Salem Al Amry – Lesson 9 Weekly Class The Removal of the Doubts
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AI: Transcript ©
Shaguna, when you're ready, inshallah.
Tayyib, inshallah.
Bismillah ar-Rahman ar-Raheem.
Alhamdulillah, salatu wassalam ala Rasool Allah wa ala
alihi wa sahbihi wa man wala wa baad.
Brothers and sisters, assalamu alaykum wa rahmatullahi wa
barakatuh.
And welcome to our weekly dars.
To be specific, the ninth lesson of the
removal of doubts.
Cash for Shubhat with our honorable sheikh, Sheikh
Salim al-Amri.
Inshallah, we'll pass the stage to the sheikh,
inshallah, to begin the dars.
Fadilat al-Sheikh Salim al-Amri.
Jazak'Allah khair.
Bismillah ar-Rahman ar-Raheem.
Inna alhamdulillah nahmaduhu wa nasta'eenuhu wa nastaghfiruhu.
wa na'udhu billahi min sharuri anfusina wa
min sayyi'ati a'malina.
Innahu man yahdihi Allah fa la mudhilla lah.
wa man yudhil fa la hadiya lah.
wa ashhadu an la ilaha illa Allah wahdahu
la sharika lah.
wa ashhadu anna Muhammadan abduhu wa rasuluh.
Amma ba'du fa inna asliqa al-hadeeth kitaab
Allah ta'ala wa khayran al-hadi hadi
Muhammadin salallahu alayhi wa alayhi wa salam wa
sharri umuri muhdifatuha wa kulla muhdifatin bid'ah
wa kulla bid'atin dhalalah wa kulla dhalalahin
fil nar amma ba'd.
Dear brothers and sisters in Islam this class
is kashf ash-shubihat and the author, rahim
Allah, will continue expounding and explaining and refuting
the doubts which his opponents keep raising from
time to time.
He said, rahim Allah, this is a continuation
of what we addressed in the last session
that those whom the Prophet was sent to
they were worshipping Allah, some were worshipping the
Malaikah, some were worshipping Isa alayhi salam etc.
And the Prophet salallahu alayhi wa sallam came
to them to invite them to the pure
monotheistic creed.
So the author continues.
He said, wa arafta anna Rasool Allah salallahu
alayhi wa sallam qatalhum ala hadha shirk wa
da'ahum ila ikhlas al'ibadati lillahi wahdahu
kama qala ta'ala fala tadu'u ma
'a Allahi ahada wa kama qala ta'ala
lahu da'watul haqqi waladhina yad'uuna min
dunihi la yistajeebuna lahum bishayt wa tahqaqta anna
Rasool Allah salallahu alayhi wa sallam qatalhum liyakuna
aldu'a'u kulluhu lillah wa dabhu kulluhu
lillah wa nadru kulluhu lillah wa istighafatu kulluha
lillahi lillah yamee'an wa al'ibadati kulluha
lillah The meaning he is telling us when
you have come to know that the Messenger
of Allah salallahu alayhi wa sallam fought then
the Arabs because of the shirk the shirk
that they committed and he sallallahu alayhi wa
sallam invited them to make their ibadah their
worship purely and sincerely for Allah alone because
that's what the Messengers and Prophets came for
abudullaha ma lakum min ilahi ghayru so the
core the crux of the message of all
the Prophets is to single out Allah subhana
wa ta'ala regarding our deeds regarding our
acts as servants of Allah so all our
acts of worship should be for Allah subhana
wa ta'ala that's what the Messengers and
Prophets came for because that way the deviation
took place the people started to offering some
acts of worship to other than Allah subhana
wa ta'ala or associate other deities along
with Allah subhana wa ta'ala as intermediaries
so the Prophet salallahu alayhi wa sallam came
to as the last swarner, the last messenger
of Allah azza wa jal to guide the
entire mankind the entire humanity and bring them
and place them on the right flag to
worship Allah and Allah only so we knew
as a reader have understood this fact and
established that the Messenger of Allah salallahu alayhi
wa sallam he fought them because of this
shirk the Prophet salallahu alayhi wa sallam he
fought them he thought his people blood were
shed lives were lost many companions were martyred
what for?
to make the people single out Allah azza
wa jal and worship Allah and Allah only
so the dua, the ibadah as you know
the dua is the core the heart of
the worship so you don't call upon anyone
but Allah azza wa jal so the dua
should be for Allah subhanahu wa ta'ala
in this regard Allah subhanahu wa ta'ala
says in surah al-baqarah ayah 193 wa
qatiluhum wa qatiluhum hatta la takuna fitnatun wa
yakuna al-deenu lillah fa nintahu wa la
adwana illa ala dhalimeen of course this is
addressing the Arabs because Allah he chose Arabia
to be the cradle of Islam the cradle
of Islam so those inside Arabia should be
only Muslims because it is the cradle of
the Islam, that's why in many ahadith the
Prophet salallahu alayhi wa sallam told the Muslims
to liberate Arabia and make it only for
one deen, that is the deen of Islam
wa qatiluhum hatta la takuna fitna wa yakuna
al-deenu lillah fa nintahu wa la adwana
illa ala dhalimeen so fight against them until
there is no more fitna no more shirk
no more persecution for you because of your
tawheed they fight you and your devotion will
be for Allah to Allah alone and the
deen remember we talked about the meaning of
the deen the deen is the way how
you live your life the way of life
so as a Muslim my deen is the
way I conduct and lead my life and
that is in light with the revelation so
I lead my life as my lord wants
me to lead it so the deen the
deen is not only the ritual the deen
governs every activity you perform all walks of
life so the deen has to be for
Allah azza wa jal everything has to be
according to his divine instruction people they have
to abide by the divine instructions and the
divine revelation the deen all for Allah wa
yakoona deenu lillah not the deen for Allah
and the land for the Caesars the land
for Allah and the deen for Allah then
if they stop persecuting you, fighting you all
believers because you have accepted Islam let there
be no transgression except against the aggressors so
this is a clear cut evidence Allah is
commanding the believers to fight the muslims in
Arabia inside Arabia because Allah wanted Arabia to
be the cradle of Islam la yaytama dinan
fi yazirat al-arab that's what the prophet
sallallahu alaihi wa sallam said no two deen,
no two religion should be there in Arabia
only one deen and that is Al-Islam
also Allah said in this regard that only
Allah should be worshipped and people they should
only worship Allah so Allah says in surah
al-jinn ayah 18 wa anna al-masajida
lillah fala tad'u ma'allahi ahadah wa
anna al-masajida lillah fala tad'u ma
'allahi ahadah the places of worship are only
for Allah so do not invoke anyone besides
him so Allah tells us and he used
this article the article of assurity harf al
-tawqid this article to assure to get more
assurity wa anna al-masajida the places of
worship lillah they belong exclusively to Allah no
place of worship should be used for worshipping
other than Allah fala tad'u ma'allahi
ahadah fala tad'u this is la and
nahiya remember in the beginning we talked about
two types of la an nahiya and an
nahiya an nahiya the prohibitive article no and
this is the one don't denigrating one so
Allah is saying fala tad'u he prohibits
us to call anyone along with them fala
tad'u so here there is prohibition nahi
