Salem Al Amry – Lesson 92 Weekly Class Virtues of Islam
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AI: Transcript ©
As-salāmu ʿalaykum wa-rahmatullāhi wa-barakātuh.
Wa-alaykum as-salāmu ʿalaykum wa-rahmatullāhi wa
-barakātuh.
How are you Shaykh?
I am al-ḥamdu liLlāh.
Al-ḥamdu liLlāh.
In shā'a Llāh, we get started with
the lesson.
Al-ḥamdu liLlāhi wa-rahmatullāhi wa-barakātuh.
Wa-aṣ-ṣalātu wa-aṣ-ṣalāmu ʿalá Rasūlu
l-Karīm.
Wa-aṣ-ṣalātu wa-aṣ-ṣalāmu ʿalaykum wa
-rahmatullāhi wa-barakātuh.
Wa-aṣ-ṣalātu wa-aṣ-ṣalāmu ʿalaykum wa
-rahmatullāhi wa-barakātuh.
May Allah bless you all for your attendance,
dear students.
Today we are covering the virtues of Islam
by Muhammad bin Abdullah ibn al-A'lī.
Just a quick reminder, please take notes, listen
attentively, and hand your questions over to myself
or the co-host throughout the course of
the lesson.
With that said, I will now hand it
back to the Shaykh to start the lesson.
As-salāmu ʿalaykum wa raḥmatu Llāhi wa barakātuhu
ʿalaykum as-salāmu ʿalaykum wa raḥmatu Llāhi wa
barakātuhu ʿalaykum as-salāmu ʿalaykum wa raḥmatu Llāhi
wa barakātuhu ʿalaykum as-salāmu ʿalaykum wa raḥmatu
Llāhi wa barakātuhu ʿalaykum as-salāmu ʿalaykum wa
raḥmatu Llāhi wa barakātuhu ʿalaykum as-salāmu ʿalaykum
wa raḥmatu Llāhi wa barakātuhu
ʿalaykum as
-salāmu ʿalaykum wa raḥmatu Llāhi wa barakātuhu
As
-salāmu
ʿalaykum wa raḥmatu Llāhi wa barakātuhu Today
is our weekly class about virtues of Islam.
And before Ramadan, we were talking about
the importance of
following the Kitab and Sunnah, the importance of
abiding by the revelation and avoiding going astray
and adopting other methods and ways that differ
from the way of the Prophet ﷺ.
And this is very essential for every Muslim
to understand.
Allah ﷻ, my dear brothers and sisters, created
us for ibadah.
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونَ I have
created jinn and mankind only to worship me.
Now, how to worship Allah?
Did Allah leave it open to us so
that everyone will invent his own way and
his method of worship?
No, he didn't.
He wants a specific way of worshipping him.
So we worship Allah on his terms, not
on our terms.
If I worship Allah on my terms, Allah
will not accept that because I am disobeying
him and I am violating his teachings.
So I have to worship him in the
way that he wants me to worship him.
And that is why he sent Prophet Muhammad
ﷺ to teach me and to teach us,
his followers, the Muslims, the way to worship
Allah ﷻ.
So if you worship Allah in a way
that differs from the way of the Prophet
ﷺ, Allah will not accept it from you.
Allah will not accept it because you are
disobeying him.
So the simple question that every Muslim should
ask himself or herself is that, am I
worshipping Allah in the way that pleases him?
Am I worshipping him as he wants me
to worship him and as his Prophet ﷺ
worshipped him?
That's the question because many of us, we
worship Allah in a way that differs than
what the Prophet ﷺ taught us.
And that type of ibadah will not be
accepted.
It will be rejected because that's not the
ibadah that Allah wants.
Be careful.
You think you are worshipping Allah and then
on the Day of Resurrection you find that
all these years Allah didn't accept it from
you.
That's why many times Allah ﷻ in many
places, he reminds us and commands us to
follow the footsteps of the Prophet ﷺ.
وَمَا آتَاكُمْ وَبْرَسُولُكْ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا
Very simple, clear ayah.
Very explicit.
Whatever the Prophet ﷺ gives you, take it
and whatever he forbids you, abstain from it.
قُلْ هَذِهِ سَبِيلِ الْأَدْعُو إِلَى اللَّهِ عَلَى فَصِيرَ
أَنَا وَمَا اتَّبَعَنِي Say this is my way
I call to Allah ﷻ with clarity, with
knowledge, with understanding.
I and whoever follows me and those who
follow me.
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ مِنْ مَا
شَجَفَ بَيْنَهُمْ وَبَلَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِنْ
مَا قَضَيْتُ He is telling me to sleep.
Allah is telling us clearly.
By your Lord, by your Rabb, they believe
not.
Until they make you the judge, to judge
between them regarding their disputes, whatever happens among
them, they have to refer to you.
And after you decide and judge between them,
they find no resentment or opposition or resistance
to your decision and judgment.
حَرَجًا وَيُسَلِّمُوا تَسْلِيمًا And they submit wholeheartedly, totally.
This is our Islam.
فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ
فَإِنْ كُنتُمْ تَؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْأَخِرِ لَلِكَ خَيْرٌ
وَحْسَنُ تَوِيلًا Very clear.
فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ شَيْءٍ نَكِرًا Undefined.
It denotes generality.
Anything, any matter, irrespective of its magnitude, its
size.
You disagree on a matter, take it back.
فَرُدُّوهُ إِلَى اللَّهِ Take it back to the
Book of Allah and His Messenger, the Sunnah.
In his life, his person, after he left
this world, his Sunnah.
كُنتُمْ تَؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْأَخِرِ Maybe you really
believe in Allah in the last day.
لَلِكَ خَيْرٌ That's the best for you.
That's good for you.
وَحْسَنُ تَوِيلًا And it's the best and the
ultimate result and judgment for you.
So, this is what we have to understand.
This is the meaning of Muhammad Rasulullah.
What's the meaning of Muhammad Rasulullah ﷺ?
Following his footsteps.
He is our role model.
We learn the Islam through him.
Our Islam is Allah said, the Prophet said.
This is our Islam.
The Qur'an and the Sunnah.
Anyone else?
We have to check his statement, his saying,
according to the criteria.
The criterion, the yardstick, the standard is the
Kitab and Sunnah.
Anyone.
Started from Sayyidina Abu Bakr as-Siddiq.
Leave alone anyone else.
Anyone.
