Salem Al Amry – Lesson 32 Weekly Class Virtues of Islam
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The speakers emphasize the importance of understanding the Bible and Sun wak wak wak, following the schedule and message for optimal health, protecting the blood of Muslims, and seeking medication for COVID-19. They also address the topic of public speaking and the age of puberty, while providing some examples of speaking in public when asked about it. It is impossible to speak in public when asked about age of puberty, and public speaking is seen as a way to express oneself.
AI: Summary ©
We are ready to start if you are,
Sheikh.
I'm ready,
Okay. Let us begin.
Brothers and sisters.
And welcome to our weekly Darce of Virtues
of Islam.
And this is lesson number
32.
I will pass the mic and the screen
to the sheikh, and the sheikh can begin
inshallah.
No. I'm getting that.
I'm not doing that. I'm not
doing that.
And sisters
in this file.
Today is our weekly class for by
a
virtuous
of Islam.
This beautiful deed, may Allah
keep us remain
upon this
deed till we meet him and find him
pleased with all of us.
In the last session, my dear brothers and
sisters,
we discussed the issue of the sources of
the Islamic.
Where does the Muslim
take his aqidah from or build
where does he build it?
What does he build his aqidah upon?
Two things, the Quran and the Sunnah,
the revelation, the wahi.
So our belief is based on what Allah
said
and what his prophet
said.
Nothing else.
Because
anything else
will be merely
guessing,
speculating,
conjecturing,
etcetera.
So
the cornerstone
of the Muslims belief, the is
the,
the revelation.
Because it is the absolute
truth. It's the from
Allah
And nothing beyond the except misguidedness.
What is after the truth except
misguidance?
Because this rejected
it.
So there's no chance
for anyone to
exaggerate it or add to it or delete,
etcetera,
because Allah took upon himself
to protect it.
The apple,
the rationale,
as a role and the role
is to understand the Wahi.
So the role of the apple,
not to judge,
okay,
and decide whether to accept this regulation or
not.
That's not the job of the apple or
the rationale or the intelligence
the intellect.
The role is that
to try to understand the text
according
to the
rules and the
mentioned in the sciences
with and tools,
which will enable
the person to understand
the Quran and understand the sun.
So there are tools, there are sciences,
helping sciences,
aging sciences, which will help you to understand,
like,
the science of the,
the science of,
which will give you the tools, the the
rules,
the guidelines.
If you follow them,
you will
deduce
the rulings and the
judgments from the text
on solid ground,
sure if that helps you to do that,
then the sciences of
the luva,
k, the drama, the
the,
we see the,
then the
the.
Okay.
The the rhetoric, the
knowing the
science of rhetoric, the electrical
devices,
all these things, tools,
you have to have
to understand
the text and render it
correctly.
Then when it comes to the sunnah, you
need to have
the same sciences
apart from the tafsir,
Alun al Quran.
Then you have to know Alun al Hadith,
the sciences of Hadith, the and
the and all that stuff.
So we have all these tools.
Then the Apple can
work wonderfully
because now it has the tools in its
hand,
so it can understand
the text
correctly. Now
let us proceed.
The sahaba
the companions of the prophet
may Allah be pleased with them, and this
what we are going to talk about today
about their methodology
of understanding
the deen.
So what are the characteristics
of the companions' methodology?
Companions.
Methodology
means
or,
which means the way
of understanding the Kitab of Sunnah. Because the
Sahaba,
by default, all the aforementioned
prerequisites,
they had
no need for them to study Arabic
because they are Arabs.
So the Quran came in their mother tongue,
and
that was the field that what they were
expert in
expertise
is the linguistics,
the
mastering,
the tongue itself,
knowing it.
That's why if you want to understand the
Quran, you need to understand
the Arabic
tongue.
And if you want to understand the Arabic
tongue, you need to understand
the poetry
of the Arabs
because the Arabs, they were unleaded nations. So
they
tried to overcome that deficiency
by committing everything to Mamre and
com and
mentioning it and
putting it
in politic verses.
So when we want to know about the
Arabs, about the history, we go to the
poetry
because
the Quran came down, and that's how
the
the Arabs,
protected their heritage
and
the, to us
in
the poetry.
If
not, Abbas had
a lengthy debate
with 1 of the Khawarij.
I think,
who used to always argue with the.
Whenever
Abbas mentions an and
starts to
elaborate and expound in it and explain it.
So this Kharijite
guy would object
and will tell it,
The meaning you mentioned, do the Arabs and
know it?
What you have said now, is this meaning
known in the Arabic language?
And Abbas will say yes, and he would
quote
positive verse. So
the Arabs,
the Sahaba,
they were pure Arabs,
and I'll give you one thing.
Most of the deviant Czechs
who
went astray, like the,
the,
and their founders,
they were not
they didn't have strong command of the Arabic
tongue, and many of them, they were not
Arabs.
They were not Arabs.
For example,
I hope you, brothers and sisters,
please please, I beg you all,
take notes.
Take notes
because
I assume we are students of knowledge.
You know, there is the that
happened,
And, you know, Imam Ahmed, he went through
that which is
the of
Quran
that the Quran is created,
which the martyrs of Arabs
concocted and invented that and
convinced the Khalifa,
Al Ma'mun,
to impose it upon the Muslims,
and many Muslims who had killed because of
that.
Imam Ahmed
was persecuted,
tortured,
lashed
to the extent that he would faint.
And finally,
the
moved it,
and the were
exposed.
One of the Muslim scholars,
Abduh Aziz Kinani
he debated
with
the
one
of those,
And
the debate is mentioned in a beautiful book
called Al Haydah.
I don't know if it is translated. If
it's not, it needs to be translated
into English.
So in the presence of the Khalifa, Abdi
Aziz Kinani
said,
or Amir al Mu'mineen.
I will
debate,
I
think bishops,
one of the,
their leaders.
But
I would debate with him,
and he should
understand
the Wahi in the tongue of the Arabs.
But the came
in the language of the Arabs.
He doesn't know Arabic. I will not debate
to them.
So this is
my condition.
He should know Arabic.
And if you go through the
the debate, you realize
because he exposed him due to his ignorance
of the Arabic language
and the different styles, the Arabs, they talk
and they
express themselves.
And the Quran used these different patterns of
speech
and language.
So that's why you need to understand the
Arabic language
because most of the sects went astray
because they lacked
having
some command of the Arabic language.
Once I read
about Sheikh Chintithi
is the one who
made the tafsir
of.
It's one of the most beautiful tafsir.