ma'allah along with Allah ahadah I hope
that you still recall that when there is
a common noun nakira is mentioned in the
context of prohibition or negation it denotes it
means generality so ahadah here is a common
noun nakira just like in English we have
proper noun and common noun the ma'alifa
proper noun definite noun defined noun and undefined
or unlimited so the common noun here is
ahadah because you can add alif and lam
to it and it becomes al ahad that's
how you differentiate between how can I know
this is a common noun if it accepts
the alif and lam then it becomes a
proper noun so it is a common noun
so ahadah here is a common noun unlimited
noun undefined nakira it denotes generality that
means anyone irrespective who he is
angel prophet, messenger highest person tree anything I
don't because it is nakira so
this is one of the rules in usool
al-biq remember it and write it down
so when you come across nakira, a common
noun in the context in the sentence where
there is a negation nafi like Allah subhanahu
wa ta'ala is saying so here Allah
subhanahu wa ta'ala is negating that he
is going ahadah again so
here Allah subhanahu wa ta'ala is negating
that he is not going to wrong anyone
ahadah anyone Allah will never wrong any human
being, any human everyone will be treated with
the absolute absolute justice he will never wrong
anyone so here la yazlimu is negating article
so Allah is negating that he will never
wrong anyone so no one will enter the
hellfire while feeling that Allah wronged him everyone
will enter the hellfire knowing that he deserves
to be thrown to the hellfire everyone will
know that he, this is what he deserves
because Allah will ask everyone to read his
own record read your book today you, you
check, you scrutinize look, look, is there anything
the angels wrote that you didn't do wa
wajidu ma'ani luhafira wa la yazlimu rabbuka
ahadah ma lihazal kitaab they will get astonished
la yaghadiru sagheeratan wala kabeera illa saha wa
wajidu ma'ani luhafira wa la yazlimu rabbuka
ahadah so you read your book is there
any single thing you didn't do, no every
sin there, I committed so when they are
thrown to the hellfire they blame no one
but themselves wa qalo law kunna nasma'u
aw na'qilu ma kunna bi ashab al
sa'ib had we heard the truth the
haqq or reflected used our intelligence we wouldn't
have been among the people of the blazing
fire so Allah will never wrong anyone so
here Allah saying fala tadu'u, so this
la is wahabi kisla ma nahiya wala
yazlimu rabbuka ahadah nafiya, negating one fala tadu
'u ma'allahi ahadah so this is a
rule there is a natura in the context
of negation or prohibition, it means it denotes
generality so all the places of worship for
Allah and Allah only also Allah said
in surah al ra'd ayah 14 so
Allah saying for him alone is the word
of truth jahwatul haqq the invitation to the
truth the tawheed the kalima no one has
to be worshipped has the right to be
worshipped except Allah but those idols the pagans
invoke besides him can never respond to them
in any way just like someone who stitches
out their hand to water asking it to
reach their mouth but it can never do
so because of the disbelievers are only in
vain so this is what will happen to
the mushriks on the day of resurrection all
their deeds will be in vain like scattered
dust, particles of dust, Allah will not accept
their deeds because of their shirk Aisha a
.s asked the Prophet s.a.w. about
Ibn Jad'an who was a generous person
helping the poor, the needy feeding the poor
before Islam so she asked would that help
him or Prophet of Allah, he said no
no because of his shirk no not even
one day he said oh Allah, forgive me
my sins on the day of the compensation
so all the things that he did, in
vain because some Muslims, ignorant Muslims, and this
is our problem today it is compelling ignorance
among the Muslims you find them praising those
who are converting the Muslims to to the
kufr who say they are helping the poor
and the needy he was good, he was
good, he was good taking your brothers and
sisters to the kufr, to the hellfire, what's
good so you have to understand the
criterion who decides this is good or not,
it is Allah himself so he is telling
us the deeds of all the are in
vain and they are destined to the hellfire
they will go and reside in the hellfire
forever, forever just
a few hours there is a Muslim he
is selling and in his shop about Christmas
gifts and things and trees and he says
I celebrate this what do you celebrate ignorant
Muslims, the Christmas do you know what Christmas
is a piece of the of the pagans
of Constantine pagans, heathens has nothing to
do with the birthday of Christ, are you
sure and even if we say it is
the birth for the sake of argument don't
you know what the Christians believe that Jesus
Isa a.s. is their lord so the
birth of the Rabb you celebrate the birth
of your Rabb, you accept that, your Rabb
is born and when you read Arabic Arabic
Arabic Arabic Arabic Arabic Arabic
Arabic Arabic Arabic
Arabic Arabic Arabic Arabic Arabic Arabic Arabic
Arabic Arabic Arabic Arabic Arabic
Arabic Arabic Arabic to the
pool to the pond, to the stream stretching
like that without dipping your hands into the
water the water will never jump into your
hands which means you are going to die
while doing that which means what you are
doing is in vain those whom you call
upon will never respond to your supplication Arabic
because of the disbelievers are only in vain
as Allah said Surah Ash-Shu'ara ayat
213 Arabic Arabic
Arabic Arabic again Fala?
Nahi.
Faha bi tifla.
Fala tada'u ma'a Allahi ilaahan.
Ilaahan.
Nakira.
Ilaahan akhara ghatakuna minal muazzabeen.
So do not ever call upon any other
deity.
God, small g, besides Allah, or you will
be one of the punished.
Fala tada'u ma'a Allahi ilaahan akhara.
Do not call any other ilaah.
Because ilaah is any deity that is worshipped.
Any object of worship is called ilaah.
That's why.
La ilaaha illa Allah.
You have to negate all the false ilaah,
all the false gods, small g, false objects
of worship.
You have to disbelieve in them.
That's the meaning of la ilaaha illa Allah.
That's the meaning of the negation that preceded
the affirmation.
La ilaaha negation.
Illa Allah affirmation.
The negation comes first, then follows with the
affirmation.
You have to negate and disbelieve in anything
that is worshipped, that is worshipped with Allah.
You cannot say, I believe there is only
one God.
That's not enough.
You have to disbelieve in the ta'oot,
which is the false objects of worship.
The Prophet sallallahu alaihi wa sallam, he said,
man wahhadallaha, in Bukhari, whoever singles out Allah
and worships Allah.
This is one condition.
Second condition, man wahhadallaha wa, and, wa kathara
bima ya'bad min doon illaah.
So whoever worships Allah, singles out Allah, calls
upon only Allah.
All their acts of worship are offered only
to Allah.
And second condition, wa kathara bima ya'bad
min doon illaah.
And he disbelieved in whatever is worshipped besides
Allah.
Then, haru mamalu wadamu wa ahsabu Allah.
