Salem Al Amry – Lesson 74 Weekly Class Virtues of Islam
AI: Summary ©
The importance of understanding the meaning of words and phrases in English, particularly in relation to President Trump's use of the term "roaring lion" to describe the image of a lion. The speakers stress the need for clarity and precision in interpreting words and phrases, as it is crucial for communication. The importance of learning Arabic language and different patterns of speech to understand the meaning of famous consulted bullet points is emphasized, and the need to be mindful of the language and its diversity. The importance of learning the Arabic language and different patterns of speech to understand the meaning of famous consulted bullet points is emphasized, and the need to be prepared to show one's face and not show anything unnecessarily. The speakers also advise parents to support their children with financial support and not let them breastfeed their children.
AI: Summary ©
Covering
the virtues of Islam by Mohammed bin Abu
Luwahab, Mahmoud Ali.
Elaborating on this further will be Sheikh. And
just a quick reminder, please take your notes,
listen attentively,
and send your questions to me over the
course of the lesson.
With that said, Sheikh, if you could take
My dear brothers and sisters in Islam,
today is our weekly class,
virtues of Islam.
In the last session, we
sessions rather, we were talking about the wheel
and the meaning of the wheel.
Linguistically and technically.
The
means
the,
and that's how
the salaf used it.
And before that, we mentioned and went through
the
or or the context
that
the basic rule
in any language
in any tongue,
fundamental rule
that people communicate
and their
conversations
should be taken literally
because that is actually
the hassle, the basic.
When people talk, they talk
in the literal sense.
Give me glass of water
means glass of water, not glass of milk.
No. I meant milk. You didn't say milk.
You said water.
You see?
So the clarity will not be there
if we
render
or translate or interpret,
people's
words,
metaphorically,
then we'll not be able to communicate.
That's why
people's statement should be taken literally.
Words should be taken and understood literally.
Unless and until
the text itself
lends itself,
the text itself
lends itself
to be rendered,
to be understood
allegorically or metaphorically.
And there are
indicators,
keywords
in the sentence
that tell you
that
the speaker
is talking
metaphorically.
Not so don't
take his words literally.
So this
is basic rule. We have to
understand and abide by.
Otherwise, we'll not be able to
understand each other and communicate.
See. That's why
when
the those who are working as interpreters
for
presidents and for pay.
When
a president
visits another country, he has his own interpreter
who is bilingual.
He knows
the language of the president. That is his
mother tongue,
and he knows the other language in which
he's going to
translate.
So the
professional
interpreter is the one who mastered both tongues,
his mother tongue and the language that he's
going to
translate
into.
And he has to be very precise
because any mistake,
k, this is going to be
an issue between countries.
So if
the a president said something in his mother
tongue and expression, which is used
metaphorically,
the interpreter should be able to find what
is equivalent to it in the other tongue,
in the other language.
K?
Now
in the absence of the so
if there are no indicators,
no key words,
then things should be understood
in the literal sense.
But if there are keywords,
there are indicators,
then
we have to
understand it
categorically.
And
many times I mentioned this example, if I
say,
I met a lion
today.
K.
And we had a cup of tea,
and the conversations
went
smoothly.
We understood each other.
Our views were
the same.
So you know what I'm talking about.
I know what else I'm talking about. I'm
not talking about a lion,
an animal that is in the zoo or
in
the wilderness, in the forest,
the king of the
forest. I'm not talking about that animal. I'm
talking about
a real human being because we had cup
of tea and conversations,
and the conversation went smoothly and etcetera.
Our views were the same,
so you know that I'm talking metaphorically.
You cannot sit with a lion and have
a cup of tea.
K?
So there are this keyword,
cup of tea,
sensations,
views, changing view views, etcetera,
ideas.
But if I say now,
this morning, I saw a lion.
It
was roaring, k, on the main road,
and the police are trying
to catch it.
So
here,
you will understand that I'm talking about an
animal,
k,
on the motorway.
People are fighting.
So, you know, this
animal managed to come out to escape from
the zoo.
So the text itself will tell you.
But in the absence of Parina, the context,
you have to understand the text in the
literal
sense.
And we mentioned the different we went through
the different types of.
The the context that can be understood
conventionally,
according to the convention,
according to the habits, according to the customs,
k, of the community.
So the text has to be understood in
that way,
or sometimes it can be
it should be understood in the religious context.
K.
If a father says to his son,
did you pray?
So here,
did you pray?
So here,
the has to be understood in the context,
religious context.
The prayer here, that means, did you play?
It should not be taken, oh, did you
make dua? No.
The father is asking his son
to
if he played or not.
Okay?
So we have to understand it in that
context.
If
as said to Haman,
Oh, Haman, construct for me a tall building.
So here, it has to be understood
in the
conventional way, in the customary way,
traditionally way
that
what's pharaoh meant
or Haman
command
the masons,
okay, to construct
a building,
tall building.
So he's not commanding
Haman.
You yourself go and make the bricks and
start laying the bricks.
No.
Because Haman is not
a bricklayer.
This is known.
Just when
a president or a king or a queen
tells the minister of housing,
oh, this is a nice spot. This is
a nice area.
