Salem Al Amry – Lesson 56 Weekly Class The Three Fundamental Principles
AI: Summary ©
The importance of learning the difference between deeds and deiances in one's life is emphasized, along with the importance of patience and understanding the consequences of actions. The sh Consumer emphasizes the importance of protecting one's rights and emotions to maximize the good and minimize evil, and advises against traveling to a Muslim country and experiencing negative consequences. The importance of learning and embracing guidance of Islam is also emphasized. The speaker provides guidance on deeds and living a Muslim lifestyle, and provides answers to various questions about deeds and praying.
AI: Summary ©
And welcome to the 56th lesson of Surah
Salafah, the 3 fundamental principles
with our honorable Sheikh Sheikh Salem Al Amri.
And this is lesson number 56.
Apologies for the slight delay. I have traveled,
and,
but we cannot miss the class, of course.
So
I will pass the mic and the screen
to the sheikh, and the sheikh can begin.
My dear brothers and sisters in Islam.
Today's class
is the
Usul. The 3 Fundamentals.
This beautiful book
by the Sheikh Al Imam and Mujedid Muhammad
And in the last
session,
we talked about the Hijra,
the ruling of the Hijra.
And we continue today
with the author of mentioned
what Imam Abu Dhabi said about
the aya
regarding
those who remained in Makkah
and did not migrate
to Medina,
which is the
aya 97
in Surat Al Nisa.
So Imam al Bagawi
says
about the reason behind the regulation,
and the tafsir of Imam al Barawi
is one of the best
tafsir, which
is
And it has been
summarized in one volume also.
You can have it the summarized one in,
of course, in Arabic
in one volume.
Islam.
The
reason for the revelation of this ayah,
which is ayah 97
was due to some Muslims who had
resided
in Mecca
and did not migrate to Medina.
Allah called out to them using the title
of iman
for them.
So those who remained in Makkah,
because the hijrah from Makkah to Medina was
obligatory
in the beginning before the conquest of Makkah.
After the conquest,
Hijra
from Makkah
to Medina
is not obligatory.
There's no migration after
the conquest after taking Makkah. But before that,
it was obligatory.
And that's why Allah did not make any
exception except for the women
and the elders and the children and those
who did not have any means to migrate.
Then the
mentioned after he mentioned the
the proof and the evidence of the Hijra
from the Quran, now he's mentioning the evidence
from the
Well,
October. It's a hadith
reported by Imam Mohammed in his Musna, the
in his
sunan,
and authenticated by Sheikh Al Bani
So the meaning of this hadith,
the
said,
Hijra will not cease,
will not stop.
Hijra will not cease until
repentance
ceases,
and repentance will not cease
to be accepted until the sun rises
from where it sets,
which is the west.
So the Hijalah idea of brothers and sisters
is continuous,
and we never cease.
We never stop.
Wherever
a Muslim feels
he cannot practice his deen
and he is going to lose his deen
and lose his family,
then it is incumbent upon him
to migrate
from wherever he is
where to the Muslims where he can worship
Allah and where he can practice his deen.
So the Hijala will not stop,
and the Hijala is always from the land
of to
the land of Islam, from among the disbelievers
to live among the believers.
So will not cease
until repentance
ceases,
and the repentance, of course, will not cease
until
the sun rises
from where it sets from the
west. That is the time
where Allah will not accept
the repentance from anyone.
So when the sun changes its course,
instead of rising from the east,
started to rise from the west,
then it is too late for anyone to
repent.
Before that,
Allah accepts the Tawba,
which means the Hijra will continue until the
end of time,
till the end of time.
So you,
as a Muslim,
you should know
that the deen is the most important thing
in your life.
The moment you start to feel you are
going to lose your deen
and your children are going to lose their
dean,
then you have to leave.
You have to leave.
And
when the
non Muslims
accept you in their country not because they
love you,
because
they have their own agenda.
They know what will happen to
the children.
They know that what will happen to your
children.
You will lose them
because they will go through the system, educational
system, social system,
everything.
And when they reach the age,
what they call it,
the,
legal age,
according to that system,
18,
then you have no control over that.
Have no control over your
daughters,
neither your daughters nor
your sons.
They can do whatever they want.
K. And when you read the stories of
those Muslims,
who
settled
in the lands of the,
you will cry.
So here, the
is telling us will not cease
until repentance
ceases,
which means it will continue because the will
only
cease
when the sun rises from the west, and
repentance will not cease
to be accepted until the sun rises
from where it sets, that's the west.
And this is one of the conditions of
the sincere Tawba. They say the conditions
that should be fulfilled for the sincere Tawba.
First of all, remorse, regret
for what you have done.
Secondly,
first, you you quit immediately. Number 2, your
remorse are regret for what you had done.
Number 3, you're determined not to go back.
Number 4,
to seek forgiveness from those whom you wronged.
Number 5, if you took someone's
property, return it.
Number 6,
that within the time.
It has to be done within the frame,
the time frame
where Allah
will accept. So
if the sun started rising from the west,
it's too late.
