Salem Al Amry – Lesson 60 Weekly Class Virtues of Islam
AI: Summary ©
The speaker discusses the importance of following the Bible and avoiding false narrations in shaping behavior. They provide advice on managing behavior and behavior, including the period from day one to day three for "has been" and the period from day one to day three for " men's shayateen period." The speaker advises the sisters to keep this in mind and pray about it, and to study and master the deeds of the woman.
AI: Summary ©
How's
How's your health?
We are ready if you are, Sheikh.
Are you back?
Yeah. Sheikh, I'm still in traveling right now
up to now.
Yeah. Yeah. I have a flight after 3
hours.
Okay. I'm ready.
Okay.
I'm
ready.
Brothers
and
sisters,
This
is
our
6th
sixtieth
lesson,
lesson
number
60
of
purchase of Islam with the honorable Sheikh Sheikh
Salim Al Hamri. I will pass the mic
on the screen to the Sheikh,
and Sheikh can begin.
Dear
brothers and sisters in Islam,
today is our weekly class
Islam, virtues of Islam. And we are talking
about the
methodology
of the deviant
*
and the
the the different the
the the the characteristics of
their methodology.
And we reached
one of the
the characteristics.
It is the rejection
of the I had, Hadith.
This is in itself is.
They invented this,
the and
those
who follow
their way
in order to get rid of the that
go against their belief.
So
because
the
bulk
and
the the majority
of
the are are not
because
the are
very
view.
The
are reported
by group of the Sahaba, then by a
group of the and
the throw out all the different levels
of the
the narrators or the transmitters.
Anything that is not much water is
called ahad, and there are different types.
K?
There's the there is the
the,
There are different
types of hadith.
So any hadith that's is
this,
which is the
the majority of the Hadith of the prophet.
The prophet
would say something
to a companion,
okay,
who was with him,
and then this companion will,
relate it.
And we have many examples. You have the
Halid of Sayna Omar Ibn Khassar, which is
the famous Halid.
This Hadith is,
which is one type of the, which is
reported only by,
who heard
it from the. Then the others, they heard
it from him.
The same thing of Hadith Abu Mu'azziban Jabal
who was,
riding
with the prophet
and the prophet
he looked at him and said, oh, Mu'azz,
I said,
Do you know?
Allah's rights upon her his servants,
and the servants rights upon Allah Subhanahu Wa'ala
said, Allah
and his messenger know best.
So this hadith and then the prophet told
him, Allah's lies
upon his servants that they should not associate
any partner with him,
And there lies upon Allah that
he will not punish
anyone
who meets Allah
without associating any partner.
Said no more said, shall I inform the
people? He said, do not don't
inform them lest they rely on the promise.
And Said no more
making this hadith only when he was bleeding
his loss
because he didn't want to die while
hiding a hadith
any of the hadith of the prophet.
So Sayidina Mu'ad heard this hadith.
Take another example, the hadith of the plague
the plague of Far'un.
The plague.
You know, Said Nur al Khasab was heading
to
a sham,
and then he heard about the the break
of the plague, the
Farun, the disease, and many of the Sahaba
died.
So
he started consulting
the the Sahaba around him. What do you
think?
So all the Sahaba that this
delegation,
this group of the Sahaba with them
divided into 2 groups.
One group is saying that we have to
continue,
and what Allah decreed is going to pass.
The other said no, Amir al Mu'mineen.
This is fatal disease, contagious.
You can you see how many died,
so he shall not continue.
Then says Muhammad decided to go back
to Medina and not to proceed and continue
his journey.
Now
can you imagine now? Oh, this
great number
of the Sahaba, none of them.
None
heard the hadith about the plague
except Abdulhamid ibn Auf,
who was not present
when they were discussing.
So when he came back,
joined them,
he saw the army in the move going
back to Medina.
He asked what's happening.
They told him.
He said, I heard
Now you see, I heard
Allah's Messenger
saying, if you hear
of the plague the break of the
the plague in a city, in a town,
do not enter it. And if you are
in it, do not leave.
Said Nama said, Alhamdulillah.
So this hadith only Abdul Rahman Ibn Hauf
was aware of it and he heard
it. So if you come with this and
say a hadith cannot be accepted
or you cannot base
on it, It is erroneous, and it is
baseless.
So there's
no foundation for it.
The prophet,
he sent
his
envoys and
the ambassadors
to the kings calling them to Islam. Why?
He sent Mu'ath to Yemen. Why?
Calling the people to Islam,
to the shohid,
which means one is enough
because he's trustworthy.
The people of Yemen, they didn't say, oh,
Muad, you are only 1.
We'll not accept what you are saying. No.
They accepted and they became Muslims.
The Sahabi,
he played Assur with the prophet
in his Masjid Masjid Labawi,
and then he passed and he found the
Muslims playing Assur
in the Masjid of Bubba,
and he talks to them while they were
in the salah.
And he told them by Allah, prayed with
the prophet. Yeah. Asr, he is facing
Makkah. So the imam turned, and the whole
congregation
followed him.
They didn't say, oh, this is only one
man.
The Sahaba, they were drinking alcohol, and then
one of the Sahaba came and they said,
Allah send down
the prohibition of alcohol.
They didn't say, you are only and the
are so many.
And that's why our sheikh al Bani
here was a small booklet. It is there
on the net. Download it. Read it.
Hadith
is
is an evidence by itself in itself.
Now let us
see what the are saying about this
bila invented by the martinez
The meaning,
Imam Abu Bahaali is saying,
When you hear a man,
a person,
you present to him
and they explain to you the can mean
the Hadith.
So many of the scholars, they,
use this, synonymously,
Hadith.
Or sometimes it is more than the hadith.
It's, it covers the saying of the Sahaba
and the Sabireen.
So it covers the Marfur.
I hope by now you know the Marfur,
the
and the. Means the Hadith of the prophet.
As Imam Baytuni
said,
So what you attribute to the is the
hadith.
And what do you attribute
and relate
to the Sabri
saying of the Sabri,
on the Sabri, it's called.
And what you
attribute
to the Sahabi,
it is.
So we have the mafoor,
the mokuf, and the mokufoor.
So the Azar can also cover all this.
So if you hear the man, Imam Babbhard
is saying,
okay, or a person,
man or a woman,
that he was giving with the,
and he
doesn't want it. He doesn't accept it. He
rejects it.
He says, only I accept the Quran. We
read the Quran.
And like many
now, they are,
known as the Quran. They call themselves who
are
subcontinent.
Think India, Pakistan.
K? And they say only accept the Quran,
not the Hadith.
In reality,
they don't accept the Quran because
if they accept the Quran, the Quran tells
them to follow Muhammad
So they're not following this Quran.
So the the Quran tells them
Whatever
the prophet
gives you, take it, and whenever he forbids
you,
abstain from it.
So how do you claim that you are
following the Quran?
Allah
warned us
and warned those,
k, who
adopt another method than the prophets.
Let them be aware
and be cautious.
