Riyadh al-Saliheen and Women’s Q&A #02

everything recorded anyway. So somebody even if you guys, if you miss a lesson in the future, you can reach out to me and I can try to figure it out. I'm admittedly not a very tech tech savvy person, but I will try to figure out for you how to get you the recordings of anything that you miss

this one, Meraki MX 100. Also that also I'm going to sue the law. So this is class two, real solid in the one of the masterpieces of Imam nawawi. Last class, we just basically did an introduction. We talked about the author, Mr. Minogue, and his life and some of his works. And we talked about

this work in particular, we have the salt of him and we kind of walked right up to the beginning of the text, we noticed that Imam Minogue when he starts a chapter, he starts with i That's from the Quran, verses from the Quran that both support the Hadith that he's about to introduce, and also kind of contextualize them. And also kind of give you different shades of the meaning of the topic that he's about to address. So today, Inshallah, we will try to cover the first Hadith. It's a very, very fundamental Hadith in Assam. So there's a lot to say about it. We'll do our best to cover it. And then I'm, I'm going to try to give I think, a little bit more time to q&a, because we had a long

list of questions. They've kind of slowed to a trickle. Now I don't I haven't gotten one in the last few days. But there is a backlog. And so I want to try to get to your questions. That's, you know, the least I can do. So we'll try to give a little bit more time for that inshallah at the end.

So the first hadith is, the author says what Amina and what meaning and Abby Hudson or Marina, Bob, and he gives his entire

lineage. Okay, so our narrator of the hadith is.

Now, it's significant to note that when authors cite a hadith, they can do it in a couple of different ways. And what Imam nawawi does here is something called a leak. The hadith is called more alert, more alert means like suspended or hanging. And that's when an author you mentioned is a Hadith, and he's not going to give you the entire chain, he's just going to tell you that this is the companion who heard this from the prophets of Allah holiday with Saddam. And here's the Hadith. So this is the standard for secondary Hadith literature, right literature like this, like riobel, Salah Hain that are put together somatically or put together for a specific purpose that's not

within the discipline of Hadith itself. He's not going to give you the whole chain of narrators that was between the person who first wrote it down. And the Prophet Muhammad SAW he said, um, because that's not what his purposes here.

Whereas a primary source, like for example, Sahih, Al Hadi,

he's going to give you the entire chain, right on almost every single Hadith, because that was His purpose, His purpose was to,

to collect not just the meaning of the Hadith, what the Prophet Muhammad SAW Saddam said, but to have a critical discussion as to whether we can count this an authentic statement of the Prophet Muhammad SAW I said, or not. And that brings us to an important point. I mean, we are studying a book of Hadith at the end of the day, and so it it bears asking, there's a lot of rumors, there's a lot of kind of skepticism about Hadith in the time and place that we live in. And so just a brief touching on how Hadith were preserved and how they were recorded, is inshallah beneficial. Especially if your kids ever asked you, you know, you might have not thought about it before, maybe

you have. So I guess a first question where to begin and you can answer either via microphone or the chat.

is everybody's okay? It says my connection is unstable.

Everything's okay. No problems, okay.

Is when we're Hadith first written down, I guess to make it simple. Yes or No question. Were any Hadith written down during the life of the prophet Mohammed?

sallallahu alayhi wa sallam, what do you think? What's your answer?

I'm sorry, could you ask that one more time? Sure, no problem. So the question is, we have these Hadith books, okay? They're written down. We have them in textual form, where any Hadith of the Prophet salallahu alayhi wa sallam written down during his lifetime? Or was this something that happened long after the fact?

No,

that's an honest answer.

Many of the scholars, they say that half of knowledge is saying, I don't know.

Subhanallah, I used to have one of my teachers, he used to tell us get used to saying, I don't know, in front of crowds of people say, I don't know. I don't know. I don't know. Because you don't want your ego to get into it. Right. So and you ended up saying something mistaken.