So
he was asked,
oh, Sheikh, what do you,
what do you read? Or what are you
reading? What are you reading nowadays?
What are you reading? What is the book
that you are reading?
He said, I am reading the d one
of Omar Ibn Arabiyan.
I'm reading the compendium,
the book
of the
poems
composed
by Omar Ibn Arabiyan.
He's one of the famous
poems
poets.
They asked him why. He said, I'm reading
it to know the speech of my lord.
So I have to understand
the way the Arabs
talk
because the Quran came in their tongue. So
if I don't know
the different styles
of this speech, I will not be able
to
understand the speech of my rap, the
then I cannot
make the fear
of
it. So the Sahaba, my dear brothers and
sisters, there were nothing need for studying
the
or
gamma or salaf. No need.
There was no need for them to study
hadith and
this hadith
or not because they hear it directly from
the mouth of the prophet.
So all these tools, they had,
and they apply them. And when you study
the,
you know, that they were applying these
tools which
we study.
When she heard
that
said
that the deceased
will be punished in his grave because of
the crying
and the
defalement,
because his family are crying and
bewailing.
She said,
May Allah have mercy upon a the son
of.
Allah says in the Quran, the
argument.
And also he said
well, no one will
be
questionable
and held accountable
for the sins of somebody else.
That's
of
the
says. So no soul
will bear
at the and held accountable
the sins of somebody else.
So she used
the.
And
she said regarding the punishment of the grave,
it's only for
the the non Muslims, and,
she mentioned, of course,
the hadith says,
the
Jews are the ones are punished.
So here, our mother,
Aisha, she used the which
is
and this is an.
The general test
should be applied
for all the elements
that fall under that general meaning.
Like,
this is the set.
So all the elements of the set,
the ruling will be applied to it.
So no exception.
So no soul will be held accountable
before Allah
and question about the sins committed by somebody
else. The
says that.
But
she forgot of the
that the prophet
mentioned
not only the Jews, he mentioned the Muslims,
and the hadith is authentic.
And said, no. Omar, he heard it from
the prophet
talking about the Muslims.
So this is now we have, yes, the
ayah is general, and now we have exemption
from that generality.
And this
exemption
not harsh,
specific evidence,
which will
remove
an element from the set,
and this subset will become the exception.
So from this general text,
the Muslim
whose family
cry
and lavender
and bewail
after his death,
he would be punishing his grave because
we have a special
and evidence
specific evidence, which is the hadith.
I
understand now. So our mother, Aisha,
she applied.
I'm not so alarmed. The, you know, checks
will hit the higher,
but
she was not aware there was a special
a specific evidence and exception and exemption
from that generality.
And the ul Hammada said,
this person will be punished
because he knew
his family will cry over him after his
death. He knows that,
and he did not warn them.
Had he warned them, then he would not
be punished.
But because he did not warn them and
he did not write in his will
that I am free of any,
any woman
who slaps her face,
pull her hair and cries, etcetera,
because he didn't do that, then that's why
he will be punished.
Had he warned them or had he written
in his will,
the Allah would not
hold him
accountable for that.
K?
So the Sahara,
they were practicing and applying all these
tools
when they are issuing
their
verdicts
and their,
judgment.
And our mother, Aisha, she
rejected
many
narrations
she didn't hear
from the
or the Sahaba they heard
because she thought
that
that they were mistaken
because she was a scholar, but the
scholars and the did not accept
her objection. For example, she objected
when she heard that
the said,
3 things
will nullify one's pair,
a woman,
the black dog, and the donkey.
If they pass in front of you
and you don't have sutra,
something
in front of you,
an object,
k,
or a stick or something.
Not a lie. Something raised.
Sutra.
She said
objecting
to show that she was intelligent, and she
was arguing, and she was.
She said, you made us like the donkeys?
I used to pray to sleep. I was
sleeping in front of the
and
the was praying towards my body.
I'm in front of him.
And the place was
so narrow,
not spacious.
So whenever the prophet
wanted to place his forehead on the floor,
He would touch my feet, and I will
put them so that he could
prostate.
Then I put my feet back.
I stretch my legs.
And now you are saying a woman, if
he passes in front of you, your salah
will be nullified.
The Ula mother said her objection is not
valid
because she was
sleeping in front of him, and her body
is in a static form.
It's not moving.
The hadith says if she crosses in front
of you, and she didn't cross in front
of him
had she crossed and passed in front of
him,
then her argument would be valid,
but she didn't.
So for example, if you are playing in
your bedroom
and the bed in front of you
in the way of the pibla, and your
wife is just sleeping on the bed.
Is correct.
Is
correct because that is similar to the case
of with the because
the said,
and this
is
action
verb,
crosses, cuts,
K?
So the and
they were using
and reasoning
because they had the tools.
So don't think that the Sahaba, they were
just naive.
They don't know. No.
Oh.
During the reign of Shaitna Osman,
a woman
gave birth of a child after 6 months.
6 months.
So he wanted
to establish the hack against her
because
he thought
that it is
not possible.
After 6 months, he gets
birth of a child.
One minute.
Don't establish
the punishment. Don't establish the against
her
because she can
hold you accountable before Allah
because she has her own proof,
the proof of her innocence.
Said where is it?
So Allah says in the Quran,
The period and the duration of the pregnancy
and breastfeeding,
30 months.
30 months.
So the period
of breastfeeding
and pregnancy,
30 months.
And, also, Allah said,
And the mothers,
they suckle and breastfeed their children,
2 years.
2 years, 24 months.
So you have 30 months
total
of
breastfeeding
and pregnancy,
and you have 24 months,
the period of
breastfeeding.
So this is the formula.
The formula,
breastfeeding
plus pregnancy equal
30 months.
You have 2 unknown on one side
and the project. This is the equation.
You have 2 unknown. So
I can resolve it by
reducing it to only 1 unknown.
So I have the
value
of the plus reading. So 24 months on
this side, 24 months
plus
equals 30 months.
Just now it is just
formula
equation. So
I remove 24 months from here and 24
months from here. So is
equal 30 minus 24,
6 months.
That's the minimum
period of pregnancy.
See how he calculated that in his mind.
So now come
to
our class today.
Our topic for today,
the characteristics of the companions' methodology.
Manha jus Salaf, how they understand the deal.
We know now we take our Aqidah from
Kitab and Sunnah.
The first
characteristics
of,
the way
of the salaf, the way of the salaf,
the students of the,
the disciples of the
that they follow
the rules of deduction.