His statement has to be checked to this
reference.
The Kitab and Sunnah.
If it is in line, if it complies,
that is well and fine, we accept it.
That's why we follow the ulama as long
as what they say is based on the
Qur'an and the Sunnah.
They have evidence for it.
If what this alim said goes against the
hadith, authentic, then he will be
rewarded once because he tried his best.
He exerted his utmost effort, but he should
not be followed.
He was mistaken.
He was mistaken.
You know the Prophet when he performed the
Hajj, he performed Hajj only once.
And because he drove the Hadi, because you
know there are three types of Hajj.
The Qiran and the Tamattu and the Ifrat.
The Qiran is that you drive along with
you the Hadi, the sacrifices, the animals that
will be sacrificed in Mecca.
And you perform the Umrah and you continue
wearing the Ihram until the Eid day.
Then we have the other one, which is
the Tamattu, where you perform Umrah and then
you, after the Umrah, you end the Ihram
and you wear your normal clothes.
And you wait until the 8th of the
month of Hajj, the day of Tarwiyah, and
then you wear your Ihram again.
That's Tamattu.
And then the Ifrat, you only intend the
Hajj.
The Prophet, he said, had I,
had I been informed, had I known the
virtue of the Tamattu, I would have made
my Hajj Tamattu.
But now I command those, those who did
not drive the Hadi along with them to
make Tamattu.
And the Sahaba, they make Tamattu.
Later on, Sayyidina Abdullah ibn Abbas, whenever he
mentions that the Tamattu and the Prophet, he
said, The Hajj and Umrah are merged together
until the day of Jannah.
Tamattu.
That's the best.
Sayyidina Abbas always encouraged the people for Tamattu.
So some of his students would pose the
question that Abu Bakr did this, Umar did
that, other than the Tamattu.
Okay.
Based on their Ijtihad.
You know what Ibn Abbas used to tell
them?
I tell you the Prophet, salallahu alayhi wa
sallam, said this, and you oppose what I
say with what Abu Bakr did or Umar
did.
I fear for you that Allah will shower,
shower stones over you, kill you with shower
of stones from above.
When the Prophet said something, that's it.
We just follow what the Prophet, salallahu alayhi
wa sallam, said.
Don't say, Imam this said this, Imam that
said this, Allama so and so said this,
Allama, so who is he?
In comparison to the Prophet, salallahu alayhi wa
sallam.
That's why the ulama, they say, The
statement, the saying, the opinion of a scholar,
any scholar, We seek evidence for it.
We find this scholar said this, then we
look for the evidence.
What did he base his judgment on and
upon?
We didn't find any evidence for that, then
we don't accept it.
You have to find evidence for it.
So it is not an evidence per se
in itself.
No, it needs evidence.
Whatever this scholar said.
That's why Imam Malik, rahimahullah, said, He
said anyone, anyone's opinion, saying, statement,
verdict, can be accepted or rejected.
Depending how close it is to the evidence,
to the revelation.
Except the one who is lying there and
he pointed towards the grave of the Prophet,
salallahu alayhi wa sallam.
Only the Prophet, salallahu alayhi wa sallam, whatever
he said, finished.
So this is what we covered in the
previous session.
And the beautiful hadith, which is Bukhari and
Muslim, and subhanAllah, it
is scary.
The Prophet, salallahu alayhi wa sallam, as Ibn
Mas'ud reported, He said, He
said, You don't know.
The meaning, Ibn Mas'ud reported that the
Prophet, salallahu alayhi wa sallam, said, I'm waiting
for you, ahead of you, waiting at the
lake found, at the hawd.
So I am, the farad is the one
who is ahead of you.
Your predecessor.
I'm ahead of you.
Waiting.
That's why the children who died before reaching
the age of puberty are called farad.
The farad.
And those children will be in the Jannah,
waiting for their parents to arrive.
And if their parents happen to be in
the hellfire, These children will be waiting for
their parents.
And the angels will tell them, go inside.
And they say, no, until our parents are
brought.
So Allah, subhanAllah, tells the Malayka to bring
their parents.
So your child who passed away when he
is young, He is the one who is
going to intercede for you on the day
of resurrection.
So you should not grieve.
Because he's waiting for you there.
The hadith says, he grabs the hands, his
parents' hands.
Both of them, his mother and his father.
And he enters into the Jannah along with
them.
So he is saying here, salallahu alayhi wa
sallam, I am your farad waiting for you.
Your predecessor at the lake found.
May Allah make us drink from it.
This cow said that its water is whiter
than the milk, sweeter than the honey.
The number of cups and glasses on its
banks, as many as the stars in the
sky.
Its soil, the earth inside it, the bottom
of it is musk.
And some men amongst you, Muslims, will be
brought to me.
And the Prophet, salallahu alayhi wa sallam, was
asked once, where are we going to find
you?
He said, at the kawthar.
In other narrations, at the balance, the scales.
So here he will be waiting for you
at the kawthar, at his fount.
And he was asked, how are you going
to recognize us?
He said, because all the limbs that you
wash during your wudu, your face, your hands,
your feet will be shining.
So that's how I will know you.
So he said, and some men amongst you
will be brought to me and when I
will try to hand them some water.
So imagine you are coming to the Prophet,
salallahu alayhi wa sallam, and he is holding
the utensil or the glass with water to
hand it over to you.
And then you will be taken away.
They will be pulled away from me by
force.
I'm seeing the signs.
So I want to give them water because
if you drink, you will never feel thirsty
after that.
Whereupon I will say, the Prophet will exclaim,
will say, oh, my Lord, my companions, my
followers, those who followed me.
Then Allah will say, in another narration, the
Malaika tells him, of course, the Malaika, Allah
informs them.
So Allah says, because the command comes from
Him.
You do not know what they did after
you left.
But the Malaika, they don't know.
So whatever the Malaika know is from Allah.
You don't know what they did after you,
after you left.
They introduce new things into the religion after
you.
Ahdathu ba'dah, invented, good bid'ah, good innovations.
They adulterated the deen.
Subhanallah.
Yeah.
So do you think bid'ah is something
light?
Very dangerous.
And what is saddening, the one who is
doing bid'ah and who is practicing the
bid'ah thinks that he is getting closer
to Allah.
He thinks that.
What a great loss.
And you find yourself all the way.
Because you are not worshipping Allah in the
way that Allah subhanahu wa ta'ala wanted
you to worship Him.