Okay. So we we will build residential,
buildings here,
housing complex here.
So
take this project.
You are addressing the minister of housing or
housing.
Now is the minister of housing is the
one who's going to construct,
But this is an assignment was given to
him. Assign.
Okay. So
he will ask for the budget,
and then they will
ask the
construction companies to give quotations,
and they went through the tendering,
and the one that offered the
the lowest price will get the the the
the project.
And then the construction company is the one
who's going to construct
this and execute this project,
not the minister himself.
So the
here,
conventional,
customary,
according to the custom, the tradition.
Minister doesn't want to build
buildings
by
himself.
Always can be rational, like, when
the
children of
told their father,
ask the village
and the Taliban,
which we came along with.
So what they meant
telling their father, ask the village
and ask the caravan.
What they meant by that? Did they mean
by that?
Ask the buildings,
dwellings,
or the animals,
the houses, the camels? No.
They meant ask the people
in the city and ask the people
who own the car park.
They will tell you the truth.
It's this is clear.
K? Because it's impossible to go and ask,
start asking the buildings,
the walls.
The walls will not answer,
but ask those who are living within the
walls.
I'm just
recapping
because
to be honest with you, I don't know,
really.
I have a dream
that you become students of knowledge. That is
my dream.
But are you taking it seriously and fulfill
this dream and this wish or not? I
don't know.
Whether if you are taking
this journey
of seeking knowledge seriously
and you are taking notes and revising your
notes and sharing the knowledge, and that is
the secret. If you want to return the
knowledge is to share it with others,
their family, with their friends, etcetera.
So
this ayah was a little career. That's why
it is very important to know the Arabic
language
and to know the different patterns
and styles of speech
and how the Arabs talk.
And if you recall,
we mentioned that
when
the Arab poet
before Islam
entered
in his,
and I told you what's the meaning of
famous poems
known
by poets before Islam.
There are 10
famous poems,
And this is one of them
by this
the
hero of the Arabs before Islam,
the
from the tribe of where
he said
in his poem,
talking to his,
cousin
female cousin,
Abla,
whom
he
he laughed
too much.
He left he fell in her in in
love with her,
wanted to marry her,
but he
mentioned her in some of his poems.
And it was
a taboo
among the Arabs
that you mentioned
the woman that you want to marry in
your poems.
So his uncle punished him and told him
he will never
have her hand.
Anyway,
he said,
So he's asking his
cousin, Abla,
by
raising this question.
Why don't you
ask the hostage? Literally,
the hostage. What what he meant? The horsemen.
The men who are on the back of
the hostage. The horsemen.
If you want to know your cousin
who Anzalah is,
ask the fighters.
Ask the knights
about me
if you don't know me.
Means
those on the back of
the the horsemen, not to go and ask
the animals, the hostage.
This is a known pattern of speech.
The understand
is asking his cousin to ask the horsemen.
So similarly in the ayah,
where the Quran came in the tongue of
the Arabs.
Means
ask the people of the village.
See? If you understand Arabic, then the Quran
is
clear to you.
But if you're Arabic,
you go onto
the dictionary and see what is the meaning
of that word,
or you go to the Google and do
translation.
Do not work.
You have to understand the tongue
as the Arabs
understand it. And as the Arabs talk, and
you need to know the diversity
of the different usages
and sires
the Arabs use.
Oh, daughter of Malik,
why don't you ask the horsemen?
Or have you asked the horsemen about me?
If you are ignorant,
if you are ignorant,
you don't know about me,
So ask the horsemen. They will tell you.
If you want to know about me,
ask the horsemen, and they will tell you
the following.
You will be informed
and told.
Those who witness
the battle,
the fight.
Those who witnessed the,
the battle.
I jumped over
the
the death and the danger.
I'm looking for death. I'm not scared.
I jumped over it.
I encompass it.
I encirculate.
When
the
the battle and the fight at its peak,
I jumped over it.
I immerse myself
into
the heart of the battle in the battlefield.
To defeating my enemies,
I ref I refrain.
K. I refrain from collecting
the
spoils, the booty.
I'm not interested in that,
in the spoils,
the
swords and how and armors and
of the enemies
who were killed.
Others,
they dismount and start collecting things.
No.
Your cousin, he refrains from that.
So here,
this wind
ask the village. It's clear. Ask the people
of the village.
So my dear brothers and sisters,
we went through that.
So it has there must be a barina.
There's no barina.
The text has to be understood
literally.
Sometimes the
should be understood from the text itself,
from the structure, the syntax of the sentence.
For example,
if a man
chose another man, go and buy a heater
for us, heater,
because it is winter, very cold.
So he said, go to the market, this
is the money, and buy us a heater.
We want to warm ourselves.
If the one who was asked
went and he didn't come back,
And he came in summer summer,
and he said, this is the heater you
asked for.
This is the heater you asked me to
buy for you.
What do you think the reaction will be?
He will be sad.
The heater will be thrown in his face.
He bring me a heater in summer.
When I asked you to buy the heater,
you know what I meant.
You know what I meant.
K?
Don't need it in summer. I need it
in winter.
Or,
again, another example, all these things we went
through.