How to deduce
the ruling and the judgment from the text.
If the text is,
they refer it to the.
Muhamkam. Muhamkam
means.
Muhamkam
and.
Means the
meaning
is so clear.
We. What is this we?
But when you put this,
we
send down
the next to.
So we cannot be here.
The,
does not indicate
the plurality
number.
Here, it means
the majesty
Allah praises himself,
which equivalent to the royal we in English.
So when you put the 2 aya together,
the meaning became so vivid and clear.
So the Sahara,
in order to understand the,
they put it next to the.
Next
to the, then the meaning becomes clear.
K.
But if you find
people,
they leave the,
and follow
the
the
Then as
You have to pose.
The posing
is obligatory.
So Allah said, those who have disease in
their heart, they follow the cubicle and leave
the unequivocal.
Seeking by that, it's interpretation.
And no one knows interpretation.
Allah knows its interpretation,
which means
the ultimate end of it, what will happen
to it,
but the consequences.
And that's why you need to pose
You post.
There's another reading, form of reading though, mode
of reading.
Those who are deeply rooted in the
in
the
in science and knowledge,
they know its interpretation.
So according to the first mode of reading,
when you oppose,
then the we are here
the final interpretation of it,
the fulfillment of it,
the outcome.
What are the things that will happen on
the day of resurrection
in the last phase? For example,
when you read in Surat Yousef
in the beginning of Surat Yousef,
Yousef
is in
the light
That's what he saw in the beginning of
the dream,
in the vision.
He said, I saw 11
coca
planets,
frustrating before me, and the sun
and the moon,
frustrating before me.
So he saw planets,
the sun, and the moon.
So what is the interpretation
of the dream?
What is the wheel?
The real meaning of it, the fulfillment of
it,
the outcome of that dream. What is it?
The
the wheel of it came
at the end of the Surah
when he raised his father and his mother,
and his brothers depowed.
So he said, this is
the.
This is the fulfillment
of my.
So that is the ultimate,
the final
interpretation of the dream
that we
so
according to the mode of when we pause,
it means
and only Allah
knows
the true interpretation of it
and the ultimate
result.
So that's why you have to pause, and
it's only Allah who knows this.
If we, according to the other mode of
if we continue,
those who are deeply rooted,
the scholars,
well established, well versed,
That means that we can't there are the
ones also who know
who know the interpretation of the.
And here,
the means
the Here,
the tafsir means the tafsir. So the scholars,
they know the tafsir
of the Quran, and if not Abbas said,
I am one of those who know his
tafsir.
And that's why imam
throughout his, he used
means that the field of the, and that
is what the prophet
prayed for
his cousin, Ibni Abbas, when he said,
the profound knowledge of understanding
the deen
and the.
Here means the.
So
there are two meanings here
of the
and the fulfillment of the
and the real meaning of the
of the,
what is mentioned, like, in the
Surah Yusuf.
The fulfillment
and the real interpretation of the dream came
at the
end of the Surah.
He saw 11 planets.
The planets were there,
his brothers his brothers.
Sun and the moon, his parents.
So the Sahaba,
when they come across Amrut Hashaba, they don't
have a disease in their heart.
They take it to the, then the meaning
becomes clear to them.
So anyone
who leaves the
and follows the,
then Allah mentioned them, they are the ones
who
have disease in their hearts
disease in their hearts.
You hear, for example, some people they say,
not compulsion of religion.
Okay? So what do you want to say?
So anyone is free
to become a Muslim and then leave Islam?
Yeah. No.
No compulsion or religion before you become a
Muslim.
Take your time.
But after becoming a Muslim, you have no
chance to go back. You know? No way.
You're not free to do that.
Otherwise,
this is what the Kufar they wanted to
do in the beginning.
They said, okay.
In the beginning of the day, believe. At
the end of the day, disbelieve. They say,
oh, no. No. No. No. We found it.
It's not correct
so that people will leave Islam. Allah exposed
them.
So that's why the wisdom behind the ruling
and the hokum of apostasy,
it is so harsh,
capital punishment,
so that
you think about it.
You can it's not a game.
Cannot fool the Muslims.
I'll become a Muslim, then I will leave.
I said I didn't like it. I found
there are problems
and stuff like that.
Once you become a Muslim, you cannot leave.
So there's no contradiction.
No compulsion. Yes. Before.
We leave you.
And that's what explains the Muslims. They rule
many countries, India.
The
Muslims are minority. They didn't force the people
to become Muslims.
They ruled Spain. They didn't force the Christian
to become Muslim.
They ruled Egypt.
They didn't
force
the Christians to become Muslims.
You are free.
No compulsion.
Once you become a Muslim, you cannot leave
your Islam. But the
made it clear.
Whoever changes his deen to him.
So to come and say,
no compulsion,
and ignore
the hadith of the prophet,
then you are following,
and you follow the mutashaba.
So they refer to the
when they come across the text which is
to the,
then the meaning becomes clear.
Also, the Sahara. This is the methodology.
They take the
to the.
The text
some texts are,
summarized,
and detailed,
needs explanation,
How to understand that
text and detailed text?
You take it to the detailed
text,
the explained text.
Or.
The explained one, the detailed one.
So you have
and have For
For example,
establish the prayer. That's it.
How?
How?
That's why those fools who say,
we only follow the Quran. Say, no. You're
not following the Quran.
You're following your.
Because if you follow the Quran, the Quran
tells you to follow the prophet.
So you're not following the Quran. The Quran
says
Whatever the prophet
gives you, take it. And whatever he forbids
you, abstain from it. So you are not
following the prophet. The Quran says
not following the Quran. The Quran says,
if you argue about any issue,
take it back to the of Allah
or
do. The Quran and the of the
if you believe in Allah and the last
day. That's the best
chance for you.
That's good for you.
That's the best
solution for you
and the best
to read and fulfilling
the meaning of the text and understanding the
text.
So how do you
teach me to pray from the Quran?
You'll not be able to teach me the
salah from the Quran.
Would you? Then you say we'll follow the
sunnah,
the practice how the prophet
explained.
Then you have
to stick to that.
Mujimal, you follow the sunnah that explained it,
and you don't pick and choose.
I
this hadith,
I will accept. This hadith, I will not
accept. Then you are following your
power.
Why does hadith accept and this hadith you
don't accept
when it is the same hadith reported by
the same narrators
who
are reliable.
So why you accept this narration and you
reject this? Oh, it doesn't make sense to
me. Oh, it doesn't make sense to you,
but it makes sense,
it makes sense to others
who are more intelligent than you.
