she's allowed to come to the masjid because there's a need for her to learn. Like it's not an obligation for her to learn her Deen because it's from the secondary matters. Whereas if it was a primary matters, then that's a necessity, right? But in the situation where she's learning something like this, we say this is from the knee like it's a second level of knowledge, not knowledge that is obligatory with no itself, so
do to fulfill that need she can do so another example is the woman that is teaching Koran, right? She has young children, she's teaching them the Quran, if she does, if she takes like a week off, is going to break the routine of the children. So even in that situation where she's menstruating. She's allowed to teach the Koran she is allowed to teach the Koran now an issue of touching the Koran. It's better if there's a barrier between her and the Quran, there's it's better if there's a barrier between her and the Koran. Principle number six. Principle number six
is that emergencies do not allow you to transgress upon the needs of other people upon the property of other people. emergencies do not allow you to transgress upon the properties of other people.
up person is extremely hungry. He goes into a store and he picks up an apple and he eats it. The first thing we're looking at is what is the ruling on that action when of itself using your fifth? What are the possible rulings you can come up for that action?
Why let's do it
He's stealing something. So the default dueling is that it is haram. So now, is there any scenario at all that it might become permissible?
Okay, fantastic. So Scenario number two is that he's literally about to die at that second, and he needs something to keep himself, he needs something to keep himself alive. So now that second issue is going to be divided into two parts. Is he responsible for that apple? And by responsible meaning, he either has to replace that apple? Or has to give the price of that apple? Or is this something that he's excused for? Or is this something that he is excused for? So that is the scope of our discussion, the general ruling is that emergencies and necessities do not allow you to transgress upon the rights of other people, that is the default ruling that it is haram to do. So. Now, in the
case of utmost necessity, where a person decides, you know, what, I am going to go ahead and transgress against someone else. am I responsible for replacing that? Yes or no? And the answer to that is that there's obviously a difference of opinion on that. But the majority have said that he is responsible for either replacing it, or for paying for that Apple or for paying for that Apple. Now, obviously, if he has money in his pocket at that time, he should buy that Apple and eat it and get rid of all this difference of opinion. But in this situation, what if he has no money whatsoever, he's extremely broke extremely poor, then that payment of that Apple becomes a debt upon
them that payment of that Apple becomes a debt upon him.
Now let's look at another let's look at another example. I'll give you two examples. Example. The next example is, you're going to your friend's house. And as you walk to your friend's house, you're in their front yard, all of a sudden, they're they have a dog that goes crazy on you, they give you it goes mental. So as this dog is coming, you know it's going full speed, it jumps out full speed at you, you have like some kung fu movies that you've learned. So you grab the dog by the throat and choke slamet, this dog ends up dying, are you responsible for paying for that dog? Right, that's what we're looking at that dog is coming to attack you right is you know, you didn't provoke it, you
didn't do anything. But it just naturally came to attack you do you have to compensate for that dog, and you're cleaning for the majority is yes, you have to compensate for that dog, because you're not allowed to transgress upon other people's property, even if it means that you yourself are coming into harm. Now, this doesn't mean you allow yourself to be harmed. But what the city states is, you protect yourself. And if you end up harming that dog, then you have to compensate them for that dog, you have to compensate them for that dog.
Another example that is similar to this, you are the captain of a ship, and you're facing turbulent waters, and you need to throw stuff off the ship, you need to throw stuff off the ship. So you start looking at your passengers, you start taking their bags, and you start throwing them overboard in the name of the society. Can you say hey, it was a necessity. And I had to throw that stuff off. So you guys don't have any rights to your possessions? And the answer is no, that if you're required to throw that stuff off the boat, you are required to compensate them you are required to compensate them.
And is this the last principle, I think this may actually be the last principle is gonna make sure.
Yeah, this is the last principle. So this is Principle number seven.
That in the cases of difficulty, do as much of the action as you can, in cases of difficulty, do as much of the action as you can.
And there are a lot of examples for this.
But for example, like a person newly converted into Islam, and they've only memorized you know, the first three is of Surah Fatiha, they only memorize the first three eyes of Surah Fatiha since they don't know all of Surah Fatiha. Does that mean they don't have to recite Surah Fatiha at all. No the Sharia would require for them to recite three verses of Surah Fatiha until they can learn more until they can learn more. She started to learn he had a very interesting opinion. And that is what if he knows none of the Quran, in the Arabic language, but he knows it in his own native tongue. Can he recite in his own native tongue? And would that be permissible for him? The general rule of the
majority is that no it wouldn't be permissible for him because the prompts are seldom taught the new learner to say certain that car that he says Subhana Allah when hamdulillah he will lay the Hilah will know what he says this throughout the summer until he learns how to pray.
