Salem Al Amry – Lesson 50 Weekly Class Masail Al Jahiliyya
AI: Summary ©
The speaker discusses the importance of learning Sharia's principles and maximizing the good and evil, as evil behavior will increase and negative consequences will occur. They stress the need to be patient and obeying in order to achieve success and development, and provide advice on respecting boundaries and avoiding bad deed. The importance of following Islam's teachings and not respecting boundaries is emphasized, and the importance of praying and praying before committing a sin and regretting and crying is also discussed. The session ends with a recap of the session.
AI: Summary ©
Last two lessons, I couldn't do it.
And today,
I just didn't want to, let it run
down, so I pushed myself to do the
class.
We are ready when you want.
Let's just begin.
Brothers and
sisters,
and welcome to our
weekly dose of
delivered by our honorable Sheikh Solomon Amri.
Dear brothers and sisters in Islam,
today is our weekly class,
by Sheikh Muhammadu Abdul Rahim,
and we are discussing
the 3rd masala
issue number 3.
And this is very important issue, and I
want you to concentrate,
and I want you to take notes.
As you know, my dear brothers and sisters
in Islam,
the Allah
created everything in order,
and
he commanded
his servants
to follow his teachings
and abide by them.
Had we,
humanity,
entirely
did that, things will be
fine, normal
utopia.
But what happened? People, they rejected
the divine guidance
that
came from the creator
who
knows everything about them,
and his instructions and teachings are the best
for them.
So when they rejected the Hidaiya,
the guidance,
corruption
appeared,
and the suffering and the misery of man
started.
So the facade
of corruption
emanates from the human being and not from
Allah.
Corruption comes from us.
Injustice
comes from us, human beings.
When we
cross the boundaries
and violate
the divine teachings of our Creator.
This issue the sheikh is going to talk
about
is very important.
And before we delve into this
start elaborating
on this point,
I want to draw your attention
to the principle one of the principles of
sharia,
which is
enjoying what is good and forbid what is
evil.
So you are the best
for mankind,
you Muslims.
This nation,
this Ummah,
sent forth
for mankind.
You'll enjoy what is right
and forbid what is evil, and you believe
in Allah.
So this virtue of enjoining the light
and forbidding evil
is governed
by
the
rules of the Sharia.
And in order to when you to practice
enjoining the right and forbidding the evil, you
need to have
knowledge about that
to know that what you're enjoying is right,
is virtue, is great, is good, and what
you forbid is evil.
And then you need to have
division
and the insight of the consequences
because
the Sharia,
the law, divine law,
came
to maximize
the good
and minimize
evil.
This is
the main theme of the Sharia,
to maximize
the good and minimize
the evil.
Because the Sharia,
the law, is the do's and the don'ts.
And the do's and the don'ts,
they are related to our action, the human
beings.
And human beings are not angels. They are
not
invaluable. They are not perfect,
so they make mistakes.
So there will be
vices in the community.
There will be
people
who spread corruption
and cross the
the limit set by Allah.
So the Sharia,
the purpose of the Sharia, the purpose of
the law is to maximize the good.
Increase
maximize the good,
and minimize
the evil
to the possible level
because it will not be eradicated
totally
from
the community, then that it will
be angelic
community and society,
and that never happened.
Even during the time of the prophet,
the community of the Sahaba,
They were.
They were sinners.
K.
Sins were,
committed.
Major sins were committed.
Okay?
Zena was committed. Saft was committed,
but it was
k? The percent is so small and so
negligible.
Because at the end of the day, we
are human beings.
Keep that in mind.
So the sharia
the purpose of the sharia are to maximize
the good and minimize the evil.
So now take this scenario.
If there is evil, there is
sharia tells us to change it,
to forbid it.
Here, there are different scenarios.
If the one
who is going to forbid this evil
has the authority,
has the power,
and he can
totally
remove this evil
and
uproot
it
without
any negative consequences.
Just the evil will be removed.
This, the Sharia
recommends
highly,
and
green light will be given.
You go ahead.
That's scenario number 1.
Scenario
Betul
that
the one who's going to
forbid the evil,
he
cannot
get rid of it totally.
He is unable
and incapable
to eradicate it and uproot it and get
rid of it all,
the entire evil,
this.
But what this
what he can do,
I mean, he had the bulk or the
body of the
who are in charge or the, the Muslim
or the
the body of the Muslims who are enjoining
god's Israelites and forbidding god's evil, if there
is
a body who is in charge for that.
What they can do, they can minimize it.
Say, okay. This evil
cannot be
removed and eradicated and uprooted
totally,
but
we can bring it
to
very low level.
Carry
assays, that's
fine.
Permissible.
Go ahead. Do it.
Maximize,
do it. It is
to, to, to, eradicate totally,
obligatory
if you are able, and there will not
be negative consequences.
2, you can minimize it. The same thing.
You should do it to minimize it.
3rd,
it is 5050.
Maybe
it will be minimized,
which will be reduced,
and maybe not.
The probability
of succeeding and failing are equal.
What to do in this case? This is
an area
of Ijtihad,
issue
of where the scholars will meet and decide
what to do regarding this particular matter.
That's why at the end of the day,
it's only the people of knowledge who will
decide,
who
knows
who know
the principles of the Sharia and the consequences
and
the evil consequences
of any
misapplication.
The 4th scenario,
this evil,
if we try to change it,
it will be
multiplied.
It will increase.
The evil will increase. The will
increase.
Sharia says it is haram to change it.
Leave it
as is
because it's going to multiply. It's going to
increase,
And that
goes against the very fundamental
principle of Sharia and maximizing the good and
minimizing evil, not to maximize
the good.