It's
too late.
So the will continue. Then the oath
of carried on
explaining to us
about the
and what he did. He said,
Remember that he's talking about the
He talked about his genealogy
and then the hijrah, and now he's telling
out
what happened in Medina.
So
when the prophet
settled in Medina,
Islam. He he was commanded
oh,
and he commanded all of the remaining laws
of the swap.
Keep in mind that
in Mecca,
not all the
commandments came down. Not all the obligations
were imposed
upon the Muslims.
In the Makkan period,
Allah was preparing the Muslims
and strengthening
he was strengthening
their iman
and instilling
and inculcating
the
in their hearts.
So now when they migrate to the Medina,
this is the phase of building
the state.
Now here, the the laws started to come
down,
the Sharia.
So this is one of the features
of the Mageni Suras.
The common thread throughout the that
runs through them,
the common denominator
is the emphasis on
the on the belief itself.
Now there
are here, rulings,
instructions,
laws.
Also talking about
hypocrisy and the hypocrites because that
hypocrisy only appeared in Medina.
Medina
Islam. Now Allah
commanded his father, and
the started to come down with the instructions,
with the commandment.
So when the prophet
settled in Medina,
Allah
commanded
all and sent down all
the remaining
loaves of Islam
such as the zakah.
K? So now you have to give the
zakar.
You pay the zakar,
which is one of the pillars of Islam
as you know,
And if you don't pay the zakah,
the state will take it by force.
Not only the zakah and half of your
wealth
as a punishment for the one who refuses
to give the zakah.
That's why, said Nabu Bakr, as you know,
he forged
Benuhaniva,
though they were playing,
accepting the rest of the pillars except the
zakah.
So he followed them, and he said, by
Allah, I will fight
whoever
differentiates
between zakah
and the salah.
So the zakah
prescribed
and came down in Medina,
fasting.
Now you have to fast
because now
you are already ready.
You have
the willingness,
the
imam,
and the readiness
to accept
the obligations.
So fasting was prescribed
and imposed upon the Muslims.
And the Hajj,
k,
from
Medina to Mecca and
from all over the place.
So now
Hajj became
obligatory.
And, of course, as you know, Hajj is
once
you do it once in your lifetime. That
is what is obligatory, what is.
What is recommended,
every 5 years, you
you Hajj, if you can.
The
Hajj, then the other
that was in Medina.
Because now they
the the the Muslim, the Sahaba, they built
a masjid.
The
first thing the prophet did,
a, built the masjid.
And now they don't know what to do,
how to call the people to a prayer.
Some, they suggested we'll use the
horn,
trumpet.
They said that will the Jews do that.
Some said we'll use the bell. Christian to
do that.
So
one of the Sahaba had
a
dream, vision,
and he heard
the
adhan in the dream.
And he related that to the,
and the
said,
teach what you heard to Bilal
and ask Bilal to chant and to pronounce
the other.
Because he said, Bilal has a nice voice.
K. So Bilal became the caller of the
players,
the of the.
And there are also other
like even Umni Maxtun,
etcetera.
So the adhan
is the call to the salah,
and this is the
the sign
of the Muslim law, slogan of the Muslims.
And the whenever
he wanted to attack,
attack any tribe of the Arabs
who were fighting him.
He would listen
at the time of prayers.
If he hears,
then he will avoid that
time because that means they are Muslims.
That's why the Muslim
agreed
unanimously.
They said,
any group of people
decided to leave the Adan
or any country decided not
to charm the Adhan,
then has to be fought
has to be fought
because Adhan
is the shia'a of the Muslims.
This is how you recognize and that this
is the means by which we recognize
that this country or this area or this
place,
the inhabitants, they are Muslims.
And, of course, you know, the reward
of the
and the reward of the
the, the callers of prayers,
those
who
pronounce the,
their necks will be very tall in the
day of resurrection,
and they will be having
lofty status in
the. Then the jihad.
So jihad was prescribed in Medina, not in
Mecca.
And it's
natural and rational,
logical.
Because Muslims in Mecca, they were weak.
And the Kavers, the orays, the, they had
the upper hand.
So in Mecca,
there was no jihad.
The jihad was only the Dua in Mecca.
Read the Quran to them.
Strive with the Quran
against them. That's it.
That was the jihad.
No physical jihad.
In Makkah,
patience.
That was the phase.
And Muslims should learn
from history
and from the
seal of the and
the.
If Muslim, they are
in any place
and their circumstances
are similar to the circumstances
of the early Muslims in Mecca,
they should behave like the early Muslims in
Mecca.
Should not flex
flex their muscles
and provoke their enemies
because they will be wiped out.
So they should know how to behave.
So in
patience.
Hold back your hands. That's what Allah said.
Hold back your hands. Don't do anything
in Makkah.
They torture you. They persecuted you. Don't do
anything.
Patience.
All people of and
family
of
be patient.
We'll meet in the Jannah.
That's the place I'll meet you.
Bilal.
Patience.
So hide,
patience.
Patience.
The
did not do anything
to provoke
the kafar
physically.