And for Al-Bukhari from Nabi Huraira, may
Allah be pleased with him, from the Prophet,
peace and blessings be upon him, he said,
Between me and a group of people, until
I know them, a man came out from
between me and them.
He said, where are you?
I said, where?
He said, to the fire, by Allah.
I said, and what is the matter with
them?
He said, they are following you on their
backs.
Then, until I know them, a man came
out from between me and them and said,
where are you?
I said, where?
He said, to the fire, by Allah.
I said, what is the matter with them?
He said, they are following you on their
backs.
I said, where?
He said, to the fire, by Allah.
I said, where?
I said, where?
He said, to the fire, by Allah.
I said, where?
He said, to the fire, by Allah.
I said, where?
When I recognized them, a man, which is
an angel, came out from amongst us, me
and them, to separate them.
He said to them, come along.
Imagine, visualize this scene, the prophet and this
group of men, and this angel now is
in between.
Come along.
I asked, where?
He said, to the hellfire.
I asked, what's wrong with them?
He said, they turned opposite after
you left.
They went back on their heels.
Then, behold, another group of my followers were
brought close to me.
And when I recognized them, a man, which
is an angel, came out from me and
them, between me and them, and said, come
along.
I asked, where?
He said, to the hellfire, by Allah.
I asked, what's wrong with them?
He said, they turned back.
They went on their heels.
So, I did not see any one of
them escaping, except a few who were like
camels without a shepherd.
Very few, very few.
It's very risky and very dangerous, my dear
brothers and sisters.
Then, the
Prophet sallallahu alayhi wa sallam would say, I
would say, as the pious slave, Isa sallallahu
alayhi wa sallam said, and I was a
witness over them while I dwelt amongst them.
Isa is saying to Allah on the Day
of Resurrection, what his followers did after him.
Because during his lifetime, Isa, there was nothing
called the Trinity, the Father, the Son, and
the Holy Ghost.
This doctrine was concocted, invented later on.
Who invented it?
Of course, St. Paul.
So, the agent of the Romans, the tax
collector, is the one who spoiled the message
and contaminated, adulterated the message of Christ sallallahu
alayhi wa sallam.
During his lifetime, he was preaching monotheism.
His message was purely a monotheistic message.
So, the deviation happened after he was taken
to Allah sallallahu alayhi wa sallam.
Though some Christians, disciples, remained monotheists, and they
were executed, they were killed.
Anyone who believed that Jesus was only a
messenger, not son of God or God himself,
were killed.
Then, the new belief invented by St. Paul
was forced down the throat of everyone.
So, Europe never heard of the true message
of Christ.
The message that reached them through the Romans
was distorted already.
So, here Jesus sallallahu alayhi wa sallam is
saying, and I was a witness over them,
while I dwelt amongst them, while I was
present amongst them.
When you took me up, Jesus sallallahu alayhi
wa sallam was taking a life, and he
is alive, and he is going to come
back, and he is one of the signs
of the hour.
As in the hadith in Sahihain in Bukhari
and Muslim, So, this
is what will happen.
The prophet sallallahu alayhi wa sallam said, it
is about time.
It is high time that Jesus sallallahu alayhi
wa sallam, the son of Mary, to descend,
to come back.
And the first thing Jesus sallallahu alayhi wa
sallam, he will do, is that he will
break the crucifix.
This cross, he will break it.
This symbol of crucifixion, to tell the bulk
of the Christians, the Christendom, that I will
not crucify it.
So, he will break it.
And he will kill this swine, the pigs
that they are really eating, etc.
And then he will cancel the jizya, the
tax.
The jizya, the tax, is taken from the
non-Muslim, by the Muslims, so that the
Muslims will take care of them and protect
them.
It is something very, very negligible, very small
amount, because you see the justice of Islam.
In Islam, the non-Muslims, we don't force
them to become Muslims, and not only we
don't force them, Islam grants them freedom to
carry on worshipping what they are worshipping.
And on top of that, their places of
worship are protected, and they are also protected
from any enemy, if the country or the
land of the Muslims attacked by non-Muslims,
by any forces, who will be on the
front lines defending the entire nation, Muslims.
Those non-Muslims who are living in the
midst of the Muslims, they are protected by
the Muslims.
So, the Muslim men are dying on the
front lines, as martyrs, while the non-Muslims
are sleeping in their homes and their children
around them.
Muslims are sacrificing, Muslims are giving their lives
to defend the non-Muslims.
Where on earth can you find this?
Where?
Tell me now.
Where?
If you are having the citizenship of a
non-Muslim country, you are forced by the
law to defend the country, to fight.
You are obliged, obligated.
You have to go for the national service.
You have to go and fight your Muslim
brothers when the need arises.
A few days ago, I saw a blogger,
an Arab.
He's in one Scandinavian country, and he got
the citizenship.
And then a few days later, he said,
oh, my happiness didn't last for long.
The government called me and said, your name
is picked, you are registered to go to
Ukraine to fight.
But in Islam, we don't have that.
Non-Muslims are protected.
So that's why when Isa comes, because Isa,
when he comes back, he will rule by
the Sharia of Islam.
He is not going to bring any law.
And he will pray behind the Mahdi, as
you know.
So he will cancel the tax, because now
he will not accept from the non-Muslims,
people of the scripture, anything except Islam.
Either you become a Muslim, or he will
kill you.
That's what Isa, peace be upon him, is
going to do.
And that is when the ayah, the prophecy
will be fulfilled.
No one from among the people of the
book, the scripture, Jews and Christians, except that
will accept him, believe in him.
And on the day of resurrection, he will
be a witness against them.
The Jews did not accept him during his
lifetime as the Messiah.
But when he comes back, he will be
accepted.
So he is saying here, Isa, peace be
upon him, and I was a witness over
them while I dwelt amongst them.
When you took me up, you were the
watcher over them.
You were the raqib, and you are a
witness to all things.
You are a witness to all things.
Then it will be said, these people have
continued to become apostates, or to go back
on their heels.
That means for Bukhari Muslim.
That means Abu Huraira.
By now you should know this term.
Remember?
I don't know if you remember or not.
I don't know whether you take notes and
revise your notes.
You know that the Hadith of the Prophet
is called Marfoor.
When you attribute it and when you say
the Prophet said.
So the saying of the Prophet is called
Marfoor.
The saying of the Sahabi is called Mawqoof.
The saying of the Tabi' is called Makpoor.