So Shari'a Hashir, this is haram. The law
giver says, this is haram. Leave it. Don't
do anything about it.
This is very important to keep in mind,
Not because you know, oh, it is evil.
Mhmm. So you are enthusiastic.
You want to change it.
Hold your horses.
Think.
Think about it.
See
how the prophet
was keeping all these things in his mind
throughout his life,
in his seerah.
And
I always
tell you
and recommend
and remind you to study the Sira
because the Sira is the practical
application
of the Sharia of Islam,
how the prophet applied things
and addressed practical
matters and issues.
You know the Kaaba.
You know it today,
which was
raised and built,
pre constructed by Ibrahim alayhis salaam and Ishmael.
Actually,
the the the area of the Kaaba
is up to the what we call Hijal
Ishmael, that arch,
that is the limit of the Kaaba.
That is part of the Kaaba.
But during
time of Qurait, there was flood,
and the Kaaba was
damaged,
so they had to reconstruct it and to
rebuild rebuild it.
And they said we have to only this
is the house of Allah. We have to
raise
money.
So the money they managed to raise was
not sufficient to build the whole house,
so they said we will build
part, and the remaining part, we'll just keep
a mark.
The prophet
said in the hadith, tell talking to Aisha.
Oh, Aisha, had your people not
Oh, Aisha, had your people or Aisha or
the Arabs,
not a newly reverted to Islam,
I would have
I would have brought down the Kaaba, the
the building, demolish it,
and reconstruct it and rebuild it
upon the foundations
of Ibrahim,
and I would have made for it 2
doors, one
entering, 1 leaving, and level it with the
ground.
That was the wish of the prophet.
So what stopped him?
What stopped him
that
the reaction of the people,
the misunderstanding,
because the house of Allah, the Kaaba, is
so sacred
in the hearts of the Arabs.
So if they see the prophet
is
demolishing it,
they'll say, what is this?
He doesn't sanctify
the house of Allah.
So this is going to cause
fitna
for the
new Muslims,
for the just became Muslims.
So he left it as
we see it today
because he thought of what
will happen
or what would have happened.
So he didn't change
it.
Only during ibn al Zubayr, when he became
Khalifa,
he did that, and the people thought that
he did something wrong.
So that's why after Abdul Jabayl was killed
was martyred,
The the Kaaba. They brought it down, and
they reconstructed it as we see it today
because they thought what Ibn Jubayb did is
some he did something wrong.
Then when they were told, no. No. No.
What ibn Zubayr did is right. So
they wanted to do
just what as,
ibn Zubayr Abdullah ibn Zubayr did. So
they said, Imam Malik said to the
the rulers,
enough.
Don't make the house of Allah again.
One comes and
brings it down, another one reconstruct it. Leave
it as is.
Okay?
So
here, the thought
about the consequences.
When
the son of Abdullah ibn Ubayy ibn Salul
came
to the prophet
and said, oh, prophet of Allah,
if you
are planning or if you intend to kill
my father,
let me do it. I will kill him.
The prophet said, no.
Be kind to your father.
What do you want the people to say?
Mohammed
Mohammed, doctor Asavo?
Mohammed kills his
companions, his followers.
Though he knows Abdul
Abdulav no, Bayez al Loud is the head
of the hypocrites. He knows that.
But
what will be the consequences
of getting rid of him?
Is it going to maximize
fame? No. It's going to cause a lot
of trouble.
And it will have negative consequences
and give
negative image about the dua, about the Islam,
and the rumor will spread throughout Arabia. Any
tribe
that was thinking of becoming Muslim will say,
hold hold. Go back. Go. No. No. No.
No. No. Where do you want to go?
To Muhammad. He kills his followers.
So the prophet didn't
do that.
So keep these principles in mind
even you in your own life
in your own life,
atone.
You are the head of the family.
Oh, there is something. You can get rid
of it,
and you have the authority, and,
nothing is going to happen.
Go ahead.
You cannot remove it totally, but you can
reduce it. Go ahead.
Maybe. Maybe.
Then raise the hammer and think about it.
The 4th scenario, if I try to change
this
evil, which is evil, bigger,
evil is going to
to yield and
and come into being.
So then leave it.
Leave it.
That's why
said,
You a person will not reach the level
of the the
the scholarship, and he can be called the
scholar or when
he should be able to distinguish
between 2 good.
I have this good thing and this good.
So I have 2 good
things,
scenarios.
But which action? 2 good actions,
2 good
deeds. But
can I weigh and find oh, this one
has more reward than this?
If you can do that, then you are
a scholar. You're
I cannot do both of them. I have
to choose 1.
So then I have to see which one
has more reward
than the other.
For example,
which has more reward?
To break a Hajjid,
for a
for for Taliban or a scholar
or to
learn the deen
and study a particular mess Allah issue
that the is in need of it,
or write a book, which was
which has more reward?
Definitely,
writing a book
or studying the masala has more reward because
the effect
is transitive.
The benefit is for the entire ummah,
whereas Ghiyam Elayin
is your it is personal benefit. You are
the one who's going to reap the benefit.
That's it.
This is if you cannot have both of
them, Biyam El Layin and etcetera.
But if they have no other choice except
this one, of course,
that one has more reward.
Same thing. Which one has more reward? Going
to study circle of funeral prayer?
Study
circle. No doubt. But
sometimes,
depending on the circumstances,
though,
the funeral
attending the funeral
prayer,
is less has less reward
than attending the study circle.
But because now the deceased is your mother
or your father or your brother, You have
to
go.