He was only talking
and reading the Quran to them.
So much so that.
That's right.
I mentioned many times.
Is very important.
Shows us the
the practical manifestations,
how the deen was manifested and practiced.
So R'ukhba bin Abu Ma'ayat came one day,
and he strangled the prophet.
He choked him.
He pulled the scarf against
the throat of the
prophet and he squeezed the throat of the
prophet and
he pulled
very
hard the scarf
till it made marks on his neck,
and the prophet
didn't do anything.
He could
he could tell Khalid,
Umar Rekhata.
Yes. He'll defend. There
there were many hills.
The prophet
thinks of the consequences.
What will happen
to the poor Muslims,
to the slaves,
those who do not have anyone to defend
them,
those who do not have plans
to defend them.
The rest,
everyone in his clan will defend him.
But how about the others?
They will be killed.
So the
he thinks
of the aftermath,
the backlashes,
the consequences,
which many of the
enthusiastic
youth today,
they don't think of the consequences.
So they commit blunders,
and they put the ummah in a in
trouble.
Because they are ignorant,
lack
the fiqh, lack the knowledge
of
the, the consequences, what will happen.
Because you have to keep in mind, my
dear brothers and sisters,
it is
an order to change what is
there is
a you have to have.
Understanding
of the consequences
and what will happen and what will be
the outcomes.
Said,
the deen, the Sharia
came
to maximize
good.
Maximize the good, the.
There's
try to
maximize it
and to minimize
evil
To minimize the evil
or eradicate
it, uproot it, if possible.
If not,
minimize it.
This is the the principle of Sharia.
This is the call, this is the spirit
of the Sharia.
Maximize good, minimize evil.
And fear a lot to the best of
your ability.
Allow and not overburden you.
So when it comes to the issue
of enjoining what is light
and forbid what is evil,
you should have the
in, and that's why
this is the role of the scholars in
the.
As said,
You'll not be counted and consider
as alim or a scholar
until and unless you are able
to differentiate
between the two evils
and when you have to do and they
have the 2 good things.
You have 2 2 good things to do,
and you cannot do both of them. You
have to choose one of them.
So here,
if you are able
to choose the most rewardable one,
say this has more reward than this one,
then you are.
Oh, there are 2 evils.
If you are able to differentiate
and say this evil is greater than this,
and this one is less than this, so
I will commit the lesser evil.
Then you are then you are
If you cannot differentiate,
you are not a scholar.
And, of course, leave alone Taliban.
They cannot differentiate.
They don't have that ability.
So that's why you need to think of
the consequences.
So in Islam,
there is munka. There is evil.
Okay?
We need to change this evil.
So here, there are different scenarios.
Do I have the ability
to change
change this evil?
Yes.
Can I
eradicate it? Can I uproot it? Can I
remove it totally? Yes.
Without
negative consequences. Yes.
Then it is fun
to do that,
to remove it,
this evil.
You have the ability
to remove it,
and there will not be negative consequences.
Nothing will
happen. An example,
the did
not destroy the idols
when he was in Mecca.
Because
there will be
negative consequences.
Bloodshed, massacres.
Muslim will be wiped out
if anyone touch
or Al Latah or Al Uzza.
But he destroyed them on the year of
the conquest.
Because now he has the upper hand, the
ability,
and no negative consequences.
No one can do anything to the Muslims.
So you have to think. This is the
as
the prophet said
to Aisha,
He said, what stops me
from
reconstruct the house of Allah, the Kaaba,
and to demolish the Kaaba,
and reconstruct it and rebuild it upon
the foundations of Ibrahim alaihis salaam.
What stops me from that
is your people
who are just
reverted to Islam.
If I do that here at the at
this at this time,
this might lead to some
facade, some
corruption, some evil consequences.
No. I want I want
I want to reconstruct
the Kaaba
upon the foundation
laid
by Ibrahim alaihis salaam.
Because as you know,
the Kaaba you see today is not complete.
The Kaaba at Ibrahim's
time, alaihis salam,
was up to the
what we call
Al Hakim,
that arch.
That is part of the Kaaba.
So the Kaaba used to be extended to
that
portion, to that
position.
But the Kaaba was
destroyed
by flood
before
Islam
and Quraish
decided to rebuild the Kaaba,
and they said, this is the house of
Allah,
and
the money has to be 100%
halal.
So they started raising funds,
but the money they managed to raise was
not sufficient
to rebuild the whole
house, the whole Kaaba.
So they decided to build part of it,
and they put the arch
as a mark that this is also part
of the of the Kaaba.
And the he
wanted
to build the remaining part,
to extend the car,
but he was afraid
this might cause and
lead to something negative.
So he didn't do that.
So he took into consideration
what might happen.
That's why Abdul Adhan
Zubayd
later on when he became Khalifa,
he wrote down the Kaaba
and reconstructed
it and rebuilt it
upon the foundations of Ibrahim
And
he fulfilled the wish of the prophet.