If
a man was invited and he told his
host,
by God, by Allah, you will not eat
meat in your home.
Will not eat meat.
What he meant,
he didn't want to bother the host and
to go and
this is known among the
Arabs. Still this I hope that we we
we maintain it. The
the quality of university
still there.
A guest comes,
we have to slaughter
an animal for him.
This is
by default.
By default.
And this is we consider
it right of the of the guest.
So this
guest doesn't want to bother his,
the host, and he knew what he was
going to do. He said,
I'm not going to eat meat in your
home.
That means don't go and slaughter an animal
for me.
Now
so the host, okay, because he
he,
swore by Allah. So he respected that.
So they cooked fish,
not meat, fish for him.
Can he eat
fish?
You said he will not eat meat.
Can he eat fish?
No fish is meat.
The answer, yes.
And no need for him to make a
father.
Because
when he said, I I'm not going to
eat meat, he meant
the flesh of
he meant
the
mutton
or meat of camels or cows.
That's what he meant. Not fish.
Because that is how
people understand.
When they say fish,
they don't mean meat.
Though,
linguistically,
in the language, it is meat.
K?
So
these are the different types
of marina. We went through that.
I'm just
reminding you.
So now
today's
topic,
the will,
according
to
the Halaf's convention
or the Halaf terminology,
Halaf.
So we have the salaf,
and we have the calaf.
The salaf are the 3 generations.
Sahaba, Tabirin, Tabirin, Tabirin.
Those who came after them, they are called
Khalaf,
Al Khalaf.
The side of us,
the past predecessors.
Those who came after them and they followed
them, and
they are. And they say they used to
say,
The best of the,
the
of the best of the.
Those who preceded them.
For example,
you you might come across this this
expression.
If someone passed away
and his children
are following the footsteps of of their father
and their and righteous,
they will say,
What a nice child.
Best for
the best.
And you have to differentiate
between
and
and
then
on the lam. And and
on
the lam.
Oh, the meaning is totally
different.
The highest
evil generation,
with
sukoon.
Khalafan.
Khalafan.
Khalaf.
Who followed
the
Shahawad,
desires,
lust, and lost the prayer,
neglected the salawad, halaf.
So halaf is different from halaf.
So now
the halaf
here
that we are going to talk,
their methodology
some of the halaf
carried on following the methodology of the salaf,
and some,
they deviated,
like deviant sects,
etcetera.
So the
we'll according to their convention,
according to their,
terminology,
jargon,
they said
that rejection
of the apparent meaning of the text
because there is another text which conveys the
meaning with more details,
or there is palina.
Here,
if there is
that gives more information and more details about
the text,
k,
that can be
also accepted.
That just can be accepted.
But in the absence of
the the absence of the
and I explained what is,
the
text has to be understood literally,
not metaphorically
or allegorically,
but in the presence of the that
is acceptable,
and we gave examples.
And here, I would like also to draw
your attention
that
this word, wheel, is also misused.
They call
something
tawil when it is not tawil.
It is actually
tahareef
tahareef.
You are misconstruing
the text,
and you are giving
a meaning that is totally
rejected and unacceptable.
And this is the
what they
they call it,
which is
that the real meaning of it
is used by the
the botanese,
the botania,
the deviant texts
in the history of Islam,
like the assassins,
like the
and etcetera.
For example, if you in some books of
the
the are the ones who are rejecting
Abu Bakr and Omar and Usman
and, saying, oh, the Sahaba are,
became after
the death of the prophet,
which is, actually. This Quran is is not
complete, etcetera,
which means that all the Muslims are to
them because
Islam reached the Muslims through the Sahaba. So
if all the Sahaba, they became
disbelievers,
except Ali and Al Muqaddad
and,
handful,
the rest, they become disbelievers.
That means
all the Muslims are disbelievers because Islam received
them through disbelief.
They don't know actually what was coming out
of the hedge.
How could a handful,
of the Sahara
the empire of Persia and the empire of
the,
present times?
Personal. So the majority, the bulk of the
Sahaba and the Muslims are the ones who
quote
the rejections of truth and spread Islam, and
Islam reached us through them.
K? So
in some of the books of the, they
are saying,
as you know,
to slaughter a cow.
Cow.
They said the cow is
Aisha.
The cow is Aisha
of the law.
That is you see, the harif.
K? Cannot call that tawil.
So the definition of the tawil according to
the
the halafs
convention is the rejection,
k,
of.
K. Or deferring
or
substituting
the
apparent meaning of the text
because there is another text
that explains it
and conveys the meaning
of this word, which is
a bit
ambiguous or vague, so it is detailed
in another place.
And now we'll go through some examples.
In the hadith,
as you know, the
By the way, the definition that, I just
mentioned
is mentioned
in. K?
Volume number 3, pay 500 99.
In the authentic hadith,
the prophet
said,
3 times.
So here, the prophet
said,
By Allah, he does not believe. He does
not believe. He does not believe.
Whose neighbor is not safe from his evil.
Your neighbor
is not safe.
You keep
hurting, bothering, disturbing your neighbor.
So here, three times.
So here, this hadith,
does it negate
the belief, the iman, of a person?