K? Then
it will have precedence,
not because it has more reward,
but because now this is different scenario because
he is your father. He's your mother.
And if you don't attend
and go to the study circle, people will
start talking about you.
What child is this? He's,
he is undutiful,
etcetera.
So you will
miss the study circle and attend the.
Now, for example, another example for you.
These things
are applications in our life.
You have the television
at home, the telly, and you want to
get rid of it, because you know,
k,
it is
spoiling
and affecting the children, etcetera.
Though you are trying your level best to
make control.
So you want to change it, to take
rid of it completely.
So
you
disconnected it, start packing it, and
your wife came. And so you're packing it
and putting it in the box. Said, what
are you doing?
Said I'm going to get to get rid
of this.
It's not good for us. It's not,
building our iman. It's not bring it bringing
us closer to Allah.
She
blew the handle. She went
mad. She goes mad.
She said,
listen.
If you
remove it,
I will leave the house.
K?
I cannot stay without
having television at home.
Okay? Divorce me.
So now you have to think about it.
You might,
find a piece of advice on someone,
okay, who will
make you regret later. Say, that's your advice.
She's not pious. She's not righteous.
Divorce her. And now after that,
k, children
without their mother,
and you're going mad. You don't know what
to do, how to handle the situation.
Yes. Having the television,
it's evil, and
destroying your family is evil more evil.
So then you
will commit the lesser
evil.
At the same time, you work on the
iman of your wife.
When her iman now is strong,
then you can
request her
to help you, to get rid of it,
and she will help you. For example,
take out your umrah, and
when her heart softens and
you see tears in her eyes,
then
ask her.
Darling, my sweetheart, I have small questions.
If she's an Arab woman,
I'll
give you my
eyes. I don't know if the other woman,
they say the same thing. I don't know.
Anyway
no. No. No. No.
Just that little devil at home, they tell
you who want to get rid of it.
Say, I will smash it. I will break
it. You know? No. We'll
get rid of it.
The same that she's the same lady, the
same woman,
but high Iman now is high.
So you have to think
when you have 2 evils,
which one
you have to choose one of them,
then which one is lesser than the other.
Sheikh Islam Ibn Taymiy Rahim Allah.
You know Aben Taymiyyah?
He fought the
the Mongols or the Tatars,
and he defeated them in the battle of
Sheikhib,
and it was of Ramadan.
And
they passed by some of the the
the soldiers
of the, Mongols
of the Tatars,
and they were drinking alcohol during day of
Ramadan.
And Sheikh Islam passed by them, and he
didn't say anything
to them.
Some
of those around him
tried to talk to them
because the the Mongols or the Tatars, they
claimed that they were Muslims.
So he told them,
Allah. This is Ramadan. You're doing.
Told him,
leave them.
Leave them.
Yes. This is evil. We know that.
He said Allah prohibited the hamal,
drinking hamal
because
it intoxicates, and you cannot concentrate in your
salah.
But here,
drinking alcohol for them
stops them from killing the Muslims
because they are
drunk.
So if they stop drinking alcohol now and
recover and get their consciousness,
they will start chopping off
your
heads.
So
2 evils, killing the Muslims
and drinking alcohol. Which one?
The lesser evil. Leave them.
Leave them.
So keep that in mind.
That's why you need the flip.
You need the flip. For example
and give you another example.
Let's say you are taking
a walk on the beach,
and you know how to swim,
and you are a practicing brother.
Pious.
And then you saw women
drowning.
K?
You know, what she was wearing,
her bikini
and the bra. And she is drowning, and
she is crying.
Help. Help. Help.
What are we going to do?
Are you going to jump
and save our life?
Or leave a dry drown and die.
If you have,
you will jump and save her life because
she's a human being.
And Allah
forgave the prostitute
when she gave
water to the thirsty dog
dog, not a human being. When she saved
the life of a dog, not the life
of a human being, Allah
entered her the jannah,
granted her Jannah, and forgave her since though
she was a prostitute.
Why? She saved the life of a a
dog.
How about saving the life of a human
being?
Though,
when you
try to rescue her life, you will touch
her.
You have to.
In order to pull her out and push
her.
And maybe
she already
had some water, and she is
unconscious, and now she needs resuscitation.
The life gets,
and you will do that.
All these things which are haram,
it's nothing
in comparison
of saving
the life of a human being.
That is considered lesser
evil
because saving the life of a human being
is something good.
Now having said this,
let's go to this
issue.
It's very important issue.
So
in joining what is right and forbidding what
is evil, you need to know
the
and the consequences.
Always
see what happened
to the Muslim,
k,
by some,
foolish acts of some
enthusiastic
youth.
They committed foolish things,
and then they make the whole
ummah to suffer.
Countries were invaded.
Muslims were killed.
Chase women were raped
because of that foolish act.
The Sheikh Rahim Allah says,
The author is talking now about this issue,
which is from the
issues of Jahiliyyah.
The people of Jahiliyyah used to practice this.
Let us now
see the meaning.
This the the car the the
the main traits
and characteristic
of the people of Jairiyah
that they disobey
opposing
those who are in authority. The figure of
authority, they disobey
him, and they oppose him. Muqhale Fatouleh El
Amor.
The Arabs,
before Islam,
you know, they are nomadic tribes. They are
free, and they love that.
No control.
The Arabia is so vast.
Okay.
No rules.
The rule of the jungle.
The law of the jungle. That's it.
You are strong. That's it.
You dictate what you want.
This tribe attacks that tribe, and
so
killing, murder,
that's their life.
There's no order.
They are living in chaos always,
so their life is chaotic, full of
chaos.
So to them, they don't
obey
someone.