Then his blood and his property become sacred,
inviolable.
Without fulfilling these two conditions, no.
No sacredness.
So here Allah is saying, fala tadu'u
ma'allahi ilaaha al-akhir.
Any other deity, fatakuna min al-muazzabeen.
If you call any false object, along with
Allah, you will become, those will be punished.
Muazzabeen, the punished.
Those who will receive severe chastisement.
Also the Prophet sallallahu alaihi wa sallam said,
man maata wa huwa yad'u min doon
illaahi middam dakhala an-naar.
Whoever dies, while still invoking anything other than
Allah, as a rival to Allah, will enter
Hellfire.
Man maata, also man here, also denotes generality.
Man maata, whoever, irrespective, man maata wa huwa
yad'u min doon illaahi middam dakhala an
-naar.
Whoever dies while calling an-nid, an equal,
partner, associated with Allah, what will happen to
him?
Dakhala an-naar, will enter the Hellfire.
So, you can see, the proofs from the
kitab and sunnah, that the ibadah has to
be for Allah.
And for that reason, the Prophet spoke then,
sallallahu alaihi wa sallam.
Likewise, the oaths, for Allah alone, you should
not take an oath, other than Allah's name.
So when you make an oath or take
an oath, it should be only in the
name of Allah.
Allah said, So you see, the oath of
Rahimallah, is trying his level best, to
prove to the Muslims, that what Allah created
you for, is the ibadah, to worship Him.
So do not direct any acts of your
worship, to other than Allah subhana wa ta
'ala.
And yet, you find people, they curse him,
they call him names, they are saying he
is, the horn of the devil, that the
hadith mentioned, that will come from night.
Subhanallah.
Someone who is asking you and calling you,
to worship Allah and Allah alone, instead of,
asking Allah to reward him and asking Allah,
to elevate his status, and making dua for
him, who is trying, to show you the
path, to show you the way.
Shaykh al-Qarari rahimallah ta'ala, he said
he was in India, studying, and our Shaykh,
in every circle, in every class, he would,
supplicate and ask Allah, to save the ummah
from the evil, of this Imam.
Because, he thought, he didn't read his books,
he didn't read his work, so according to
his knowledge, what he heard, that he is
misleading the people.
So, Shaykh al-Qarari, decided to, give the
book, of the Shaykh Kitab al-Tawheed, to
this, this Indian scholar.
And he removed, the cover, and he left
it, on the table.
The Shaykh, he saw the book, he took
it, he read it.
Next circle, next class, he was talking only
about this book, he said I found a
book, I read it, it is amazing, but
I don't know the author, that's it.
So the Shaykh al-Qarari rahimallah, I'll turn.
What do you think of the book?
He said, Masha'Allah.
Ayat and Hadith.
Only, I don't know the author, so he
gave him the copy, with the cover.
He said, this is the one, whom you
are always asking Allah, to save the Ummah
from, his evil.
The Shaykh apologized, felt sorry, he said, I
don't find anything, or any way to expiate,
for my sins, except to praise him, and
to defend him, wherever I am, and in
every circle.
Rahimallah ta'ala.
So here, the Shaykh is also telling us,
likewise, making oaths for Allah, alone.
Your nadir.
Allah said in surah al-insan, ayah number
7.
yufoona binnadri wayaqafoona yawman kana sharruhu mustateera They,
are those who fulfilled their nadir, their vows,
and fear a day of sweeping horror.
The day that people will be standing before
Allah.
So here Allah Subh'anaHu Wa Ta-A
'la is saying that, they fulfilled their nadir,
for Allah.
And here, I want you to take notes,
to write, the meaning of the nadir.
So the definition, I'll give you the definition
in both Arabic and English.
In Arabic, an-nadru huwa ilzaamu mukallafin huwa
ilzaamu mukallafin nafsahu shay'a huwa ilzaamu mukallafin
nafsahu shay'an lillaahi ghayru laazimin bi aasli
shar'i, bil kulli qawlin yaadillu alayhe ghayru
laazimin bi aasli shar'i, bil kulli qawlin
yaadillu alayhe huwa ilzaamu mukallafin nafsahu shay'a
lillaa.
Ghayr laazim bi aasli shar'i bi kulli
qawlin yaadillu alayhe Now in English, the definition
of the nether it is to commit or
impose upon yourself to do something to commit
or you impose upon yourself to do something
which is a righteous deed which is not
obligatory Allah did not impose it you are
not obligated to do so but you committed
yourself you imposed upon yourself to do this
good deed which is not obligatory to obligatory
in the first place to please Allah so
you impose on yourself I will fast one
day if something happens or I will do
this or that to please Allah by any
saying you expressed it in any format by
saying nathabtu for example I vowed or
ja'altu lillah I made for Allah any
form any verbal expression which gives
and conveys the mercy that you impose in
yourself to do something that is nether it
is to commit or impose upon yourself to
do something which is righteous deed that is
not obligatory Allah did not impose it in
you to please Allah by verbalizing it by
any form in any form that gives us
an indication that you promise to do something
for Allah which confirms your commitment confirming your
commitment so it is to commit impose upon
yourself to do something a righteous deed which
is not obligatory to please Allah by any
saying confirming your commitment so that's the definition
of the nether now what are the rulings
in the sharia regarding the nether what are
the ahkan regarding the nether I am inshallah
sure that by now you know the five
rulings of the sharia haram makroor fard sunnah
mubah haram so these are the five rulings
in the sharia so we want to know
what are the rulings pertain to the nether
number one it is mubah it is permissible
if you are sure you will be able
to fulfill it so if you are sure
you and you are able to fulfill this
nether then it is permissible it is mubah
to make the nether though it's not obligatory
but you are imposing upon yourself so it
is permissible so this is one case another
case it is makroor nether has many rulings
depending on the situation of each case each
nether it is permissible if you are sure
you will be able to fulfill this nether
and you are going to do a righteous
deed second case it is makroor if you
are unsure that you'll be able to fulfill
it they are not sure maybe I'm not
be able or it is conditional oh here
many maybe 90% of the nether of
the Muslims conditional which shows lack of adab
with Allah lack of manners with Allah who
are we to impose and stipulate and good
conditions or Allah if my son passes
his a-level exam with flying colors I
will pass three days or I will be
ten full members or Muslims for
person ten persons what if your child or
your son or daughter failed in the exam
no fasting or Allah you have to make
him pass you have to make him pass
the test and score good mark so that's
what I'm saying that's why the this is
no other we don't know when you don't
know the greatness of Allah you will make
such blunders you stipulate so most
of the nether's are conditional so this is
makroor another case it is haram
is haram if it involves doing committing doing
a sin committing the sin oh I vowed
to do this something haram and then you
say I have to do it because I
made nothing no you don't fulfill this mother
so this type of mother if you made
another which is haram you don't fulfill it
as we are going to know you have
to make power for that so this is
another case it is haram if it involves
doing or committing a sin another time it
is shift this type of mother is shift
for example to sacrifice an animal as the
tomb the grave of a saint a holy
person well II as it is practice in
many Muslims countries so now we know the
different cases of the nether can be permissible
can be makroor it can be haram can
be shit who's eligible to make the nether
who is eligible to make nether in other
words whose nether will be valid and once
he he or she committed himself or herself
they are obliged and asked to fulfill it
so who's eligible to make this mother every
adult so you have to be an adult
a person who is accountable not a child
the child said I made nether he's not
accountable for that same you have to be
sane so insane person made nether mad person
no Muslim or copper if a cavern made
nether he has to fulfill it remember
I'm a little bit on who he made
nether before Islam in Jahiliyyah to spend one
night that he carved in the Haram and
when he asked the prophet so he made
the nether before Islam he told him fulfill
your mother so a child who or insane
person or one who was forced someone forced
you make nether and the threat and you
made nether that nether is is not valid
and you are not responsible and you will
never be held accountable for not fulfilling it
now the types of the nether nether
of vow nether of taha nether of taha
nether to do righteous deeds so you vowed
to make something good here you have to
fulfill it as the prophet sallallahu alayhi wa
sallam said and
this is authentic hadith in sunan an-nasha
'i authenticated by shaykh al-bani rahim allah
ta'ala the meaning the prophet sallallahu alayhi
wa sallam said vows are of two kinds
so if anyone vows to do an act
of obedience that is for God and must
be fulfilled so this nether of taha for
doing the righteous deeds active obedience then you
have to fulfill it but if anyone vows
to do an act of disobedience you made
nether to do something haram to drink alcohol
to commit zina or something any haram but
if anyone vows to do an act of
disobedience that is what the devil this nether
is not for Allah it is what the
devil and must not be fulfilled but he
must make atonement expiation kaphala for it to
the extent he would do in the case
of an oath like the when you make
a yameen the kaphala of yameen if someone
took an oath then he wanted to expiate
for it then he has to expiate for
it by feeding ten poor fellow or closing
them or setting the slave free or fasting
three days.