So there were there were Hadith written down at the time of the Prophet Muhammad Sallallahu. It was set up. One could ask Wait a second, how did they do that? They didn't have paper. And it's true. They didn't have paper. But just as they recorded the Koran, on pieces of bone, on pieces of leather, and whatever else they found stones, they did the same with some Hadith, not all of the Hadith, not even most of the Hadith. But there were some companions, who did write down Hadith. And the Prophet Muhammad sallallahu alayhi wa salam actually commanded some of the companions to write down Hadith. The head of them was Abdullah ibn AMR in Laos. He was the companion who wrote down the

most Hadith. And he was specifically commanded to do so by the prophet muhammad sallallahu alayhi wa sallam. This is relevant, because there's actually some orientalists, who tried to cast a doubt on the intention out, or the

whether Hadith were ever meant to be used for law or for Theology at all. And so you'll hear people saying things like, Well, this was something that was developed later that nobody really was using Hadith for their legal arguments until maybe the year 200. And that's just not true, because we have the Prophet Mohammed, Salah Hadiya set of commands certain companions to write them down. Now, it is true, that for the first let's say, three generations, there wasn't a lot of writing going on. And similar to the court, and you guys have all heard the story of, of the preservation of a Koran perhaps, where after the Prophet Muhammad sallallahu alayhi wa sallam dies, and many of the

companions who had memorized the entire Quran start passing away, there starts to become an urgency. And actually, people approach Abu Bakr and say, it was actually Ahmad and said, Listen, we need to make sure that we have it all together in a single book. Right. And so then they they gathered all the companions, and they gathered the Koran. And that was within a year and a half after the Prophet Muhammad sallallahu alayhi wa sallam died. So just as that happened, that also happened with the Hadith, except it took a little bit longer. About three generations after the Prophet Muhammad saw his son passed away. there started to be widespread abuse of the authority of the Prophet Muhammad

Sallallahu sallam, people would make up Hadith, in order to get some advantage, you know, or to benefit themselves or just because they were passing along whatever they heard. And so the scholars of the time they started getting very, very concerned with writing down the Hadith, and connecting the dots to make sure that they could separate out what was authentically from the Prophet Muhammad sallallahu alayhi salam from that which was either doubtful or mistaken, or sometimes outright lies and fabrications. So this started to happen around the time of Imam Malik.

Within the first 100 years of the Prophet Mohammed salah. He said that he wrote one of the first main books of Hadith that we still have today. There were others, but I didn't know what was his famous book. And it started a trend where scholars really started to focus on that

And that's when after that we got the sahih al Bukhari and Sahih Muslim and these other books of Hadith. So

that is a brief, a brief, very, very, very brief rendition of how Hadith were collected.

And so this author right here in Minogue is writing Hadith that have already been collected and written down. He's taking Hadith from I mean, he lived several centuries after Eman al Bukhari, an imam Muslim, so he's going to those books, and he's taking Hadith from them. And he's putting them together thematically. So he doesn't need to list the chain of narration and give a critical analysis of whether it is authentic or not. The scholars who wrote the books that he's taking them from, have already done that work.

So the first hadith is hadith of Allah. We all know our model, even though how far he is the second best companion from the OMA of Muhammad sallallahu alayhi wa sallam. He was a contemporary of the Prophet Muhammad slay Saddam, he was a bit younger than him, but not by much. And he would be the second leader of the Muslims, the Khalifa after the Prophet Muhammad Sallallahu Sallam passed away.

On mom's conversion story is a very dramatic one, you guys are probably already familiar with it. There are several parts to it. However, he was somebody who was an enemy of Islam, who hated the Prophet Mohammed, this whole audio setup. And then Allah opened his heart, and a beautiful redemption story. So that he came to be one of the strongest supporters and most beneficial members of the Muslim community. So we find this kind of redemption, time and time and time again, there are and I'm actually Inshallah, I'm going to mention this tomorrow in the clip, but if you tune into that, where you have so many redemption stories in Islam, and it's important because, you know,

sometimes we look at certain people in their lives, and we can't imagine them being a different way. Or we can't imagine them coming out of the darkness or the situation that they're in. But the reality is that Allah can guide whoever he once and Allah has guided people that were complete enemies of the Prophet Muhammad Sallallahu Sallam in his lifetime.

About his nickname is I will Huff's hops was his first child. It was his son, and his son did not survive past infancy. So in the tradition, he is we talked about last time how names in Islam they're kind of, or at least in the culture at the time of the Prophet Mohammed sai Saddam, they're more relational. So he's able Huff's. And so there's kind of this attachment to this thing that happened to him that is very shaped his life, which is that his firstborn child passed away in his infancy. He joins the ranks of people like the Prophet Muhammad sallallahu alayhi salam whose nickname is a Gu, I will cost him and it'll cost him similarly passed away in his infancy. I don't

know about you, but I, I bring these things up, because

it for some reason, it makes me feel closer to the Companions, to know the kind of hardships that they went through. They were human beings just like we were, they had struggles and they endured a lot of loss and a lot of trial.