So to them,
So that is
they they are proud of it,
opposing the figure of authority.
And
if you
violate
the teachings of the head of the tribe,
for example, of
of, failing
to comply with that, that is
something virtuous.
It's a virtue. It's a virtuous act.
When you are rebellious, you don't obey.
That is actually
virtuous.
If you hear and obey
of hearing and obeying,
They consider
that that is they consider that something
humiliating and degrading.
Wasom 'uqlah,
hearing and obeying
to them? No. This is humiliating.
So this is humiliation.
This is
degrading.
Who is he?
So that it was the practice of the
people of Jahiliyyah.
No odor.
And in order to have
order
in place,
healing and obeying is very essential.
Otherwise,
chaos.
Chaos.
See?
They're alive.
If no one listens and no one listen
to the other, and you don't respect
the hierarchy, and you don't respect
your boss, and you just don't
there will not be
any
progress, any success, any development,
any advancement
because there's no order.
Everything is chaotic.
So these are 2
main elements,
healing and obeying,
healing and obeying.
That's why the prophet
emphasized upon the importance of this
in the hadith
of of
prophet Nusaria
when he said.
The prophet addressed us and exalted us and
and gave us a wonderful
speech,
moving. It moved our hearts.
Beautiful exhortation.
Oh, Allah's messenger.
This seems to us a speech,
farewell speech.
You are telling us we feel
that you are leaving us.
So please,
oh, Allah's messenger,
give
us peace of advice.
What do you recommend
us to do?
He said,
My advice for you, to fear Allah.
And they command you and they advise you
to be patient
and hear those who are in authority.
I
command you I advise you to
hear and obey. Even the one who's in
authority
is an Abyssinian,
a slave from Abyssinia.
And that was impossible before Islam for an
Arab.
But after Islam, there's no difference between you
and the one who's from Abyssinia.
He's a Muslim like you.
That's why the Sahaba, they used to say
regarding say,
Sayidu and Sayidu and Sayidu and Sayid Abu
Bakr. Because Sayid Abu Bakr is the one
who emancipated
Sayidu and
Sayidu
our master,
and he sets free our master.
Whoever Allah
prolongs his lifespan,
he will see things differently
and differ from what we are upon today.
Abide
by my sunnah.
This is the way out. This is the
solution.
So abide by the
my sunnah, the sunnah of the
guided caliph.
And then he warned them,
and be careful
and be cautious
and mindful
of invented matters in the deed.
And every invented matters in the deen
leads astray, leads to misguidance, and every misguidance
is in the fire.
So in the hadith of, they say,
patience
and obedience.
K. Discipline.
You have to be disciplined
disciplined.
I hear and I obey.
Imagine an army
and no hearing and no obedience.
This army will be defeated,
actually.
That's why in in in
the armies and
the martial law,
even
and a soldier disobeyed
battlefield,
just they kill him.
They don't want to execute the command.
The officer will shoot him
because you see,
you an army
had no obedience
and no hearing to the instructions.
What do you expect?
A defeatable defeat.
So
so they used to view and consider
being obedient and
disciplined
and,
hearing the instructions
and
act accordingly.
That is
Gul, humiliation.
Have something degrading.
See what Islam came. That was the situation
before Islam.
Islam said, no.
That's why
in no time,
the
savage tribes became the most civilized
people.
Arabs,
civilized.
Islam
polished
that coarse, harsh character
and defined
that character.
So
the prophet
opposed them.
He did the opposite,
and he
told the opposite
and commanded
the Muslims
that patience be observed
when facing the oppression of the rulers.
There were rulers in the history of Islam
who were
tyrants,
dictators,
oppressors.
K?
And the Muslims,
they realized
because they
the picture is there in their minds.
K?
That's why the prophet said, as long as
they are Muslims.
Yes. You advise them, but
don't try to
overthrow them because where if you try to
remove them by force,
there will be bloodshed. There will be massacre
because he's not going to
leave the the throne
easily
and leave the seat easily for you and
empty the chair. No.
He will
fight.
This is monarch or this
is,
kingdom. So they will not leave it.
They will fight.
And what will happen, most will that will
lead to Muslims killing Muslims
because those who are with the ruler are
Muslims,
and they are going to kill
Muslims.
So there will be a massacre.
Massacre.
Muslim killing another Muslim.
So now see the evil
bloodshed of Muslims.
Why? Because there was no patience.
They were not
there was no southern.
Had they remained patient,
that ruler, Aida, he will die.
He will not live forever, so he will
go.
And if the ummah
repent and turn to Allah,
Allah will appoint someone
who fears Allah and fears Allah
regarding his.
This is no. Allah can't do that.
I said, Al Hasan al Rasool, he said,
the problem that when you are oppressed,
you pull your swords
instead of repenting and turning to Allah
to reform the situation.
So you count on your sword. So, Allah,
say,
okay.
Go.
And you end up killing
each other
because there was no saber,
no patience.
And finally,
if this ruler
felt
that he is losing
his
jet,
his airplane, private fly
plane is waiting for him,
He will take off
with his family
and with,
the treasures and money and everything,
and he will
fly,
and he will
be living
in another country
seeking political asylum.
And the country is in chaos,
massacres,
people country is destroyed.
Look around you and see what happened.
See.
If you ask, if anyone, any Muslim
in such place in these places,
they would tell you
it was far better
before.
Had we known that this what would would
have had would
have happened,
we wouldn't.
We wouldn't have
gone out and filled the streets
with demon
demonstrations
and
rallies, etcetera.
And that
they are saying.
I tell you,
at least we were living in our homes
and family, and there
is security, there is peace.
And today, we have years
intense.