wa an'aasha allahu anha qaala al nabiyyu
sallallahu alayhi wa sallam man nadara an yutia
'a allaha bal yutia'ahu wa man nadara
an ya'si allaha fa la ya'sihi The Prophet
sallallahu alaihi wa sallam said, he who vows
to obey Allah, should obey him.
But he who vows to disobey Allah, should
not disobey him.
Because this vibe of Nazar is haram, if
it is to disobey Allah.
If it is to obey Allah, then it
is permissible and you need to fudqa.
This is Nazar.
The second type of Nazar is the Mubah,
the permissible Nazar.
And that is to vow to do something
permissible, for example, to wear a particular garment.
You make Nazar to wear a particular garment.
Or to visit a specific place, you make
Nazar.
Or to climb this mountain, in this case
you can fulfill it, your Nazar.
Or expiate, or expiate, atonement.
And Uqba ibn Aamir, the Prophet sallallahu alaihi
wa sallam, said, Kafara tul-Nadri, Kafara tul
-Yameen.
He is a Muslim.
Kafara tul-Nadri, Kafara tul-Yameen.
Uqba ibn Aamir, reported by Allah's Messenger sallallahu
alaihi wa sallam, saying, The atonement for a
vow is the same as for an oath,
reported by Muslims.
So the same Kafara of the Yameen is
Kafara for the Nazar.
The Makrooh Nazar, they dislike to vow to
do something Makrooh.
So it is Makrooh.
Eating garlic, onion, in this case.
He or she should not fulfill this vow
and expiate, you don't fulfill it.
Because it doesn't please Allah Azza wa Jalla.
And the Prophet sallallahu alaihi wa sallam said,
as the Sahih Muslim, Idha halafa ahadukum ala
al-yameeni, fa ra'a khayran minha, fal
yukafirha wa liya'ti alladhi huwa khayr.
The meaning, the Prophet sallallahu alaihi wa sallam
said, When anyone amongst you takes an oath,
but he finds something better than that, he
should expiate the breaking of the oath and
do that which is better.
For example, someone took an oath and he
swore by Allah and he told his wife,
By Allah, you will never visit your family,
your parents.
Of course, this is haram, to stop her
from visiting and seeing her parents.
So what to do?
This is what the hadith says, that you
make kaffarah.
When anyone amongst you takes an oath, but
he finds, he realizes, when he cools down,
that what he did is wrong, and he
finds something better than that, he should expiate
the breaking of the oath.
He should not fulfill this oath and do
that which is better.
So you allow your wife to see her
parents and you make kaffarah.
Also, the nadir, it is disliked or makroor.
Why?
Because it doesn't bring you any good.
He says, A
vow, neither hastens nor delays anything.
But by the making of the vow, or
vows, some of the wealth of a miser
is taken out.
A miser, it is very difficult to take
any money from him.
But once he or she makes nadir, that's
the only way you can take something of
the wealth of the miser.
Otherwise, the nadir will not bring you any
good.
That's why it's not recommended.
Another type of the nadir, which is, if
it involves any sin, nadir al maasiyah.
You vow to do something haram.
You make nadir to kill someone, or to
drink alcohol, or to fast on the day
of Eid.
Here, this is haram.
There is sin here.
So you don't fulfill this nadir.
The Prophet sallallahu alayhi wa sallam said, The
meaning, a vow to do an act of
disobedience must not be fulfilled.
Or one to do something over which one
has no control.
Supported by Muslims.
In another version, narration, in Muslim also.
No vow must be taken to disobey Allah.
So here the Prophet sallallahu alayhi wa sallam
said, For example, if I say, I
vowed to slaughter your cow.
My cow?
It's not yours.
And I have to fulfill my nadir, akhi.
No, you cannot.
Because you don't own this cow.
Because that's what happened when a group of
highway robbers took the camels of the sadaqah,
and they took a woman also, who happened
to be there, the shepherd, and they smeared
the eyes of the male shepherd, and they
ran with the camels.
And the news reached Medina, and the Prophet
sallallahu alayhi wa sallam sent a group of
the sahaba, and they brought them.
The woman at night, when they slept, is
a Bedouin woman, when they slept, she went
to the camels, and she picked one she
-camel, and she mounted that she-camel, and
she left at night.
She said, If Allah delivers me safely on
your back, on this mountain, the moment I
reach Medina, I will slaughter you.
So when she reached Medina, she told the
Prophet sallallahu alayhi wa sallam, and the Prophet
sallallahu alayhi wa sallam, he said, This is
how you reward this she-camel?
This is the reward?
Secondly, it is not yours, it is my
camel, so you cannot fulfill your Nadr, because
it is not yours.
So you cannot fulfill a Nadr, when you
do something, to say, I made Nadr, to
slaughter your camel, or your cow, etc.
Another type of Nadr, is called Nadr ul
-Lijad wal-Ghadab, and that is to make
a vow, to make yourself refrain from doing
something.
