Riyadh al-Saliheen and Women’s Q&A #01

Tom Facchine


Channel: Tom Facchine


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AI: Summary © The women's weekly class for women will be held on Thursday evenings at 6pm, with some segments being overcast. The class will be addressed through various methods, including chat and Facebook groups. The importance of reforming the self, including the book "The Saals of Islam," is emphasized, along with the need for people to be informed about guidelines for asking questions and avoiding bias. The importance of reciting out loud while preparing for a wedding ceremony is also emphasized, along with the use of "not commodity," "slack" to describe the physical appearance of the person, and the need to avoid touching a cell phone while reciting the Koran.
AI: Transcript ©
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Bismillah Alhamdulillah wa salatu salam ala Rasulillah.

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We ask Allah to grant us beneficial knowledge. And to bless this class, this is the first session of

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our women's weekly women's class, it will be held Thursday evenings at 6pm. Until further notice, we might have to change the time at some point due to the changing prayer times, but for a good while, it'll be at six o'clock, I think.

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I'm very excited about this class.

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I'm really happy that the first class that we got organized was for the women.

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You guys know better than anybody that

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too often and massage it across the country, women are kind of

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out of sight out of mind. And so it's kind of an afterthought. And this is completely

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contrary and backwards to what we should be doing as a Muslim community. Because the women are perhaps the most influential force in the family, when it comes to the religious practice of the children, when it comes to even the religious practice of their husbands. Right, or their male male relatives. It all kind of starts with women. And so

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when we were kind of discussing doing this, and Masha Allah, it was a very modest request, I think it was pitched once a month. And I was like, that's not nearly enough. We have to do it once a week. And so I'm really glad that everyone was able to come here at this time and to take part in this.

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What are our goals for this kind of class, this kind of class can be whatever you want it to be

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teaching a texts like Riyadh, the Saudi hain, which is a famous text, we'll get into the author, we'll get into the book.

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It can be a launching point for all sorts of different discussions, whether they're contemporary discussions, whether they're Arabic language discussions, you know, whether they're issues about the discipline of Hadith preservation, there's an filth, there's so many different applications, which is why a book like this has been studied for hundreds and hundreds of years, because there's blessing in it, and a lot of put blessing in it. And so it has a million applications. So don't feel shy to give me feedback, if you want to see something particularly emphasized or addressed. If you feel like it's going, the course is going too slow. It's a big book, okay, so it's gonna, we've

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thrown ourselves into the deep end here, like it's going to take a while to finish, but inshallah Allah will make us sincere and will give us the ability to finish it.

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And your participation in the minute to minute class is totally what you're comfortable with. I am someone who's totally fine with interaction, I like throwing, I'm going to throw out questions to you.

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If you feel comfortable answering with voice, you can do that. If you feel more comfortable answering on the chat, you can do that. If you don't feel comfortable answering at all, you can do that. It's not a problem at all.

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And of course, we're going to dedicate some of the time zoom restricts us to 45 minute sessions. So every session will be over. At 645 we'll dedicate over half of the time to the text. And then we'll get into the questions that you sent ahead.

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So if you're looking to have some questions answered, and I'm like, you know, completely open to absolutely any questions. There's no question that's off topic. Don't think that you have to project a certain level of religiosity or a certain level of practice, and kind of let your burning questions go unanswered. Everybody has doubts, everybody has sin. Everybody has these sorts of things. So it's all very normal and human. And so if there's absolutely anything that you want to have addressed, you can, I highly prefer that you send it to me ahead of time, that way I can prepare something, an answer that's more substantial.

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So the way to do that is either to get in touch with me directly via my phone number, which I'll type that into the chat chat for you guys right now. Or you can send it to SR Saira.

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or you can reach out to me on Facebook

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any of those methods and you can send your questions ahead of time and we'll answer them in the order that they come in inshallah.