K?
We are dying because of the cold.
That's
that is when
we do not abide
by what Allah
said and what his prophet
said.
Because people, they react emotionally,
not rationally.
Don't think that you will
violate
what Allah said or his prophet said, and
then you will prosper. Never.
Never.
So Allah's messenger
opposed them and commanded them
that
patience
be observed when facing the oppression of the
rulers.
The
is.
And that what the prophet
was always teaching
his companions.
When
he passed
by Yasir and Sumayya
when they were they were tortured.
They were being tortured,
and he couldn't do anything.
So what did he say, Surah Saleh? He
said,
Oh, family. Yes.
Be
patient.
Now where is it? We are going to
meet?
The place for meeting
is the Jannah
Jannah.
He didn't do anything
because he
knows. That's why in the early days of
Dawah,
there was no jihad
in Mecca. No jihad. Why? No jihad.
Had the early Muslims
used the swords,
Islam would have
come to an end, finished.
Handfuls, they would be wiped out.
Wiped out.
Finished. Minorities.
That's why the prophet on the day of
battle, he was crying to Allah
crying to Allah.
Oh, Allah, this group because that other Muslims
are now here.
If this group are wiped out,
you will not be worshiped.
And Allah
heard the crimes
of his prophet,
and he sent down the Malaika, the angels,
to fight along with the Muslims.
So
in Makkah no Jihad,
peaceful.
Dua, peaceful.
That's it.
And patient.
Be patient.
Hold back your hands. That's what Allah said.
Strike
against them. Strive against them with the Quran.
That's it. That's the
jihad.
Strive with it, with the Quran. That's it.
By reading it. That's it.
Jihad was only prescribed
later
when
the state is established
and the Muslims now
are able.
So learn. Learn.
Don't behave
as if you are in Medina when your
situation is like the Makan
situation,
flexing your muscle. No.
Be patient.
And, unfortunately,
Muslims, they keep committing
blunders and mistakes
after mistakes.
And the kuffar, they fool them,
and they throw for them debate,
and they will say,
oh, youth, come for jihad, the kuffar they
will say. Come for jihad
to, send the Muslim youth to the massacre.
That's what they did,
And now they are repeating the same thing.
They did that when, you know,
when the
Russians invaded Afghanistan, and they are doing the
same thing and the same.
Schemes, same program, same policy.
They keep and the youth, they swallow the
debate
again and again.
So the patience.
And he, sallallahu alaihi wa sallam.
See?
Yes?
Prophet
said, be patient, but at the same time
and hear and obey,
but
talk to them.
Advise them.
Remind them.
K?
Make them feel,
understand their responsibility.
Remind them about Allah, because at the end
of the day,
they are Muslims,
so they need to be reminded.
Muhammad?
So the deen is
for the Quran. That means defending and
the Quran and the sunnah of the prophet
defending it. That's the
k, and then say half
of
the
rulers
to confirm
that
you are
going to be questioned.
Oh, these subjects,
you are responsible
for them,
And you will be questioned about them before
Allah
So you remind them and you talk to
them.
And he commanded with hearing and obeying them
as well as advising
them, the ruler,
And he spoke extensively
in regards to that, and he constantly
brought it up and repeated it.
And Allah Subhanahu Wa Ta'ala, he
reminds us about this principle,
59.
Allah says, yeah. Yeah.
All believers,
obey Allah and obey the messenger,
and those in authority
among you.
Should you disagree on anything, then refer it
to Allah
and his messenger.
If you truly believe in Allah
and the last day,
this is the best and fairest resolution.
Let us pause and reflect.
Allah says,
So he's talking to me, to you, to
everyone.
What should we do our Lord?
As if mister
Wood said, when you
hear
lend
your ear to it because Allah is going
to give something important.
It should be all ears now.
Obey Allah.
This is what we as.
You see, one of the ulama said,
Beautiful words, he said. He uttered. Then he
was,
guess what?
This island was
killed,
assassinated
by
those enthusiastic youth
because he was against
their foolishness.
He said,
Islam
Beautiful.
So he said, establish the Islamic state within
your yourself,
which means be a
true Muslim.
Abide by the teachings of Allah.
Implement the teachings of Allah. Then Allah
promised
that the will be established and the will
be established
because the entire and
the community
is upon the.
See.
That's why the Ummah needs
and reforming.
Where is Allah's obedience?
Even everyone should ask himself,
am I a real
obedient servant to Allah? Do I obey all
the teachings of Allah?
How many sins are there in my life?
I have to get rid of them.
In order for the ummah to have the
upper hand and to
become powerful
again,
That will not happen
until we come back to the deen,
as the prophet
said.
To the deen.
The deen will not be established by shouting
in the streets,
Taking the the sister to the street. No.
No. No. No.
That will not establish the deal.
The deal will not be established by democracy.
Keep that in mind.
The deen will be established when you
follow what Allah said. After your Allah
When you obey Allah.
Allah,
pray the messenger.
Love his sunnah.
Practice his sunnah.
Ask yourself,
how many sunan are
I have in my life, or how many
sunan are missing?
Is my house
according to the sunnah?
Look, everyone, I want you now just now.
See
around you
how many haram things are there in your
home.
Obeying the and
And here, Allah didn't say and obey
He said,
There's no
which means
obeying the people in authority
and,
the rulers, is not absolute.
No.
It's conditional.
Conditional.
If they obey Allah
and obey the messenger,
and if they
command us to obey Allah and obey the
messenger,
the moment they command us to disobey Allah
and disobey the messenger,
we should not obey them.