You, and this is most of the people,
they do that.
They want to refrain themselves from doing something,
so they make Nadr.
So you made it while you are in
a state of anger.
For example, you made a Nadr, not to
speak to X person, or to go to
X place, etc.
So this type of Nadr is like taking
an oath.
So if it is khair, you do it,
if it is not, you expiate for it.
Kafara tul-Nadr, Kafara tul-Yameer, remember that.
So the expiation of Nadr is like an
expiation of the oath.
Another type of Nadr, which is unspecified Nadr,
and Nadr ul-Muqlaq, unspecified.
For example, to say, I have made a
Nadr, a vow, without mentioning what to do.
Then I made a Nadr, okay, to do
what?
I don't know, I didn't mention.
I made Nadr without mentioning it, without specifying
it.
So what do you do in this case?
In this case, Kafara, you expiate.
You give the Kafara.
So this is about the Nadr.
So the Nadr is an act of worship,
and the different types of Nadr.
And it should be only for Allah Subh
'anaHu Wa Ta-A'la, and should be
fulfilled, if it involves obeying Allah Subh'anaHu
Wa Ta-A'la, though it is not
recommended.
May Allah Subh'anaHu Wa Ta-A'la
increase our knowledge in the deen, and may
Allah Subh'anaHu Wa Ta-A'la forgive
us our faults and mistakes and ignorance, and
may Allah Subh'anaHu Wa Ta-A'la
keep us remain steadfast on this beautiful deen,
till we meet Him, and He is pleased
with all of us.
Ameen.
And may Allah reward all of you, my
dear brothers and sisters, immensely for your patience
and attendance.
BarakAllahu feekum.
YazaakumAllahu khaira.
Wassalamu alaikum wa rahmatullahi wa barakatuh.
Wa alaikumussalam wa rahmatullahi wa barakatuh.
Is it okay to take some questions, inshallah?
Inshallah.
Alright, brothers and sisters, please send in your
questions fast.
If anyone wants to ask a verbal question,
please raise your hand as usual by pressing
on participant and then pressing raise hand, and
then we can take your verbal question, inshallah.
We will begin with Ambreen Niazi.
Sister Ambreen, please unmute your mic.
Assalamu alaikum wa rahmatullahi wa barakatuh.
Can you hear me, Sheikh?
Yes, I do.
I can hear you.
Wa alaikumussalam khair for a very enlightening lecture.
May Allah bless you in dunya and in
akhira.
Ameen.
I just wanted to ask you about the
issue of setting goals.
You know, like not making another, but making
like a goal that before Ramadan, I want
to maybe set a goal that for the
next 15 weeks, I want to do so
much tafsir per week, so much hifz per
week, or, you know, any kind of goals
like this.
Is this, I mean, I'm scared that I
don't want to do something which would like
compromise my tawhid in some way, like I'm
relying upon these lists rather than upon Allah.
So I want to know if this is
fine, because if I write things down that
I want to achieve all these goals before
Ramadan, would that be fine or not?
Alhamdulillah.
Setting goals, but, of course, you don't make
another.
It's not another.
You don't make another.
Yes, you set goals.
This is what I have in mind.
This is my intention, inshallah.
I will memorize this much of the Quran,
all of this number of hadith.
These are goals for you, and you commit
yourself to do these things.
And asking Allah subhanahu wa ta'ala to
give you the strength and the support to
achieve such goals.
That is okay.
That is permissible.
There is nothing wrong with that.
And, of course, this, everyone does it in
his life, and this is permissible.
It is permissible to set goals for yourself
that a Muslim should be organized and should
discipline himself.
So this is a sort of commitment.
But you don't say, I have made another
to memorize, because then it becomes obligatory.
Setting goals for you, it is permissible.
But if you say, I made another now
to memorize this number of ayat, or this
number of chapters, or this number of hadith,
then it becomes a commitment.
And remember the definition of another, that you
impose on yourself, and you commit.
But if there are no commitments, and you
didn't impose, and you didn't say, I have
made another, just goals for you, to achieve
certain objects, that's okay.
Okay.
Okay, wonderful.
Jazakallah khair.
Yes, yes, absolutely.
Jazakallah khair.
Okay, let us take one of the written
questions, inshallah.
Assalamu alaikum, Sheikh.
I am a sports person, and I watch
analysis done by experts on players who played
badly by criticizing them, and give praises to
those played well.
My question is, is the analysis on the
player that played badly regarded as backbiting, because
the player might not like how he is
being talked about, though it's true?
Secondly, am I sinful for watching such analysis,
because I'm watching some people backbiting about others,
if this is backbiting?
So the person is a critic, isn't he?
Yes, so he's a critic, or he's a
commentary, you know, like a commentary about how
well he done, or how bad he done,
the player?
If he's a commentator, I would not recommend
that he should continue.
He should look for a source of income
better for him.
Regarding if he is a critic, and he
is analyzing the performance of the players based
on their performance, and he is reflecting the
reality, even if the performance of the player
was not like that, he didn't perform well,
his name is mentioned, that doesn't fall under
the Riva.
It doesn't fall under the Riva.
Is this clear to the questioner?
If it's not clear, I would like more
clarification.
Yes, Sheikh.
Maybe I can just add a little bit,
Sheikh, the player is most likely signing up
to be playing, knowing he will be criticized
or analyzed of his performance.
Oh, that is known, yes.
You are right.
And plus, I mean, always when you judge
any performance, or evaluate the performance of anyone,
there is a criteria you follow.
So if the criteria is fulfilled, and you
are not wronging the person, and you are
not treating him unfairly, that's okay.
Yes, Sheikh.
Farooq Mokhtar, brother Farooq Mokhtar, please unmute your
mic.
Peace be upon you, Sheikh.
Peace be upon you.
Thank you for the amazing session.
I wanted to ask you, I just wanted
to let you know, I was born and
brought up in Saudi Arabia, so I've seen
Saudis and generally Arabs, how they meet each
other, how they greet each other, males, I'm
talking about males.
So it just feels really nice, and warm
greetings there, cheek to cheek, or at different
places it's different.
But I've also come across a Hadith, I
think that it's forbidden for men to kiss
on their faces.
I don't know.
I just want to find out if it
is right or wrong, or is it why
they do it cheek to cheek, to avoid
the actual kissing on the face thing.
So I just wanted to find out if
what they do is right, or what is
permissible or not.
Do you understand my question?
I hope you understand my question.
Because it just feels really nice how they
give respect to each other, and it's a
really nice way of greeting each other.
So I wanted to know if it's right
or not.
Jazakallah Khair.
Alhamdulillah.
The Prophet was asked, when someone meets someone,
should they hug each other?
And he recommended shaking hands.
So when I meet you on a regular
basis, we shake hands.
But if someone is coming from a journey,
or from a travel, then you can hug
that person.
And the Prophet, he hugged his daughter Fatima,
etc.