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Okay, there's my number

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both WhatsApp and calling and text. Okay. So

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the book that we're studying Riyadh, the Saudi Haim gardens of the righteous. First we're going to talk a little bit about the author. Okay. The author, his name is Moshe at Dean. Abu Zakaria. Yeah, it's been shut off and never be more famously known by Imam and now what we

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if you look at the construction of his name, right, we have these Mashallah. Big long names in the scholarly tradition, there's actually a couple of interesting points of reflection, if you look into the names and what's there. Okay, so we think, you know, in the United States of America, okay, I'm first name, last name, or maybe first name, middle name, last name. But for hundreds of years, Muslims have been kind of naming themselves in different ways. And if you pause to think about it, there's really interesting reasons why that's so

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one of the first things that you notice is that two of hit two parts of the name are relational. Okay, so you have I was like Korea, which is a Konya, which means that it's, he's being identified by his firstborn child.

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And then his name, yeah.

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And then his father's name had been shut off.

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So there's wisdom behind situating an individual kind of like bookended by both their children and their parents.

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a person isn't just an individual, right? They are born into a family context. And that family context has unending and continuous influence on that person's identity, that person's habits, that person's characteristics.

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So by thinking about people in the context of a family,

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we not only can we understand them better, but we are putting emphasis on the family and the importance of the family.

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As opposed to the convention and what we have in the United States, the convention is just first name, last name, we kind of put emphasis on people's individual nature, right? We kind of like decontextualized the person out of the context of their family, both their children and their parents. And for anybody who's obviously people who are we're all children of someone, but especially those of us who are parents, you realize how much of your life is dominated and changed and affected by by having children and your kind of family relationships. So that's one thing that we find a wisdom piece of wisdom in the name. The second is that the left

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sir, sorry.

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Okay, I wasn't sure if that was a question or not, but um, stop me if it is. Okay.

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The second thing about his his name is it ends with another movie. And Noah was a region that was outside of Damascus in Syria.

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And so another, we kind of ties him down to this place. So again, we're seeing people in relationship to the other people in their lives, and the place where they're from. So he's the father of Zakaria, his name is Yahia, the son of shut off from Noah. So it's kind of interesting because it gives you a whole

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kind of ecosystem around the individual to know him by

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Imam, an nawawi was born in year 631, of the Hijra calendar that corresponds to about 1234. In the conventional or Common Era, or we call

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he only lived to be 45 years old. So he died in 676, after the hijra, or 1277. In the Common Era, and if anybody knows anything about history, this was a very chaotic time. Right? The Ambassade

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Khalifa had kind of fallen apart. It was an era of a lot of different competing

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dynasties, it was an era where the Crusaders were active. And so that all kind of would affect both Amen. And Noah we, and the scholars that grew up in his time. So he grew up in this place called Noah, which was outside of Damascus. And once he reached of age to study, he traveled to Damascus itself Damascus for centuries and centuries and centuries, has been a fundamental center of scholarship and learning. But even from the beginning, people knew that Imam and Noah was a special person. He wasn't like other boys his age, even when he was not yet ready to study Islam formally. He was somebody who was very serious, he didn't play with the other kids. He just wanted to read.

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And he just wanted to step in to study and keep by himself. And so there's actually a lot of different stories of a young man, I know, we're getting picked on getting bullied, getting kind of teased and made fun of all because he kind of had what we might call today, these kind of antisocial behaviors or these anti, or these non typical behaviors. So for any of the mothers who have children, who are worried that their child is not conventional, they don't kind of meet the milestones that other children kind of are showing. It could be something that's actually very good, right? Because he went on to be one of the most famous scholars of the ummah.

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And it all started from his kind of demeanor when he was young.

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When he grew older, Imam nawawi was famous for his asceticism. He was very pious, he was very humble. And he lived off a very little.

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And his carefulness and his asceticism

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gave him a lot of independence.

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So during his whole stay in Damascus, he would not eat from the fruit of Damascus, he would actually have his father send him food to Damascus from his family farm.