But she saw the salon was of the opinion that along with this, he is also allowed to recite Surah Fatiha and whatever he knows of the Quran in his own language. If he knows it proficiently mean that you only know like one random idea, or two random eyes, you don't put them together. No, that doesn't work like that. But if you know all sort of factor in your own language, you can see it in your own language. And this is the opinion of chef Sala said, done. So that's one example. Let's take another example. And here's what I want to look at your understanding, a person gets injured, and they're wearing a cast. Okay, they are wearing a cast for this individual, since they cannot
wipe underneath the cast, nor can they wash on top of the
is this person going to make wudu? and skip the area of the cast? Or is this person going to make to move instead? What is this person going to do?
I'll just go ahead
and skip based on what, based on what based on the unit. So the necessity here is this. He can't touch this arm, but he can still perform the rest. And so he should act based on that necessity. And just in general is fantastic. And I heard someone say to mom, who said to him,
you said and you said so I want to hear from both of you. Why does he perform tiamo? Because he can do will do on his whole body? Except for that arm? What did you do to your mom?
Just to avoid infection from the water.
Because okay, but we're saying that in the if he was to perform will do, he will perform with one his whole body except for that part. So there's no chance of that part getting wet.
So what does he do then? To What more does he do will do, but he skips that part.
Will do it will do and skip that part? How would you
if he can touch that one? But it seems he doesn't there's no harm that he doesn't weigh in just to
say he can touch it.
But then, so he does with all the rest of the body parts. But on that part he performs thermo Is that what you're saying? Okay, that is a made up opinion that doesn't exist. But good effort to though, go ahead.
To avoid hardship, like if it can be hard,
because I'm talking about
being with ease and hardship to deal with it.
Very ship with this.
So I'm asking the question right now I need an answer from I'll give you answers soon. But I want to hear your opinion. What do you think would happen? Go ahead.
Let's you have to be
Well, that's only for 24 hours, you can do this on your socks, right? This cat is going to be on for who knows how many days could be 3040 days?
Right? What I will do is not gonna last for 30 days. So it'll be irrelevant. Okay. And this is where, you know, understanding focus is very, very important. So let's just tie in something earlier that we learned, we learned about roxa to Abdel right doxa. of replacement, right. So in the cases where you can perform Voodoo, you are allowed to perform tiamo So the general ruling on all commandments from Allah Subhana Allah and His Messenger sallallahu alayhi wa sallam do them as much as you possibly can, unless the Sharia is placed to replace them toward them, unless the Sharia is pleased to replace them and for them, then in that situation, do the replacement in that situation,
do the replacement. so in this situation, if a person can only do will do one part of the body or tiamo, there is no concept of doing will do only on part of the body, the Sharia has placed a replacement for it and that is the term. so in this situation, the term would be given preference because that replacement is there. However in that situation, where there is no replacement, then you do as much of it as you can then you do as much of it as you can. So for example, what is something that we can think of that there is no replacement for everything that I was thinking of in house decor replacement
an example of something in the city that there's no replacement for
perfect, actually, I know that I love work well. So this the fasting it has no replacement, it can be delayed, but there's no replacement for the fasting. So person that
It becomes, you know, nauseous in his fast, he doesn't say that you know what, I'm going to eat for 10 minutes, and I'm going to go back to fasting. And that's going to count as fast, it doesn't work like that. But rather over here, you nullify the fast, and you make up that fast at a later date. So there's no concept of doing part of it, and then coming back to it, but rather you leave it and it is replaced, you leave it and it is replaced. hedge. Hedge, you're physically capable, you can do part of hedging. Yeah, but I'm saying that the obligations falls from the beginning right? Before the before you even start, then the obligation falls, and you're not obliged to do hygiene, you
physically can't go for it, right.
Unless you get injured during hij, then that'd be a dividend that would apply, then that would apply.
In the case of that cast,
that's not even allowed. Yeah, according to the majority, it would wouldn't be allowed, it wouldn't be allowed, because there's a replacement for the *tier that compensates for it, right, because we don't have any examples of the predecessors or the puzzle setup, where you know, a person could have left off part of the model, and the person told them leave off that part of the model, and just, you know, do it instead. Whereas in all the cases where the person was injured the process and totally make to mom, instead of saying, you know, make wood on the rest of the part, but only wipe or or leave off the injured part he told him to make to mom instead. Right? Allah husana
heard. So that is the end of that principle. It was a long one altogether recovered about 100 pages of notes.