And if you go into their names and their nicknames and their histories, you can, you can find out a lot about that. So Allah gives us this hadith. And it's significant to me that Omar, even though he's the second best companion, in the Ummah, and he was the second Khalifa, and he had one of the most his reign was probably the height of the Islamic OMOs, power and cohesiveness.

That he didn't really narrate very many Hadith, right compared to other companions such as abulhool, writer, or an S or even Arma, his son, his son narrated hundreds and hundreds and hundreds more Hadith than he did.

And that's because in Islam, everybody has a role to play. And not everybody can play the same role. So there were people like Ahmad who were statesmen, right, and military commanders, and that was their specialty. And then there were people like Abu Hurayrah, who didn't have work and didn't have any money, and just spent all of their time studying the Hadith of the Prophet salallahu Alaihe Salam and learning

And then there were other people who had other jobs. So, in Islam, you know, it's not a one size fits all model, we have room for a lot of different types of talent, and a lot of different types of ability. And any job of the job of a good leader, and the Prophet Muhammad was the best leader is to kind of put everyone in a in a role that suits them, so that they can use their talents, and they can use what Allah gave them in a productive way. So I'm gonna tell us this hadith that the Prophet Muhammad sallallahu alayhi wa sallam said, in a mellow, mellow vignette, that

we can translate it as actions are only by their intentions.

Now,

when we look at the apparent meaning

of this hadith, it doesn't make intuitive sense.

And that's okay. It's okay that we say that, actually, there are many times where companions they hear a hadith, and it doesn't make sense to them either. And they asked the Prophet Mohammed, this a lot I sent him, what does this mean? Or how can this be based off of an understanding that they have in their minds? We'll get very soon to some Hadith that show that. Why doesn't this hadith make immediate sense? Because our definition of actions, if we're going to leave it the way it seems, and say every single one of our actions, has an intention, then we could somebody, a skeptic could easily say, well, that's not true. I blink, I swallow. I have reflexes, right? All of these things

that don't happen, because of an intention, they kind of happen automatically.

We might ask a question at this point, is this sort of interpretation allowed? Can we look at something in the Quran or the Sunnah? And say, Wait a second, this doesn't make sense. It must have this second meaning.

And the short answer is that, yes, we can do that. Though there are rules to that practice, that practice of interpretation in general, we can do that. It's called tuxie. Spin often this specifying something due to reason and it happens in the Koran. And it happens in the Sunnah all the time. Allah says in surah rough man, what could lumen Allah you have fan, Ko lumen Allah you have, everything on earth is going to or everything in creation is going to perish.

But we know that not absolutely everything is going to perish. For example, Heaven and Hell are part of Allah's creation, and they are not going to perish they're going to go on forever. In other parts of the Quran, Allah says that he created every site everything

in

color, shape and color for now they call them and solar cell Comrie says that we created everything. But then in another part of the Koran and swords and I'm he says he calls himself a thing to

a U shaped in a photo shahada, I believe is the verse. And so we see that sometimes there is a role for your kind of intellect to play, to specify things that otherwise seem to be very general or seem to not make sense. So why is this relevant? Because the scholars when they look at this hadith, that all actions are only by intentions, they have a disagreement about how to interpret it. The our first group of scholars they say that, well, we are this apparent meaning is true, that we're talking about all actions. And what the Prophet Muhammad sallallahu alayhi wa sallam meant when he said are by their intentions, Binney yet he meant that they are going to be judged by their

intentions. So it's as if you're going to take all of your actions and put them out on a table. And then the ones that had intentions for the sake of Allah, Allah is going to count them and the ones for your skill, and the ones that were maybe had a bad intention, Allah is going to count them on the other side of the scale, and then all the intentions that were either not real intentions in the first place, you're just doing it out of habit, or you're just doing it you know, for whatever reason, then they kind of don't get any reward because

They're not for the sake of Allah. That's the first group, the first groups interpretation. The second group said, No, what's meant by in the Armando vignette is that not all actions, but all deeds, right? All things is a type of action, things that we do intentionally. Right. And so because we're now talking of a more specific meaning of actions deeds, it's not meant that our that they are judged by their intentions, which is it's true, but they are caused or they're accompanied by attentions. So what the second group interprets the Hadith Amin is that every single deed that we do, has an intention that causes it.