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And his reason for doing this was because he said that he was certain that his father's food was permissible. Whereas what was sold in the marketplace in Damascus, which was a major city, sure there was crime, there was corruption, he couldn't be sure that it was permissible. And so that was part of his that was part of his, his caution in the religion.

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He also refused to take money. When it came to government positions or teaching positions, he was insistent upon being self sufficient, and not depending on anybody, for his sustenance. And this actually, as I mentioned, gave him a lot of independence and freedom. In his later years, he would come and conflict with some of the local governors about some of his positions that he took that were critical of the government.

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And it happened more than once, where governors or state authorities would look into him and his life and try to see if there were any kind of buttons that they could push to pressure, Eman Minogue, and to influence him, only to find that he didn't. They didn't have him under his under their thumb. He didn't owe them anything. He made his own money. He had his own food, and so they couldn't control him. So this was something that was very well known from him out of nowhere. And finally, we've mentioned that he only lived to be 45 years old, which is extremely, we consider extremely young, even at his time that was considered extremely young. But

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we haven't an enormous lesson in his life and how much blessing a lot placed in it. Mm hmm. No, we is one of the most prolific writers. He's written volumes upon volumes upon volumes of scholarly works. And they're not just, you know, any old works. He wasn't like writing dime back novels. He was writing classics. In the field. Both he has classic in several classics, and Shafi phip. He has a classic in in Hadith. He has a classic and in motivation and kind of self reform, like the book that we're going to study, he has autobahn and no he has several several works that are considered the best work or one of the bests works in his feet in that particular field. And he did the

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Sault with an extraordinarily short amount of time. So it's encouraging because

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it's not about the quantity of time that Allah gives us, but it's about the quality of it. And if we are careful with our religion, and our relationship with Allah is strong, then Allah can put as much blessing in our time as he wants, there's no limit, right? Don't think that, oh, I only have five years in this particular place, maybe you're planning on moving, or I only have five or 10 years at this particular job, a lot can put so much blessing in that thing, even if it's of limited time, that it can reap enormous rewards. And we see that with iman, I know he's like.

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So because of his piety, and because of his scholarship, and because of his his output, and his his production, email me know who he is one of those few scholars, that has universal acceptance. It's not a

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he's not a controversial figure, right? It doesn't matter what school of thought you belong to, it doesn't matter what kind of orientation of Islam that you practice. He is somebody that everybody looks up to, and respects. And this was kind of, I think, an important point because in Islam, we we kind of have this thing where, you know, we respect scholars and works that have broad appeal and broad acceptance. We don't have like an ethic of conspiracy. You know, what I mean to say is imagining that the truth has been kind of hidden for decades, or centuries and centuries, and then somebody kind of rediscovered it or came with it. Now we have very well established figures in the

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religion that were popular, even populist we could say, and that they deserve our respect, like the fifth Imams, right Imam Achmed, an email abalone for an email McSheffrey and email, Malik and the Hadith Imams email Bukhari, Imam Muslim, and Abu Dhabi, Timothy, and these sorts of figures. So that's enough about hmm, and that always life What about the book that we're going to study,

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this book in Arabic is known as Riyadh, the Saudi hain, we can translate it as the gardens of the righteous or the meadows of the righteous. And it is primarily a book of self reform. Okay.

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It's arranged like a book of Hadith.

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But the topics of the Hadith, and what they address and the organization of the book all point towards reforming the self.

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Reforming the self is one of the most important things that you can put your time into, it's something that the time that you do invest in it, you're never going to regret. It's a never ending struggle for our entire lives. And

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it's the foundation of faith. Because, at least in Islamic parlance, maybe not in the English language. When we talk about Islam, we talk about reforming the self. It's not just like a self help book, right? That's just like very instrumental, and it's going to give you some techniques, right? to kind of get what you want out of life, maybe make you less stressed, maybe I help you organize your kitchen, right, something like this. Now, in Islam, when we talk about reforming the self, we're talking about building the foundation of your faith,

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building your relationship with Allah,

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and enabling yourself to truly connect and benefit with the other people that are around you.