We cannot obey them. But if they command
us to obey Allah and obey the messenger,
even if they are sinning and they themselves
are disobeying Allah and disobeying the messenger,
That is their private sins
private sins.
That is Allah will,
will hold them accountable for their own sins.
That's why Imam Ahmad
was asked,
will you fight
with the ruler
who is pious and righteous but weak?
Weak
is not that powerful
in terms of military,
or will you
fight
with a
Muslim ruler
who is a sinner,
but he's powerful,
strong?
He said, I will fight with the one
who
is strong, though he is a sinner or
sinful.
He said this is the.
He said, because his wickedness,
his sinfulness
will affect him, harm him only,
but his strength will benefit the entire.
His strength is a strength for the Muslims.
His sins will harm not the Muslims, but
they harm will harm him.
Whereas,
the one, the ruler who is pious and
righteous,
but he's weak, and his army is weak.
His piety and righteousness will not benefit the
ummah,
and his weakness
weakness is going to harm the ummah
harm the
So obeying the rulers
as long as they tell you to obey
Allah and obey the message. The moment they
ask you to do something haram,
you don't
obey.
Then Allah said, fainting
This ayah, 59 of Surat and Nisa,
if every Muslim applies it in his life,
things
will
improve drastically.
Things will improve
quickly.
Allah says,
the
If you dispute
if you disagree,
I've been telling you.
The
if you dispute
in any matter any matter, big or small,
what should you do?
Take it back from.
Any issue,
the solution is there
for it.
The limit is there. The cure is there.
Take it back to Allah, the book of
Allah and the soon of the prophet.
If you really believe in Allah in the
last day.
This is the best and fairest resolution,
the solution for your problem.
This is the
good when you take things, when you dispute,
when you differ, when you disagree to the
book of Allah and the sunnah of the
prophet
And this will be the the best
implementation,
and this will give you the ultimate
positive
result.
This is the best and fairest
resolution.
May Allah
guide our
and may Allah unite our hearts.
May Allah
bring our back
to follow the book of Allah and the
sunnah of the prophet
May Allah
forgive us all faults and mistakes and ignorance,
and may Allah
keep us to remain
steadfast
in this beautiful deen
until we meet Allah and find him pleased
with all of us. Amen.
And may Allah
bless us with the beneficial knowledge of righteous
deeds.
And reward all of you, my dear brothers
and sisters, immensely
for your patience and attendance.
Brothers and sisters.
Kindly send in all your questions in, inshallah.
We will be able to answer them.
And we prefer that if possible, you raise
your hands and we can take your questions
verbally inshallah.
Let us begin with the first,
few questions received inshallah.
Dear respected Sheikh,
what time can a wife be considered and
lose her rights over her husband?
Can consider what?
To have lost her rights over her husband.
I mean,
the questioner
says that
she will be deprived of her rights or
her husband,
is then entitled not to give her her
rights?
The way the question is asked, let me
just check again.
What time can a wife be considered
to lose her rights over her husband?
If I got to try the question right
that,
when a woman will,
okay,
will be deprived of her rights because of
her,
rebelliousness
or because of her,
disobedience
to her husband, then she will not be
giving her rights
simply because she is not fulfilling her obligations.
My dear brothers
and sisters,
life is about rights
and limits.
So there are rights and obligations.
So if you want a woman wants to
get her rights, full rights,
even the feminist. You know the feminist?
Muslim,
who are influenced by this,
the feminist movement.
They want they get all the rights Islam
gave them,
but they don't want to do any of
the obligations
Islam imposed on them
by obeying the husband
and look after the the children. They don't
want that.
They want just to take, oh, these are
our rights. Islam has granted us this right.
Yes.
But Islam impose obligations on you. You have
to do that as well.
Why you pick and choose?
K. What is good for you or what
you feel it's okay, you accept it.
Something
you need to do. No. It's not it
doesn't work like that.
So a woman in Islam, she has rights
and she has obligations.
Among her obligations is to obey her husband
As long as he doesn't ask her to
do something unarmed,
I don't want you to go to this
place. Finish.
You have
to hear and obey.
And when you hear your husband obey your
husband, you are obeying Allah because Allah told
you to obey your husband
through in the in the Quran and in
the in the of the prophet
because he is the man who is in
charge. He's the head of the family.
So that's why when
a woman asked about the right of the
husband
upon her,
upon a woman, she he's saying,
Your husband
is your *, and he is your heaven,
which means
if you
give him
his rights, you'll go to heaven.
If you fail, you go to *.
Go to *.
That's why if a woman prays the 5
prayers, pass through the month of Ramadan,
and obeys her husband and protects her private
parts from
committing zina,
the 8 gates of the jannah will be
opened for her if he obeys her husband.
But if she is always
giving her husband tough time,
always nagging, always complaining,
ungrateful.
You know, in Bukhari,
Ibrahim alaihis salam, after he
left his son, Ishmael, and his mother, Hajar,
in Mecca,
he used to come from
to visit them from time to time. And,
of course, Ismail grew up
in,
in the tribe of, Jurhum
because that is the first tribe settled in
Mecca,
came from Yemen.
And that's how he started speaking Arabic
because though Ibrahim was an Arab, but they
lost their the tongue.
So Ishmael, he picked it up when he
grew up in this tribe,
and he got married from the same tribe.
So in one of the visits of Ibrahim
alaihis salaam,
he
came
to the house of his son Ishmael, and
he didn't find his son. He found his
daughter-in-law.
He asked her about the
how they feel,
cost of living, life, etcetera, and she started
complaining.
So Ibrahim told her, when your husband comes,
tell him a man came here, old man,
and he is telling you this,
to change the
the
the door to your home, the door or,
actually,
the doorstep.