You lack knowledge.
You don't have enough aim, so that's why
I cannot
comprehend the text and understand it
because there will never be any contradiction
between the Quran and the Sunnah. Never. It
is hypothetical.
It is impossible.
Authentic
narration
contradicts with the Quran. We'll never.
This was hypothetical question.
So the Sahara,
they take the
to the maskam,
The
to the So
Okay.
We take it to the sunnah of the
He explained to us
So he taught us how
to to pray, and he said,
pray as you have seen me pray.
So he is ex he explained to us
the salah.
Well, to zakah, another text,
undetailed,
unexplained.
How? How much?
What's the?
What does the the quantity?
When I
possess
when I have in my possession,
I have to give
zakah.
How many grams of gold? How many grams
of silver?
How about the zakah of the livestock,
the animals,
camels, cows,
horses,
sheep, goats,
about the zakah of the agriculture,
the crops.
This is the Quran. Show me.
So when you take it to the
text that explain this,
the meaning
becomes clear, and that is
the rule and that's the the role of
the to explain to us
the the
of Allah, so
the the sunnah of the prophet.
That's why
So he explains to us.
So they follow
the the they take the refer to the
to the
and the meaning becomes
clear. Text
that needs explanation and detail. It is detail
somewhere else.
For example,
the Quran, of course,
explains.
The ayat explains one another.
Allah says,
we sent it down on a blessed night.
So which is this blessed night?
So the blessed night is.
See?
So the meaning becomes clear.
So
take the to
the.
Refer
al am to Al Hash,
the am, the general text,
we take it to the specific text.
General text,
We have this set
and has many elements in it.
This set.
For example,
So we have a set of.
So all the elements
of dead animals, they belong to this set.
Dead animals.
Those who
like class.
K. A layman,
we have a box
container.
We are alternate
dead animals.
So any dead animal, we dump it into
it.
So all the animals inside
are.
K? So you have the set of dead
animals.
And this al has many meanings.
I will not go to that area.
I will just mention one meaning, which means
which means totality,
inclusiveness.
It covers
all the elements. This
So all
the elements.
All dead animals.
Like in the hadith,
all the body of the woman is
should be.
All
her body should be.
The only thing
made
as an exception,
the face and the hands based on
weak habits.
The habit of or according
to some of the.
So the remaining
the body of a woman is our
all her body
All her body.
If her feet are shown in her salah,
her salah is
invalid.
K. So.
All
dead animals are prohibited.
So this is the set of dead animals,
so I need all the elements in it.
Then the sunnah came and say,
there is an exception here.
Some elements will be excluded and removed
from this set
of dead animals.
So we'll make a subset,
which is
fish
and locust.
This is halal.
Though they are dead
when you go to the fish market, your
fish is
dead, but it is halal for you to
eat.
So
2 things.
From among the dead animals, I made halal,
loafer for us,
fish and locust.
And 2 types of blood
are made halal for us,
the liver and the spleen, though they are
blood.
Of course, the liver and the spleen of
an animal that is slaughtered.
Not that you'll find the dead animal
carcass,
and you say, oh, the liver is halal,
and the spleen is halal. No. The whole
body
of the dead animal is halal.
But an animal that is. So
the
the
the strain and the liver are halal.
You can eat, though they are blood.
Though they are blood.
Because the alaf before Islam, they used to
drink blood.
They drink it. Even the some of the
kafar, they make pudding
of blood
today,
and they eat it.
So the Arabs, they used to do that.
Okay. So
the way of the Sahaba, they understand
alarm
in the light of the Hasch. Is there
any exception, anything
limit the the generality
of this text?
Is there an external evidence
that will make an exception
for some elements in the set so we
will exclude them and remove them from the
set?
If the answer no,
then we apply
the general text.
And that's what Aisha understood because
he was not aware of the hadith.
So the ayah
says, no soul
will be held accountable and responsible
for the sins committed by somebody else.
So she is applying
the ayah in its entirety,
the full meaning,
but she forgot there was
an external evidence specific evidence.
K.
So now
the the general
will be always should should be applied,
and the ruling will remain
for all the elements
in the absence of any exceptions.
But the moment we come across a text
that
specifies and exempt some elements,
those elements that
are specified and exempted, we remove them,
like the the
lever and the spleen
and the locust and the fish.
So the Sahaba,
they refer alam to alharz, the inner to
the specific.
Also, the Sahaba
they differentiate
between
the and the
And
because of this,
many sects went astray.
And the first sect
in the history of Islam
were the
the
because
they did not differentiate
between the wide and the wide.
Wide means promise.
Wide means threat.
Because they did not differentiate
all the ayat about Waid,
They applied them to the
the Muslims who committed sins. And that's why
to them, anyone who commits a major sin
is a.
One thinks alcohol is a.
One,
life
told lies is a.
Anything.
And they couldn't because
of that.
And they said to say, Nahl ibn Khabab,
you are a Catholic.
You are a Catholic.
Why? Because you accepted the
what the arbitrators
said. They you made the men
to be
arbitrators
to judge, and
Allah said judgment belongs to Allah.
So Husid N Ali put the Quran and
said, oh, Quran,
yag between us.
So the Quran will speak of the men
who understand what is in the Quran.
And then he left them because he realized
that
they were ignorant, and exactly that's what the
prophet
said. They read the Quran and doesn't
go above their,
above their shoulders or above their throats.
They under they don't understand
it. That's why he sent to them his
cousin, ibn Abbas, to debate with them, and
they were
12,000
Harijites
gathered in a place called Harura
in Iraq, and that's why another name for
the Harij
is Al Haruriya.
12,000.
So the elders among them when they saw,
approaching,
reaching,
they warned the young ones around them, told
them this is the interpreters of the Quran.
Never
argue with him.
The young ones said, no. We will debate
with him.
And
it is a beautiful debate.
So he told them, why are you against
Ali?
Because he said he accepted
the
verdict of
the judges
of the arbitrations.
He said, what is more important?
To save the blood of Muslims,
bloodshed
of Muslims,
and save the lives of Muslims,
or to bring a woman back to her
husband. Which one more important?
They said definitely
protecting
the,
the blood of a Muslim and saving them
massacre and bloodshed.
Said, Allah said in the Quran
regarding a woman when she became
upset with her husband,
Na'esh,
to bring her back to her husband.
Allah said
So send an arbitrator,
Hakam,
from her family and from his family.
So Allah made them men
to rule and to judge.
Then he asked them, what is more important?