Those who,
after the contrary
of what the prophet commands,
Lest,
reflection,
calamity
hits them. I will
or they will be hit and receive
painful
punishment
when
you reject the sunnah of the prophet.
A man came to Imam Malik
and he said, oh, imam,
I want to make umrah.
Where from where should I put on the
haram, or from where should I make the
salvia?
Commence the the
the nusuk, the the ritual.
He told him,
you commence the,
the
the Umrah and start your Umrah and the
from
the
which is now called Avar Ali or the
Khalifa.
He said, no. No. No. No. I want
to make from
the from
here.
So Imam Malik told him,
I fear for you that you will
be struck
with the with the calamity, with an inflection.
I
said, what's fissna?
What calamity, what affliction are you talking about?
Because only a few miles I add, nothing
more.
He said, that is the fissna.
That you think that you
will get more reward,
and you will do as a righteously
the prophet was not aware of it.
So you discover something here the prophet was
not aware of it. That is the.
K? In this image, I heard Allah saying,
So when you
reject the sun of the,
you fall into the
K? So
there is an example for you.
It's your own model, the prophet.
And you have to keep in mind, my
dear brothers and sisters,
Allah
created us
to worship him,
but to worship him on his terms,
the way he wants us to worship him,
not the way we think.
This how what this what Allah wants. No.
He told us how to worship him.
So he sent his
to teach us
how
to worship Allah.
We pray as the prophet
prayed. We
praying pray.
Pray as you have seen in praying.
We learn the rituals and the rights of
the Hajj
from the prophet
learn from me the rights of Hajj.
So we just we follow the footsteps of
the prophet.
So there is Quran and Sunnah, and the
Sunnah explains the Quran.
Without the Sunnah,
we will not be able to understand the
Quran. Many, many places in the Quran, we
will not be able to understand.
So those who are saying only will follow
the Quran, tell them, okay. Teach me the
salah from the Quran.
Teach me the salah.
How should I pray?
The Quran says,
so teach me
teach me the zakah.
How
much should I get?
The zakah of the life of stroke, the
zakah of the the crops, the zakah of
the money,
gold, silver.
How much?
But the Quran says, well, after zakah, this
zakah. That's it.
So those are actually.
They're not following the Quran.
Yeah. I see he'll Asal. Oh, you said
will Asal.
When
you read your Quran, or they said I
accept the way the Quran.
Tell them, no. You are not accepting the
Quran because the Quran tells you
to accept the and you are rejecting the
That's why he said, Imam Abu Dhabi,
you should not doubt
that this man should not doubt his cover.
His zendaka, his
zendik. Zendik is a is a
Don't sit with him. Leave him.
Get up and leave him.
Don't
have a converse conversation with him.
So this is
one of the
characteristics of the.
They reject the hadith of the.
They have a problem
in what is in what we call.
What is the methodology of Ahlulunna?
How do we receive the Wahi?
We receive the Wahi
with respect,
with veneration.
The Quran and Sunnah.
And we
receive it through
unbroken
chain of narrators,
reliable
narrators.
And we scrutinize
the chain of narrators, the Islam.
So when the Islam is
authentic
and the all the narrators
are reliable,
the path, we accept it.
And then
we reduce
from
the Ahadid
the rulings of the Sharia
based on
the principles
of. There are principles. Not everyone can
deduce akham as rulings
from the haveith
when he is not
well versed
in. So there are principles. There are rules
you have to apply.
K. If there is prohibition,
okay,
then this means it is Haram.
And there is imperative. There is a command.
This means it is obligatory.
So there are rules you have to follow.
So
the
that methodology
in receiving
the
the
the and sunnah
and understanding
them
is
different from the way of the
the 3 generations.
So among these defects in their methodologies
and the flows
are that.
So they reject
the and they say,
oh, this is a
is a so it must be it's got
enough to be accepted. It must be rejected,
then it's weak, so it cannot accept it.
And this is the methodology
of many of the people of,
innovations, the people of Bila'a,
and especially those who are influenced by Ilm
ul Kalam, the philosophy.
Why? Because they said it is
related by
one person,
so the probability
of him
making mistake,
forgetting
the,
the narration
is possible because he is one human being,
and a human being can make mistake and
can forget.
So for that reason,
we will not,
accept
his narration.
And then they contradict themselves. They say,
we will accept
a had a hadith
for the for the sharia,
halal and haram.
But for Aqiza,
they believe
Allah,
names of Allah, attributes of Allah will not
accept.
This is a contradiction.
Why they say this?
Because if they say you will not accept
the Hadid of the uh-huh,
okay,
totally,
then they will be in
big they will be facing big problem because
all the teachings about Islam,
k,
are based on a hada hadith.
So they say,
when this comes to the Sharia,
issues related to the what is halal and
haram, the doos and the don'ts, we will
accept the ahad. But when it comes to
aqidah,
we will not accept it.
This is really shows the
their shallowness. And
a problem here, their minds were
totally clouded and confused.
Now when you're telling me,
this how you can pray.
The hadith says
this. Then I have to believe
that this is what my prophet said.
I have to believe
because the belief cannot be separated
from one's action.
So my action is always
linked to the belief.
The belief is something inherent.
And if it's a human being, it's just
something
inherent
characteristics.
Otherwise,
I cannot function, I cannot move, for example.
If I don't believe
that the medicine,
by Allah's grace
and permission,
will cure my sickness, I will not take
the medicine.
I will not take it.
But because I believe
Allah made the medicine the cause
to fight the disease, I take it.
If I don't believe
that
anything will
remove the the
pangs of hunger,
and they will get rid of my hunger.
I will not eat.
But because I believe
that eating
will
remove my hunger,
whenever I feel hungry,
I get up and I head to the
kitchen
and I eat.
If I don't believe
that water will quench my thirst, I will
not drink it.
But because I believe
Allah made the water
a cause of quenching,
my thirst, whenever I fall,
I feel thirsty,
I go and I drink.
If I don't believe
the fire burns,
I will not come away
when the fire breaks in my home.
Oh, there is fire in this room. I
will just continue sitting on the couch
because I don't believe. But because I believe
the fire will burn me, I will run.
If you don't believe that this wild animal,
the lion,
will
tear you into pieces,
you will not fall away when you see
the lion.
So if you come and say that your,
human beings' actions or acts can be separated
from the outside, from the belief, it's it's
not true.
So when I do something, I have to
believe. So he wants me to make salah,
and this is the way I have to
make salah. I have to believe that this
is how my prophet
played
because he said, play as you have seen
me play.
When I do the Hajj, I have to
believe this is how my prophets perform the
Hajj.
So to come and say, oh, in Sharia,
it's okay. And.
K?
Doesn't make sense.
K?
Because
every single
deed you do, you have to have to
believe.
I do it for the sake of Allah.
I believe Allah will reward me.
I believe this what
Allah imposed on me. I have to believe
so you can see
their arguments just crumble
and fall apart.
And the prophet said, and he didn't make
this. We asked you then,
do you know better than the prophet?