And Ya'far bin Abi Talib, when they
came, I think, from Abyssinia.
So as a rule of thumb, when it
comes to the customs and the traditions of
society, if there is no clear-cut evidence
saying it is halal, then the practices of
any community is permissible.
The traditions.
Okay?
That this is how they greet each other,
this is how they salute each other, at
the salam.
But of course, what is recommended, that is
the best, the sahaba shaking the hands.
And the sahaba, they used to kiss the
hands of each other when they meet.
So that is also mentioned.
But most of the sahaba, the Ansar, they
were Yemenites.
Okay?
The Aus and the Khazri are Yemeni types.
And this is also known among the Yemenis,
even today.
Okay?
But the Prophet, he encouraged the shake hands.
He said these are for the people of
Yemen.
Okay?
The practice, and he approves of that.
And he recommended that you shake hands, so
when two Muslims, they meet, they shake hands,
their sins, they fall apart.
This is the virtue of shaking hands.
So when you shake hands with your brother,
okay, your sins, they fall apart.
So one should not miss this one.
But regarding the hugging, and the cheek, or
the elders will kiss them on the head,
these are the a'raf and the norms
of the communities.
And they vary from one community to another.
So as long as they don't go against
any explicit evidence that these are not allowed,
then they are permissible.
Is this clear?
Yes, absolutely.
Because maybe in some communities, it is odd
to see, to practice this type of greeting
each other.
So what is this?
So always one should not, I mean, you
should follow the norms which are known in
his community.
Next.
The next question.
May Allah bless you with health and Iman.
I am very much grateful to Allah for
this class, and I thank you and the
organizers.
My husband got a job by Allah's favor.
How can I thank Allah for it in
the best way?
Insha'Allah, please advise.
Alhamdulillah.
You thank Allah subhanahu wa ta'ala, verbally.
If you can give sadaqa or give anything,
just to thank Allah for this, to the
poor, to the needy.
It's not like there is nothing, just you
are expressing your gratitude towards your Rabb.
And the most important thing, that you may
say shukr to Allah subhanahu wa ta'ala.
And you thank Allah subhanahu wa ta'ala
for his bounty, for helping you.
And may Allah subhanahu wa ta'ala make
this job a blessed one, and make your
income much barakah, and the income for all
of you.
Ameen.
Ameen.
We go to the next question here.
Assalamu alaikum.
When someone laughs loud, does the wudu become
invalid?
He laughs loud?
Yes, Sheikh.
They just mentioned about laughing loud.
Okay.
No, no.
It doesn't break one's wudu.
Laughing loud doesn't break your wudu.
The laughter will not break your wudu.
What breaks the wudu is knowing it.
Whatever comes from the normal, two normal openings,
whether it is solid, whether it is gas,
whether it is liquid.
So the laughter of the laughing loudly doesn't
make it there.
Nothing like that.
So the wudu is valid, yes.
Next.
Okay.
Okay, inshallah.
Kasumba Zubey, please unmute your mic.
Assalamu alaikum wa rahmatullahi wa barakatuh.
Wa alaikumussalam wa rahmatullahi wa barakatuh.
Assalamu alaikum wa rahmatullahi wa barakatuh.
Wa alaikumussalam wa rahmatullahi wa barakatuh.
Kasumba Zubey, please go ahead, please.
Are you with us?
Brother Kasumba.
Okay, we'll come back to brother Kasumba.
The next question we have here is, is
it wrong to say to children, if you
memorize this surah, I will reward you with
this.
Or if the child asks for something for
finishing a surah or so, and what if
you have forgotten about the nadr you made?
Here it's not a nadr.
It's not a nadr.
So you tell your son, if you memorize
this surah, I will give you this much.
It is just like to incentive.
So you are encouraging him to memorize.
Okay?
So for each yuzu you memorize or each
surah you memorize, I'll give you this much.
That's okay.
So there is an incentive here.
So to motivate the child to memorize the
Quran.
So it's not nadr.
Not nadr.
And it's permissible.
The same thing if you want to make
competition among your children.
Whoever memorized this number of yuzu, the prize
will be like that.
Is this clear to the questioner?
Insha'Allah.
Clear, Sheikh.
Insha'Allah.
We move to the next question here.
Because whenever you say, oh Allah, I made
for you this, that is different.
Don't mix things.
Yes.
Next.
Yes, Sheikh.
Next question.
Assalamu alaikum wa rahmatullahi wa barakatuh.
May Allah reward you for your beneficial lectures.
My question is, if a person made another,
if he is blessed with a male child,
he will make him Islamic scholar.
But Allah blessed him female or with a
female child.
What does he have to do, whether he
has to make her an Islamic scholar or
do kafara?
Of course, if you make her scholar, whether
male or female, alhamdulillah, this is something good.
But we are talking now about the fulfillment
of this nadr.
The condition that you made in the nadr
was not fulfilled.
Because the child came to be female, not
a male.
Now, is it obligatory to fulfill it or
not?
Since the condition is not fulfilled, it is
not obligatory.
But because it is also, you remember, we
say this is lack of adab with Allah
subhanahu wa ta'ala.
So if you give kafara, alhamdulillah, which would
be nice, and you should never stipulate and
make any condition.
Don't put condition upon Allah subhanahu wa ta
'ala.
Is it clear to you?
Inshallah, it is clear to the questioner, Sheikh.
Inshallah.
We move to the next question.
Or shall we try Qasumba Zubair again?
Qasumba is raising hand.
Let's try one more time.
As-salamu alaykum, Qasumba Zubair.
Please ask your question straight away and fast,
inshallah, before internet connections lay up.
Qasumba.
As-salamu alaykum wa rahmatullah.
Sheikh, my question is about the fake issues.
The fake issues.
Because from my place, from the Sheikh which
I'm learning from, he always tell us that
you shouldn't pray from this path.
You shouldn't pray from such and such a
person.
Because for him, he says, that most people
do not pray like the Prophet used to
pray.
Sheikh, how can one save himself from such
situation?
And then, Sheikh, my other question, I would
like to...
One minute.
This question is not clear to me, to
be honest.
The question, Sheikh, from here where I learned
from, the Sheikh always tell us that we
should refrain ourselves from praying behind such and
such a person.
Because for him, he claims that most people
do not pray like the Prophet used to
pray.
So, my question, how one can get to
know the right person to learn from?
The one who is teaching you, you say,
the Sheikh is telling you you should not
listen to this or that person?
Yes, like the Jama'a Salat.
Jama'a Salat, okay.
He says you must not pray from such
and such a person, from such and such
a Masjid.
Because for him, he claims that most people
do not pray like the Prophet used to
pray.
I see.
And so he doesn't pray in Jama'a,
this Sheikh?
No, Sheikh, Sheikh Salem, what Qasumba, I believe,
is trying to say is that he learns
from a Sheikh, a particular person.
Qasumba studies under a particular person.