Right? So it's a very kind of subtle meaning between the two. But it comes into play with the next sentence because the Prophet Mohammed Salah Saddam then says, What in the lyrical imagery in Manoa, then he says that, and people will only be rewarded or recompensed for what they intended.

Okay, so you have the first group of scholars with their first interpretation. According to their interpretation, both of these sentences are kind of mean the same thing.

So the second sentence is an emphasis or a reiteration of the first one.

And the second group says, no, these two things are different.

The Prophet will have a slice that I'm just telling us that when it comes to our deeds, our deeds are caused by our intentions, and then every single thing that we do, is going to, we're going to be rewarded, according to our intention.

And all of this has to do with being rewarded or being judged, not in this life, but in the Hereafter. And this is really where we get into where this hadith applies to us. Someone's intentions are part of the unseen world, okay? They're part of their elemental life, something that we don't have access to, we're not privy to.

Now, Allah subhanho wa taala, chose to hide these things from us. Right? If he wanted to, he could have made our intentions visible and knowable. You could look at somebody and it could be written on their forehead, what they really intended to do. But he didn't do that. He hid it from us those intentions. And whenever ALLAH does something, does he do it arbitrarily? Or does he do it with purpose, he does it with purpose, and he does it with wisdom. So there's a lot of wisdom and Allah hiding our intentions, or the intentions of other people from common knowledge, from empirical knowledge.

This necessitates that we not go into other people's intentions, and we not speculate, or cast doubt on other people's intentions, and unless we have a really compelling reason to do so. Right. So things that you might hear people say, so and so's heart is sealed, so and so will never change. She's just showing off.

She thinks she's so pious,

or the other direction, she's following her desires, she's playing with the religion, all these sorts of

things that we hear all the time spoken about our brothers and sisters, they delve into people's intentions. And so the default is that it's not correct to talk at that level, about anybody. Assuming that we can know what they're really intending, that person might have a mistaken understanding of something, that person might be ignorant, that person might be influenced by something else. We can imagine a whole list of possibilities other than this person intends bad, or this person is kind of just

doing whatever they want.

So all that to say that we shouldn't be judging a book by its cover. And that goes in both directions. We shouldn't you know, if you see someone who's doing better than you, or see someone who kind of seems quote unquote

More pious than you.

The reality is you can aspire to where they're at. But at the end of the day, you never really know, if a person is doing things sincerely solely for the sake of Allah, or whether they're doing it to gain something worldly, whether its reputation, whether it is an economic benefit, right? These are all different things. That doesn't mean that we see a pious person or somebody who is pious outwardly. And we assume that they're doing things for a bad reason, that would be just going to the other extreme, and assuming a bad intention of them, but we stop the companions in the self. They used to say, for example, they wouldn't say that such and such as a good person or so and so is a

good person, they would say, I don't know any evil from that person, or I know, I know that person to be good. Leaving like a little room for doubt, because at the end of the day, we only see what's on the outside.

So we'll stop there for the Hadith, and we'll try to move to the questions inshallah. So we didn't end up finishing the first Hadith. Sorry about that. It's a, it's a very, very, almost everybody starts their Hadith book, or their book of Hadith with this hadith. And part of the reason for that is because it's a very profound Hadith, and it has, it affects everything else in the religion. All right, so it's very important to spend time on it, you'll see once we get into how do you three, four, or five, six, it starts moving a little bit faster, because they might address more specific aspects of the religion. So last time, getting to q&a, we talked about the poor and reading the

poor, and during your menstruation if it was on a computer screen or a phone screen. And we said, in summary, that that was okay that it doesn't take the same ruling as a must have. And that even if you are going to

touch or read from a book that has the Koran in it, but it's mixed, it's part four and part tafsir, parkour and part translation that that was okay, as well. We talked about women's beautification, and specifically the eyebrows, plucking, bleaching, threading. And that was an education for me, because I had never heard of threading eyebrows before. So I had to do a little bit of research, thank you for that.