The prophet
he sends Mu'a through Yemen to teach the
people
al Islam, the Tawhid, the Aqeedah,
the oneness of Allah, the belief in the
oneness of Allah.
And he sent only 1.
And Mu'az is a human being. They couldn't
make a mistake.
The prophet didn't
think that way. He
sent to Yemen.
K.
Because
to to say the yeah. He's a human
being. He can't make a mistake.
The probability
that is true,
but that doesn't mean
100% he will make a mistake. Who's saying
that?
Yes. He's a human being,
and the human being forgets.
That's true.
What does this mean?
100%
he's going to make the mistake,
and 100%
he's going to forget?
No.
No.
Besides
the companions,
because the others,
and this is a wisdom why Allah chose
them unleaded
nation,
unleaded
because they are
clean,
pure.
Their minds are clear.
They don't have anything.
Nothing there.
No philosophy.
No
preconceived
notions.
They had no contact
with civilizations,
with the different philosophies.
They didn't know
about the Greek philosophy,
the Persian,
the works of the philosophers.
They didn't know anything.
Unlathered.
They were lingering in Arabia,
fighting with each other.
That's it.
And because they could not read a lot,
so they had to rely upon their memories.
So everything they commit to memory. Everything they
commit to memory.
A poet would say a poem consists of
100
poetic verses or more.
He will read it only once. He will
say it,
and all will mamaize it.
And
because the Arabs,
they had
annual contest
for the
the,
for the poets.
All the poets from our our
all parts of Arabia
will meet
in this
context.
Like, the different markets, they call them sukha
or car, sukha
the emilyas,
etcetera.
And the the
the are also poets
who will listen to their poems,
like the Nabi Ad Dubyan is one of
them,
And they critique
the poem.
So a poet will come and say
and he would say his poem,
recited
once.
And, oh, the Arabs from different because
it is business, this market.
So the different tribes, they come and they
sell their
goods
and buy whatever they want from.
It is a business.
This market this eventual business.
And then they have other activities like
the the the
the contest for the poets.
So everyone will
commit
that poem to his memory, and then he
would go
to his tribe, and he would
relate and,
the poem. So they were trained.
They were trained.
Then the Quran was easy. It was easy
because Allah made it easy to be mammarized.
So everything,
they would commit to their mammarize.
So he says to Muhammad,
and he say the first thing in Bukhari
to believe in the oneness of Allah because
he told Mu'adh in the beginning, oh Mu'adh,
I'm going to send you to Yemen.
The people of the scripture, Jews and Christians
in Yemen.
So they are not unlettered like,
the Arabs, the rest of the Arabs. No.
People of Yemen are
educated,
learned
Jews and Christians.
So he and that's why he chose Mu'ad.
He didn't choose anyone else.
The prophet
he knew
whom to choose
for every mission
because he sees the potential
and the expertise of each one.
So Mu'ad,
he said, regarding Mu'ad of the
So Mu'ad ibn Jabal is the most learned
one among you regarding issues
of the lawful and unlawful methods.
So that's why he sent him.
Mu'ad in the day of resurrection, he will
be leading the ulama,
and all the ulama will be behind.
He chose Musa to
send him to Medina as the first ambassador
of Islam.
Because he had the skill
and how to communicate and how to convince
and how to talk.
After 1 year,
Musa came back
giving the annual report,
said there's no single household in Medina
without
at least 1 Muslim
member inside
that house.
He knew Khaled
and the potential of Khaled will lead.
He is a general. He's a
military man, man of battles.
That's why he called him Safa Law, the
sword of Allah.
K.
So here,
to say that you don't,
accept the hadith of 1,
it is baseless
because the prophet
he sent all
the people.
Okay? All the ambassadors,
all the
invoice as one he sent
to
the
emperor of Persia, only one man. He sent
the same thing for the ruler of Egypt,
the same thing for Heracles,
Heracle
111.
K.
Conveying to carrying the message of Islam.
So this is bidah
concocted and invented
by these deviant sects.
Sects.
Now if we see what was the
the
the the Sahara
and the
the students.
So see this this now. The Sahaba, the
companions, and their students,
and the rest of the salaf, the 3
generations,
and who are whoever
followed their methodology.
They take whatever
is reported to them,
and it is authentic.
Without making any
distinction
or distinguishing
and separation.
Oh, this hadith is ahad, this hadith is
matawasa.
We accept the matawasa leave the hadith. No.
Without
making any distinction
between
the uhhad and the rest of the hadith.
And
also without
making any distinction
regarding the belief and the action
or the
acts of worship.
Say, okay. For for
we accept, but
we don't accept. As we explain,
okay, the
is linked to the belief. You have to
have belief and the in your heart before
you do any active worship.
And no one answered
to the contrary. That means rejecting
the Hadith of Allah
except
Except
groups from among the Yamaites,
Al Jahmiyah,
the followers of Al Jahmiyah,
and the Jahmiyyah. They
denied
and negated
the meanings
of the names of Allah
the names of Allah.
So to them,
Allah is Al Alim,
but it doesn't
mean that he knows.
They will say, yes. He is Al Alim,
but
he doesn't have knowledge,
and he doesn't know.
So they just
accept the name,
okay, as a label,
but
without believing in the meaning of that name.
Those are the Jahmiyyah,
and their leaders was executed,
killed
by
on the evening
after he Ima she
the
he finished the salah and the.
He said
during the sermon,
all people may Allah accept your sacrifices.
The Quran. Yeah. Everyone is going now to
after the salah to slaughter the
the sacrifice.
And he came down,
and he
slaughtered him. He cut his throat.
Because he said
that's
he said regarding this
head of the
the, deviant sect. He said,
Ibrahim Al Khalilah.
Allah's saying,
Allah took Ibrahim Alaihi Salam, Al Zah Khalil,
close friends.
Musa Taklim, Allah said he said, no. No.
No. Allah didn't speak to Musa
Alaihi Salam, and Allah didn't take
Ibrahim
as Khalil,
very close
friend
to Allah.
Alwamiyah
with a middle from.
Okay. The meaning in English.
Imam Shabir said,
I did not come across.
K?
I did not come across. I did not
hear
from
all the Muslims,
the.
All the scholars I met,
all the scholars
I heard from, I came across.
None of them. No one.
And
the
that they give up
upon accepting
the authenticity
of their
hadith of Ahab.
To them,
if the hadith is reproached through
reliable,
trustworthy,
unbroken chain of narrator, that is enough for
them.
Then he made a chapter in his book
of Isala
of Isala
because the Isala
is about.
Two famous books in Imam Jabari,
a risala
and, and
al which is.
Because Imam Shabri,
the Ulema of you though of Yostadios,
they say he is the one who
really
compiled,
and
he's considered to be
the pioneer or the founder of this science,
Usul al Fakha.
So he made a chapter in the Avi
Saleh
under the title
Alhurja 2 with the 3 Khabab al Waha.
Alhurja.
The proof, the evidence,
k,
in establishing
the
the narration
and the new the
narrate the narration
of 1 narrator or 1
single narrator.