To save the bloodshed of Muslims
or
a game that was killed in the holy
place
in Mecca? Someone
shoot a game. Game means
dear. Lazar
said, of course, to save the bloodshed of
Muslims.
So Allah says regarding
a game,
if someone killed a game
in
Mecca,
also a man to
arbitrator to judge and to evaluate and give
the equivalent price.
They said we are convinced,
And the debate went on.
And out of 12,000,
8,000
repented
and left the.
So
the Sahara,
they differentiate
between the and.
The promise
what the promise what Allah promised,
Allah will not break his promise.
Allah will never break his promise.
Never.
But threat?
Not necessarily.
Whatever
Allah mentioned
while he was threatening
to be done and to be fulfilled.
Simply because Allah is the most kind,
the most merciful.
His mercy
overcomes his anger.
His mercy
precedes his anger.
So in many places in the book of
Allah, there are worried
threatening.
Allah's threatening.
So someone
died
while he was doing these things that Allah
threatened.
We cannot say for sure,
he will be punished.
Here, he falls under
the of Allah.
The of Allah. Allah's will.
If he wants to punish, he would punish.
If he wants to forgive, he would forget.
Because Allah says in the
Allah Allah
does not forgive
the sin of if you
a partner was associated with that, and he
forgives anything less than that.
So anything else is less than that. It's
up to him.
1 who drank alcohol, 1 who committed zina,
1 who killed all all of these,
they fall underweight,
and it's up to Allah.
And Allah he
forgives.
And no one can question Allah, why did
you forgive him?
Because that is his right to forgive.
But the wife,
he will not break his promise.
And Allah,
Allah's right,
is up to Allah.
Salah is Allah's right.
All these things that between you and Allah
is up to Allah.
That's why the first thing
regarding the lives of the human beings,
Allah the first thing that
Allah will settle the disputes
is the bloodshed.
Somewhat murder, someone killed, someone.
First thing that Allah will do,
Then his rights.
And the first thing
among his rights,
The rights of human beings,
kind.
Waheed up to Allah
Allah forgave the one who killed 100. He
forgave
him. Allah forgave the one who committed jina,
the prostitute,
which he gave water to the thirsty dog,
etcetera.
So you have to
differentiate between the what and worried.
I'll give an example of the worried.
Let's say you have a child who is
driving you not,
and you went mad.
And
the child got away.
We're very angry. He said,
by a law,
I will break your neck.
And
someone heard you.
Then you cooled down, and the child went
away,
for few hours.
And then the innocent child came back
putting his head down.
And now you are worried
about the child. What happened to my son?
Where is he?
You are calling to find out.
Then you came out. You find him at
the doorstep sitting.
K. Just a while ago, you were threatening
to break his neck.
So you took your child and you hugged
him.
Can anyone blame you now
because you did not fulfill your threat?
No.
Because everyone knows this is the fatherly love
overcame that anger. No one will blame you.
Any father knows that.
Imagine this is fatherly love.
How about the godly love?
About the love of Allah who loves us
more than our mothers more than our mothers.
Now if this one who heard you was
a fool and said,
you know, you said you will you said,
by God, you will break his neck. Break
the neck of the child.
Say, you fool.
How can I break the neck of my
son?
I was only threatening out of anger, I
said that.
So this is the difference between
and.
So the
and his mercy overcomes everything,
overcomes its anger.
Also,
the
Sahaba,
they accept the
the obligation.
There are certain
rulings,
certain judgments, certain were
obligated.
In the Quran, there is obligation, nasa in
the Quran.
K? Like,
facing the tabla.
In the Muslim beginning Muslims, they were facing,
Then this was abrogated,
and they were commanded to face the.
K? So this ruling is
face praying towards.
So there are rulings
obligated.
There are versus
obligated.
So they are there in the Quran, and
we read them.
Also, the same thing in the sunnah.
The hadith are obligated.
They were in the beginning, then the ruling
was obligated.
For example,
if a man sleeps with his wife had
intimacy and he failed to *
in the beginning. It was and this is
in Buhari. It it was sufficient for him
just to wash his private part with,
and that's it.
So today, he cannot say, I oh,
oh, this is in Bukhari. I can't apply
it. No.
It's obligated. Canceled.
That's why
when you want to know the hadith,
go to the books of
and see how the ulama explained.
Not that you just pick Bukhari and understand
it. No.
Open for Talbari to understand it.
The same thing Sahih Muslim,
open
the or how the scholars explain the hadith.
So this hadith was
obligated.
And the obligator,
the text that obligated this
is the saying of the prophet.
So when the 2 circumcised parts
circumcise parts,
which means
the male organ and the female organ, and
this is an evidence that also
there is
circumcision for women, but
that organ, little organ, the clitoris is not
cut totally,
portion of it
to just
make the desire
moderate.
And it varies. It depends on the climate
and some areas, it is recommended. Some areas,
it is not.
And it was practiced
at the time of the.
And
was the woman who was practicing this, and
he told her, when you cut, you cut
out only
small portion
so it will not affect the life of
the woman and she will become frigid.
So this hadith,
whether here,
*
or not.
So you have to take a shower.
And
who said,
When the round one,
he meant the head of the
the, of the male organ disappeared,
then he has to take a shower.
So
there is a
an
application
in the Quran and in the sunnah, and,
and
the scholar should know these rulings that are
abrogated, and the Sahaba, they were
aware of the application.
Take another example of the application.
The prophet
So, verily, I have prohibited you from visiting
the graveyard,
but now you can visit the graveyard.
So in the beginning,
they were prohibited not to visit
the graveyard.
And finally, he was
he told them, now you can go and
visit the graveyard because visiting graveyards
will
remind you of the Akhirah
remind you of the Akhirah.
We'll stop at this point. May Allah forgive
us your thoughts and sakes, and may Allah
bless us with
the beneficial knowledge and righteous
deeds and may Allah keep us to remain
steadfast with this beautiful deen
till we meet him and find him pleased
with
and may Allah
Brothers and sisters, we will now start the
question and answer time. Please send in your
questions fast if you'd like them to be
covered in this session.
And we will begin inshallah with the questions
that we have
received already.
Please also raise your hand so that
we can inshallah
take your questions verbally,
directly and this is the preferred method of
questioning
inshallah.
First question.
If we don't have knowledge of material
medicine,
then how can we identify
if something is natural illness or shared related
to cures?
Could you mind repeating?
If we don't have knowledge of material medicine,
then how can we identify
if something is natural
illness,
or
if
it is
shield related to cures?