In other words,
does this mean the one who
bothers and disturbs and annoys his neighbor
is a kafir? He's not a Muslim?
Why I'm saying this?
Because the,
they understood things like this.
They took such a hadith
literally
and neglected the the rest of the hadith,
and they consider
anyone who commits
Kabira
major sin,
he is not a Muslim. He's a
He's a So if one drinks alcohol, he's
1 commits,
he's 1 commits theft,
he's
So
they're really they're happy now.
And they overlooked and ignored the other
with the,
he
stoned
those who committed
and then performed janazir prayer and make dua
for them.
And he cut the hands of those who
committed theft. He didn't kill them.
And if you read in the Quran,
k,
the rulings are different.
The rulings for someone
but the rules for someone who committed medicine
is not capital punishment
apart from the
deliberate and intentional
murder or killing
or apostasy.
Although someone commits major sin is a Muslim,
Passive.
Sinner.
Even if he died while
committing major sin, someone dies while committing zina.
He's a Muslim.
Someone
died in the pub
while he was drinking alcohol.
He's a Muslim.
We give him the burial.
We bury him the Muslim graveyards,
and we perform
janaza prayer. His wife has to go through
the waiting period. His children will inherit him,
etcetera.
He's a Muslim.
So the belief of the
one who commits a major sin, it's not
a it's
not
a because they are
clearly.
And Allah
said,
Allah said,
So Allah made it clear that the only
sin that he will not forgive is the
shirk.
Anything less than the shirk, he forgives
to whom he wills.
And Allah
Allah does not forgive
associating partner with him, and he forgives
any other sin to whom he works.
So
committing major sins,
So the one who died while
committing haram,
we leave the message to Allah. It's not
our business.
We
wash his body, burial,
janaza,
shrouding,
and burying him in the Muslim graveyard, and
make the offer.
It's up to Allah to forgive him or
to
punish him.
At the time of the prophet
there was a man
killed himself
killed himself.
The prophet
told the Sahaba,
He didn't
perform for him. He didn't
attend the funeral prayer as a punishment for
him, and that is a great punishment.
And there's also warning for the rest of
the
community
that if someone commits,
suicide or killed himself,
this what will happen to him. But he
told the Muslims,
so the Sahaba,
they
perform,
which means he was Muslim, though he killed
himself.
So the one who kills himself
is not a.
Yes. The punishment that awaits him
ahead of him, if Allah
doesn't forgive him,
so severe
and so
scary.
But this is
up to
Allah
whether to forgive or to punish.
So
this hadith
should be understood in the light of the
rest of
the Hadith and the.
I was said
to
him, but
he
never want. So
if 2 groups of Muslims
fight one another,
so bring reconciliation.
Bring them together.
You learn what we need in spite of
the fighting.
Allah calls them, though they are fighting.
So the the the fight between Muslims,
that will not make them kufar or disbelievers
because Allah called them
believers.
We know what we need.
So
when you read the hadith of the Al
Jabali Muslim, and he will say
when 2 Muslims
meet one another, both the one the killer
and the one who was killed in the
hellfire.
And when the Sahaba asked,
the killer we can understand. What about the
one who's who was killed?
Why should he go to the hellfire? The
prophet
said,
he was keen to kill his
brother, but he didn't get the chance.
So that hadith
doesn't mean that they are.
That is Waid. Remember
Waid and Waid and the difference?
This is Waid threatening.
Allah's threatening threat,
not a promise.
The wad is a promise. Wad is a
threat.
And
fulfill that threat or forgive.
So that is a threat. Allah's threatening us.
Doesn't mean that they will definitely
go to the hellfire.
K?
So this hadith,
we should understand it in the in the
light of the rest
of the hadith.
So here, we know the prophet said,
He's not a believer. He's not a believer.
He's not a believer. He's not a believer.
Or he doesn't believe. He doesn't believe. He
doesn't believe.
One whose neighbor is not saved from his
evil. So here,
the negation is for the complete iman
or the perfect iman.
That means he's not a believer. That means
he's not a true, perfect,
practicing believer.
If he's a true believer and
perfect believer,
he
would not bother his neighbor because he knows
that his neighbor has rights over him.
Just for example,
if you have a child,
your son or your dojo,
and who is not kind to you or
dutiful
dutiful to you, obedient to you.
So you say, you are not my son.
You are not my daughter.
What does it mean?
Are you negating
that
she is your biological
daughter,
or
he is your biological
son?
Definitely not.
K?
So if a father is telling his son,
you are not my son,
is he insinuating
that this child is
a legitimate child?
No.
But what he meant,
you are not
the child I expect.
You are not the child
that you'd
be because you misbehave.
The child I expect is the one who
will take care of me, who will
be kind to me, respect me,
be dutiful to me. That is the child
I
was dreaming and expecting and looking for, not
you.
But in that sense, it has to be
understood.
So when you say, you are not my
son.
So here, he's not a believer. He's not
the believer that should be the he is
not fulfilling the qualities
of the true
believer. He's not.
K. So
it has to be understood
that,
again, the Karina, the context
in the light of the rest of the,
text and the proofs.