And he made 2 doors for it. You
enter from 1 door, you come from the
other door, and he leveled the Kaaba with
the
with the with the ground,
because that's how the Kaaba was before.
When ibn al Zubayr was marcheth of the
Allah and Humana?
Benu Umayyah
and the American Minimal One
thought what Ibniz Jubeir did was wrong,
so he
wrote down the Kaaba and rebuilt it as
it is today.
Then when he was told
what you did is wrong and what the
Israelis did is right, he wanted to
reconstruct it.
They said Imam Malik said,
stop it.
Don't make the house of Allah again. 1
Khalifa comes,
demolishes,
the other comes
and they consult.
Leave it as it is, and it's remained.
So you think you see the
thought of the consequences.
So now
the in the year of the conquest, he
destroyed the idols because
there will never be any
backlashes,
negative
consequences,
or dreadful aftermath.
Because the Muslims, they have the power.
And already the love of idolatry and paganism
has been uprooted from the hearts of the
people,
and their hearts are full of monotheism.
So
when you enjoy what is life and forbid
what is wrong,
condition number 1, scenario number 1, if you
have the ability and you can
remove this evil
and without negative consequences,
that is well and fine,
and it is mandatory and obligatory.
Second thing, scenario.
You cannot
totally remove this munka, this evil,
but you can minimize it, then it is
recommended.
You do it.
3rd scenario,
it is 5050.
We don't know.
What will be the outcome?
This is an area of HD hat HD
hat.
K?
So
if the one who has the the ability
and the power
decided
to
remove this and
it led to some negative
consequences
and result,
he will be rewarded
for his.
And if nothing happened, I'll handle that.
4th scenario,
I hope that you are taking notes,
and you are drilling this down into your
mind,
especially the youth.
Right? They need to learn their deed.
Yes. We need the enthusiasm
and the zeal of the youth,
but they need to listen to the wisdom
of the elders
and listen to the.
We need the vigor and the strength of
the youth.
Elders, they don't have that vigor and strength,
but they have the vision.
They have the wisdom.
So both of them, they should put their
hands together.
So the the fourth scenario,
if
you change this munka,
this evil,
it will lead to a greater evil,
to more greater evil.
Then it is haram.
It is haram
to change it.
You leave it as it is. As is.
Leave it.
Leave it until
later when you
you are able to remove it without negative
consequences.
But for the time being, leave it. It
is haram
if you change it. Haram.
That's the he left the idols.
360
idols
surrounding the car.
He left
that.
Didn't do anything.
He didn't do anything to Uqba Nabi Muayat
who chopped him.
He didn't do anything to him.
But on the day of Badr,
when Uqba was arrested and captured
as a prisoner of war,
and they brought him
in front of the prophet.
I want you to see the comparison.
Visualize
the 2 scenes. In Mecca,
he didn't do anything to Uqba,
and he sees Ruqba every day, passes by
him.
Nothing.
Now in Medina, the moment she saw him,
he said, strike his neck.
Cut off his throat.
Tell him.
Yeah. That's what the prophet did.
Tell him.
He said, oh, Muhammad,
I have children.
He said, let them go to *.
Now you can see different pictures.
Yes. Different pictures.
Here, the
prophet is the head of the state.
Here, he has the upper hand.
Here, he is victorious.
No negative consequences.
Kill him.
In Mecca, leave him.
So if
changing the will
lead
to Haram,
lead to something
worse, leave it. It is haram to change
it.
Haram. Because the Sharia came, remember,
to maximize
the good,
minimize the evil minimize it. Not to maximize
the evil.
K?
You do something.
You harm the kafar,
the by doing something.
But this thing that you you did,
you killed
number of them or you
committed
suicide, etcetera.
He didn't do anything for the.
He didn't benefit the,
and see what will happen and see what
happened and see the consequences.
And sometimes
sometimes
and most of the time,
your enemies, they throw the bait for you.
They throw the bait,
and you swallow the bait because that's what
they want. They just look they are looking
for any excuse
to wipe you all out.
You get rid of all of you.
So they look for those who are fools,
and they use them.
And they throw the bait for them, and
they swallow it. And then the ummah suffers
because of their because of their foolishness,
their.
They don't have wisdom. They don't have knowledge.
They don't listen to the the scholars. They
think the scholars are coward,
and they lack vision,
and they don't see, and they see better
than the scholars.
And they are the strategist of the and
the planners
when they know nothing.
So
we need to know our deed
and study our Islam
and think of the consequences
and what will happen.
And you should not
act
on your emotions.
You need to control your emotions.
You will need you have to have trouble.
That's why
we need the the
The youth, they need the
so
that they
do not swallow the bait,
and they become tools in the hands of
the enemies of Islam.
So the
enjoying what is right, my dear brothers and
sisters,
has shook
knowledge,
and you have to think of that.
Just remember
the different scenarios.
You
know?
That by doing this,
you will maximize
the evil.
Leave it. Don't touch it.
But that is not the purpose of the
Sharia.
That's not the objective of the Sharia.
It's not one of the Ma'assid
of the
Sharia. Among the objectives of the Sharia
is to maximize
the good
and minimize
evil.