We talked about how the context of beautification is that it should be for your husband, right? It should be for, you know, those who are legally looking at you. So you can take anything that's permissible, and do it in an impermissible way. If you're going to be, you know, doing it for people who you're not married to,

which talked about a couple of things within that issue that are really important that I didn't get to kind of lay down a foundation for, and my purpose in doing this and forgive me, because it does take more time. i But the somebody who teaches you FIP, I believe should empower you. Okay. There are many people out there who will give you answers that are not empowering in the sense that you don't then have any principles or any information to apply to future issues. Right. So this kind of creates a dependency on that person. So when I am giving answers to fifth questions, I'm trying to explain the background, I'm trying to explain the principles at work. So that you guys, first of

all, can appreciate what the scholars do when they think about these sorts of issues. And secondly, so that you can also go with those principles to other situations and apply them. And sometimes you might be right, and sometimes you might be wrong. But that's the process of education. And I think that that's something that's very important.

So when we're talking about the

prohibition on nymphs, which is like plucking the eyebrows, we got into the differences between the methods, and we'll talk about that too in a second. And the differences between the schools of law was because they ascribed different reasons for the prohibition. This brings us to actually an issue that I neglected to mention, and it is a foundational issue in theology, and it carries over into all of our fixed discussions and that is our Allah's actions.

Because of or due to reason, when Allah

command something or prohibit something? Is there a reason behind it or not?

That's the first question. The belief of sunnah. Is that Yes, a lot behind every single action Allah does. There is a Muslim Ha, there's a benefits and a real interest, a real human interest that's being safeguarded.

Do we have access to understand? What is that interest? What is the reason behind rulings? There are different categories of rulings. Some of them yes, we have access to anything that has to do with interactions, basically things that are ritual worship. Things that don't have to do with prayer, don't have to do with fasting don't have to do with Hajj. We're talking about commercial law. We're talking about family law, we're talking about this sort of stuff like beautification, drinking, eating, it all has reason behind it. And I bring this up, because we live in a country and in an era, where scientific reason, is the scale by which everything is judged. So what often happens in

the Muslim community, is that your kids come to you with a question, why do I have to do this? Why don't why can't we do that? Why can't we drink alcohol?

And parents get nervous? And they think, Oh, my God, why is my child answer asking me this question? And they reply, that we do it because a lot commanded.

Which isn't wrong. It's that's, that's correct. For the person who believes already and who has strong belief, we do it because Allah has commanded it to us. That's kind of like a dour response. But it is true as well, that there are reasons behind Allah's prohibitions. And there are reasons behind the laws commandments. And so sometimes when we move too quick to well, Allah commanded it. So that's it. We leave our children dissatisfied with our answers, right? Especially if the scholars have talked about this reason, and they talked a lot about it. And so if you were able to provide it, or get someone who could provide it to your child, they would have a much more convincing

answer, and they probably would be a lot more satisfied with that thing. Right. So that's why we get into this. Thank you for allowing me to to time to explain that. The second thing to cut that comes up is Okay, the last question I dealt with, I explained, I didn't give you a clear answer. I told you this is what this school of law believes. And this is what this school of law believes. And this is what this school of law believes. Why did I do that? Are isn't the Quran and Sunnah enough? Quran and Sunnah Quran and Sunnah. Why do I take the statement of a human being a common doubt, because there is no analysis of the Quran and Sunnah. Without interpretation, you can't erase

interpretation. Now, we have rules for interpretation. It's not just a free for all. And the Companions exercised these rules of interpretation.

And nine times out of 10, you'll find that were the schools of Islamic law had differences of opinion, they are following the differences of opinion that the companions had. So this is essential to knowing what we can live with and what we can tolerate in the Muslim community. In general, this person is doing this thing and this person is doing this other thing. And in reality, they're following this companion, and they're following the interpretation of this other companion. So understanding that gives us more tolerance for legitimate difference. Right. So those are really, really important points that I just wanted to highlight. Before getting into some of the questions

we'll try to get to as many as possible. The next question someone asked, cutting out cutting your own hair as a woman and donating it to make wigs for cancer patients. Okay, so there's two issues here. The first issue is the ruling of cutting your own hair. And then the next issue is having someone make it into a wig and wearing it.

Another principle I'll give you, once we're out of ritual worship, in fact, we're out of prayer, fasting, Hajj, right, these sorts of things. The default ruling

for things is permissibility.

This is an essential point to understanding fic. And who has the burden of proof? Right?

In ritual worship, the default is the opposite. The default is impermissibility. If we're talking about I want to institute a sixth prayer of the day, I'm gonna call it something nice, it's going to be two records, it's gonna be around, you know, 330 in the afternoon tea time, because I think that's good. The burden of proof would be upon me to prove that this thing is acceptable in the religion that the Prophet Muhammad SAW, I was okay with it.