And my dear brothers and sisters, my advice
for you when you are studying,
any issue,
you need to get all the proofs,
correct, compile them, all the about this particular
issue.
For example,
you are studying.
K.
So
open the books of hadith and
collect all the hadith and
with them in front of you.
K?
And then
to all the Hadith out in front of
you,
then you check the authenticity of these Hadith.
Oh, this Hadith is weak. Okay. We'll keep
it aside.
Then I will keep only the authentic Hadith.
K?
Then when I am studying this, this is
advanced level, of course,
of students of knowledge.
Now
I because now I'm studying
advanced level, which you will call comparative
where you'll study
the 4 schools, what,
Hanabila,
Hanab.
And what are the proofs each one?
Oh, this is cool. This is their evidence,
but this hadith is weak.
And this is cool. This is their evidence,
and it is authentic hadith.
So the one who
based his
verdict and his issue and argument on on
authentic hadith,
okay, should be accepted.
And the one who based it on a
weak hadith,
okay, that opinion
can be
should not be accepted.
Though,
because you see, sometimes,
not all the,
the
is
a scholar of hadith.
So
he
builds his
his judgment on a weak hadith.
K?
For example,
Imam Malik is a Mujadis
and Faqih.
Imam Ahmad, Mujadis, and Faqih.
So
they are masters of both.
Imam Shavri used to tell Imam Ahmed
or Ahmed.
If you come across an a hadith that
is authentic according to you, send it to
me because
you are the expert in hadith.
So
so you need to correct all the proofs
and the Hadid
on
any particular issue.
So then you get you get the full
picture.
You get the full picture.
So the same thing here when you are
discussing issues of iman,
and things like that. You have to collect
all.
Otherwise, you will go astray like just the
the the did.
K?
Take such narration
and say, okay. Here.
The prophet
is negating that iman,
so disturbing the neighbors is.
Major sin is.
And they didn't differentiate
also between the hadith of and
because
the prophet described that that
they read the Quran, but it doesn't rise
above their
throats,
which means they don't understand it.
They were not
They were not,
scholars,
people of knowledge.
So a hadith that are worried,
they consider them as like.
Allah doesn't break the promise.
Yes.
But not
the Wade.
Wade, he can forgive
the threat
because Allah is the most kind, the most
merciful.
The,
in the Hadith,
and Allah wrote in a book on the
throne with him. My mercy precedes my anger.
My mercy overcomes my anger.
Glory be to him,
exalted.
He loves us more than our mothers,
so he forgives.
So the threat
is not like
the promise.
Threat
is not like
1 promise.
Allah promise, Allah doesn't break his promise. That's
different.
Is different.
They give an example.
If
a a father got angry with his son,
and he wanted to beat
his son and the child run away,
And the father was boiling, and he said,
by Allah, I will break your neck.
I will break your neck
when I catch you.
And
a man was sitting with him. He heard
that.
You know, the child
when roaming in the neighborhood
and came back.
The father cooled down.
As a matter of fact, if the child
didn't come back, the father will get worried
and start searching for his child,
worried
because of this
love, the fatherly love.
And he might cry
when he finds his son and hug him,
not breaking his neck.
But when he said that, he was angry
and he was threatening.
Waved, not what.
So child came back, and that's what children
do. And,
they come back.
And he entered,
opened the door,
stealthily,
went inside.
So the one who was sitting with his
father, he spotted and saw the boy. He
said, hey. Hey. Hey. The boy came back,
and you said you're going to break his
neck. Get him and break his neck.
The father will look at him and say,
you shut up,
idiot.
Don't understand.
You want me to
re break the neck of my son?
I was threatening him.
That's it.
K? So imagine
this is the feeling of the father.
How about the one who created the father?
And who is more kind and merciful
than our fathers
and mothers?
So keep this in mind, my dear brothers
and sisters.
There's a difference between the worried,
threatening, and many, many hadith
are falling under that category,
and this hadith is one of them.
So you have to
understand it in the light of the rest
of the
the Hadid.
Another Hadid, when the prophet
said,
k?
According to the
the deviant
and the erroneous
understanding
of the the.
If you commit a major sin,
you are not a Muslim.
So here, the prophet
is saying,
no backbiter
will enter the agenda,
Not a civil
civil, the one who civils and cuts,
not a civil
of a womb,
one who cuts the ties
of his womb, heath and kin.
Does this mean
first of all, I am asking now you
to find whether you understood the.
Is this or?
Is this?
Is
this?
Is this hadith?
Is
it
threatening, a threat, or a promise?
Definitely, it is.
Threatening. Allah's threatening us.
So one who commits back
backbiting or backbite anyone, he's not a. He's
a sinner.
Same one who severs
the ties of his womb.
He's not a. He's a Muslim.
This is a threat. So
keep always the hadith
in your mind like that. However, now I
remembered one thing.
There are hadith of
when we are,
teaching them and study circles, etcetera.
Yes. We explain.
These are hadith, etcetera,
so people will not misunderstand
them and misapply
them.
But if I am exhorting
and,
reminding people,
for example, giving a speech
on Friday prayer or
any other occasion,
and they want the people to be scared
in that particular
position
and
place.