Step of the door or which means the
the
the entrance
because a woman is just like the door
of the house. She is in,
the,
the the the main window to the house.
So Ismaila Isaland came, and he asked, anyone
came. She told him. They said, did he
say anything? He realized that was his father.
Did did he tell you anything? He said,
he's telling you just change the door of
your home of your house. He said, you
are the door. Go on.
He divorced her. He murdered another one
who's thankful, grateful to Allah,
always thanking Allah, praising Allah. So Ibrahim alaihi
salam came again
and raised the same question, and he replied,
gave positive message. K. Alhamdulillah.
We are fine.
Tell your husband to keep the door.
So Asmih said, you are the door.
So if you are
the first one,
reform yourself. Change yourself.
Be good.
Be pious. Be righteous. Be obedient
because the
the enemies of Islam are working in our
women day and night through the media, brainwashing
them.
You are not his slave.
Who is he?
You are equal to him.
Not listen to him.
That's what they are doing.
So they are destroying your
life and destroying you
if you listen to them.
Because when you obey your husband and listen
to your husband, you are obeying Allah because
Allah commanded you to do that
and your prophet.
Don't you know that if a man ask
his wife to come to bed and she
refuses, Allah, the whole night,
is upset and
angry with her, and the malaik of the
whole night are cursing her
cursing
her
until her husband is pleased and happy.
So my dear sister,
fear Allah regarding your husbands.
And the husband, of course, they have to
fear Allah regarding their wives.
So everyone has
rights,
obligations.
Fulfill your obligations, and then ask for your
rights.
So as a wife,
do your part
and ask for your rights.
Husband,
fulfill your obligations and ask for your rights.
Not that you are failing and fulfilling your
obligations, and you want your rights to be
given to you fully.
I hope this is clear to the questioner
if I got the question
right.
Let's clear share. We'll go to the next
question.
If the aura of the imam
is shown by accident, for example, his shirt
his shirt was pulled up while in sujud
to reveal his lower back.
Does the revealing of the aura nullify the
salah
of both the Imam
and the whole congregation?
If this happened by accident, then it was
covered,
then the solar is correct.
Same thing that, like,
someone is playing and then the wind
blew and
the garment is raised then came down,
that is something
accident.
So the is valid. But if someone from
the beginning, hawah is not covered, then that
is because
covering the hawah is a condition. It's sharp
for the validity and the,
of the salah.
Next.
The next question, Sheikh.
Is it haram for parents to do injustice
in between children?
They're absolutely appreciative. It's haram to
to,
to be unjust to them and to treat
them equally.
For example, you give someone
more than the others, etcetera. So
and, a woman at the time of the
prophet,
she wanted her husband to write
land in the name of,
her children or some of her children.
And she told him, I want the prophet
to,
to be a witness for this.
So
he went to the and the
prophet asked him, did you give the same
to all your children?
He said, no. I said, this is unfair.
You shall not do this.
And I will I will not be a
witness.
So we have to be
fair, because if you are not treating your
children fairly,
you are creating
and you are planting the seed of hatred
in the hearts of the brothers and sisters
to hate each
other. And, of course,
the story of Yusuf alaihis salam, so that
Yusuf is
a is a life example for us.
Why the brothers decided to get rid of
Youssef?
Because they felt Youssef
is closer to their father
than the rest of them.
That's what they felt.
So
you you will make the children to hate
one another
if you are not treating them fairly. No.
You should Yaqub alaihis salaam
was that is fatherly love
because he felt this is the youngest,
and he is in,
needs this.
Okay?
More care, more love, more affection,
but children
or even if they're not children,
okay, they still,
Shaitan, can
put things in their minds.
So be kind and be fair with your
children. For example,
just
see this ex do this exercise.
Okay. Your 2 children.
K? Call 1 and give him a hug,
and the other is watching.
And don't tell him and you didn't give
him a hug.
He is he's mine.
My dad doesn't love me.
He doesn't love me.
So you'll see him as watching like that,
expecting you,
after
giving the hug to his brother, to tell
him, you, Habibi, come here, and you hug
him. So keep that in mind
when you are dealing with the children. The
upbringing is and you are dealing with human
beings, and it's so
delicate and so sophisticated.
I hope this is clear to the questioner.
Next.
Shall I go to the next question, Sher?
Can my half sister on my father's side
hug my new son-in-law?
What are the rules pertaining to the interaction
between mother-in-law and son-in-law?
The mother-in-law
is.
The mother-in-law is.
And, the first part of it was, can
my half sister on my father's side
hug my new son-in-law?
Your half
sister?
The sister of whom? The mother?
Half sister on my father's side.
Okay.
Hug my new son-in-law.
Of course not because he's not a.
Your sister,
whether he's
full
or her.
A sister from the father's side or mother's
side, or she's
from both.
This is your sister.
Then
your son-in-law
is not a for her.
He's not.
Yes.
He cannot marry
because
let us put it this way.
You have a daughter. You got her married.
Okay?
Now her husband is your son-in-law,
and you have a sister.
So what is now the relationship between
your docha
and your
your sister?
It is halal to marry
a woman and her aunt at the same
time. That's halal.
You cannot marry.
But you can marry
her aunt after divorcing her.
After divorcing of a man divorce
this woman, he can marry her,
maternal aunt or the from the father's side
or the mother's side. So
he's not a to your aunt, though he
cannot marry
her
at the same time and have both of
you, you and your maternal aunt or
paternal aunt.
Is this clear to the question?
Next question.
Did the prophet
ever divorce a woman?
Yes. He divorced one of his wives.