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To the point where you're kind of courting the love of Allah, and you're courting the love of people towards you because of your good character. So all of those things are kind of put together in this genre of the book that we're about to study.

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Why is this so important? I mean, we could talk about this for an entire class, but I think it bears mentioning that we've reached a time in history where

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a lot of people are focused on Islam when it comes through a lens of compliance. Okay, right. Who's doing what and who's not doing what, okay, you're not doing this. And so you need to do that. Or vice versa, you're doing this thing and you need to stop it. Okay? All of that.

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It can be good.

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But just focusing on compliance doesn't deal with the root of the of the problem, right.

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Let's imagine somebody

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that they don't pray.

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What's worse, is it worse that they don't pray? Or is it worse that they don't love Allah enough to pray, to want to pray?

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The second is far worse. And if you can plant that love of Allah in a person,

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they will find the motivation

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to comply with what Allah wants from them.

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And the opposite is true, you can get someone to comply, you guys have children, you can get your child to comply with something, you can take away a toy, you can take away dessert, you can threaten them, you can punish them, you can get them to comply. But you might not be planting within them the motivation

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to want to do it themselves.

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And so this entire thing, it's kind of addressing that self reform, reforming the self test key, it's enough at the soul of whatever you want to call it. It has to do with building that internal motivation

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in yourself, which is part of faith.

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The results of which is compliance. Okay, but it's not compliance in itself. It's the bedrock of compliance or the roots of compliance. And so that's why books like this are extremely important. And

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without further ado, we'll get into the book as much as we can, for what time allows. The book is, it's large, okay, that the copy I have is in two volumes, it's split over 19 parts. The first large part is dedicated to sincerity.

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It goes without saying that sincerity is the most important aspect of our faith. If you're going to single out one single criteria, that's going to either get you into paradise, or land you in the hellfire, or make you Beloved to people in this life, or make people despise you. It all revolves around sincerity.

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And so

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within sincerity,

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this part of the book, there's 83 chapters, over 500, almost 600 pages, just devoted to sincerity, and other sorts of acts of worship that exclusively have to do with the heart. Because we can we can think about worship as we can divide worship and the three categories. There's worship, through the things that you say, there's worship through the things that you do. And then there's worship in your heart,

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which is the foundation of the other two. Right? Your love for Allah is worship your reliance upon Allah, and his worship your fear of Allah or your caution towards Allah or your respect and humility towards Allah, it's all worship.

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And not only that, as we just said, before, a little bit, it's also a type of worship that's going to make everything else in your spiritual and religious life fall into place automatically.

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If you revere a lot, if you are sincere towards him, if you love him, then everything else becomes easy. The problem is when we, we don't respect the laws, we should we don't love Allah as we should, maybe because we don't understand who Allah is in the first place. Maybe because we have some sort of obstacles or some sort of conceptual misunderstandings about how Allah who Allah is and what he does. So everything that has to do with the heart and worship of the heart, it deserves to take up that much space. It's absolutely the most important thing that we can be doing.

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After that, the RV mama no, he goes into good manners. He has an a section on the etiquette of eating, the book of dress, sleeping, lying and sitting, and all of these sorts of things that bring the blessing but come after the worship of the heart.

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So his first chapter he says Bob Ellis loss Well, I thought Nia, feed me a follow up, well, Alibaba, well, coffee. He titles his first the first chapter of this subsection on intention. He titles it as the chapter of sincerity and bringing an intention, or having an intention in all actions, statements, and internal states, both apparent and hidden.

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This chapter has 12 Hadith

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the first

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but first before even know we get into the Hadith, he has a specific style in this book, and it's part of what makes this book very, very strong. So he doesn't just jump into the Hadith. He starts with the Quran, in every single chapter to prove to you a couple of things, first of all, to prove that he's not just coming up with things. He's not just patching things together on his own that these things have strong roots in the Koran.

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And then he's also letting you put into conversation, the Quran and the Sunnah because the Quran and the Sunnah. They're codependent, they're supposed to go together. One's not supposed to be

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there without the other one.