So then the jihad
so there was no jihad in Mecca
because Muslim, they were weak.
So the jihad in Mecca was building up
their iman and
strengthening,
their hearts.
Now they have a state
in Medina.
Now the jihad was prescribed.
And the jihad
needs the head who will announce
because this is
an issue
concerns the, not any person,
okay,
who will announce the jihad.
That's not the case.
So the head of the Muslims,
it's the Khalifa who will announce that.
Apart, of course, from if it is defensive,
you are defending yourself. That's different issue.
That is different issue
because it is your right to defend yourself,
your dean, your honor, your family.
And if you die, you will be shahid.
That's different.
But to
say,
we are going to announce jihad,
and the flag is not clear.
And
the said, whoever fights and
banner flag that
the
message is not clear.
It's not to raise Allah's deen
and to make the word of Allah more
sublim.
And you die, you die just
meet it in Jahiliyyah.
It's not for the sake of Allah. So
in Medina,
zakah was prescribed, fasting was prescribed, had you
was prescribed, the adhan was prescribed, and the
jihad. That's prescribed because now
Muslims, they are,
they have the ability,
and the jihad is to move the obstacles
and the faith and the way of the
dua.
Dua is priority number 1.
Islam,
top priority is to guide the people,
not to kill them. No.
That's why dawah.
He die diedest. We take the light.
We want people to enter into this light,
into this
guidance, into this
beautiful deep,
and come out from the dark.
So jihad is we wrote it to as
a means
of removing
obstacles in the way that blocks the dua.
That's the philosophy of jihad in Islam. That's
the the objective of
it.
It's only
a means.
Okay?
You measure your result too
when there are obstacles
in the path
of spreading Allah's.
And removing oppression.
So the yihad
was prescribed,
Commanding good and forbidding evil
prescribed.
Now
you enjoy what's right,
and you forbid what is evil.
This is
the
role of this.
So you are the best nation ever
raised and sent forth
for mankind.
You'll join what's right, and you forbid what
is evil, and you believe in the law.
But this enjoining what is life
and forbidding what is evil,
as mentioned, requires understanding
of the consequences,
what will happen,
what this will lead to.
I remembered now
our Sheikh Al Bani
said
when he was talking about the situation of
the Muslim Ummah.
And he said, you see,
Muslims are weak,
and yet some of them,
okay, they took a lot,
and they provoke their enemies.
Evoke their enemies.
They
don't
have they don't have wisdom,
and they keep quiet.
Because they know the consequences and what will
happen, and they haven't prepared themselves, and they
don't have the strength
to confront their enemies, yet they provoke
their enemies.
He said, this is just like
this shows the
the foolishness
and the insanity. It is insanity
in indeed.
He said,
it is this this,
I can't compare it
to
by giving this example.
He said,
it is just like
our situation of the with
their enemies who are
more powerful than them, etcetera, and they are
divided among themselves, the Muslims, and they are
weak. He said,
I can compare this to this the following
scenario or situation. It he said, it is
like
a sick person
patient
threatening his doctor
threatening his doctor.
He is sick,
and the one who treats him is his
doctor.
And he is threatening and telling the doctor,
just wait. Give me time
until I recover.
I will kill you.
I will show you.
See the foolishness?
He's threatening the doctor.
Keep quiet. Shut up your mouth.
Your doctor can give you one lethal
injection and finish you.
He's the one who's giving you the medicine,
and you are threatening him?
Hello? Another
thing he said. Oh, you like someone
who is has already put you down,
and he's putting his foot in your neck,
and you are looking up to him and
say, let me get up. I'll show you.
Shut up. Close your mouth.
K. You're threatening, and when you are down,
so this
these parables of these examples
really
reflect the reality.
Divided,
weak,
and you are provoking your enemies.
So
commanding
good and forbidding evil
is out of
the
deed, mandatory,
obligatory upon every Muslims
according to his
ability
within
the framework of the Sharia.
Had to be governed,
but what the Sharia says,
because Sharia gives us the guidelines
how to behave
as well as the other laws of Islam.
The
other laws of Islam,
inheritance,
the family laws,
okay, international
relations,
all the other laws of Islam
revealed in
Medina.
That's why, my dear brothers and sisters,
the ummah needs the ulama
to guide
the ummah, to lead.
The leaders are the ummah.
We should guide the ummah
and show them the way.
And what is right and what is wrong
and
what is permissible, what is not.
So my advice for myself,
my brothers and sisters,
we need to learn our deed.
Learn our Islam.
There are issues above our heads.
We are not cut for that yet.
There are people who are
responsible and
who weighs pros and cons,
and they see
They see. They have the farsightedness.
They have the insight,
and they visualize
the the future
and what these things will lead to.
I'm seeing what's happened now
to the
in the Islamic world
and many Muslim countries.
If you ask anyone from the the any
of these countries,
what do you prefer?
What you are in now or what you
used to have?
See, far better
what we used to have.
But we didn't have the. We didn't have
the patience.