And that person is warning Qasumba from praying
behind various people because according to his Sheikh,
who is teaching him, they are not following
the way of the Prophet, in terms of
following the Sunnah in prayer.
That bit, I got it.
So, first of all, the belief of Ahlus
Sunnah wal Jama'ah that we pray behind
any Muslim.
Any Muslim.
So if this is the Masjid, which is
next to where I live, I will pray
behind the Imam.
And I don't think so there is any
Imam whose prayer is totally wrong.
So the Sheikh was saying that those people,
they are not praying the Salah of the
Prophet, if he means the concentration and the
khushu' and all the things, that is you
will never find nowadays.
illa ma rahima rabbah.
But if he is talking about some act
of the Salah, he puts his hand under
his belly button or under his navel, instead
of putting it on the chest, or he
is putting his hands on both sides, no,
this one should not stop a Muslim from
praying behind this Imam.
Because these are bigger issues and different thoughts
and different opinions in different schools.
We are not discussing which opinion is the
strongest, we are discussing the issue, is my
Salah behind this Imam valid or not?
The Salah, yes, is valid.
And I should not leave the Salah behind
this Imam of this Masjid who is next
to me and he is not doing bid
'ah, he is not committing shirk.
Is this clear to you, Akhi, the questioner?
I think we lost Kasumba, the internet issue
he has.
Inshallah he will listen to the recording after.
Let us move on, Inshallah.
We will take a written question before we
go to Abu Diop.
May Allah preserve you in the best of
Iman and state of Iman.
Please, what is the ruling on serving food
to an elderly neighbour who is alone and
has no other to cater to him?
Is it wrong to do this on Christmas?
Only on Christmas you give this food or
is this normally what you do?
The first part seems to be separate from
the second part, so the first part is,
I don't see why that should be even
asked.
So helping this poor man who is alone
and he is a neighbour, he has rights
on us as neighbours, as Muslims, and the
Prophet s.a.w. said he is not
a believer, he is not a believer, he
is not a believer, who sleeps while knowing
his neighbour is starving.
So, giving food to this poor person on
a regular basis, that is highly recommended.
And this is the right of the neighbour,
on his neighbour.
And the questioner mentioned that no one looks
after him.
But to just give food on a particular
day and that is the feast, the Christmas
day, no, avoid that.
But if this is your habit, you are
giving food every day, don't stop it.
Is this clear to the questioner?
Insha'Allah this is clear, Sheikh.
Insha'Allah that is clear.
Let's go to Abu Diop.
Please ask your question.
Also, Sheikh, I've sent you something on WhatsApp.
Abu Diop, please unmute your mic.
Peace be upon you, Sheikh.
And may Allah bless you for this class,
for this lesson.
May Allah reward you well.
I have a question concerning the Kafara.
Concerning feeding or clothing 10 poor persons, is
it mandatory to do it in one day,
like in one go, give it to 10
poor persons, or a person can do that
in different days?
If you find 10 poor persons, you can
do it in one go.
But if it's only one person you found,
so you're going to feed him for 10
consecutive days or 10 meals on different days,
that is what I find.
But if you find 10, you can do
it in one go.
No, no.
And about clothing, is it like, any clothing,
can it be like the undergarment or anything,
or like a, I don't know.
No, no, they say clothing, that means the
garments that normally are the outer garments, the
people, how they dress in that community.
Alhamdulillah, alhamdulillah.
Should I ask another question?
Yes.
Yes.
May Allah reward you well.
I have a question concerning the, if a
male person wants to meet the father of
a girl, let's say a woman, on social
media, Zoom for instance, and then he wants
to marry that woman, and then the father
suggests his daughter to come and join the
Zoom conference.
Is it permissible for the man who is
proposing to look at her or talk to
her?
The way Muslims follow, that they
go physically and see the parents, and
if they accept, they will of course tell
him, we'll come back to you, and they
discuss among themselves.
Then you go and see the girl.
This is the practice of Muslims throughout the
history.
So why it has to be done on
the net or on the web?
Is that a question to me?
Yes.
Yes, yes.
Because the man lives in another continent and
the other person lives in another continent.
Another continent.
It's very far.
Okay.
And he is serious?
Yeah.
Yes.
He is serious.
So here, I mean, you have to make
sure that of course the girl will be
wearing the hijab and everything, right?
Yeah.
Yes.
So that means the father has already given
the green light?
No, no, no.
The father has not given the green light.
This has not happened yet.
This is just probably, I would say, this
woman talked to a man, a boy, and
she messaged the boy and the boy told
her, I'm not going to talk to you
because she proposed, she asked him, are you
interested in marrying a girl such and such?
He said, I want to talk to your
father, not you.
And she said, okay, I'm going to tell
my father.
And the boy wants to prepare to know
that what he's going to do is halal
or haram.
Something like that.
So how did she come to know about
him?
She saw his comment on Facebook and she
texted him on Messenger.
Okay.
She, in Islam, it is the man who
proposes, not the woman.
So, if you are this questioner, the man
is serious, he should tell her, okay, I'll
talk to your dad, your father, this is
men's issue.
Then, after that, we'll see how to take
it further.
But to talk to you and your dad,
no, I will talk to your father first.
If the father said, okay, I will do
my homework and check about you, then we'll
come back to you.
So don't talk to this boy or this
man, do not talk to the girl, talk
to the father only.
Is this clear?
This is my advice.
Alhamdulillah, it's clear.
May Allah bless you with your advice.
Okay, let's move on, Inshallah.
The next question we have here is, how
does one offer Fardh Salah while traveling a
long distance journey in an aircraft if there
is no space or no permission to stand
in the aircraft?
Alhamdulillah, in that case, you perform the Salah
while sitting in your seat.
You can sit and pray.
There is no possibility, there is no room
to stand.
And this is Alhamdulillah for all conditions.
Fear Allah to the best of your ability.
This is the best I can do.
Otherwise, I will miss my prayers.
So while you are in your seat, you
can pray.
Is this clear to the questioner?
Yes, Sheikh, Inshallah, that is clear.
Now, if we go back to the question
which was actually provided last session, I think,
about the quote.
I read a quote from Sheikh Ibn Thimin
in Sharh Riyadus Saliheen.
I'm sorry, I could not find the exact
quote.
They've now provided the exact quotes.
But to paraphrase, he said that the pleasure
of good deeds is the right of Allah.
I would like to understand if we should
feel pleasure in doing good deeds, or this
is only for Allah.
That, I think, I answered.
That the Prophet sallallahu alaihi wa sallam said
in the hadith, if your hasana, your good
deed makes you feel good, then you are
a mu'min.
So when I do a righteous deed and
I feel Alhamdulillah, I have done this khair,
that is by Allah's grace, so I'm grateful
to Him.
So I should thank Allah subhanahu wa ta
'ala for that, and to have that feeling
inside you, because you are content about doing
righteous deeds, that's a sign of iman.
And if your sin makes you feel sad,
that is also a sign.
Okay?