If I got the question correctly, the question
I was saying,
if we don't have any knowledge about medicine,
how can we differentiate?
First of all,
in Islam,
these sciences,
medicine,
and engineering, they are permissible and halal for
the Muslims
to
to master them and to know them. And
the Muslims in the
past, they were pioneers, and they were experts
in these fields.
Okay. So
the.
If I got the question correctly, if
I misunderstood it, please correct me, my dear
questioner.
The,
the, he
commanded us to seek medication and treatment.
And he said there's no single disease
except that Allah or a sickness except there
is a cure for it,
except one thing, which is the old age.
There's no cure for it.
And you say the cure in 3 things,
the honey,
the,
the cuvee,
and the,
rukliya, the Quran.
And in another narration and the,
the culturization
blending with fire.
So he
recommended us, and he told us and commanded
us to seek medication,
providing, of course, when we seek the medication,
it's not halal.
It's not
halal.
Now
the other mother said,
what is what can be accepted
as
a form of medication,
It falls in 2 categories,
the cure of the remedy, 2 types,
spiritual cure
and material cure.
Material cure is the medicine
falls under this category.
Taking medicine is something material,
providing that this medicine is really
proven to be,
beneficial,
and it is meant for curing
this disease. It has been proven
throughout the laboratories,
certified,
etcetera.
Not anything anyone give tell gives you something,
and you say, okay. It is medicine. I
take it. No.
It's something you think it is,
beneficial, it is medicine. When it is not,
it will kill you. So that is
one type, materia
medicine
and the materia cue.
Then we have another type of cue, which
is spiritual
spiritual, and this is the
The falls under this.
Means reading the Quran on someone who's sick,
and the Quran is pure. No doubt.
And so this is spiritual pure, and it
has to be the spiritual pure
either
ayah from the Quran or the adriyah of
the prophet
and has to be clear.
In Arabic tongue, we understand it.
Now someone is saying murmuring and saying things
you don't know, and he's calling his JRP.
But many of those charlatans
and musicians do, the soothsayers
and diviners.
No.
Clear.
Like Surat al Fatiha.
It's one of the names of Surat al
Fatiha is a shafia.
I will
say group of the Sahaba.
They
came to
a clan of an Arab,
and
they
encamped
next to them.
And this
clan of this tribe did not
welcome them, did not receive them, did not
accept them as guests,
and, the
the chief of the tribe was bitten
by a snake.
So they came to
the Sahara.
Another Asian says a woman
came
or a man, whatever,
and asked we have the
chief of our tribe has been bitten by
a snake, is there anyone among you who
can give spiritual cure or
read on them?
They said,
Abu Sarai said, we'll not do it free
for you.
They said, okay. We'll give you
a reward
for that
flock of sheep.
So I will say he went,
and he started leading on the man on
the wound,
collecting his own saliva,
leading sort of fighting,
and the man was healed after 7 times
immediately.
So this, however, they took the flock of
sheep.
And
when they arrived in Medina, they
explained to the they told the and he
said,
give me a portion of the of the
flock.
And he approved
to them and sanctioned what they did
and that the is,
and
the
q. I hope this is clear to the
question,
if that's what the question I meant.
And we go to the next question.
Ali Ibrahim, please unmute your mic, brother Ali
Ibrahim.
We'll take a verbal question.
I'm so much happy your explanations.
I would like I will have 3 questions
if you allow me.
1 by 1.
Inshallah.
And breathe and to the point.
Inshallah. Okay.
The first question,
can the cat how can the cat
being paid,
cost of origin,
or cost of selling, which will need more
time?
Can be paid out of what?
Yeah. If up?
Yeah. If we have
a good spot
and, we want to pay the Zakat,
do we have to take the cost of
origin or the selling price?
The selling price. If you have commodities in
in the in the warehouse,
you have goods.
Okay? These are items of trade, so you
are selling them.
Yes. So you evaluate them according to the
selling price.
Because if you are selling it, this is
the the amount now you are going to
receive. Right?
Yes. Yes. Okay. Next. Okay.
And the second one is,
if I'm
brain in the masjid,
sorry. If I joined the the Jema'ah late
and
the the the the
the the are
full,
and,
I am the only one to start.
And,
have been that,
it's the last tracker, and people are in
are sitting all of them.
And I have to start this line alone.
What shall I do?
Okay.
Listen,
The said
There's no salah for someone who's alone behind
the law.
Have you heard this hadith?
Yes.
Okay.
So the prophet
said no salah. That means a person salah
will be invalid
if he is behind the law.
What to do?
What to do in this case?
Can I pull someone from the law in
front of me? The answer, no.
Because I'm going to disrupt the the row
and close the cabinet.
And the hadith that says that you pull
someone, it's weak hadith.
So what is the solution? The solution
to try to enter,
to find
a space for yourself
and enter the into the role.
And
the
today,
the rows of the Muslims,
gaps between
every 2 Muslim.
So it's you can easily find place, easily.
And, the prophet
said,
if the Muslim
there is a gap between a Muslim and
another Muslim in the salah. Who is sitting
in that gap?
Shaitan.
So you can see today.
Muslim, next, there's a god, Shaitan.
Muslim,
Shaitan.
I ask
Many Muslims today, if you want to close
the gap, he runs away.
He runs away.
So you can
easily
find the room
and enter into 0.
Now assume,
The low is like the Sahara,
cemented.
No.
Then in this case, the Ulla mother say,
you try your best,
So you pay behind the law by yourself,
and your will be correct
because you tied.
K?
Not that there is a gap,
and you
could fill that gap, and you decided just
to start,
establishing the new role by yourself.
Is this clear to you,
Yes. Very clear.
The sec the third question is
I was trying to revise
my notice that I have taken
earlier
with you, Sheikh, and
I found that this one is between,
Imam Shafa
and Imam Mohammed.
So Imam Shafa will say,
Yes.
So which means
this?
Means intersession.
So he will get from where?
From which?
Salihin?
From Salihin. Yes. Because there are different types
of shafa'a on the day of resurrection.
The shafa'a
of the prophets and messengers.
They make shafa'ah intercede.
Shafa'ah of the martyrs, the shuhada. They make
shafa'ah for their families.
They bring out of the hellfire 70 members
of their family, a shayid.
See?
The status of Jahid,
seventy of his family on the hellfire, Allah
will tell him, bring them out.
Also, the children
the children who die
before reaching the age of puberty,
they are intercessors,
to be called.
The Malaika tells them, enter. Go inside the
Jannah. Way out of the gate.