And before the consummation,
Bintul Joan,
a woman from Najd,
and,
see the jealousy between
the cow wives.
I think Aisha and Hafsa always they were
always.
So before the prophet
entered the room
to see his new
bride.
Both of them, they approached her and came
to her and told
her, the moment the prophet
enters,
tell him
which means I seek a lot of protection
from you.
And innocently,
she's
she didn't. She said that
because she didn't
think of what they they what they had
in mind.
So when
they the prophet entered, she said,
The prophet
said, look at the earth. Indeed, you saw
to the protection of one who's very great.
Go to your family.
He divorced her.
Yes.
Next.
The next question.
And organizers.
What is the ruling of using household
utensils
that are colored with gold
just as any other color, but not containing
real gold?
Not to use them. The,
gold coated or silver coated utensils,
whether they are spoons or forks or knives,
don't use them.
Don't use them.
Though they are not pure gold, don't use
them.
Next.
What does it mean to follow-up a bad
deed with a good deed? For example,
say,
For example what?
They said, for example, say, a.
Like, how how will they follow-up a a
bad deed or a good deed? Will they
do to follow it up? Or
The
hadith, what I say, this is the advice
of the prophet
said to the Sahabi,
Think he is to say.
He
said, He said,
If you commit a sin, if you do
something
for example, you look at a woman.
K?
This is a sin.
K?
Because the first look,
you will be forgiven. If you
prolong it or
do it again, it will be a risk.
What you do? Make a after that.
So this the staghfir is good deed, so
it will wipe
it. It will wipe it.
So whenever
someone commits a sin, do something good after
it.
And don't say, okay. I will do haram,
then I will your intention, I'll do then
I'll do something good. No. No. The hadith
talks about
if
you failed, you became weak, and you did
something wrong,
then try to
do something good
good deed so that it will
wipe that,
evil deed which you committed
always.
That's why there is something called.
You pray 2 rakas if you commit a
sin and repent and regret and cry to
Allah
after doing that by committing
that sin.
So this is the hadith, and then he
and treat and interact with the people and
exhibit
outstanding character.
I hope this is clear to the questioner.
Shall I clear? We'll go to the next
question.
What does one do if they pass by
a church which has graves?
Again. Again?
What
should one do if they pass by a
church
which has graves?
Okay. The prophet
he said when you pass by the graveyard
of the Kufar, the
So he said, if you pass by the
graveyards of the Kufar, tell them, have the
glad tidings that you're going to *.
That's what the prophet said.
And
a man came to Abintaymeir
and he said, I have horse, which is
lazy.
Told him, take on this horse and pass
next to the graveyard of the kafar.
And when the horse passed by the graveyard,
it starts running
because the animals, they hear
the punishment,
and the torture that the disbelievers,
they receive in their grades.
Yes?
Next.
Next question.
A child has found money on the floor
outside.
What should be done with the money?
Big amount or small amount?
That's not specified here. Okay. With for example,
you found a wallet that it has a
lot of money in it.
K.
So
you should
ask the people around in the area. Did
anyone lose anything?
And you should
the one who
comes and say he has to give the
the description
for that particular wallet,
what type of wallet, etcetera, how much amount
there, etcetera.
If you know one complain and asked and,
about this lost item,
then you can hand it over to the
to the police for the lost items.
K?
That's one thing. Or you can keep it
for 1 year with you. If someone comes,
hand it over.
No one after 1 year came, you can't
use that
money.
If after you use that money, someone came
and gave the
the exact
description,
then you have to give him
his money or give that money in his
name as to the charity organization.
That is if
it is considerable amount. But if it is,
for example, you found
1 pound or,
less than that or the
so something,
normally, no one will come and ask about
it.
That is better that you don't use it.
Okay? You give it to the charity,
okay, in the name of the of the
one who who lost it.
I hope this is clear to the questioner.
What is?
What is Bruda?
They're spelt it Bruda,
b r u d a h.
B
r u
Bruda?
No. B r u d a h, broda.
B r u
d a h.
D
a
H.
I don't know.
Maybe they mean burda, maybe.
Yes, sir. Possibly
burda, sir.
Okay. The Buddha
okay. The Buddha,
actually, it is, literally,
it is a cloak. You know, the cloak
you put around your body over your, you,
on your shoulder, around your body? That is
Buddha.
And,
and the prophet
has his own.
And they still say
they say it's still
maintained in in the museum
in,
in in Turkey.
And, there is a poem
by Busayri called because
the they say the the the poet,
he saw the because
he made this poem praising the
and the prophet gave him his his.
That's why it's called.
And,
it is good a nice poem, but, of
course, there are
certain
poetic verses.
Okay?
The scholars, they critiqued.
Some, they have,
some,
a form of,
veneration, excessive,
veneration or exaggeration,
and
some even they go to
to to
a level which is unacceptable.
K.
But there are beautiful,
verses in in in this poem.
So one where he reads this,
Qasidah poem, he has to be careful.
K? Has to be careful.
I hope this is clear to the question
if the questioner meant.
Yes, Sheikh. I believe they did, and, that
was our final question
for tonight's session.
If you'd like to conclude.
May Allah bless you, protect you, bless your
family,
elevate your status
in this world.
Ameen. And may Allah
forgive us our faults and mistakes and ignorance,
and may Allah
keep us and remain steadfast in this beautiful
deen
until we meet him and find him pleased
with all of us. I mean, and may
Allah guide our to the heart and guide
our to the kitab and sunnah. Unite our
hearts
upon the kitab and sunnah.
And may Allah reward all of you, my
dear brothers and sisters, immensely
for your patience and attendance.