I will just quote the Hadith
and keep repeating, repeating
to scare them to death
so that they will have this impact
on their hearts.
Because that is the purpose of this uhadi,
to threaten.
It's not why is that you come on
Friday
and you start
explaining this hadith, this only and not this.
So the people who are committing such sins,
they relax.
No.
It is wrong
to do that.
That
particular situation
requires
no explanation.
The hadith, they have to be
related,
conveyed to them,
mentioned to them forcefully
to scare them to death
so that they will refrain
from doing
such evil deeds.
Keep this in mind.
Another hadi.
The
said,
Abba
Allahu.
Allah has used to grant his forgiveness to
the killer of a believer.
You killed the believer.
Allah will not forgive him.
Again,
the same
category because Allah said,
Allah.
So Allah made it clear. The sin that
he will not forget is the shirk.
Certainly, most certainly,
verily,
Allah
will not forgive
associating
anyone with him.
And he forgives.
What is less than shirk?
To whom he wears.
So all these narrations when you come across,
they are
a hadith of.
But if you are quoting this a hadith
in a talk or
Friday
sermon,
you don't interpret them.
You
just mention them forcefully
so that people was afraid
while committing
such
sins.
Keep us away from all sins,
major and minor,
to save us from all types of. May
Allah
keep us remain on this beautiful deed until
we meet Allah and find him please with
all of us, Ameen, and may Allah
bless us with the
beneficial knowledge of righteous deeds, and may Allah
forgive us our faults and mistakes and ignorance.
And may Allah
unite our
and unites our heart
on the
and may Allah reward all of you, my
dear brothers and sisters,
immensely for your patience and attendance.
With your permission, I would like to move
on to the question and answer. Should I
recite the first question for
you? Should I read the first session, question
for you, Sheikh?
Just bear forward it to me.
So the first question is
Did you post it?
Sending it to you now.
Okay. Ask the question.
How does a woman deal with her brother
imposing jahul pots on of the culture on
her? She has tried to explain to him,
but he continues his behavior.
I'm waiting for the question.
Sister Todiba
is sending it to you.
Not you.
Not today. No. But last time, you said
you want to send the question to yourself.
Yes. But it was a difficult
Okay. I can find it. No issue. No
issue. No
issue.
K. How does a woman deal with her
brother imposing
parts of the culture on her?
She has tried explaining to him, and he
continues his behavior.
Patience.
K.
The patience, and,
of course, you don't accept whatever he's he's
asking you to do.
K. Because he's asking you to do something
wrong.
You don't obey. You don't obey.
K?
But at the same time, you
ex have
to make a dua for him. May Allah
guide him.
And,
if for example,
he is playing music,
just leave.
Or if he's trying to show you something,
which is halal, don't watch
it. Don't see it.
Leave.
So
and ask Allah
to protect you from his evil.
And, make no offer him. May Allah
guide him, and may Allah
save you from his.
Amin.
Next question, please.
Amin, what is your advice on overcoming
divorce?
What is your advice on overcoming divorce?
What's your advice
on
overcoming divorce? What the questioner wants to say?
What is this?
What the questioner is trying to say? What
what does he mean or she means?
I will ask to clarify. In the meantime,
we can, move on to a different question.
What does he advise on overcoming divorce?
If you mean
you see, this is the the,
the problem that the the question I wanted
is not self explanatory. It's not clear. So
I have to just guess,
and they should not do that, guessing.
So the so why? Because if I guess,
I might give the wrong answer.
So okay. What is your advice on overcoming
divorce?
K. What do you mean by overcoming divorce?
The the husband, when he,
pronounced the the
he was angry, and he was,
overcome by his anger, and he could not
control his anger, etcetera,
or something else.
Is that what you meant?
The, they,
classified
and especially
Sheikh Bilbaozrah in his
beautiful book,
and, of course, this is mentioned in the
books of the.
The
the
3 types or three levels of anger
anger.
The first level
and the issues of Talaq, we don't answer
here.
Issues of Talaq should be only addressed
by the local
imam or party in your area,
not online.
I'm just giving you guidelines.
So
so the first level of anger,
some people when they get angry,
they just become insane,
Mad.
And they get angry.
And
they don't know what
what is coming out and what they are
saying. They don't know.
So when he cools down and
his wife tells him you divorced me, say,
shut up.
You're kidding.
Can I divorce you?
Tell him,
why Allah,
you divorced me. You say it. You said
it.
I
said, no. No. I didn't.
He couldn't recall.
Some people when they get angry and maybe
some of you, they have seen people when
they get angry.
They are shivering shivering.
So this level of anger, someone pronounced the
talah, the talah will be
invalid.
That's what Sheikh Mohammed mentioned in his book
of the, verdicts
on. 2nd level,
he couldn't remember
that he pronounced,
but he couldn't control himself.
He was very angry. And, you know, you
know,
women
really
wants assistance.
Women, they can make you go banana.
Life you not.
K.
So he was so angry,
and she was provoking him. This is what
women do.
And then after,
the man pronounced as a lot, he was
burst into tears, crying.
Though before, she's
challenging the man.