The Makpoor.
So if Said Ibn Masayyib is saying the
Prophet said this is Makpoor.
And it is Mursal also called Mursal.
And of course it is a type of
the weak Hadith.
If it is the Sahabi said something without
attributing it to the Prophet.
He just said.
He didn't say I heard the Prophet.
He didn't say that.
He just mentioned something.
The Ulema here they say this is Mawqoof.
Mawqoof.
It is not Makpoor.
And listen until this narration is relevant.
And is related to a ruling.
A legal ruling.
Or an issue of the unseen.
Something is going to happen only in the
Akhira.
In that case they say because the Sahabi
they don't lie.
So he must have heard it from the
Prophet.
And in this case they say.
He must have heard it from the Prophet.
Then they made an exception.
Providing that this particular companion.
Is not known that he had access.
To the books of the people of the
scripture.
So he was not reading and he had.
We don't know anything about him that he
had access.
To the Bible.
Old Testament or the New Testament.
If he had access then we don't accept.
What he said we cannot say that he
had.
Heard it from the Prophet.
Why?
Because there is a possibility.
That he is quoting it.
From the scriptures of the people of the
book.
Like Abdullah.
An example.
Or Abdullah.
Etc.
So this hadith is Makpoor.
Listen to this beautiful hadith.
The meaning.
Abu Huraira.
Reported.
Allah's Messenger.
Everyone is born.
A Muslim.
Born upon the natural inclination.
If this child.
Is left without any interference.
Without any external influences.
He is hardwired.
He has the tendency.
To turn and the readiness.
To turn to Allah.
Something we are programmed.
Before we came into existence.
When we were in the back.
And the ruin of our father Adam.
All humanity.
Allah took all the progeny.
All the offspring.
Of Adam.
From his back.
Adam's back.
And he made all of them.
The children.
The souls.
To testify to his oneness.
Am I not your Lord?
And all of us testify.
All of us.
But this covenant.
We cannot recall.
And he embedded in us this nature.
This fitra.
Pure.
Worshipping Allah.
Has this readiness to worship Allah.
But then.
External factors.
Come to the picture.
Everyone is born.
As Muslim.
But his parents make him a Jew.
Christian.
Or Magian.
Or Zoroastrian.
Just as a beast is born whole.
When the kid of an animal is born.
It is whole.
Complete.
Do you find some among them born maimed?
No.
You find this baby.
This baby of this animal is whole.
Complete.
Then he was saying.
Allah's pattern in which he formed mankind.
There is no alteration.
For Allah's creation.
That is the true religion.
We should not alter.
And modify Allah's creation.
And people nowadays they are playing.
With Allah's creation.
Genetically.
Etc.
This body is not yours.
A trust was given to you.
So maintain it.
Do not.
Try to do anything to it.
You should not.
SubhanAllah.
Women nowadays.
They keep playing with their looks.
I don't like my lips.
I want to make them big.
My nose.
My eyes.
My breast.
And read and see.
The consequences.
They are crying.
I wish I didn't do it.
Don't play with Allah's.
And alter Allah's creation.
Be satisfied and happy.
With what Allah blessed you with.
Yes if there is something.
Needs.
Surgery.
Due to some abnormality.
And some lack.
And some disturbance.
That can be rectified.
Medically.
But everything is fine.
You don't.
The prophet said.
All.
Allah's creation is good.
All.
Everything is good and beautiful.
Everything is beautiful.
And every woman is beautiful.
Just have that contentment.
You are beautiful.
So say Alhamdulillah.
Don't.
Pray to be somebody like somebody else.
And don't believe what you see on the
screen.
Or in the magazines.
Or that photoshop.
So be happy.
Same thing for the husband.
Because sometimes sisters are really suffering.
Because it is her husband who wants her
to be like.
I want you to look like so and
so.
This model.
And the poor girl she wants to satisfy
him.
So I want you to do this.
I want you to do that.
No this body is not yours.
And he has no right to ask you.
To go through this cosmetics.
And the surgical operations.
So don't ever.
Try to alter.
Allah's creation.
Don't.
Because Allah's creation is beautiful.
Another beautiful Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
Hadith.
The meaning.
Beautiful Hadith.
And scary as well.
He said people used to ask Allah's messenger
of sallallahu alayhi wa sallam about the good,
about the khayr, but I used to ask
him about the evil.
I asked about shab, and this shows his
profound knowledge and understanding, because if I know
evil, I avoid it.
So anything else is khayr by default, good
by default, because it's not evil, I know
the evil.
Lest I should be overtaken by them, so
I was asking about all types of evil
to avoid them, falling into evil.
So I said, oh Allah's messenger, now pay
attention, sallallahu alayhi wa sallam, we were living
in ignorance before Islam, and in an extremely
worse atmosphere, in situation of the Arabs before
Islam, serving tribes, killing each other, fighting each
other, drinking alcohol, womanizing, burying their daughters alive,
all evil, ills are there.
Then Allah brought to us this good, al
-Islam, khayr.
Will there be any evil, any shab after
this khayr that you brought to us?
The Prophet, sallallahu alayhi wa sallam, said, yes.
I said, will there be any good after
that evil, after this shab?
He replied, yes, but it will be tainted,
not pure, not pure, there will be some
contaminants in it, not pure, but it is
khayr, because this, what is added, okay, is
small, so it's not affecting the entire thing.
I asked, and for example, during, after the
four caliphs, after the khalafah, you know what
happened, okay?
The, it became like kingship, okay?
Dynasties, Banu Umayyah, Banu al-Abbas, et cetera.
But still, Islam is there, there is unity
among the Muslims, protecting Islam, sending the armies
for the futuhaat, et cetera, so there was
khayr, alhamdulillah.
I asked, what will be its taint?
What is the things that affects the beauty
of it and the purity of it?
What is it, tell it, tell me, oh
Prophet of Allah.
He replied, there will be some people, listen
to this, my dear Muslims, brothers and sisters,
our Prophet, sallallahu alayhi wa sallam, already informed
us, the problem that you will go astray
if you don't seek guidance from the sunnah
of the Prophet, sallallahu alayhi wa sallam, and
you become emotional and you follow your own
whims and desires and not what the revelation
commands you.
This is the problem with our ummah and
the youth, the masses, they don't follow the
guidance, they don't listen to the ulama, they
think they know better and you know the
situation of our ummah and to see the
decline and see the division and see the
weakness and we are getting weaker and weaker
because of the division and that's what your
enemies, they are looking for, that's
what they want.