So he's
in the that chapter, he's discussing
the
reliance,
okay, that you can't rely on the narration
reported by 1 single narrator.
It is a proof and evidence,
okay,
and authentic.
Okay. The authenticity
of
or the approval of the authenticity
of,
a narration
related by
1 single narrator.
So he can see
what the imamjarvi is saying.
So he's not
following
what the Martezilah
and the Jahmiyyah
or the Khawarij are saying.
And today,
you you you will hear this,
k, if you are discussing with an,
you will. You say and your quote, Hadith
said, this is.
I don't accept
it. And we are the same thing with
any anyone of the deviant sect.
This is always you will hear. Oh, this
is hadith ahad. We don't accept.
So,
The meaning,
Imam al Khathib al Baghdadi
is
a scholar of Hadith.
This is one of the
towering figures,
the giants,
they said,
those who reject
the hadith of all
are from among the people
of Kalam,
those who were influenced by Ilm Kalam, by
philosophy.
So he's saying
only those that we want to be literal
take the the sentence and translate it literally.
Only those
who are were influenced by any Khalam rejected
the Hadith of Ahad.
Because
they were
unable,
incapable
to know
the science
of the sunan, the
science of haveid. They're not experts.
Because the science of haveid,
my dear brothers and sisters,
believe
me, it is more complex
than
many of the sciences,
than calculus. You know?
Calculus,
integration, differentiation,
more complex than that.
It is a science.
That's why that's why
when we say the prophet said, we are
confident that the prophet said that.
Because this science is so, so
robust.
The scholars, they exerted
a lot of efforts.
A lot of efforts.
So much so
the evangelists
testify
to this.
They're Gentiles.
They're saying
we raise our hats for the Muslims,
and they have the right, the Muslims, they
have the right to boast and to be
proud
of having such a science
because no nation has this science
by which we verify the authenticity
of the narrations.
We verify
because we have Isnad.
That's why we are the Ummah of Isnat.
Ummah of Isnat.
Azim ibn Ubayr
said:
The isnat, the chain of narrator is part
of the deen.
Without it, anyone can say whatever he wants.
Anyone wishes to say anything or say, oh,
the prophet said this. No. Hold your horses.
The moment you stay, the prophet say to
say, hold
on. Where is this?
That's it.
No one can play with us.
No one.
Anyone.
He said the prophet said this to say,
okay.
Let us have a look.
Those who are
the advocates of the advocates of
in order to
convince
their followers,
you will find them quoting
hadith which is fabricated
or very weak.
So we tell them, okay. Where is the
Ishnad?
This is your evidence?
Cross it. Throw it away.
It's not acceptable.
And the is this man,
liar,
very weak.
So how can you use this
as evidence to support your argument?
So that's how Allah protected the deal.
How many today?
Dua. Dua,
callers.
And on the net, on the YouTube, and
they are coaching a hadith that are not
for scientific.
They don't know that they are misleading. That
by that, they mislead the people.
And you say the prophet said when he
didn't say that.
So my advice to the brothers
to the Dua,
do your homework.
K?
Do your homework.
You don't know the hadith?
Don't quote it.
Check first.
If you are
hadith, a preacher
giving,
the Friday sermon
throughout the week. You have
6 days
and 7 days including Friday.
Prepare your your speech.
Prepare it.
Check. Open the books.
Dust the books. You have big library.
Remove the dust. Open them, the books,
and do your homework.
To
research.
So you give reliable,
authentic information.
So the salaf,
anyone comes and says the prophet says they
say,
it's not. Where is this not?
You don't have snot? Sorry. We don't accept.
There is no
nation
on the face of the globe has this
science except the Muslims.
Go.
Ask.
Ask the Jews.
Go to their rabbis.
Tell them I want you to produce to
me
unbroken
chain of narrators
till Musa alaihis salam,
until we reach Musa alaihis salam. They don't
have.
I tell you we don't have this.
Even the Torah we have today, they with
them, they have today,
which is the old testament.
When
they were taken to Babylon, the Jews were
taken
to Babylon as captives,
and it was lost. The Torah was lost.
So then they had to
rewrite it from their memories, what they committed,
and then they
add next to it little mood, which is,
like, explanation
of it. So they don't have
this continuous
chain of narrators
until you reach Musa al Salam.
We go to the Christians.
Your holiness,
the pope,
can you produce to us
a chain to Jesus Christ?
No.
The gospels you have,
Mark,
Matthew,
John, Luke,
you will you read
according to according to according to,
which means they were not written even
by
Mark, Matthew,
Luke,
and John.
Somebody else wrote that,
And
the gap between them
and Isa Al Isra. So there's no Islam.
No Islam.
So that's why my dear brothers and sisters,
the Isnaab
is very important.
That's why here Imam al Khatay al Baghdadi
is saying,
only those who were influenced by Ilm Al
Kalam, they
they don't know the science of the sunnah.
They are
bankrupt. They have no knowledge about it.
Incapable
of knowing El Masunan.
Though he's saying I only accept the water
water, but
he doesn't know this science.
He said this is only an excuse, a
way
a way to escape
and to reject
the sunan of the prophet
the chosen
the one that Allah chose.
So that is why they came up with
this bida.
We accept only Mutawafir.
It's only
a way to escape and a way to
avoid
the Hadith of the prophet which
if they accept them,
they refute the Hadith.
The Hadith
refused them
and
expose them. So for that reason,
they are trying to
avoid accepting
such
narrations and such reliable
narrations.
So this is the
the methodology
of the some
of the,
defects
and the flows
in the
methodology
of the people
of,
the deviant sects,
etcetera.
Because the
or the,
they are actually a continuation
of
the,
though
their founder,
Abu al Hasal al Asahi
repented.
He repented, and and he left the
the
the way of the Martezilah
because
Abu al Hazar al Ashari,
his father died when he was young, so
his mother got married
to one of the heads of the.
So he grew up
under the roof of this
sheikh of the
and who taught him the of the. He's
and he stayed with them
40
years. So he
is an expert
in the methodology
of.
But then he repented,
And he wrote 2 famous books,
Al Ivana and Usul Adhana.
This is 1.
And Maqaddah al Ishwamiyin,
another one.
And one day
on he in Baghdad,
he
went
to the on the top of the pulpit,
and he announced to the people.
He said, I am removing
the belief of the and
getting rid of it in the same way
I am
removing
my cloak,
and I am upon
the methodology
of a imam, Ahmad.
So today, the Ashalis or the Shailah or
the Ashalites,
they are following
the madhab of the Abu Hasan al Ash'ali
before he repented,
and they do not accept
him after he repented and followed
the way of the salaf.
May Allah
guide them.
May Allah guide all the Muslims to the
Haqq,
and may Allah
keep us to remain steadfast
in this beautiful deen
until we meet Allah
and find him pleased with all of our.
May Allah
bless us with the beneficial knowledge of righteous
deeds.
May Allah
guide our
and unite our hearts in the and may
Allah forgive us our faults and mistakes and
ignorance.