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Right. And there's people there's Muslims at this time and place that they fall to one of two extremes. Maybe they think that the Koran alone is sufficient to guide us, which is a mistake. We need the Sunnah just as much as we need the Koran like I lost that and so it's natural. That he said Allah, Allah sent the Prophet excuse me, so Allahu alayhi wa sallam, specifically to explain the Quran

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that the Quran without the Sunnah is like, a roadmap without a guide.

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And then there's another extreme where people have abandoned the Koran.

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Whether they've

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spent most of their time engaged with the sunnah or not.

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So, they need each other, both the Quran and the Sunnah, they meet each other and they explain each other and so you never know we, when he's beginning every single chapter with is from the Koran. He's making a gesture towards that this kind of codependence. So he begins with three yet

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in order to preface this chapter, the first idea is one that should be familiar to all of you. Well, ma Omero in early medulla hanok, Linsley and, Deena

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were you primo solids

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are the nicotine

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salts at Vayner Vienna

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where Allah says we can translate the meaning.

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They were never commanded

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except to worship Allah

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purifying their religion exclusively for him straight

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and to establish the prayer and to bring the purification is a cat.

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That is the straightway.

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So we haven't here in this ayah, Allah explicitly meant mentioning an aspect of sincerity. He uses the word mostly seen Allahu Deen.

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A class comes from the hollows. It has this, you're kind of removing kind of these impurities from something, right?

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We translated as sincerity.

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It has to do with the reason why you're doing something in the first place.

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So in reality, we might have all these sorts of different motivations for what we do. When we stand up to pray. Maybe we stand up to pray, partly because we love a lot. But maybe the other part is because we kind of know we have to. Maybe another part is because we're afraid of what other people would say, if we didn't pray, and so on and so forth. There might be all these sorts of maybe we want something from Allah, maybe like, you know, how if you want a spouse, a certain spouse or a certain job, or maybe the kids are sick and you want something specific, then you you go back and you pray. Right? So we might have a lot of different motivations for wanting to pray or wanting to

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do any act of worship. So yes, loss refers to removing all of those other motivations that detract from the right motivation,

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which is because of our humble servitude towards a lot.

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So Allah mentions in this idea that this is a dino claim, this is the straight path in addition to a Salah as occur, and we can talk about those things for a long time, but

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I feel like we should move on the second area that Imam and now we brings up Lena Allah le from OHA wala Dima OHA working your nana who attack woman calm. This is an assault on Hajj. So Allah here

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He was talking about

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people's sacrifices, right? You're a lawyer your oath here. If you sacrifice an animal for the sake of Allah,

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that it's not their physical materiality, that's reaching a law. It's not their meat. It's not their blood. It's not the kind of physical essence. It's your Teflon. It's your sincerity. It's your piety. It is your, the motivation, how pure your intentions? And then finally, the idea that Mmm, no, we concludes the beginning of this chapter with

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all the talk for mafia pseudo recall our taboo, yeah, LM hula, as an Al Imran, that whether you want to hide it, or not.

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Whatever you do, along those lines, so and now Amen. Oh, no, we hear as gesturing to the to the fact that

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your your deepest motivations, your sincerity, or how sincere you are, is something that's secret, it's not something that can be seen. It's not something that's out there and apparent that anybody can walk by and judge. It's something that is known exclusively to Allah.

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And I see that it's already 634. So I think maybe before getting into the first Hadith, which takes up a bit of explanation, maybe that we can stop our section of the book there. And we can move on to some of the questions, I can try to answer some of the questions that were sent to me

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with the remaining 10 minutes,

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until the time is up, is that okay with everybody?

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Okay, oh, my saw we have thumbs ups. I didn't even know that. See, I'm new to this whole this whole thing too.

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before getting into the actual specific questions, I want to address guidelines for asking questions, because people don't realize all of what's going on when you ask certain questions. So there's some like ground rules, okay.

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One of the ground rules of asking questions is that you ask for yourself.

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You don't ask for others.