They call this constructive chaos, disorder, constructive.
Chaos and disorder will never be constructive, it
is destructive, so my advice for
myself and for you, enough is enough, you
have to seek guidance from the revelation and
follow what our Prophet, sallallahu alayhi wa sallam,
told us, not following our emotions.
So, we say, now they have posed the
question, but it's taint, they replied, there will
be, it's about to come, prophecy, Prophet, sallallahu
alayhi wa sallam the Prophet doesn't speak of
his own desires, you are the one, you
are, he's inspired by Allah.
So he said, some people will guide others
not according to my tradition, this is what
will happen.
Those in authority will not be seeking guidance
by following my footsteps.
You approve of some of their deeds, you
will approve of some of their deeds and
disapprove of others.
Certain things they do, you agree with, certain
things you disagree, what should you do?
Said the Prophet, sallallahu alayhi wa sallam, in
another Hadith, they said, should we fight them?
He said, no, as long as they allow
you to pray, do not.
Because if you revolt and rebel, what will
happen?
Massacre, bloodshed, you will be killing each other,
the Muslims, and your enemies are crossing their
legs and smiling, smiling.
I once read a story, you know, Aesop's,
the, I think, Greek writer, or legendary, and
the story is about animals.
So he mentioned one of the stories there,
that a lion and a tiger, lion and
tiger, they came to the water and everyone
wants to drink before the other, so they
started to fight.
So the lion and the tiger are fighting.
The king of the forest wants to drink
first.
The tiger, also arrogant, he wanted to drink
first.
So they started fighting.
While they were fighting, they looked at the
vultures.
The vultures are waiting, waiting there, there, sitting,
watching the vultures.
The birds of prey watching.
One of them is going to kill the
other, and he will drink and he will
leave the water, and the carcass, the body,
will remain, and guys will enjoy our day,
we'll have free meal, a feast, just wait,
watch the fun.
So while the tiger and the lion were
fighting, they looked at the vultures.
And they saw the vultures are watching.
Then they realized that they were fools.
So they talk to each other, let us
have peace.
See, the vultures are waiting for one of
us to kill the other, then they will
eat that one, okay?
So your enemies are waiting, kill each other,
oh Muslims!
Kill each other, kill each other!
You make our job easy.
You will approve of some of their deeds
and disapprove of others, of what they are
doing.
I asked, will there be any evil after
that good?
They replied, yes.
I asked, will there be any evil after
that good?
They replied, yes, there will be some people
calling at the gates of the hellfire.
See, the Prophet, sallallahu alayhi wa sallam, is
telling us what is going to happen in
the future.
There will be people among the Muslims calling
you to Jahannam!
You come to Jahannam.
Their names are Muslims, but they are calling
you to the hellfire.
And you hear, and you see, whoever will
respond to their call, whoever listens to them
and follows them, will be thrown by them
into the hellfire, okay?
Those who are trying, they're working around the
clock to take you away from your deen,
taking you out of Islam by corrupting you.
So those are the advocates to the hellfire.
Call us to Jahannam!
So Sayyidina Hudayfah said, O Allah's Messenger, will
you describe them to us?
Those advocates, those scholars, can you describe them
to us?
Sayyidina Hudayfah helped us a lot by posing
and asking these questions.
The Prophet said, he said, sallallahu alayhi wa
sallam, they will be from our own people,
Muslims like us.
We speak our tongue, our language, they speak
in your tongue.
And there are so many, and they're active,
and they are following.
An agenda was given to them by the
enemies.
I said, what do you order me to
do if such a state should take place
in my life?
See the concerns, Sayyidina Hudayfah was concerned.
What is your advice for me, O Prophet
of Allah?
If I happen to be at that time,
what should I do?
He said, stick to the group of the
Muslims and their imam, ruler.
There is group of the Muslims, there is
entity for the Muslims, stick to them, stick
to the jama'a, to the ministry.
I said, Sayyidina Hudayfah, you see the questions?
No, they were hypothetical, but nowadays you can
see the application of them.
I said that there is neither a group
of Muslims, nor an imam, no group of
Muslims, no imam.
He said, then turn away.
This was the Prophet's last time.
Then shun and leave.
Then turn away from all those sects, all
these groups.
Even if you were to bite the roots
of a tree until death overtakes you while
you are in that state, leave them, run
away from them.
And ask Allah to save you.
May Allah Subh'anaHu Wa Ta-A'la
save us from going astray.
May Allah Subh'anaHu Wa Ta-A'la
keep us remain steadfast in this beautiful day.
May Allah Subh'anaHu Wa Ta-A'la
keep us steadfast on the two paths of
salvation, following the footsteps of our beloved Prophet
Muhammad Sallallahu Alaihi Wasallam, and his illustrious companions
of the Allahu An'am.
May Allah Subh'anaHu Wa Ta-A'la
forgive us all faults and mistakes and ignorance.
And may Allah Subh'anaHu Wa Ta-A
'la bless us with the beneficial knowledge about
your states.
And may Allah Subh'anaHu Wa Ta-A
'la unite our ummah with the haqq and
unite our hearts with the haqq.
And may Allah reward all of you, my
dear brothers and sisters, immensely with patience and
attentiveness.
BarakAllahu feekum.
JazakumAllahu khairan.
As-salamu alaikum wa rahmatullahi wa barakatuh.
Now, inshallah, we'll go for the questions.
So please start forwarding the questions.
Amin.
JazakAllah khair.
BarakAllahu feekum.
We have received our first question, Sheikh.
I'll forward it to you now, inshallah.
The question is.
I haven't received it.
You are sending it?
Yes, you should have it soon.
Okay, read it.
If a person has changed his country of
residence and visits the country of origin, is
he considered a traveler?
Can we read more than one opening dua
in the beginning of the surah?
It's actually two different questions, sorry.
Okay, if a person, now he moved to
another country and he is living in another
country, and now he is also going during
holiday to his own country or the country
of origin, is he a traveler?
The answer is yes, he is a traveler
in between.
The moment he arrives to his home country
or country of origin, if he has residence
there, he has house, he has everything, or
maybe he has another wife in that country,
then the moment he lands, he is resident
and he is not a traveler anymore.
But if he is only going there and
he has no place to stay in and
he's staying in a hotel and okay, then
he is still a traveler because he is
not resident there because he moved to another
country.