And may Allah reward all of you, my
dear brothers and sisters, immensely for your patience
and attendance.
Clear clarification of the topic today.
And with your permission,
we could take some questions. Okay.
Yes.
I hope it is the the class was
clear to everyone. Okay?
I hope it is clear to everyone.
So if there is any
point that was not clear to you, you
can ask and ask for clarification.
Yes.
Go ahead.
I want to know what
do you
do if a dog
There is a dog. A dog wits. If
a dog
if a dog has a leg.
Let me tap it down a bit.
That's better.
I
okay. I want to know
what do you do if a dog licks
your clothes when you're putting them on?
Okay. If, a dog licks one clothes
while you are picking them,
of course, the dog,
It is a naggis, impure animal according to
the
the,
majority of the.
And
so to
many of the ulama, the entire body is
nagist, so you you don't touch it. You
don't do this.
But the
strongest opinion
is that the nyasa,
the impurity is in the saliva of the
dog,
not the body of the dog.
So if a dog, for example,
touch your clothes by its skin or pass
by you or something like that,
this will not make your garment impure.
So the impurity
is in the saliva,
in the tongue of the of the dog.
So that's why,
normally, you know, the dog, it laps when
it drinks, but
pulls the water by its tongue
and dips its tongue in the in the
in the water or in the liquid.
Okay. So that's why the
so when the dog licks someone's
utensil,
you have to wash it because if it
use its stamp, so you wash it 7
times.
K. And the first one with the earth,
Another narration,
the last one with the, but it is
not that authentic
that the the other narration,
the last one.
So now the dog licked my garment with
its tongue,
and this
is this is.
So I have to watch that place.
That place that was licked by the dog,
I I need to wash it. That's it.
Wash that place, and that's enough.
That's enough, and that will make it clean.
Should I wash it several times? No.
Just wash it with soap, anything,
and
that is sufficient.
That is sufficient.
I hope this is clear to the.
Brothers and sisters, if something's not clear in
the answer, please
please send
me a message again. I'll ask the question.
Because because at the time of the
the dogs the Masihid of the
at his time,
the dogs would enter
from one side and leave from the other
side
because it was the door
the doors are not closed,
and,
the masjid was only furnished with sand.
So the dogs, they enter and they read.
And the prophet didn't say, okay. Clean or
wash the masjid because the dogs are not.
Next.
Okay. The next question is, what is the
proper criteria
of accepting of hadith?
Some ground of the Muslims
some ground of the Muslims denies
hadith
from the Sahih with
it goes against their understanding.
The questioner is asking what is the criterion
or criteria? Setting. Yes. Yes. But the the
hadith.
Yeah. Okay.
The hadith has conditions that should be fulfilled.
So first of all,
the continuity of the Isnat,
at the Salih Sanat,
continuity
of the Isnat.
What does it mean? I want you now
to imagine
a chain,
one ring into another, this chain.
So every ring represents
a narrator. So we have chain,
and the chain the first chain,
the Sahabi.
First one. First link, the Sahabi.
Because he he hears immediately from the prophet.
Next ring
is the
Tabiri.
Tabri.
The students of
the Sahabi.
3rd,
narrator of the ring,
the tabri tabri.
Okay.
So first, all these rings should be connected.
We should not have
any missing ring
or any missing narrator.
So the chain has to be
continuous. There is continuity of the Isnat.
That
narrator
number 3, he heard from narrator number 2.
Narrator number 2, he heard from narrator number
1.
And he has to say,
I heard from so and so. I heard
from so and so.
So and so told me.
That's condition number 1.
If one narrator is missing, one ring is
missing,
then the is not is broken,
and the hadith cannot be accepted.
Now
let's say
the 3rd narrator,
which is Tabir Tabir
Tabir Tabirin.
Like al Hassan al Basri.
Sayedem lu Jubeir.
Sayedem lu Sayedem lu Sayed.
Those are
Tabir Tabirin.
Sorry. Tabireen. From the Tabireen.
Tabireen,
those after that.
If one of the Tabireen,
like Hassan al Basri is not a Sahabi,
though,
blessed fed him,
but he is not a Sahabi. He's
so he didn't see the
because the Sahabi is the one who served
the prophet
and
he believed in him and died upon death.
That's the definition of the Sahabi.
Now
if Al Hassan al Rasulir
says, the prophet said
the
this,
and he mentioned the hadith
without mentioning
the isnaat.
Definitely,
there is one missing,
and that is
the Sahabi
or possibility
more than one.
Maybe he heard the hadith from another Tabari
and the Tabari from the Sahabi.
So we cannot be sure
that
he heard it from a Sahabi.
There is
possibility
he heard it from another
Kabiri and the Kabiri from the Sahabi.
That's why we call it Magtoor
Magtoor,
disconnected.
Magtoor.
The sunnah is Magtoor, disconnected.
So
in this case,
whatever Al Hasan al Basri
said
cannot be
considered and
that the prophet
said it.
Cannot.
Because there is discontinuity
in Islam.
So it is.
If the Sahabi
if the Sahabi
mentioned hadith,
a narration,
and he did not say that he heard
it from the prophet.
Or he talked about an issue
of the raid,
the unseen.
Here, the ulema, they say
they say,
this hadith
can we should treat it as Marfuh because
the Sahaba, they will not speculate and talk
about the unseen without
any knowledge.
So he must have heard it
from the prophet
so we consider,
though it is,
but we we consider it because
this is related to issues of,
to the right, and he must have heard
it from the prophet Rasal.
Except
if this companion
had access
to
the the works of the
people of the book,
the
the books of the Jews, the books of
the Christians.
So in that case, we say
we don't
consider
what he said, his statement
as hadith
because there is a probability
he learned this
or came across this
confirmation
in the books of the people of the
scripture, Jews and Christians.
Like, for example,
if Abdulaziz
salam,
he was a rabbi. If he talks about
issues of the Raib,
we cannot say that he heard it from
the prophet
unless he says
explicitly
that he heard it from the prophet.
But he was just talking
about issues related to the unseen
or the issues of the
the reward
or punishment
that we cannot
we cannot conclude and say he held it
from the because
he was our rabbi.
Maybe this
his verdict or his
opinion was based on what he,
studied and what he came across. The same
thing, Kabul Ahabar.
The same thing,
because he used to read in the books
of the Jews and the Christians.
K.
So the first condition
is not has to be continuous.
If any
ring is missing and a narrator is missing,
we don't accept.
Okay. For example,
the
the saying of the
the tabi is called mursal.
Musal is
tabi. Musal. Marasil. Musal.
So
the mursal is weak hadith. Hadith in Mursal
is a weak hadith.
If it is the saying of the Sahabi
is called mokuf
mokuf.
And the mokuf
of the Sahabi,
if it is related
to
issues of halal and haram and issues of
iman, and if it is not known that
he had access to the books of the
Jews and Christian,
then
it should it will it will be treated
as
that he must have heard it from
the.
So that is a As
of no,
mentioned in his,
It's all
poem in the science of hadith.