He's trying to cool down, and she is
in front of him, like Shaikhang.
If you are a man, just divorce me.
I don't want to live with you.
That's why the best thing about us
is to leave.
Don't stay at home when you you are
that angry. Leave.
Leave her behind shouting and crying,
and she might turn after you. Come back,
oh coward.
Or maybe she will
hold you. Push her back and go. Leave
till things cool down.
Don't come to her level
because the shaitan is there.
Shame on you. See what she's doing.
She's challenging
your manhood.
She's telling you if you are a man,
because he wants you to say the talab.
So the second level of talab,
you are angry.
You couldn't control yourself, but you remember that,
yes, you pronounce talaq. So Sheikh Minh Badri
said, and this level also,
the talaq will be invalid.
The 3rd level,
yes, you are angry. No man will divorce
his wife while they are,
having tea in the afternoon,
joking. And you know what? You know, darling,
you are divorced.
No man will do that.
Always,
takes place when
they are angry.
But this level of anger is controllable.
He could control it,
and he divorced her. So this third level
is valid
is valid.
So
if that what the questioner
meant,
I gave you what's
the guidelines
and
what mentioned in his book.
If
the questioner meant something else,
please
give more details.
Give more details.
Yes.
Next question.
Please tell us what is Betel Mamur.
I think there's a question came before that.
Apologies.
A sister
who is divorced has no children of her
own and wants to take in an orphan.
His parents are alive, but not capable to
look after him. The boy is 6, and
if she won't take him, the non Muslims
will eventually raise him their way and not
Islamic. Do you recommend her to do it?
And at what age does she have to
cover her aura in front of him?
The. The question is saying to take an
orphan,
and his parents are alive. So he's not
an.
He's not an.
K. The is the one
who a child
still below the age of puberty, and he
lost his father, not his mother.
He lost his father, not his mother.
Child who lost his mother,
okay, we are talking about the technical definition
of 18.
For the human beings, the one who lost
his father. For the animals,
the one lost its mother.
So you say his parents are alive,
but financially, they cannot look after him.
So he's not yet here. The biological
parents are there,
and the boy is 6 years.
So here,
my advice is
that if the parents
okay.
If just again, I am just trying to
read between the line because you say, the
boy is 6 years old, and if he
wants take him, the non Muslims eventually
raise him their way, which means
the child is Muslim.
His parents are Muslims,
or maybe a child is not Muslim.
K.
We'll take
if the parents are Muslim, then the best
thing is a child to be raised by
his parents, and do we just
support them financially?
You should do that.
Now if the child is not Muslim and
they the parents
are
now
asking
anyone to
to take this child.
And he's not
this child is not Muslim.
That means his parents are not Muslim, though
a child is born a Muslim.
In this case, yes, you can take this
child
and go, bring him up, and he will
be
grow up as Muslim.
And
here,
if
you have milk
If you have milk, you
can
give your milk to this child though he
is 6 years old. And, of course, this
issue
is a controversial issue between Muslim scholars.
They can
a child who is more than 2 years
be,
breastfed
and become a child.
There is mention in the sunnah for that,
the Hadid of Salem.
He grew up, and he was not the
biological
child. And now,
the husband is feeling jealous.
So the wife came to the.
She said,
you know, Salem now is a man, and
my husband feels jealous what to do.
So he told her, breastfeed him. So he
is now already,
matured, grown
up. So breastfeed him.
And here, some people, they are,
thinking only
how she breastfeed him.
She give him hand,
breast, and he's it started suckling.
There are many ways.
She could have milk
the milk and dip it in a bowl,
and he drank it.
K. So what is the issue?
So here, the prophet,
he told her
that, yes, give your milk to this to
him even at this age. He will be
your son,
and the problem was solved.
Now the ulama,
regarding this hadith,
the majority,
I have to be honest with you,
the majority
of the scholars, they are considered this is
a special case
for Salem, Mawla,
It's a special case, and that's it. Even
the rest of the wives of the prophet
holding the same opinion.
However, her mother
Aisha differs.
Said, no.
It's not something peculiar. It's not something special.
It is
general,
but depending in any similar case.
That's the Maghab of Aisha.
So some of these scholars,
they,
sometimes apply this hadith
if there is a similar condition, a similar
situation.
So if we say they mother have of
Aisha and accepted this and you give and
you have milk and you give it,
to this child who's 6 years,
k, and, of course, 5 times,
then
the child will be
your son.
He will say
no breastfeeding.
Then
the moment the child
is now
reaching the age of puberty and,
so he's now a man,
and he's not a, so he have to
start,
observing
hijab, etcetera.
Right?
And wearing your hijab in front of him,
etcetera, and no halua, etcetera.
I hope this is clear to the question.
The questioner added a small statement.
They said that the,
belongs to the government completely.
This is why they called him an orphan.
K. So, and, also, I think,
the the question asked about covering the. Of
course, the,
first of all, what is the of the
woman?
Muslim Muslim woman and
her to the non,
okay,
is the whole body,
whole body
apart from her face and her hands.
And her aura in front of
Muslims,
women.