So that will be his situation depending whether
a person who has two homes, so he's
a traveler only in between.
But if you have only one home and
that country of origin, okay, you left it
and you have no resident there and maybe
also, and you don't have family, then you
are a traveler.
Can we read more than one opening du
'a in the beginning of the Salah?
No, you can keep changing, yes, but not
many more than one du'a of the
opening in the same Salah.
That's not the Sunnah.
Next question.
Barak Allafiq, the next question.
Is it permissible to give zikr to a
secular charity called Medical Aid for Palestine?
They say the local scholars supervise the zikr
projects.
You see, the zikr, we have to be
very careful when we distribute it.
We have to make sure that it is
really reach those who are the categories Allah
subhanahu wa ta'ala mentioned, not anyone who
says, okay, you trust me, okay, and I
will take the zikr and give it to
those who are eligible for it.
You have to do your homework.
Next.
Barak Allafiq, the next question.
Can we name a baby girl with one
of these following names, Musfirah, Salsabilah, and Tazkirah?
Musfirah means someone who is bright, bright,
beautiful, and beaming.
Salsabilah means Salsabils, which is name of the
spring in the Jannah.
So, because, I'll tell you what, because some
Muslims, I don't know, they have this problem
when it comes to naming their children.
Anything mentioned in the Quran, oh, this is
good.
Someday open the Quran, oh, this is the
name we have to, no, don't do that.
Okay, so when you choose a name of
the child, choose names that are known, the
meaning is clear, and the name itself does
not carry, self pays to the person himself,
okay?
So that's why the Prophet, sallallahu alayhi wa
sallam, used to change the names of, if
he finds a name that's having attributes to
the person's face, or Tazkirah, to indicate that
this person perfection, okay?
Tazkirah means reminder, something to be reminded of,
okay?
You have many names, Fatima, Zainab, Hafsa, the
wives of the Prophet, sallallahu alayhi wa sallam,
the daughters of the Prophet, sallallahu alayhi wa
sallam.
Why are you leaving these names?
Why?
I don't know, really.
The Prophet, sallallahu alayhi wa sallam, said the
best names, Abdullah, Abdulrahman, and if I'm Muslim,
they don't want Abdullah and Abdulrahman.
Next.
Just I remembered one thing.
For example, this is among the Arabs.
This is the problem.
They just go with, many people, they go
with the name, oh, it rhymes, it rhymes,
so it is musical.
Well, you will hear the name Ihab among
the Arabs, Ihab, especially in the Sham countries,
Lebanon, Palestine, Jordan, Ihab.
So the boy, his name is Ihab.
You know the meaning of Ihab?
Ihab means hide, hide, H-I-D-E,
which means skin, not to hide, to hide
yourself.
No, hide a noun, skin.
The skin of the animal is called hide
before it is tanned and the hair is
removed.
It's called Ihab.
So you are the father of the skin,
and your son is a skin, his name
is skin, that is not tanned.
The Prophet, sallallahu alayhi wa sallam, says, ayyuma
ihabin dubiqa faqad tahuraa.
ayyuma ihabin dubiqa faqad tahuraa.
Any hide, any skin of an animal that
is tanned, then it becomes pure.
So you know in this Adi, the meaning
of Ihab, skin.
Yet there are many boys, their names are
Ihab.
Ihab.
Next question, please.
Baruch Allah fiqh, next question.
Is it permissible to vote in a non
-Muslim country which has a long tradition of
supporting people who oppress the Muslims?
Well, this issue of the voting, where in
non-Muslim countries, and there are Muslims there
living, first of all, this requires fiqh understanding
of the situation in that country.
And the Muslims, they should have the awareness.
And now they have two candidates, and they
have no choice except to choose one of
them.
So there are two evils, two evils.
Which one is less than the other?
Which one, both of them are evils.
But which one better, less than the other,
the lesser evil?
And you choose that.
And this, only the ulama, they know this,
not the politicians.
That's why the Muslims, they should be united.
So their voice is one, when then they
will make a difference.
Okay, this candidate is not hardcore, he's not
against the Muslims, where the other one is
hardcore.
So if the Muslims, as a bulk, as
a body, entity, their voice is one, they
vote for this one, he will win the
election.
Okay, so the Muslims, first of all, they
have to make their voice one voice.
And then they have to weigh the pros
and cons, and which one is lesser evil
than the other.
Tihar Islam Ibn Taymiyyah, rahimahullah, he said, la
yakunu al-'alimu aliman, hatta ya'rifu khayra al
-khayrayni wa sharru al-sharrayni.
So a person cannot be called a scholar,
until he is able to discern and distinguish
between the two evils, which one is less
than the other.
And the two good things, which one has
more reward than the other.
Khayra al-khayrayni wa sharru al-sharrayni.
So it's not here a matter of, oh,
democracy is kufr, democracy is this, all that
stuff.
No, you are living there, and you are
going to suffer if you choose
the one, for example, one who is pro
-LGBT, and who is going to make your
children leave their deen.
And the other one is conservative.
He's against these things.
Subhanallah.
Shaykh Imam Ibn Qayyim, rahimahullah, in his book,
Zad al-Ma'ad, you know, during the
signing the peace treaty, of al-Hudaybiyah, the
truce between the Muslims and the Musharriks, and
that agreement, there were many clauses that are,
I mean, apparently looking that they are not
fair for the Muslims, yet the Prophet, salallahu
alayhi wa sallam, accepted them.
On the day of al-Hudaybiyah, the Prophet,
salallahu alayhi wa sallam, said, by Allah, anything
the Musharriks today ask me, anything they ask
me, providing that this thing leads to the
glorification of Allah, and the sanctity of the
house of Allah, I will give it to
them.
I will agree to it.
Commencing Imam Ibn Qayyim, in the footnotes down,
in the margin, he said, this saying of
the Prophet, salallahu alayhi wa sallam, is an
explicit, proven evidence, evidence, that cooperating with the
non-Muslims for the common good that serves
both of them, the common good that serves
both of them, is permissible, based on what
the Prophet, salallahu alayhi wa sallam, said.
And in the Quran, the story of Yusuf,
alayhi salam, Yusuf, alayhi salam, became a minister
in a non-Muslim country, non-Muslim government.
It was not a Muslim government.
And he asked the ruler to appoint him
as a minister, because he has the vision
and the experience, and he knows that the
nation is heading towards famine, and he has
the potential, by Allah's grace, to take them
through that critical phase with minimum suffering.