See, today, we are scattered all over the
the place,
all over the world.
We lost our children. We lost our.
What?
No.
No. And now
you regret,
and you cry.
It's too late.
Because people, they just follow their emotions,
and they react emotionally,
not rationally.
And sometimes if you follow your emotions,
you'll be ruined.
So that's why
the Sharia
controls you.
Controls you and controls your emotions.
Your emotions should be controlled. You see,
on the day of
Hudavia,
when the Muslim was stopped
from
Nzing Mecca,
and negotiations
took place
and finally agreed
that
this year,
Muslims should go back to Medina. They can
come next year.
And if you read the clauses of the
the truce or the agreement,
they're unfair
unfair
on the rights of the Muslims,
apparently,
that
the agreement serves the benefits of the missionaries.
Said no.
Umrah was very upset.
He came to.
Said,
aren't we on the hub?
He said, yes.
And they on battle?
He said, yes.
They
are Muslims. They are wrong.
Say, why you? Why should we compromise?
Said no Omar said that.
But listen
to said no Omar.
Omar?
This is Abu Bakr.
Omar?
He is Rasulullah.
What are you talking?
He is Rasulullah.
Stand
next to his instead of of the host.
Listen to what he says.
Said no.
After that, he said he regret it
and said, I did a lot of good
deeds to expiate
my sin.
So you don't follow your emotions.
And
in the way back, Allah sent down in
the.
Allah called
signing the treaty of Al Hudavia, Fatih.
Conquest.
Said, Nur Ahmed said,
this is Fatih said. Yes, Fatih.
Because when during that period,
when they had this peace agreement
with the Muslims,
that
was
everywhere.
Many, many, many people
became Muslim.
Many peep.
That's why Allah called it.
And then passed,
as well as the other laws of Islam,
he remained
doing this for 10 years.
10 years
in Medina and 13 years in Mecca,
and then passed away
while his remained.
His remained complete
because his mission
was accomplished.
He delivered the message.
That's why
When Allah shut down,
k. When you see the victory, Allah that
Allah grants you victory.
In the conquest of
Mecca. You see the people enter
into the deen and multitudes.
Clarify your lord and praise him.
So this Surah,
so the Nas,
Allah informed his prophet
that
his life is about to end.
That's why we say asked the Sahaba about
Surat, the meaning of Surat and Nasr.
Everyone explained it
according to his understanding except to Abin Abbas,
who said
he said said, no.
My son
oh, son of my brother, what do you
think of this?
Said Allah is informing his prophet
that he's going to die.
He said, you're right.
So the left
this world
after the mission has been completed,
and the deen was delivered completely
and perfected.
And there's no room for anyone to come
and add anything to the deen
because the deen has been completed.
So he said,
Allah first said,
Today, I have completed your deen.
Defected your deen
and completed my blessings upon you.
And they have chosen Islam as a way
of life, as a deed for you.
That you came to said, and said, you
Muslim
had it come and sent down upon us.
Jews, we would have taken
We have we would have commemorated
and celebrated
that day.
Said, what is
it? Said,
said, Nohama said, by Allah, it came down
on the 8th day on the
day of
while the prophet
was delivering his speech.
And the hadith of the prophet which is
known to many of you,
Anyone who innovates anything in our matter and
our deen
will not be accepted from him, and it
will be
rejected. May Allah
keep us remain steadfast on this beautiful deen
till we meet him, and he's pleased with
all of us.
Ameen. May Allah please our knowledge and the
deen. Ameen.
May Allah
forgive us
our faults and mistakes and ignorance. Ameen.
May
Allah unite our
and may Allah unite our
hearts. And may Allah reward all of you,
my dear brothers and sisters,
immensely for your patience, dedication, and attendance.
To,
Sheikh Salim for another wonderful class. May Allah
bless him and his family.
If you have questions regarding the topic and
need clarity on anything, please don't hesitate to
ask.
The brother is is is unable to, do
the question and answer session.
So,
this there there's some people with their hands
raised for voice,
questions,
but there's also some in the the some
written. So how would you want me to
do it?
Either way, either the the who prefers to
write, they can send the questions.
Okay. Who want to ask the questions,
orally, they can do so.
Okay then. I'll take the the the
by order then, the first ones that came
in. What would your advice be to a
sister, a single sister, who lives
who wants to move to a a Muslim
country,
which is obviously living in a a non
Muslim country and wants to move to a
a Muslim country. What's your advice for her?
So she wants to migrate to a Muslim
country?
Yes.
Yes.
Okay. And,
she has?
No. She's she's single.
She's single. She has family?
Yes.
Muslims family or non Muslims?
Yes. Muslim family.
Okay.
So talk to your family,
and you move together, not alone.
And meanwhile, you should try
to practice your deen and move and live
in a Muslim community,
in a Muslim community. The moment you start
to feel
that you are
not be able to practice your deen,
okay, as a family,
then you move together.
You don't
leave your family by yourself.
And I want you to keep in mind
that you need to prepare yourself. You should
not act emotionally.