But here should not, this feeling should not
make me fall into the trap of what
is known as the ujjub.
I am content with myself.
And have this self-conceit, this is the
ujjub.
Because I am a servant, I am a
worshipper.
So I should be always in the state
of fear.
And praying to Allah subhanahu wa ta'ala
to accept.
So if I feel that this is going
to make me have that ujjub, or the
self-conceit, I should work hard on my
niyah.
But the feeling of contentment that you have
done something good, there's nothing wrong with that
at all.
The Prophet sallallahu alaihi wa sallam made it
very clear.
But Allah subhanahu wa ta'ala, because everything
is from him.
Everything is from him, he is the one
who facilitated it, he is the one who
made it easy for me to do this,
so everything from him subhanahu wa ta'ala.
So, just I am grateful to him azza
wa jal, wal dalika fal yafrahu Allah subhanahu
wa ta'ala told us to rejoice by
Allah's bounties which he bestows on us.
Is this clear to the questioner?
Inshallah it's clear.
The next question we have here is salamu
alaikum how should one how can one or
how should we save ourselves from thickly differences?
Alhamdulillah.
Remember you are either a layman so you
have no, these issues they don't bother you
because you will just ask the scholar and
based on the fetter of the scholar you
will do that and act upon it.
Chapter is closed for you as a layman.
That's why the layman has no madhab they
say.
If you are following a particular school of
madhab and you are not advanced students of
knowledge you are just beginners.
Just follow what is there in the madhab
because you are a beginner.
You don't go and study what is known
as comparative fiqh because you will be confused
as a beginner.
When you advanced now you will be able
to look and see how the ulama differ
on these issues and the reason and then
based on the strongest evidence that which imam
used whose opinion is stronger than the other.
And then inshallah then you become alim and
you reach the level of jihad.
So there is no confusion here.
So you know your level where you stand.
Is this clear?
Very clear shaykh inshallah very clear.
Next question what should the kafara be when
a vow is left unfulfilled and how does
this vary?
We explained this.
This is the kafara of yameen whether to
feed ten poor people or close them or
fast three days if you can now.
Next question inshallah.
I'm asking about the beard.
Is it wajib to grow the beard or
is it sunnah?
It is wajib.
Growing the beard it is wajib according to
the four school of thoughts.
All the four imams saying shaving the beard
is haram.
So the prophet salallahu alayhi wa sallam he
mentioned in many hadith So trim your mustaches
and let your beard to grow.
What is beyond the fistful you can remove
it.
That is permissible.
But growing the beard and let it to
grow is wajib.
Is this clear?
Yes.
Next question here is Does a wife have
the right to know about the husband's earnings?
No.
That's not her right.
Her right to get sufficient support.
So it's not her right to give him
give me your salary slip.
It's not your right.
If he wants to let you know that's
a different issue.
But to say my right is maintenance.
That he looks after you.
Is this clear to the questioner?
The same thing if she is earning he
has no right also.
And he has no right to take one
single penny.
He has to spend on her though she
is earning.
Is this clear to the questioner?
InshaAllah it is clear Sheikh.
The next question we have here.
I believe it is the final question.
What are the dangers of belittling sunnah?
If you belittle sunnah.
Are you just saying it is just sunnah
you know leave it as sunnah.
Yeah I got it.
There is a real danger here.
If you treat the sunnah lightly and consider
it something trivial and make mockery out of
it.
This can take you out of the fold
of Islam.
Out of the fold of Islam.
The Siwak, you know the Siwak?
If you hate it and ridicule the practice
of it and you know it is the
sunnah of the Prophet and you ridicule it
when you know it is part of the
deen not out of ignorance.
This can take you out of the fold
of Islam.
To come and say it is only sunnah
what the people are saying here.
Here they are not ridiculing or making mockery.
What they are saying that it is not
faql it is sunnah.
It is one of the five rulings of
the shariah.
So if that is what he meant no
it is here.
We tell him no it is not according
to these five rulings.
It is not the sunnah.
It is faql.
So we need to explain to him and
why it is faql because you know the
indicators how to know when the deen becomes
obligatory or faql are fulfilled here.
And the Prophet he recommended us in many
many hadith to let the beard to grow.
Is this clear to the questioner?
Yes inshallah shaykh that is clear and that
was our last session.
Alhamdulillah we have come to the end of
today's session.
Just before I ask you to end the
session shaykh inshallah I just want to say
a few things.
Brothers and sisters alhamdulillah we have finally after
a lot of revision, a lot of work
alhamdulillah we have finally established some platforms for
Diyan Abu Shaykh, Shaykh Zalim.
I have just messaged you all on the
chat section which is the the short ways
of finding the platforms inshallah for social media
and also for YouTube.
So I know that there are many brothers
and sisters who ask where are the previous
sessions etc because we took some of them
off from the other platform Al Harameen.
Alhamdulillah we have transferred them all they're all
available on shaykh's own personal YouTube channel.
It will be populated with further courses etc
and the website will be launched inshallah in
the next two weeks as well.
So alhamdulillah we're very very happy to see
shaykh is now on the social platforms inshallah
and soon he will be personally reviewing responding
and there will be some question answers live
sessions as well happening on the website, on
YouTube, on Instagram.
We will slowly inshallah formalize this however we
are giving you this advanced links now just
for yourselves so you can benefit from the
previous sessions etc and keep up to date
with the lessons.
As for public we will be officially launching
that and marketing that once every single thing
is ready which is about two weeks time.
So please like, please subscribe and benefit from
what is there at the moment and if
you have any skills or any way you
want to contribute you are students of the
shaykh now mashallah tabarakallah I can see that
you are all very dedicated all of your
names, same names attending every session without fail.
So inshallah you should take this upon yourself
to contribute write articles write your notes, you
know take notes, type them up provide them.
We have a blog section on the website
which will be starting so inshallah we will
give to the shaykh shaykh will review it
and we can publish it on the blog
as well inshallah and others can benefit.
So we will keep you more updated up
to the in the next two weeks however
for now those people who are looking for
previous sessions etc they are available on the
links I have provided on the chat section.
Barakallahu fi shaykh if you'd like to conclude
today's session.
Okay May Allah accept all your efforts May
Allah elevate your status in this life and
the one to come and may Allah reward
all of you my dear brothers and sisters
I'm really happy to be with you and
we are learning our deen together and inshallah
slowly but surely inshallah we will progress if
there is sincerity there is dedication inshallah we
will learn our deen and we will inshallah
progress steadily with firm pace inshallah May Allah
accept our deeds and your deeds May Allah
elevate your status all of you May Allah
preserve you, protect you with barakah in your
life with barakah in your time with barakah
in your family and may Allah keep us
steadfast in this beautiful deen till we meet
him and he pleases all of us Ameen
Jazakumullah Khair Wassalamu Alaikum Wa Rahmatullahi Wa Barakatuh
Wa Alaikumussalam Wa Rahmatullahi Wa Barakatuh