He said
So the first condition,
So the he mentioned now the conditions of
accepting the hadith.
What is the definition of
hadith?
Who? Then now he's going to mention the
conditions of
hadith.
So the isnaad is continuous
as I explained.
The second condition.
There is nothing
there is something called.
This narration is.
What is?
Oh, is oddity in English? Oddity, o, double
d I t y, oddity. Odd.
I'll
explain.
So the is continuous.
There is no
There is defect.
Three conditions so far.
So it is related
by Adil.
Just reliable
narrator.
And with he
so he
related and narrated by a reliable,
trustworthy
narrator
from another
reliable, trustworthy
trustworthy
narrator,
Here we have.
So
reliable narrator is
conveying and relating this hadith
until the end of the Sanat.
So now we know there are four conditions
for the hadith Sahih.
The Tusallistanat
continuity of
the Sanat.
To be free from
any shudud or odyssey.
Okay? Shudud in the hadith.
For example,
the Hadith is reported by many, many
reliable
scholars
and narrators,
and they are all imams,
and all of them are set apart.
And then
we find another,
and this hadith
is reported with certain wordings
of the hadith.
Then another narrator
reported
a hadith
with different wordings
or some
additional word words in that hadith,
which is not in line
with this hadith reported by
the narrators who are more reliable
than him.
So we
do not accept this narration. We say it
is oath, it is char. We don't accept
it
Because the majority
reported the hadith,
and they did not mention what he mentioned
in his hadith,
in his narration.
That is called.
Of course, I cannot explain the science of
hadith for you now,
but those who are interested,
they can
go and
read
about the science of hadith.
So we
have continuity of this. It should be free
from
should be free from
defect.
What is the defect?
Oh, the narrator is weak.
His memory is weak,
so we don't accept
his narration because there there is
there is sickness. There's a defect
in the Islam.
And the 4th condition,
that all the narrators are reliable and trustworthy.
So these are
the conditions for accepting
the hadith, which is the Sahih Hadith. I
hope this is clear to the questioner.
It's clear to everybody as well in the
class.
Are wiping the ears and
considered to be sunnah or fart?
Would you mind repeating?
Okay. Wiping the ears
in
is considered to be sunnah or fart?
Ears.
The
you are talking about
or?
No.
Ears. It's wiping the ears and considered
Wiping
the ears?
Yes.
In the hadith,
al In the hadith,
al
which
mean the ears are part of the head.
So the ruling of the head is applied
to the
to the,
to the
age. Okay. And here, I would like to
advise
and share with you
this piece of advice.
When the for
they talk about.
Okay?
They discuss these issues
to know the hakum
to know the hokum.
So that if you, for example,
you
forget a sunnah,
like the basmala, saying basmala,
Will your wudu will be valid or not?
No. The wudu will be valid.
K? But when they say this is rukun
and you miss it, then the wudu will
be invalid.
So Allah says,
when
you intend to play,
Wash your faces.
Why the alcohol? And your hands
up to the elbows, including the elbows.
Once a and
wipe over your heads.
And then you wash your feet
up to the ankles.
This is what the
mentioned.
How about the raising the mouth under the
nostrils?
About wiping the ears?
That's why
the sunnah comes and teaches us.
Right?
So the
he performed the in front of the Sahaba.
He washed his hands,
cleans his mouth. He took water,
sniff it,
then blow it out,
and he took his hands back and forth.
He wipes his ears,
and there are 2 narrations,
fresh water,
not the wetness. And another narration, he wiped
his ears with wetness remained
in his finger. He would put the thrust,
the index finger inside, and the thumb from
outside.
So this how we should make our wudu.
Reformed the wudu as the said.
So do exactly
and make your wudu like him,
So he said,
which means,
normally, you have to understand,
the
the ruling of the whole is also the
ruling of the part. The ruling applied
for the whole is applied to the part.
K?
So the mouth
and the nose are part of the face.
K? So that we
clean them.
We clean them.
The is part of the head.
So the prophet tells him he wiped them.
Ibn Umar,
he used to wash his eyes inside
till he lost his sight and became blind.
Why? Because he understood. Okay. This is part
of the face. This is part of the
face. This is part of the face.
And the puppet watch this watch this watch
this. How about that?
K?
But, of course, this practice is not correct
from him
because
the Sahaba, they
all reproach
it how the prophet performed,
and none of them said he watches
the inside of his eyes. No one.
K?
All the protests, the hadith
of
and all reported that he
washed his face, rinse his mouth, and
wash the nostrils.
He
sucked the water, and then he ejected it,
blow it out,
and he wiped his ear.
They didn't mention that he wiped his
nape,
the the
neck. So wiping your nape the neck is
bitter
is bitter. It's not
sunnah.
It's not sunnah. And I know I know
many of you are doing that.
K. You have to stop practicing this
because that is not
the sunnah. Otherwise,
if you have
if you have knowledge, the prophet did
produce it.
Let us have a look.
Produce
your proof if you are telling the truth
so you don't wipe your navel. Stop doing
that.
When you perform the wudu,
follow the sunnah of the prophet sallallahu alaihi
wa sallam. I hope this is clear to
the questioner.
Sister Sis Hassay
Hadija
Radia Allahu Anha
was a businesswoman
to justify
a woman
working inside the marriage.
Would the honorable Sheikh clarify the ruling of
education
and work for the Muslimah and the deen?
Yes.
Our mother, Khadija,
she had business,
and,
our servant,
I think, is
I forgot the name now.
K.
Used
to go
to Assam,
selling the
buying and selling.
And
as you know, that
he chose the
to
1 year
to sell her
the goods in a sham, so he will
be in charge of
our business.
And he
made a lot of profit,
and
it was the deal was profitable.
So he made a lot,
profit,
and
her servant raised him. And that's why she
proposed,
sent
someone to a woman to,
tell the prophet.
And, you know, the prophet
married Khadid.
Now the second part of the question is
about
women seeking education.
First of all, we have to understand
what do you mean by education,
the education which is beneficial,
the education that will benefit us.
We don't study things that are not beneficial.
We study things that
will bring us closer
to our Lord.
So all these disciplines of knowledge, medicine,
engineering, etcetera,
a woman
when she has to choose
what is suitable
and close to her needs, to her nature,
that is one thing. Second thing, if there
is a necessity
and a need.
3rd
thing, that the environment is Islamic.
What is the benefit
that you study
a particular discipline that
for the sake of argument, like medicine, we
need Muslim doctors,
midwives, midwifery, etcetera.
But in the process, you are going to
lose your dean.
You're going to lose your dean
because it is coeducation,
remixing,
and the environment is immoral.
And you know now what is going on
and what they are teaching.
So you lose your higher, your modesty
because
next to you,
is a castle.
Next to you sitting next to you is
a.
K?
And next to him, his girlfriend,
and you hear them what they are talking
about.
So the environment is corrupt.
It's affecting your iman, affecting your deed.
The most important thing in the life of
the Muslim is Hadeen.