The of the Muslim women in front of
Muslim women
is just like her in
front of her,
Mahram, her father, her
sons,
and brothers.
So what a Muslim can show to her,
in front of her?
The hair,
the neck,
the places where you wear ornaments,
The necklace, the neck,
the hands,
bracelets, bangles,
and the feet because you some women, they
wear anklets.
This what this what can be shown. That's
it.
And a Muslim are sure how blessed to
another Muslim? No. You don't show. Though some
people,
they women, they do that. Don't show you're
oppressed.
Even when you are breastfeeding, confronted women, you
kaffar.
K.
This is what what you can show
a Muslim in front of another Muslim
on the condition,
providing that
this Muslim man,
okay,
fears Allah, and he's not going to describe
you.
She's not going to describe your figure. She's
not going to describe your body. She's not
going to describe your hair and the color
of your hair.
K?
Otherwise
and this is my advice for the sisters.
If there are women visiting you, Muslim women,
try to be covered,
dressed
modestly.
Because unfortunately,
even many Muslim women
Muslim women, they describe.
And especially when they come from weddings.
Wow.
She's talking to her husband. Wow.
Today, so and so, she was the star
of the wedding.
She was more beautiful than the bride herself.
And the husband is nodding his head.
Yeah.
And he's talking.
That's haram.
That's
haram.
How about children?
Children,
if they don't know and they cannot describe,
like,
4 years, 5 years, things now, today is
7 years and maybe 5 years.
Oh, auntie so and so was so beautiful.
Okay?
Then if the children they are describing, then
we don't allow them to go to the
woman's side.
How about the hour of the Muslimah in
front of another woman, but that woman is
not Muslimah?
She should treat her like a man who
is not a Mohammed.
Totally covered.
She's a woman. Yes. Totally covered because she
is not Muslim,
and
she might describe
you to others.
So you treat
her like,
So don't show your neck, your hair,
anything.
K. So that is
the aura
that you should not show.
You should know
what to show and what not to show.
What to show, what is permissible
to be shown in front of the Mahalan
and to the.
Now it's done.
So
what is the question?
Barkolafi, the next question is Betul what is
Betul
Betul Mamur,
it is
the Kaaba for of the Malaika.
We have Kaaba and Marka. On top of
it, Betul Mamur.
In the first heaven,
as mentioned in the hadith,
and every day,
70,000
angels will perform,
and they will not come
again. They will be replaced by
another fresh 70,000
angels.
Next.
Bark Lafiq.
The next question is, what is the difference
between
Anna and?
What's the difference between?
Pana and river. K. You see?
The
and
The
means satisfaction,
and
means contentment.
They're very close, actually,
to be
satisfied.
Satisfied.
This is my income. I am happy with
it. K.
K?
Have dissatisfaction.
So I'm
satisfied.
To be happy, to be content, have contentment.
This what Allah decreed for me.
I accept it, and I'm happy with it.
So the contentment,
the.
You in heart,
you are
pleased,
happy.
This is what
Allah gave me. So they are actually
very close and can be used actually,
interchangeably.
I hope this is clear to the questioner.
Next.
The next question is,
do you recite the Kabir
at the Al Jamrat, especially during the Al
Aqaba Al Usta?
Do we recite at
all the
Yamalad.
When you have,
stoning
when you are stoning
yes.
You do that.
The last one only you don't,
you don't, stop and the
the
the
and make the dua. You just
leave.
Next question.
Baraklafiq.
What about if we have a meeting to
save someone in the ICU who is facing
a critical condition?
And
of is is isha has the of isha
has happened. And just to continue our discussion
and perform isha as salah later, I'll be
sinful.
What about if we are having a meeting
to save someone in ICU
who is facing
of critical condition
and the of has been
has happened and just continue
our discussion
and reform
our issue later.
K. The the
the question here seems that if the either
way,
I have to take all the different,
scenarios and probabilities.
If the questioner is a doctor and he
is, in the ICU,
k, so, definitely,
he has to
attend this patient and
even if he misses the prayer.
K. Because he has critical case here,
saving life.
So
that's why the other mother said
if,
for example,
a doctor, a surgeon is going to
have
operate an
patient,
more time.
And he according to his calculation,
he will finish only amount of time
to take that number of hours.
What to do?
He's going to miss the asshole
because asshole time, he will be in the
theater.
What to do in this case?
In this case, we he should play
for rakaz and then play for rakaz in
advance,
combining them, though he's not a traveler. And
this is flexibility
in in the Sharia as mentioned, the hadith
of.
The prophet combined the place
with or fear. So when he was asked,
he said to save his from
facing
difficulties and hardships.
So then
he will
enter the theater, and he will finish maritime,
and he will pray in Arabic on time.
Now
if the questioner, the family,
okay, of the person, not the doctor,
and they have to
be there,
k, for example, filling forms or
official documents and things like that,
then
that's fine.
And they have to finish the formalities, and
then they can pay
later on,
And they are not simple.
Next.
That was the last question.
If you would like to conclude the lesson.
May
Allah bless you. Bless your family. Protect you.
Protect your family.
And may Allah
elevate your status in this world and.
Until we
meet in our coming session, I leave you
in our company
and protection.