K? Because to hijalize is not a joke.
It's not something easy.
So you have to prepare yourself for
the what you are the the things that
you are going to face and the obstacles
you are going to come across.
But you endure all these hardships for the
sake of Allah because you don't want to
lose your deen.
K. So but first of all, you stay
with your family
and practice your deen to the best of
your ability.
And when you decide to move, you decide
to go all of you together as a
family. This is my advice.
Next.
As,
a person is asking about a website. It's
it's translation,
for Quran. So it's.com.
Do you know anything about that that website?
It's a good website or not?
I don't know this website. Neither do I.
Yeah. I neither do I. I can check
it if you if,
if you send me the link, I will
check it, Shala. Okay. In short. For example,
they I I was asked, I don't know,
somewhere,
about aliman.com
or something. I checked it. It feels good.
Okay. Sister Sophia Qureshi,
please go ahead and unmute your mic.
My question is that a month before, a
food shop owner approaches my mother
that he need a money.
So on that condition that he will share
with us a profit a monthly.
So we enter into an agreement
that we will give him a certain
sum of amount
on basis that he will share with us
a monthly profit.
So is this kind of transaction is allowed
or something called Ariba?
Okay. So he is a shop owner? He
has a shop?
Yes. Food shop owner.
Okay. So he sends grocery, food, and things
like that. Right? Yes. Yes.
Okay. So you decided to give him money?
Yes.
Okay. And he will use this money by,
buying products and and products and sell them
and share the profits with you?
Yes, Sheikh.
Yes. Correct.
Okay.
So you agreed on the,
on the percentage?
No, Sheikh.
Fixed amount of profit, like fixed amount.
Fixed amount,
per month fixed amount.
No. Don't don't fix it.
Okay.
Don't fix it. Make it to percentage.
Okay?
Okay.
Because
you don't know. This is, because in the
in
the Okay. K? The,
the profit is not fixed. It is valuable.
Okay. So he's going you are so, basically,
you are giving,
for example,
I don't know business. I don't know business.
Yeah. I I have money, and I know
someone who is
very smart. He knows how to make business.
Okay. So I gave him my money, and
then we agreed,
okay,
that,
percent wise, this what,
you will get.
And, also, if,
I gain,
we gain together and we lose together.
Okay.
Next.
Your hand was raised. Can you please unmute
your mic, please? Thank you.
K. Well, that's that that was the last
question, actually.
Sorry. No. Hold on. He's he's having an
issue. One second.
Sheikh,
in regards to what you told us about,
maximizing
maximizing good, sometimes
when we like, we might see something or
we might want to warn people from some
practices,
as layman.
Do we,
like,
like, if we know or if we see,
the aversion on the people's faces,
do we, like, restrict ourselves and and don't
see anything?
Because they don't like,
being told, you mean?
Yes. Yes.
No. That should not stop us. No.
K. Because normally, people, they don't like to
hear the hack.
Because what maximum what will happen, they will
maybe,
get angry or upset, and they will not
want to
to to be reminded that you're not stubborn.
When we say negative consequences, something is going
to affect the Dua, so it's going
to to harm
the,
the,
the dua and the,
Dawah Organization and stuff like that.
But, of course, when we call the people,
we use hikmah,
and
we use,
choose our words carefully,
and we do not press the wounds.
We don't
attack them directly.
K?
That's why the prophet
when he's whenever he saw something wrong,
he would not mention those who were doing
that wrong.
He will address the issue,
draw their attention,
highlight it
without mentioning names.
He would say,
there are those who who committed that thing
with the
is addressing
are present,
but no one knows them. Because the
he would not expose them,
and he would not mention their names.
And he would say,
What is wrong with those people who say
this and that? And the third person.
So the dua is an art. We should
know how to address the people
without pressing the wounds, without criticizing
them directly.
Is this clear to you?
Sheikh, it's clear.
My second question
is,
the other day, I was,
I was traveling,
and, it was a certain time.
But the the driver didn't wanna stop
because he said that we were late,
and, he said that we could
pray later.
Is that is is there any, like, evidence
of left from that?
And when you reach your destination, it's still,
where you want it. Still time for the
payer?
Yes. We did not reach our destination, but
he said that he would drive until,
we reach a certain destination.
And and I think it was, like,
30 minutes after
the real time of prayer
or something, 40 something. See, the, the traveler,
first of all,
the
Allah has given him this leeway.
There's flexibility
to shorten the prayers, to combine the prayers.
And the prophet
he would
if he
is leaving
at, for example,
Duhar time,
he would
pay
as of bring as of to the Duhar.
Or if he travels before,
he will delay the to time.
So if you are traveling,
you have this room and flexibility, so don't
be rigid.
We have time.
Okay. So the driver's saying, no. We will
not stop now. We'll carry it. We'll play
later. We have time,
and we have,
permission. We have the this permissibility.
We are travelers.
So
what's the issue,
What's the problem?
As long as you don't miss the time
of the salah,
there's no
harm. Next question, please.