So if he's going to lose her iman,
use her haya,
in that case, he cannot.
No. So we have to create an environment
for our systems.
So the environment is Islamic.
So that's why
you need to
look for the proper and suitable environment for
you.
If you feel that this is going to
affect your deed,
this discipline is going to affect your deed,
you leave it.
And nowadays, the technology in can help
can help. For example,
in I'm talking if it is a Muslim
country,
k, there are
in certain some Muslim countries,
there is no interaction between the opposite *.
So the the woman, they see the lecturer
through the network of the cameras.
So there's no free mixing with the opposite
*
because that is the where the the risk
because nowadays
okay. There are teenagers in the uni,
and they are seeing the
social media.
Everything
is inviting and triggering their desires.
And now he is next to a young
man, very handsome,
and I'm telling you out of experience.
K?
A woman, when she
interacts with men,
she will be influenced. She will be affected.
K. There are cases.
She joined the office
wearing niqab
gloves. K.
Day by day,
the niqab is
removed
on the hijab.
Then
the French started to appear. Your hair is
here.
Little by little,
you could hear her giggling
while you are in the corridor.
Though, when she the 1st day
she stepped in,
decent woman.
This is natural to happen.
So sisters, don't be
brainwashed by the media.
K?
Think about your Islam. Think about your akhirah.
It is it's not a joke.
K? *, fire, or Jannah?
Which one you want? You want the certificate
and go to *,
or you want the Jannah, though you don't
have a certificate?
K?
And the Muslims, they have to work
to create the environment.
Muslim
businessmen.
K?
They should build colleges
for the sisters or only girls
when they come studying medicine, whatever,
etcetera.
I hope this is clear to the question.
Dear Sheikh,
for the beneficial lesson.
Can you clarify who was Abdullah Al Basri
and from which era?
Would you mind repeating?
Who was Abdullah Al Basri?
Hassan al Basri? Yes. Hassan al well, Abdul
Basri. Yes. And from which era?
Hassan al Basri from Tabernin.
The Tabernin is 2nd generation.
K? And, is a hadith called,
and they say the
are not reliable.
Next.
Okay. This is a question that we've had
before.
I'm I don't did they answer that, sir?
A sister is a revert,
and she did shahada, but
she's saying she believed only in the Quran.
I think by time, she will understand, Insha'Allah,
Al Haq and importance of sunnah.
Can she be considered at the moment as
a Muslim?
Absolutely. She's a Muslim because she is ignorant.
And even those who are saying, oh, you
follow the Quran, we don't consider them because
they are
confused. They are confused.
So they have shubuhaat,
doubts.
So that's why in Islam, you don't call
a person, take him out of the vault
of Islam
when his mind is full of doubts.
First of
all, you need to remove all the doubts
from his mind or her mind.
K?
Then
after that, if we have no excuse,
that's different matter,
and it's left to the ulama,
right, to the Muslim
yagiyis and parties
to announce whether he's a Muslim or not.
Our role is to educate the people.
So my advice for this sister, just to
learn Islam, and may Allah
guide you. I mean, next.
Intimidation
lead a Muslim to commit
intimidation, that means,
can have, the
jinn push you,
a Muslim,
to commit shirk?
To be honest,
I didn't.
Oh, right. Okay.
Jin intimidate
Jin intimidation.
Can a jin jin yes. Jin intimidation
lead a Muslim to commit
shirk.
Because he is intimidated
by the jinn and afraid of the jinn,
he commits shirk? Yes.
So the jinn, my dear brothers and sisters,
they're very weak beings.
Don't be intimidated by them or be afraid
of them. The jinn are
very, very
weak beings. They are not that powerful.
Don't you know that when you say, they
run
away?
SubhanAllah.
Protect yourself.
Always maintain.
Read before
you go to sleep.
No shayfang can come close to you. No
shayfang.
This is
this is ceremony of the shaitan himself.
You know, the haveith
of Abu Huraira
There was pile of dates.
So the prophet told Sayedna,
guard, guard, and protect this pile of dates.
Charity
of charity.
So
was guarding at night.
Then he found a man stealing. He helped
him. He said,
let me go.
I have poor family, and that's why I
I did this.
And I promise you I will not do
it again. So I felt pity for him,
and he released him.
In the morning, the prophet said, what did
you do with the the captive your captive,
the prisoner last night?
He said he apologized, and he said he
has poor families. No. No. He lied to
you. He's going to come.
He said, I waited,
and I caught him again.
And he did the same thing, and I
released him.
The post office on the 2nd day.
He said,
I felt
pity for him, and I'd at least let
him go. He said, he was a liar.
He's going to come again.
That night,
Abu Hurayah
had a time.
He said, I will not let you go.
I will not let you go.
Said, listen to me. I'll teach you something.
Come on, and
let me go.
Release me. Let me go.
I'll teach you. When you go to bed,
read.
No shayfang can come close to you.
So he let him go.
Next day, the prophet
asked him, what did he do? He told
the
prophet he did this,
and he told me to read
before I go to sleep,
and they let him go. He said,
prophet
listen to this.
In this, he told you the truth,
though he is a liar.
But here, he told you the truth.
Here, he told you the truth. So the
prophet,
he accepted
what he said as true.
Then he told,
oh,
did you know whom you were talking to?
I said, no. I said, that is Shaytan.
So Abu Huleih was told to read before
going to sleep by Shaytan.
And the prophet, he approved of that, and
he said,
which means if the truth comes
from the shaitan, we accept it.
Leave alone the truth came from a human
being.
Leave alone the truth
was said
by a Muslim.
Nowadays,
if there is a statement which is
said by a Muslim,
and you quote because it is Haqq.
And this Muslim,
he is not on the right
methodology
of Al Hussein or the
Salaf,
but what he said here is hap
so he quoted that,
and you will receive the red card.
The red card will be raised.
You
are deviant.
You are.
You polish
the innovators.
Hello. Hello, guys.
Wake up.
Accept the Haqq from the Shaytan. Okay?
And the Haqq from the Muslim.
Unacceptable.
If the haqq is uttered by the Kaaba,
we accept it
because it is haqq.
And this doesn't mean that I approve
of his methodology
or his way.
That's a different matter.
This
is This is Exaggeration,
extremism, going to extreme.
So here the prophet
he
told Abu Hurayla,
he told you the truth.
Though he was shaitan.
What if the truth now is a Muslim
who say said it?
Muslim.
He plays the 5 prayers.
He faces the qiblah.
You don't want to accept the truth?
Then you are
arrogant.
You're armed with a cat bill
because the prophet when he define arrogance
and quirk,
and the man said, you Rasoolullah,
some of us, he he loves to have
nice garments, nice pair of shoes.
Is this a sign of arrogance?
Was
beautiful,
loves beauty.
Then he gave the definition
of
arrogance applied.
Said,
The the definition of is
to reject the truth.
Oh, who said it?
So I was up. No. No. It must
be wrong. Though it is haqq.
Because it is said by
x person.
So you don't accept it, so you reject
the haqq.