And those children, they say, no. No. No.
No. No. No. No. We will not go
inside until you bring our parents from the
hellfire.
So the shafa of those aflat
young children
and the shafa of the righteous,
They make shafa'ah.
And then finally, the shafa'ah of Allah
who Allah will bring out from
the those who are almost burnt.
So there are different types of
Is it clear to you?
Yes. Yes.
Okay,
Okay, Sheikh. Let us go to the next
question. The next question is, dear Sheikh,
who's obligated to fast?
Some people say that fasting was not subscribed
to anyone except the,
the believers,
only.
I don't know what to say.
See,
this is the
compound
ignorance, not simple ignorance.
See,
Muslim,
these two terms are used interchangeably.
They're used interchangeably.
A Muslim is a woman. A woman is
a Muslim. But if the two terms mentioned
in the same,
here, the iman refers what is in the
heart, and this one refers to the external
actions.
See?
See? The bad ones say, we believe.
You didn't believe. The iman didn't settle yet
in your heart.
We surrender externally,
but the iman, not yet,
hasn't been translated into the entire being.
So if the two terms, the Islam and
iman mentioned in the same
text, then the iman refers to what is
in the heart, and Islam refers to
the extended deeds and actions.
But if the word Islam only mentioned, it
mean it covers the imam.
If imam is, it covers the Islam.
So Muslim Mu'min Mu'min is a Muslim.
And you remember
the hadith of Jibreel, there are 3 circles,
Venn diagram.
Circle number 1, Al Islam. Circle number 2,
Al Imam. Circle number 3, which is the
most inner one, the Ihsan.
So every Muslim is a Muslim and,
and every is a Muslim.
K? So there is
interaction between the these three terms.
So if a Muslim is mentioned,
it covers the movement and can be used
interchangeably
and synonymously.
For example, Allah says,
Allah
says,
When the call for Friday prayer is made,
in
Yuma.
Go
to
the salah, go to the prayer,
and leave the
the
the commerce or transaction and business.
Can one say
Friday prayer only for the we need, not
for the Muslim?
No.
Every Muslim
is obligated
male is obligated to go to the to
the masjid on Friday.
Women are exempted.
K?
They are not obligated to go to the
Friday prayer.
If they want, they can,
but it is not found from them.
So when Allah says
just like
And this is what we are talking about
today.
Those who
have
disease,
they don't understand the Quran. They don't understand
the deen.
They are ignorant.
Or some, they have had an agenda
to confuse the Muslim.
Some, they know what they are doing.
So they are telling you, oh, only the
many they have to fast.
Not the Muslim mean.
Is this clear to the questioner?
It's clear, Sheikh. It's clear. We go to
the next question.
Sheikh. May Allah preserve you.
My sister was clean for 2 days after
her menses.
She took wudu and prayed Asur and Maghrib.
She felt a discharge,
which is normal for her, and since she
did not want to be
in,
she did not check.
In the past,
when she checked in such cases,
the dis discharge was clear.
However,
this time, it was not clear. It was
of dark color even though she was clean
since 2 days at that point.
Should she repeat those prayers to be on
the safe side?
Listen to me, my dear sisters.
When it comes to the message,
every woman
knows her period
and knows the number of days.
The period,
the duration can
increase or decrease.
Maximum, it can be 2 weeks maximum.
Average, about 1 week for women.
And Allah
made
a sign
for the women
to know that when they are clean.
That is when the uterus will start creating
whitish fluid,
which is called the white sign,
Women at the time of,
they would send
pieces of cotton
to ask her, can I start playing?
She would take a piece of cotton
and touch it with the fluid that she
feels
and the pilot part and
send it to Aisha to have a look.
And she used to tell them, wait until
you see the white sign as white as
silver.
Some women, they don't get this white sign.
They become dry.
So the sign of their purification
that they are pure now
is they become dry. No blood at all.
So
either she sees the white sign or she
become dry,
then she takes a shower
and pray and follow the number of days.
If a woman is having continuous bleeding
k.
Before,
her period was normal,
but then it
it got disturbed. And most of the
times because of the pills, women, they
they take pills, so
then the
the period becomes irregular.
So she has to follow the
days before
when she her period was irregular.
7 days 7 days, and then the rest
of the block, she just
ignored it and consider it as.
It's a shower
and prays and sleeps with her husband, etcetera.
If she
has this stethoscope from day 1 when she
reached the age of puberty,
so she doesn't know has
regular period, then we
standardize her period according to the actual the
average or her mother have sisters.
She should ask her mother, how many days
is your period, how many days my sister
to period, and follows that, and the rest
is
Stella.
So now the question up,
if I got the question right. After 2
days,
she felt that she is clean and she
started, right,
praying.
She should not do this if that does
not have normal period.
If I have normal period, 5 days or
6 days,
She has to follow. Unless, really, she felt,
okay. After 2 days,
my sign is dryness. I am very dry.
But then the 3rd day, she gets blood
or
muddy fluid or colored fluid. That means
she didn't become clean yet,
and she has to repeat the prayers.
But if she finishes the number of days
and she saw the sign of purity, either
dryness or white sign,
then after that,
she saw traces
of colored or muddy fluid, then she has
to ignore it, and she should not repeat
the salah, and she should pray
and read the Quran and sleep with her
husband, etcetera.
Said,
We will not
pay attention
or consider
the Qudra, the muddy
fluid
or yellowish fluid after seeing the sign of
purity,
the sign that we are pure
pure.
We don't consider it, and we just ignore
it.
Is this clear to the question?
I
hope it is clear. If not, of course,
the questioner can
send another question
back. We'll go to the next question.
Could you please repeat
the hadith about the circumcision of the woman
and explain the point of view? You mentioned
in some countries, it was recommended.
So it is sunnah action. Or how do
we understand the application of this hadith?
Yes. The hadith
when the 2
places of circumcision,
which is for the man is the forest
skin, and for the woman,
the tip or portion of the clitoris,
which means now the 2 private parts are
to each other,
then
there should be a shower.
They have to take a shower.
The second that
used to practice
circumcising the girls, and
the told her,
when you cut,
cut small portion
so that the the will be controlled.
And by the age she reaches the age
of puberty
and gets married, it will not affect her
sexual desire. She will not become frigid.
And the mother said, this can be
the sovereignty
sanctioned it.
It is permissible,
but it's not obligatory.
It's not it's not wagged
like the circumfuge male circumcision.
It's not.
They said in hot countries, it is recommended.
In cold countries, may they don't need it.