He was not a ruler, and he could
not do anything.
His authority is limited.
And he accepted that, and Allah approved that.
Allah approved it.
Though he could not take his own son,
as you know, his own brother, because he
didn't have the authority.
And this is an issue of aqeedah.
Someone cannot say, this is abrogated, this is
a law before.
No, this is related to aqeedah.
It is related to the ikhbar, not to
the insha.
And the ikhbar cannot be abrogated.
So this issue, my dear brothers and sisters,
Muslims, they have to have one voice, and
they should have scholars and vote to decide
where is the lesser evil.
I hope this is clear to everyone.
Next.
Barakallah fiqh, Sheikh.
The next question.
In a previous class, Sheikh, you mentioned when
young children pass away, they will be waiting
for their parents to enter Jannah with them.
What should Sheikh advise the people who know
this hadith and are all heedless in fulfilling
their Islamic studies?
My advice for them is to repent and
to come back to Allah Subh'anaHu Wa
Ta-A'la and may Allah Subh'anaHu
Wa Ta-A'la guide them.
And may Allah guide them.
My dear brothers and sisters, life is short
and disobeying Allah Azza wa Jal will lead
to misery, leads to the hellfire.
So we should not let the shaitan fools
us and become complacent with this worldly life.
Because any moment you will be invited, any
moment the angel of death can visit you,
any moment.
We are just like the bulbs, the tube
lights.
See the bulb?
You know when it is going to burn?
You don't know.
It's going to burn out.
You don't know.
You are just like the tube light, like
the bulb.
Finished.
Now you are glowing.
After that, finished.
So that's why we have to be ready
to meet Allah Subh'anaHu Wa Ta-A
'la.
And this readiness necessitates repentance.
So that any time we are invited, we
are called, we are ready to meet our
Rabb.
May Allah end our life in the best
way that pleases Him.
And may Allah guide all the Muslims.
Ameen.
Next question, please.
BarakAllahu feeku, Sheikh.
The next question I've received is such a
clarifying question on the voting question.
4B, it says, so will we not be
held accountable by Allah or the evil policies
that the ruler or the person we vote
for will implement in the future?
The question here, number six question, right?
Sorry, 4B.
It's a clarifying question on the previous question
on voting.
Question number four?
4B.
It's after six.
Ah, okay.
Take it down, okay.
So will we not be held to account
by Allah or for the evil policies that
the person we vote for will implement in
the future?
No, you will not.
Because you have no other option.
You see, it's the beauty of Islam.
Allah will not impose on you something you
cannot bear.
La yukallifu Allahu nafsin illa wus'aha.
Allah will not burden you with something you
cannot bear.
You happen to be in this country, okay?
And you cannot change the situation there.
And this is the system that exists in
that country.
And now there are two guys, one of
them is going to rule and he is
going to enact policies and he is going
to legislate and he is going to make
new laws that will make your life miserable
and increase your suffering, one of them.
The other one, less than the other.
Both of them are evil.
But now, this is the situation.
I have two evils what to do.
Islam is not hypothetical.
Islam is very practical.
Someone is very liberal, is hardcore.
He is going to open the door for
all evils.
The other one is conservative, is against all
these moral corruptions.
Then you have to see and weigh the
pros and cons.
Which evil is less than the other?
And also, I forgot to mention, some Muslims
might say, I will abstain, I will not
vote.
Do you know?
By abstaining, you just voted.
By not giving your voice to the one
who is representing the lesser evil, so that
means it is just like you have voted
for the other one to win.
Because had you given your voice to this
one, the lesser evil, the one who represents
the, who is considered lesser evil, will win.
So don't be negative and say, I will
abstain.
And you think by doing that, you are
benefiting your community.
No, you are not.
You are not.
Next question, please.
Barak Allah, this is question number six now.
I have a question pertaining to marriage.
A sister who is 20 years old is
looking for marriage, but her wali is making
things difficult, preferring to promote her brother from
his cultural and ethnic background.
He is refusing to consider two suitors that
have come forward.
What should the sister do?
First of all, my advice for the parents,
for the wali, they have to fear Allah
Subh'anaHu Wa Ta-A'la.
Fearing Allah Subh'anaHu Wa Ta-A'la,
especially when it comes to the marriage.
You cannot force your daughter to marry someone
she doesn't want to marry.
You cannot force her, that's not your right.
Because she is going to live with this
man.
Do you want your daughter to be happy
or you want her to suffer?
Any pious father, good father, wishes only good
for his children, especially girls when it comes
to the marriage.
Because the girl is a burden, indeed she
is.
Burden in the sense that her father will
be always thinking about his daughter, even if
she is married.
Now she is not married, burden.
Father is thinking when Allah Subh'anaHu Wa
Ta-A'la will send the suitable husband
for my daughter.
And he is making dua for his daughter
because he is counting the years and she
is getting old.
And now she got married, still he is
worried about his daughter, especially if she is
far away from him.
I wonder what does she feel?
Is she happy?
Whatever, because sometimes the girl is suffering, but
she doesn't want also to hurt her father
or her parents by telling them.
So she is swallowing her suffering and her
pains.
And when they ask her or call her,
how do you feel?
I am happy, I am fine.
She is not.
So the father is always preoccupied and thinking
about his daughter.
This is something Allah embedded in us.
And only you will know this when you
become a father, only when you become a
father.
If he is divorced also, you are also,
you feel sad.
You look for a husband for your daughter.
So my dear parents, when a suitable partner
comes for your daughter, do not hesitate to
accept after doing your homework and finding that
this boy is good for your daughter.
If the one who proposes you are satisfied
and happy and content with his deen, his
religious commitment and his character, his manners, and
you did your homework, you asked about him
and everything is fine.
You should not refuse, should not become a
stumbling block because he is not from my
clan, not from my country, not, not, not
all that thing.
These things, Jahiliyyah, he's a Muslim.
Because some parents, they have this, oh, she
has to marry her cousin or a man
from our culture, from our country.
It's not like that.
So the good father is the one who
buys happiness for his daughter, happiness.
He buys happiness for her.
Many times I mentioned this story to you
and there's no harm in mentioning it again.
This happened in the kingdom, Saudi Arabia.
Long time ago, I heard it.
They said there was this young boy, always
regular, attendee, always in the salah and the
first row.
So one father, he liked him.
And he asked about this boy and he
found that he is studying shariah, et cetera.