Next question
is with,
like, is it permissible to work as a
receptionist
in a hotel knowing that,
like, people might come to do bad things
or something? Is it permissible?
To work as a receptionist in a hotel
Yes.
Serves alcohol and
dirty stuff is done. Alright?
Well,
I I don't know what they do there,
but,
I,
I live in a Muslim country in a
Muslim country, so I don't know what they
do there.
This is what I'm saying. I'm also
if he if he is working in a
place that where it's
it's doing haram,
he should not work there.
If someone say, can I be
gatekeeper
or,
guard
for a nightclub
or discotheque,
or bar?
No?
No?
So
look for halal
income.
A Muslim should look for halal income,
and Allah promised.
Allah promised.
Allah promised.
Whoever fears Allah,
Allah will provide
for him from sources he cannot expect.
Allah will create for you an exit, an
outlet.
He'll make a way for you,
and he will provide for you. He will
provide for you from sources
you cannot expect.
So
we should not
earn our livelihood through Haram means.
Should always think about what will go into
our tummies.
Is this clear?
No.
Next question, please.
Dear honorable sheikh. How long can a traveler
continue shortening
his salah if he stays for a longer
time in a city
before he goes back to his house?
Well, the,
the common,
and
the majority the the opinion of the majority
of scholars
that
you shorten your prayers for
4 days.
After that, you
pray
normally,
Though
you find
some scholars
said
as long as you don't intend to settle,
you can carry on shortening your payers.
You are on a mission. You don't know
when how long
this journey will will take or this mission
will take.
So you are uncertain, so you carry on
shortening your prayers until you go back to
your country or your home.
And they base this on what the Sahaba
did when they were
stranded and got trapped
in
Azerbaijan due to the fall of the snow.
The so the Sahaba, they carried and their
prayers for 6 months.
Our Sheikh Mohammed Erdayim holds the opinion,
and
he gave this that this fatwa for the
students
who are studying overseas
on scholarships.
He said that they are still travelers,
so they can shorten their prayers until they
come back.
But this opinion is not that strong
because
once you settle
and you bring your family with you and
so you become resident.
So always be on the safe side
and follow
what the majority of the ulama are saying
the jimuh.
So after that number of days,
you pray
normally.
And if there's a masjid around you,
go and pray with the Muslims, and Allah
knows best.
I hope this is clear to the questioner.
They'll give me the feedback.
Assalamu alaikum. If someone was fleeing laziness
while he started praying while he started praying,
he started praying, and then he sat down,
but he felt it's not good to sit
and then stood up and finished the rest
of the recur. Is that okay?
Would you mind repeating the question? They they
they started the the prayer sitting because they
were feeling lazy.
And then
Sorry. They started praying from sitting position?
Yes. Because we're feeling a little bit lazy.
But during that Sorry. Sorry. Lazy or they
are unable?
No. Feeling lazy.
No.
You cannot
pray while sitting when you are lazy. You
cannot.
Okay. Because Allah says
you stand in your salah.
So the salah, one of the the pillars
of the salah, you have to stand.
If you are sick, that is different.
Lazy is not an excuse. Laziness is not
an excuse.
Next.
Okay,
our sister asked, what is the ruling of
collect collecting refreshment from students as agreed by
the department
for the purpose of the students' defense.
On further clarification,
the sister said the students are hosting a
project defense,
so they were
they were the students were requested
to supply their teachers with refreshments.
So she's asking if that's that is that
permissible, or
what's the ruling on doing the
they're doing something a project within the school
probably
or or university, and they were requested to
supply their teachers
with refreshment.
So they have to give the teacher something?
Yes. Yes.
What do you mean by refreshment? You mean
drinks? Drinks. Yes. Drinks like Coke or Pepsi
or whatever.
Oh, that that's fine. That's fine because this
is not a bribe.
They're not bribing the teacher. Okay? It is
let's say, they decided someone to bring some,
refreshments,
some drinks,
and they give their teachers.
That is that's fine. But if the teachers
tabulate
and says that you have to do this
for me and this and that, though that
this is part of his job, then that
is they should not do. But
because they are doing the project together and
they decided to bring refreshments,
that's fine.
And Allah knows best.
Next.
That was the last question, Sheikh Sala. Oh,
no.
What's that one? Yes. Oh, okay.
Following up this is from the previous question.
Following up the salah that started in senate
and sitting was sunnah,
not wajib.
Ah, okay. Sunnah,
it is permissible
to pay sitting,
sunnah.
And,
but the reward will be half.
If you play sitting,
nafil, sunnah,
the reward will be half.
So why you go for the half?
You don't want your reward to be full
because you are lazy?
So get rid of this laziness and get
the full reward
for your
salah. May Allah
give you the strength
to overcome
this laziness.
Okay.
And that was the last question, Sheikh Sam,
if you'd like to finish
up there. May Allah
bless you. May Allah
protect
you.
May
Allah
keep us all remain steadfast on this beautiful
deen till we meet Allah
and he's pleased with all of us. Until
we meet
in the coming session,
I leave you
in Allah's company and protection.