Right?
So this depends to
it varies from one
country or one place to another place.
But the circumcision
made humane circumcision is permissible. No doubt.
Yes.
There are,
I mean, campaigns and,
propaganda
and the enemies of Islam, they talk about
this.
But in Islam,
this is the
the ruling in the.
Of course, it is haram.
There is something called al Khitan al Farauni,
pharaonic
second tradition,
and this is practiced in some Muslim countries
where the
entire clitoris is removed or most of it.
And on top of this, they stitch the
woman. Alhamdulillah, this is now is dying out,
this practice.
But this is haram.
This is haram because you are ruining the
life of a woman.
She has become so frigid. She doesn't feel
anything.
She doesn't feel anything.
So I hope this is clear to the
question.
It is clear, Sheikh. We go to the
next question.
Sheikh is a girl who has not reached
puberty included in the woman who break
the salah?
Sir, yes. The, the hadith talks,
The
means the the valid, the one who reached
the age of puberty,
talks about that one.
The one who reached the age of puberty,
if he passes and you don't have sutta,
you need to repeat your salah.
You need to repeat your salah.
Next question, please.
The second question from the same person.
Woman break the salah of any prayer question
mark.
Yes. Any prayer.
The prophet
did not differentiate.
Anyone who said this is only 5th prayer,
and he makes exception, remember,
he removes some element from the set, say,
reduce your evidence
that it is only for the 5th prayer,
not for the.
Next.
The next question, Sheikh.
For the beautiful class.
My niece was raised by my mother since
she was 1 week old,
and she calls her
mother. She will soon be turning 8 years
old,
When is the best time to discuss death
of her mother?
The child doesn't know that she's an orphan,
Yes, Sheikh.
Okay. So you you would see if
what is the the the the
the suitable age if he can understand, and
there are not,
will not have a psychological impact on the
child.
Fine. If you feel
that this is going to impact until you
can wait until she becomes
mature,
reach the age of puberty.
But, if you think she is mature and
can understand, and
and this will not affect her for a
while, she will become
sad
and then she will cope with it.
So you you are the one who should
evaluate and
see the what will be the consequences,
whether the child is matured and smart and
can understand,
but this is going to affect the mentality
and the the psyche of the
child. I hope this is clear. Next.
The next question, Sheikh.
Can I recite the adkar, the morning and
evening
adkar as I wish, or do I have
to follow the sequence?
And can I recite the adkar in parts,
I e, leave a 30 minute gap in
between?
Yeah. I've called
of the morning and the evening, especially if
you read all of them. But if you
read only a portion of them,
then something is better than nothing as they
say.
K? But you don't keep guard when you
are in the saying you're adkar.
You finish them.
Unless something happened, interrupted you,
then,
you continue.
But under normal circumstances, finish your ad card
when you are when you start it.
I hope this is clear to the question.
Okay. Let us see if there's any remaining
questions. Just a minute, Sheikh.
Alright.
The next question, Sheikh.
My
daughter is looking for a spouse, but does
not want somebody who will require her to
leave the UK.
My husband keeps finding prospective husbands for her
in Canada or America.
Can she decline such proposals and pursue a
proposal from a person who agrees to stay
in the UK?
That is her right.
She wants to stay in UK with her
family.
Okay? And no one can force her,
and her parents do not force her.
K? Because
you see and only when you become a
father, you will understand this.
Because especially the girls,
indeed, they are burden on the shoulder
in the sense that
you'll be always just thinking about them.
When they reach the age of puberty, you
start as a father or a mother to
think, okay. We want them to get married.
Now they got married, and they are living
with their husband.
They all you're always thinking, are they happy?
Okay.
Is this husband,
disturbing her? They've had a tough time and
stuff like that. So you'll be always worried,
and you need to see your daughter from
time to time, and she has to be
in
close proximity
in the same area.
K?
But if she's overseas, you don't know what
was happening to your daughter.
So to say that she wants her husband
to be from the UK,
so and she
was born there grew up there.
That's her. Right? No one should false her.
It's just clear to the question.
Shala, it's Glacier.
Let us
see if there are any further questions.
Okay.
Is it permissible for a woman to use
trainers in her private
parts. Sometimes it's
called dilators
to strengthen her pelvic,
area.
I don't know. Here here in the west,
Muslim women are being told that this is
permissible, and it will get them ready for
their wedding night.
But
I'm sure that this is similar to,
*.
They insert something in the private part?
I believe so, Sheikh. I'm not too too
aware of what this exactly is. See,
yeah, putting any foreign objects,
whether she's a woman or a girl. If
she's a girl, it's a big problem because
you are going to lose her.
K?
And if she's a
a divorcee or something like that or a
widow,
she should not gonna search any object until
the private part.
K?
So all these, I mean, I they have
to be frank.
The * toys and stuff like that, all
these are haram.
K? So Muslim woman should feel Allah subhanahu
wa ta'ala.
So anything that
will trigger the desire
is prohibited.
Even * is prohibited.
When the prophet,
he
said to the youth
to fast
because
fasting will
diminish and weaken the sexual life.
So inserting or putting object foreign objects into
the private part
is not permissible.
So sisters, fear Allah
Next question, please.
Next question, Sheikh.
Is public speaking
a sunnah of the prophet?
What do you mean public speaking?
Speaking in public?
Yes, Shekhar. I believe, speaking on platforms,
it could be, I'm not sure if they're
saying in terms of dawah related or not.
But,
in general, they've stated public speaking.
Okay. To speak in public, I'm talking about
men.
Women, you stay home.
We don't take our sister to the streets,
down to this, down to that, okay, and
shout it.
Muslim woman, stay at home. That is your
normal place.
K? But a man to
talk in public,
but the dawah,
calling to people like the brothers do do
this in Hyde Park and stuff like things
like that. Yes. It is permissible.
The used to talk in public, and during
the height, moving from one tribe to another
tribe, talking to them, inviting them to a
song. Yes.
Next.
Yes. That was our final question of tonight.
If you'd like to conclude.
May Allah bless you. Bless your family. Protect
you. Protect your family.
May
Allah elevate your status in this world
and may Allah
forgive us all false and mistakes and ignorance,
and may Allah
keep us to remain
steadfast on this beautiful deen till we meet
him and find him pleased with all of
us.
May Allah unite our
and may Allah unite our hearts.
And may Allah reward you all, my dear
brothers and sisters and merciful, for your dedication
and for your patience and for your attendance.
Until we meet
in the coming session, I leave you in
Allah's company
and protection.