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And what I mean by this is, don't turn me into a weapon against your friend, against your daughter, against your husband. Right? So like, you ask a question. And in reality, you're trying to get an answer so that you can go back to someone in your life and say, Well, you know what the Imam said, he said to do this, or you can't do that and wag your finger at him, right?

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Why don't we do this? Because that's not what these questions are for.

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When you're trying to get someone to implement something in your life, that's no longer like, just an intellectual, theoretical question that has to do with the data. It has to do with that person's journey towards a lot. Right? And so, if you were to ask me, okay, I have a husband, and let's say he doesn't pray,

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or he doesn't show enough affection towards me, then what would be required of me is that I would have to have a longer conversation

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and understand what are the dynamics of the family? What are the dynamics of the relationship, and give people advice,

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so that they can try to

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get the best scenario and the best outcome, okay, and try to bring that person along so that they do it themselves.

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So it'd be different if you come to me, and instead of telling me that, okay, my husband has this problem, or my family member has this problem. It would be different if you came to me and just said, what's the ruling of X, Y, and Z?

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And it's out of context. I don't have any sort of clue that it has to do with someone in your life. And then I give you an out of context answer. I say, That's how long you can't, that can't happen. That's how long

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then what happens is you go back to that person, you say, well, that you might have said it's wrong.

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And that person, they might not be ready to hear that.

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It might be worse for that person to approach that person that way. So it's kind of like this thing is we're taking a Dallas situation, and we're turning it into a situation that's

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Just like about knowing, which isn't true, right? When you're when you're talking about other people in your life, we're talking about data. And it's got different rules than what we're doing here. And we're asking questions. Here, you're asking for yourself. So that's rule number one.

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Rule number two is Please don't mention any names of any scholars, famous figures, anything like this.

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When you're talking about things, maybe you've heard, maybe you're questioning that maybe you're like, I don't know if this is true or not stick to the idea. Right? That will save that person's honor.

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And it will save me from having a biased reaction, because you don't know I might know that person, I might have affection for that person, or I might have

00:35:53--> 00:36:13

animosity to that person. Maybe that person was very rude to me. Right. Like, I know, a lot of these kinds of things, dahlias, you know behind the scenes and things like that. So if you bring up somebody's name, it might affect your answer in a bad way. So the best policy is to keep it academic, just to keep to the idea of the thing that you want to ask about.

00:36:16--> 00:36:29

And the last thing is just when we're asking questions, these questions are for our own understanding. Okay, so we understand that we're not perfect people, and we might not be implementing everything.

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Right now, in the absolute best way that we could.

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However, when we ask a question here, we're asking to know, what we do with implementation. That's a different question. So those are the kinds of things that I wanted to

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inform you about or give you a heads up about when we're when you're thinking about sending a question? Or when you get the answer to a question, right? Because there might be other questions from other sisters that have sent here. And you might now think like, oh, wow, so and so does that or so and so does that or Oh, right? resist, resist the urge to go run to them, and kind of beat them over the head with it.

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So the first question we have is the permissibility of a menstruating woman reading Koran in an online Koran class setting. Okay. So, when we're talking about reciting the Quran, during menstruation,

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there's two separate issues that we need to separate. One of them has to do with recitation out loud. And the other has to do with touching, touching the Koran touching the Arabic letters of the crap. Okay. So, when we're talking about touching, the vast majority of scholars hold that it's not allowed for a woman who is menstruating to touch the physical letters of a must have with her bare hands.

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Okay. Now, what I just said,

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is limited in scope by two things. First of all, what's the definition of the most half?

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And second, is it possible to put any barriers between yourself and the most half

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as for the definition of a must have been a must have is a book which is primarily or entirely the words of Allah. In Arabic, the Koran,

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a book that is equal parts Arabic, Koran and equal parts translation,

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or equal parts tafsir are not considered almost half.

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They are not almost half, they are not a Koran. So it is permissible to touch to open and to turn the pages of a book that is not considered a must have, even if it has Koran in it.