So what I want to dimension over here is a couple of things. So right now we've covered this topic of alkali Delphic here, and as I mentioned in the beginning, is that when it comes to a collider for Korea, these are generally things that scholars use as proofs, but I shared them with you guys, so that you get a more practical understanding of how scholarship in Islam works, and how scholars come up with their rulings, right? They take into context, the norms of the Society of the people, they take into consideration, the level of hardship, they take into consideration, what a person's intention is to take into consideration, what is the level of harm that is present, and they take
into consideration what is certain and what is doubtful. So these are like the five major things that a scholar would look at when he is making that decision. Now, as I emphasized in the beginning, I'm emphasizing at the end as well, just because you learn these principles, it doesn't mean you can start implementing them for yourself, no, always go back to a person of knowledge. When you have something that needs to be implemented in your own faith. Don't just take it in your hands to come up with rulings by yourself, don't come, don't take it upon yourself to come up with the rulings by yourself. And this happened during the time of the Prophet sallallahu alayhi wasallam, where there
was a companion that was really, really sick. And the another companion told him that you know what, the only way that you can pray is if you make widow, so this companion, he ended up making widow, even though he was really, really sick. And that companion ended up dying, right, and the processor limb said that the person had told him to make Voodoo, he had earned the Hellfire for himself because he spoke without knowledge. So that is like the severity of you have a little bit of knowledge, it becomes extremely dangerous. I just want to share the tools with you. So you understand how scholars come up with the verdicts so that you can a better appreciation of it and
inshallah you increase your own level of Fuck, as well. you increase your own level of folk, as well. As of now, I haven't come up
with a decision on what the next class is going to be. But I'm leaning towards doing sciences of the Koran. So I'm leaning towards doing sciences of the Quran. So if anyone has any other suggestions that they would like me to cover, please come and speak to me privately or email me inshallah, and I'll take that into consideration. The goal of the Wednesday night Holocaust is to take one science and one particular book and finish that book cover to cover. So one thing that you guys can say is that you've actually finished this book. I look Why did fikile Cobra well, Walmart, Sephora Anheuser Busch Uppsala salon, you've called this book from cover to cover, Mashallah to watercolor. So that's
like an achievement and a milestone in our own personal lives. So that's what we're trying to do on Wednesday nights. Take one science one text and try to finish it cover the cover on La huzzah. Any questions out of go ahead? Use the dog receive choking to death because he didn't have too many responsible to pay for the dog? Yes. So what if it was in similar situation the person attacked you and wants to stab you. And then as an act of self defense, you see break their hand? Yeah, responsible for their medical expenses for their treatment. So it was so defensive, right? So what what do you think is the difference between the two? What do you think is the difference between the
two? I don't see the difference. There's a huge difference in
the human being has capability to decide and decipher between right and wrong. The animal just acts upon his instinct. The animal is a possession of an other individual, the human brain, the human
V is a possession with no himself as a human being as a possession window himself. So there's a huge distinction over here. So if a human being makes a conscious decision to attack you, and in self defense, you end up harming him, then there's no liability at that time.
Does that make sense? Allahu ta No, go ahead.
Welcome I think now this taught someone to do something the owner does in normal store in small town, especially in small towns, where they can make announcement in order to get the message. The owner big announcement I was such and such, we must hold it in comfort otherwise, I'm going to do they call it like the radius in if someone become intimate with the Christian this case, sorry, sorry, what do they do they read the scene and what happens?
which involve reading your scene and then with some graph, is they do it on the whole community or on one specific individual?
Or you can go to someone who is the labor of doing that, and they do something, right, the person who who stole it become mento become crazy. It happens so many times. Even the crystal escapes with the scene. So
you know, some someone stole something and we're gonna return otherwise.
Okay, I mean, I can't comment on the surah, Yaseen and stuff like that, I don't know of any proof that would allow something like that. But it also made it very clear what the Muslim faith in Allah subhana wa benalla hijab that fear the death of the oppressed person, because there's no hijab between that doula I know. I know, it's either. So if someone has stolen something from you, you can tell them look, return it back to me, and I'm not going to hold you accountable for it. And if you don't return it back to me, I'm going to make dua against you, you're allowed doing something like that. But in terms of what you're talking about, it almost sounds like gin possession, like
something that I wouldn't be allowed on outside on.