So one afternoon, he asked the boy to
come along with him to have a cup
of tea.
And he went, they went to the house
and they are in the sitting room.
And all of a sudden, the daughter of
the man entered.
Of course, the boy embarrassed, felt embarrassed.
And he put his head down.
He was a practicing brother because he thought
that maybe this is a mistake.
She thought that her father was alone.
The father said, it is not a mistake,
it is planned.
Look at her, you want to marry her.
The boy blushed, said, uncle, you know, I'm
still schooling.
I'm still doing my degree.
And he said, I know everything, my son,
everything I know about you.
This is the key of the flat.
This is the key of the car.
You want to marry my daughter?
Of course, I have no problem.
And he got them married.
So this father, he loves his daughter.
He loves his daughter and he chose his
daughter, a good husband who feeds Allah Subh
'anaHu Wa Ta-A'la.
So may Allah Subh'anaHu Wa Ta-A
'la grant our sister a pious, righteous husband.
May Allah guide her father and soften his
heart.
Ameen.
Next.
Ameen, BarakAllahu Fiqh.
The next question, can this sister who has
two suitors correspond with both through her wali
at the same time to understand them or
must she deal with them one at a
time?
Normally in Islam, if I know that
someone proposed already, I have to wait.
I should not propose at the same time.
But if I didn't know, I propose on
somebody else, then the girl has to decide.
And that's exactly what happened to one of
the sahabiyat.
Three of the sahabah proposed.
Everyone thought that he was alone.
And now the woman was confused, which one
to choose.
So she came to the Prophet sallallahu alaihi
wa sallam to consult, to seek advice.
And the Prophet sallallahu alaihi wa sallam told
her, after she mentioned them, she said, three
of your companions, Muawiyah, Abu Jahan and Usama,
they proposed to marry me.
Said Muawiyah is very poor fellow, very poor.
He doesn't have a penny.
So don't marry him.
Which means if you don't have job, if
you don't have income, don't knock on people's
doors asking for the hands of their daughters.
First of all, prove that you are a
man.
You will look after a woman and family.
Don't come and knock on people's doors.
Second one, Abu Jahan, he said, don't marry
him.
He beats the woman.
Dharrab li nisaa.
One narration says he's always keeping the stick
over his shoulder, which means he's always troubling.
Another narration explicitly said Dharrab li nisaa.
He beats women.
So if you know a brother, this man
who is proposing after you did your homework
and asked, and they told you he's very
temperamental, he had hot temper, sorry, disqualified, don't
accept him.
Then the Prophet sallallahu alaihi wa sallam told
her to marry Usama.
Next question, please.
Barak Allafiq, the next question.
Is it obligatory to begin Umrah by traveling
to Makkah first, or is it allowed to
journey to Medina, spend a few days there
and to enter the Ihram, then proceed to
Makkah to perform Umrah?
You have the leeway, you have the options.
It's allowed for you to go to Medina,
stay a few days in Medina, then you
make the Ihram from Medina.
No problem.
Or you go to Makkah, you do your
Umrah, and then you go to Medina.
You have both options.
Next.
Barak Allafiq, Shaykh.
The next question.
What does the 21st ayat of the 30th
chapter, Surah Rum, mean when it says marriage
is meant to be a place of tranquility
and peace, when from what I've seen in
my marriage, seems like it's full of strife?
Ah, okay.
Allah Subh'anaHu Wa Ta-A'la is
telling us that he made and put in
the hearts of the husband and the wife,
muwaddaha rahma, this compassion and tranquility, and also,
and made the home satan, satan.
That means serenity, place of tranquility.
This is the purpose of the marriage.
Okay?
But not all the marriages will have this.
This is, Allah is telling us the purpose
of the marriage.
If, for example, you force your daughter to
marry someone she doesn't love, doesn't like, there
will not be tranquility, because she will be
always crying, suffering.
This home will not be a place of
tranquility.
Or if you marry the Prophet, you know,
when he, he said the problem that many
of us, when they propose and they decide
to get married, they don't apply and follow
the prophetic piece of advice.
When the Prophet said, fadhfar bitha chiddeen taribat
yadab.
After he mentioned in the Hadith, a man
will propose to marry a woman because she
is beautiful, she is well-off, is from
a noble family, or because she is religious,
her religious commitment.
The Prophet said, marry the one that has,
who is religiously committed, at this religious commitment,
practicing.
Many of us, they just see, oh, she
is beautiful.
She is from this family.
She is well-off, wealthy.
She's not practicing, she's not wearing hijab.
She's not, she doesn't pray.
No problem.
How do you expect that you are going
to have a place and a home full
of serenity and peace of mind?
Impossible, impossible.
Because you did not meet the criteria.
You did not follow the piece of advice
of the Prophet, that he gave to all
the youth that they should follow when they
choose their husband to be or wife to
be.
So my advice for the sisters, make the
right choice.
Don't accept anyone.
I know sisters are desperate, I know that.
Especially if they are getting old and there
is pressure from the family.
So marry him, accept him.
He doesn't pray, dad.
Oh, work on him, make him, give him
hidayah.
Hidayah, you guide him.
And then he makes your daughter to lift
the salah because a woman is weak, weak.
So you got her married to this evil
person.
Drinks, smokes, watching *.
So he is going to spoil your daughter.
And there are cases.
So all this boils down to the wrong
decision and the wrong choice.
May Allah give hidayah to all and grant
happy marriage of a life to all married
couples.
Ameen.
Next.
Ameen, Baroq Lafeeq.
This was the last question, Sheikh Baroq Lafeeq.
May Allah accept the question and answer and
the lesson and the attendance of the students
and may Allah bless you all.
Baroq Lafeeq, wa jazakum Allah khayran.
Assalamu alaikum warahmatullahi wabarakatuh.
Wa alaikumussalam warahmatullahi wabarakatuh.
May Allah bless all of you.
May Allah protect all of you.
May Allah elevate the status of all of
you.
And may Allah subhanahu wa ta'ala keep
us, remain steadfast in this beautiful deen until
we meet our Rabb and find him pleased
with all of us.
Ameen.
And may Allah azza wa jal guide our
ummah, unite our ummah on the haq.
Ameen.
Until we meet inshallah in the coming session,
I leave you in Allah's company and protection.
Bi-hifdhullahi wa-ra'ayatihi.
Assalamu alaikum warahmatullahi wabarakatuh.