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Even if you're doing it with your bare hands during ministration, as long as you're taking care not to touch the actual letters of the Koran with your fingers, your bare fingers.

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In addition to that, there are barriers that you could use that many scholars have talked about, you could wear gloves, you can use pens, or sticks or anything that serves as a barrier. For example, if you have almost half, you can use these sorts of things as a barrier between your bare skin and the letters of the portrait.

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Okay, that's the base ruling. Now we come to computer screens, right? So whenever you address a fifth issue, especially modern fifth issues, you have to deal with the base ruling and then you go to the thing that we're talking about. So that's the base ruling when it comes to touching. Now we apply those principles to the thing that we're talking about, which is a couple

00:40:00--> 00:40:00

Due to screen

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or a smartphone screen, same thing. Most contemporary scholars do not consider screen based devices as taking the ruling of almost half.

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This is first because the core n that appears on your phone is not a fixed permanent feature. It's an app that you open, it can be minimized, it can be closed, it can be hidden. So the phone or the computer itself is not fundamentally a must have. It's almost like a book of tafsir, right? You have other apps on your phone, you have Facebook, you have zoom, you have light, you have all of these things. So if you look at the contents of your phone, the contents of your phone are much, much more than the the contents of the Koran on your phone.

00:40:51--> 00:40:59

And so it takes the ruling as a book of tafsir, or a book of translation or interpretation. So it's not a must have.

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Second, the letters that come from behind the screen

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are made of light, right, it's light that reflects that makes the letters on the screen. Some scholars therefore consider that the screen itself is a barrier between your fingers and the letters of the Quran.

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This is doubly true. If you have an additional screen, some of us have the tempered glass on top of the cell phone. So when it comes to touching a cell phone, or maybe a tablet or something like that, with letters of the Koran on it.

00:41:33--> 00:41:49

The majority of contemporary scholars cite that's fine to do if you're menstruating even with your bare hands, because it's not a must have and the letters aren't really you're not really touching the letters anyway. You're touching a screen which is the barrier between you and what's making the letters

00:41:50--> 00:42:24

regarding reciting the Quran, or reading the Koran, we need to clarify the difference between the different meanings of of, of reading, are we talking about reading silently, or even moving one's lips without voice. These things are not the same as reciting out loud, and so they're fine to do while menstruating. If you're if you're reading the Koran silently, or you're reading it without moving your lips, there's no problem with doing this while menstruating. When it comes to reciting out loud, the Koran while menstruating, there's two opinions.

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The first opinion is that it is not allowed.

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And their evidence for this is a weak Hadith in which the Prophet Mohammed sigh Saddam is supposed to have said let's unhide Allah al Janab che Amina Quran. This hadith is not authentic, but it's the only explicit thing that we have that addresses this issue.

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A Hadith that we have that is that is authentic

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implies the opposite. So we have Aisha when it's time for Hajj she's asking the Prophet Muhammad sighs Saddam if she meant straights while on Hajj, what can she do? And the Prophet Muhammad Ali said in response to her and says you can do everything a normal Haji can do except the wharf.

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And so it seems that he left out things like reciting the Quran. So there's this, this is the basis of the difference of opinion. So they resorted the scholars resorted to making an analogy. There's a group of scholars that said that reciting the Koran because menstruation is similar to major ritual impurity, after sexual intercourse is the same category of major ritual impurity, that is not allowed. Whereas email Matic and even Taymiyah said that no, there's a difference here. There's a difference between somebody who is ritually impure, because they've had sexual intercourse, intercourse, and someone who is menstruating. And the difference they said, is because somebody who

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has had sexual intercourse, they can go and take a shower whenever they want. So they can end their state of ritual impurity at will. Whereas a woman who's on their menstruation, they can't they have to wait until it's over. So that being said, there's two opinions, whichever one you choose to follow, they're both acceptable. They're both classical opinions. Whether you decide to recite the Koran or not while you're menstruating and Allah knows best.

00:44:31--> 00:44:34

Let's see if we have time for one more.