Rejecting the truth.
And
to belittle the people,
to look upon them. And you are here
in ivory towers. You are looking upon the
people. Who are you?
Who are you
to belittle your Muslim brothers and sisters?
The Muslim
the real Muslim
is down to earth and humble.
And the real Muslim,
he will always, always
consider
the rest of the Muslims, every other any
any Muslim is better than himself or herself.
So the my
dear brothers and sisters are weak. So read.
Before you go to sleep, you blow on
your hand and you read
and you wipe your body,
rub your body with your hands,
and you do the same thing. You teach
your children and the small ones. You read,
you blow and read
do that for them.
There's no shaitan.
You see the prophet
said,
when you close your door,
you lock it, say Bismillah.
No. All the in the dunya cannot unlock
the door.
Cannot lock
unlock the door. When you want to remove
your clothes,
say Bismillah.
All the shi'afin, they become blind.
When you enter your house,
say Bismillah
and give salam to your family.
The shi'ateen, they run away.
And they will say, there's no
accommodation for tonight,
neither accommodation nor food.
If you have food in a plate
and you don't have a lid or cover,
put a straw or anything on top of
it and say Bismillah,
and the shayateen cannot
come close to it.
So remove this fear
of the shayateen
or the jinn, etcetera,
from your heart.
Upon Allah. Allah is your protector.
I hope this is clear to the questioner.
Okay. If the period from day 1
to day 3,
there would there was this charge,
and then start drying.
Day 4
day 5 Hold on. No. No. No. No.
Totally dry.
One minute. First of all, my dear brothers
and sister, I have a small request.
Make your questions short to the point.
Short to the point.
Okay. Read the question slowly.
Okay. So the, it's a a question regarding
if this period is now a habit.
Question is about what? About the menses menses
period periods. Men's menses. Okay.
Okay. From day 1 to day 3, there
was discharge.
She she saw the discharge
and then starts drying.
Then day 44
and day 5,
totally finished. But, again,
day 6,
giving black discharge.
And finally, that is the end. But it
they said this happens every month.
I think they just want to know is
that how the habit should be. That's a
habit.
Take that as a normal period.
That'll be 2, 3, 4, 5,
6, sixties.
To be honest, I didn't get to the
whole thing, but if I just keep guessing,
normally
and then the question I can ask for
clarification if I didn't answer her question.
First of
all, advice
piece of advice to the sisters.
You know the type,
the of blood of the menses,
the menstrual blood. You know it.
Black
vaginal
associated
with
backache,
pain,
change in the mood, etcetera.
So that is the color of the blood.
So
when you get that,
this is your period.
You leave
the salah and the
and the intimacy
until you are clean,
which means
the blood
the flow of blood sees, stopped,
and
now you can see
only whitish fluid.
As I just said, as white as the
silver
because
the uterus will start to secrete
this fluid white, very transparent.
That is known as alcustol, but you got
the white sign.
Then take a shower
and start to pay it.
And here, I would like to
add something regarding the.
Let's say now
you get free
time. Kind of.
How many players we have to make?
Prayer only
or?
The majority of the scholars are saying you
play and,
and not many of the Sahaba hold this
opinion.
Because to them,
when there is a necessity,
can be delayed to Asad time or Maghrib
to Isha time.
So they say then she has to play
and Asr.
Imam
and our Sheikh,
and
others, they hold the opinion now.
No need for her to play because
when
the time of Dua was due, she was
not clean.
She only became clean,
and the everything,
she saw the sign of purity on the
asset type.
So only she has to play the
asset type asset player only.
Okay?
Keep this in mind.
And if you want to be in the
safe side,
then
pray.
You prayed.
No harm.
But here also, there is something else.
Sister, they have to keep this in mind.
You became clean after time,
but you did not rush.
Okay. You became clean the time,
at the end of the time.
Or there was sufficient time for you to
take a shower and pray Dhoth.
But you kept procrastinating.
So by the time you finish taking a
shower, washing your hair, etcetera, it is.
In this case, you have to you have
to
pay dhol and. You have to
because you became clean
during the time when the time
was enough for you to rush and take
a shower and pray.
So in this case, you have to pray
and the to get
a shower.
Now
so you don't rush and take a shower
before you see the sign of pure,
purity.
The women at the time of Aisha, they
would send
pieces of cottons.
So one of them would take take piece
of cotton, soak it with the discharge, and
send it to Aisha, the expert.
And Aisha would tell them, wait until you
see the sign of the purity.
So you saw the sign of purity,
then your period is over. You take a
shower, etcetera.
After the seeing the sign of purity,
you saw something,
flow,
colored,
muddy.
You just ignore it.
Neglect it.
As Muaddi has said,
We would not consider
the yellowness,
this child, or the yellowness,
or muddy one,
anything. We just neglect it,
and you keep praying, etcetera.
Now some women, they don't see this sign
of purity. They don't see it.
They become dry
dry.
So that's how she knows that now she
is clean.
K? So in that case,
when you see that you are dry and
nothing there,
take a shower and train.
K?
Some women buy
the number of days.
K.
So you know your days.
Okay.
And this is how you this day, you
are clean.
Sometimes
the period can
increase
can increase.
So as long as you are bleeding,
okay, your period 7 days now to became
8 days or 9 days. So you carry
on.
Constitution it as your,
menstrual cycle until you are
sure you are clean.
What is the maximum?
2 weeks.
The maximum. If after 2 weeks, it's still
there,
the bleeding,
then it will be treated as.
Take a shower and pray.
K?
So I hope that I answered the
question of the sister.
If I didn't answer, she has the right
to
make her question precise,
to the point,
and
I'll manage to answer it.
Next.
I'm sure all the sisters have benefited from
that.
That was the final question,
That was the final question? Yes. Yes.
And before I conclude,
my dear
sisters,
you should know
the issues related to to you as women.
So study,
Get some books and learn and and master
this matter.
Know it.
So then you will not come and ask
a man. You know, we want a sister
to answer the questions of the sister
other than a sister picking the phone and
asking a man.
So you should have a library at home,
and you should have the books that are
essential for you
from Tahara, issues related to
the women's issues.
Because this issue of
the high end menses,
Imam Sheikh Miloseim
says, this is
an ocean without charge,
sea that has no charge.
Because
difference in different
cases,
this woman her opinion is like this, and
this woman her opinion is like that.
So you should know
these issues there
are related to you,
May Allah
grant us the and the understanding of our
deen, and may Allah
bless you with the beneficial
knowledge of our righteous needs.
May Allah
forgive us our faults
and mistakes and ignorance, and may Allah bless
us with the beneficial knowledge of our deeds.
May Allah
keep us remain
steadfast on this beautiful deen till we meet
Allah and find him pleased with all of
us, and
may Allah
unite
our unite our hearts in the heart.
All of you, my dear brothers and sisters,
immensely for your patience and attendance.
May Allah bless you, bless your family.
May Allah elevate your status of this word
and
until we meet
in the coming session,
I leave you in Allah's company.