Any other questions? Go ahead. To the captain of the ships.
This ship was about the same guard something like that. Yeah. So it is that is, it is simple. It's about take a decision that I do throw some luggage is overboard. So since he knows that he has to pay for the luggage is what the delay is his decision making. He hesitate to take that decision. All the stuff that is put the lives of so many people in danger is
I don't understand.
So this feeling that I need to if I throw all this stuff out of the ship, yeah.
Right. But the reality is, if you don't throw the stuff off, you're gonna be dead. So what is it better for you to be dead? Or to be alive and in debt? Right? Clearly the *ty out looks at it, it's better for you to be alive and in debt than to be dead. So throwing the stuff on becomes an obligation upon them at that time. But at that time, you should also decide that the cheapest stuff, that's what he should throw out. They don't know it expensive stuff at that time. Yeah. In terms of defining hardship. Yeah, hardship for one might not be hard to put the other soldiers the roster become the same for both.
I'm trying to think of an example. But something like doing something that
I think the the car insurance win is exactly in line with what you were saying, right? So in that situation, the general rule is that the Sharia requires that you only take the minimum, but if the person is prone to having a lot of accidents, the sheriff would allow for him to take the maximum amount of insurance, just because that's his capability, right? So the Sharia definitely looks at the person's capability in providing the concession unless the concession is already stipulated by the city. So for example, when it comes to the locus of Salah, those concessions are already in place, but those concessions that haven't been defined by the Sharia, then those are based upon
About the full coverage, full coverage. Yes. Okay. This thing applies. I
hope we'll wind up seeing you
tomorrow. All right. Let's
see, you got a test about man.
How can you have full coverage?
How can you apply it if you have full coverage? How do you apply it if you have minimal coverage?
But that's the point where we're we're trying to bring is that when something when something is a level of need or necessity for the people, this idea doesn't apply? Right? Just like we have a clear example that the person that is dying, he's allowed to eat the concealer. Why don't we apply this idea at that time and say that Allah is testing you with hunger? No, I have I have that tell me, you can go for from the fantastic, excellent. So based upon those very ayat, we have something called chaos and chaos applies to all those things.
Go ahead. So sorry, just to come back to you. So when we talk about mikaze, the Sharia nakasu the Sharia covers five things right? Enough, what then well, man will occur? One out, right? These are the five things that the Sharia came to protect, and you're treated as equals. So that which allows you to save your life also allows you to save your wealth. And that is why it would apply over here. That is how it works. Go ahead. In the back in the back first, sorry, global conditions. Fear is
one of the conditions for what
stuff be permissible as
you're thinking about traveling. Sick, synchronous sessions. Oh, fear. But fear has to be based upon something though, right?
Yeah, so that would be considered the the hardship, right? That would be considered the hardship. Yep, go ahead.
Or some people say that you can take a house on a mortgage, some people say it's right, what's your opinion? Why circumstances.
So then applies Jen right under this principle. So in this principle, we have this concept of our daughter to be her daughter, that in times of necessity, the impermissible becomes permissible. By the way, is it time for Selena?
There's five minutes left, one minute left, inshallah I'll try to answer in one minute. So those scholars that said, living in the West, owning a house is a necessity, because having a Muslim community and a civilization that continues is a necessity. They said that it is permissible to take a mortgage and get your first house that you are going to be living in. And you've tried all other resources to buy a house, they said it is permissible for you to buy a house and mortgage at that time. Other scholars said that, no, it's not allowed at all, because you can still have a running and functional community without actually owning the house. Right. And from my personal experience,
I take that second opinion that the general rule is you can live a very happy, comfortable life in this land and not own the house. And there's nothing that can be again, take it away. And in fact, even if you look at it, mathematically speaking, it's more economical for you to rent your house than it is to own your house on the labor. Because the first like 20 years of your mortgage, you're just paying off the interest, right?
Yeah, so for a detailed answer on this Sheikh Hassan, he has a six part series discussing the fatwa of allowing mortgages and discussing that fatwa. So if you go on to YouTube, look up ISC multimedia. And it's one of the series that we have over there, you can get a detailed answer, but as a summarized answer is that the general rule is that it is not allowed and only in very, very few cases would it become allowed. Allah huzzah Adam will conclude with that panicle who will become