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Women's beautification, specifically plucking, bleaching, threading and shaping the eyebrows.

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Okay, the base rolling for beautification, is that it has it has to be for your husband. Okay, so when we talk about all sorts of beauty techniques, we have to separate in our mind, okay, are we talking about darling ourselves up?

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For to go out to the mall. Are we talking about dialing ourselves up for our husband? When the scholars talk about what's permissible when it comes to beautifying yourself

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they almost all stress that the proper context for beautifying yourself is for your husband because that is supposed to be something that is

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for his eyes only right

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when it comes to anything to do with the eyebrows, we have a hadith this is the base ruling of in the this sort of issue. It's a hadith of a miss erode Latin Allahu Anam is sought. While maternally sought as in Bukhari and Muslim the prophesy said I'm he cursed women who pluck their eyebrows and the ones who do it. Like so the ones who haven't plucked and the ones who pluck so he he used this word nups known mean sought. Okay, so we know from the Hadith that something called knops in Arabic is haram, big time, haram. What is this thing called mumps? Okay, that has some difference of opinion as to what's included in it and what's not even fattest in his dictionary. He says that nums

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refers to two things, thinning and plucking. Okay, so it seems to be that from the hadith is directly addressing, plucking and thinning your eyebrows. As for shaping, trimming, shaving bleaching. This is a famous difference of opinion between classical scholars.

00:46:42--> 00:47:01

Why did they disagree? Because they disagree on two things. What's the reason behind the prohibition here? Why is this thing called knifes? Forbidden? And what's the scope? Is it forbidden for everyone at all times? Or is it only forbidden for

00:47:02--> 00:47:03

men other than your husband?

00:47:07--> 00:47:22

Some scholars, such as the Maliki's said that the reason behind this prohibition is because it's changing Allah's creation by shaping the eyebrows doing all of this stuff, you're changing the laws creation. And so according to that logic, It's haram no matter what

00:47:23--> 00:47:43

I will honey if on the other hand, he said that the reason behind the prohibition of knifes is that it's beautification. And so even Abu Hanifa differentiate it. He said, No, you're allowed to even pluck your eyebrows, if you're doing it for your husband, but you're not allowed. If you're doing it for people outside of your home.

00:47:45--> 00:48:06

Even Emma Shafi and Emma mathema they said that the real reason behind the prohibition was because it's deceitful. Right. There's deception involved, you're kind of showing something that isn't the truth. And so they agreed with Abu Hanifa in saying that this thing nums is haram unless it's for your husband.

00:48:08--> 00:48:26

So we have three positions when it comes to shaping, trimming, bleaching shaving. Malik says It's haram no matter what Abu Hanifa says It's haram unless it's free your husband, and Shafi and Akhmed said that it's not haram, especially not for your husband.

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And there's more there's more that could be said about that. But we've gone over time. So if anybody has any further questions or things that they didn't understand, from what we talked about today, please let me know now.

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If not, we'll get to the rest of the questions next time inshallah or in the following classes next week. Does anybody have any questions about what we covered today? Or suggestions or anything?

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I mean, welcome.

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So if nobody has any questions, your feel, feel free to leave the room.

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And then once people start going out, I'll end it. Okay. And the same thing. I know some people joined late. If you have any questions, I put my number up there on the chat. I think everybody even if you joined late can see it. I'll put it again.

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You can send it to me directly. You can send it to Syrah or my wife Kelly. She's here now

00:49:33--> 00:49:35

for you can send it to

00:49:37--> 00:49:38


00:49:39--> 00:49:48

the Facebook group or the women's Whatsapp group or anything like that. Okay, any questions? Yes, Dana. We are every week Thursday at six Okay.

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Thank you

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Yes, it should be the same one. But check the WhatsApp group anybody who's not in the WhatsApp group message Syrah and get in the WhatsApp group because most of the announcements that have to do with this class and any other classes we do are going to be through the WhatsApp group

00:50:36--> 00:50:36

I mean