However, once we leave ritual worship, and we're in all these other things, family law, commercial law, habits, dress, food, drink, these sorts of things, the default flips and becomes permissibility. So if someone's going to tell you, Hey, you can't do that, the burden of proof is on them to prove to you that you're not allowed. So with cutting your hair and donating it, for cancer patients, the default ruling is permissibility. Let's look at what we have in the Hadith.

We have a hadith in Sahih Muslim that the wives of the Prophet salallahu Alaihe Salam used to cut their hair to about the shoulder length, or at least a little bit past the shoulder length.

Imam, an nawawi are shaved from the book that we're reading says and another book of his This is proof that it's permissible for a woman to shorten her hair.

So the vast majority of scholars said that it is permissible

in and of itself to shorten your hair, if you're a woman. There's a minority of scholars that said that it is not permissible. Why did they say it was not permissible? Because there's a different issue with women shaving their hair, or shaving their head, we should say,

the Prophet Muhammad Ali Salam. This is a Hadith that Gibbon Haji scaloni narrated the Prophet Muhammad. I said, I'm forbid

or he, yes will say forbid women from shaving their head.

Even with this hadith, the scholars differed as to its interpretation, what kind of prohibition are we talking about?

The majority said that it is mcru, that it is disliked. And the minority said that It's haram, that it's impermissible forbidden. Both camps agree that if there is a necessity, that it is permissible to do it, because invoke necessity, makes the impermissible permissible. This is a principle that applies to many, many, many issues. So the minority of scholars that said that women are not allowed to shorten their hair or cut their hair, they did so based off of an analogy, or a similitude that they drew from the issue of shaving.

Now, this is the default ruling, there are other things that can enter into this issue that might make it impermissible. So for example, if you're a married woman, you need to get the permission of your husband to do this. It's your husband's rights to be consulted, when it comes to your fashion decisions, how you wear your hair, these sorts of things, because it is protective for him when it comes to his sexual desire, that he's only

that all of his sexual desire is being satisfied by his wife. Right? So it protects this sort of interest.

If somebody does it, particularly to with the intention of looking like somebody who is kind of a wicked person, right, let's say somebody wants to cut their hair, because they want to look like Cardi B. And if you don't know who Cardi B is I'm very happy, or Nicki Minaj. Or some of these people, if like your daughter, for example, specifically cuts her hair in a way because she wants to look like this person, not because she thinks that that style looks good on her. But she wants to look like this person and this person is a wicked person, then the scholars say that you can't do that. That's not permissible. And there's other things but for the sake of time, we'll skip to the

second part of what's the ruling of using it as a wig.

The vast majority of scholars say that wigs are not permissible to use if you're using them for beautification. Right, and this is actually in a hadith, a Hadith from the companion more Alia, that he found in his time, women start to kind of they were shaving their hair and putting on wigs of fake

hair in order to beautify themselves and make them look prettier. Maybe they didn't like their natural hair, for example. And he got up on the minbar and address them and said that the Prophet Mohammed civil law holiday was sudden, he forbade, he forbade this sort of thing. However, when it comes to cancer patients and victims have different sorts of treatments, or diseases that make the hair fall out. The majority of contemporary scholars say that this is something it's permissible if people use

wigs, because why? Because, and you can take this as a principle when it comes to medical surgery, or anything medically related or related to the body because it is restorative and not augmentative. Okay, so restorative medical procedures that affect the body are permissible, whereas augmentative ones that are done for beautification purposes, are generally not. We can even apply this to breast augmentation. Okay. Let's say that, you know, the average person who wants to get a breast augmentation, it's not for a permissible reason. They want to do it in order to enlarge in their bust. And that is something that's not permissible, that's beautification. They're changing the way

that a law created them in a fundamental way. However, what if we had somebody who had breast cancer, and they had a breast removed, and then they had breast augmentation in order to return the breast to its normal shape and size? The majority of contemporary scholars say that that is permissible because it is restorative and not an augmentation.

Okay, I'll try to squeeze in one more question. I'm sorry, I ran over again. Combining next question, combining the six facets of show well, with the makeup facets of Ramadan, if you had your period during Ramadan, you didn't get to do all 30 days show well can get kind of tight because you want to make up your days from from Ramadan. But you also want to do the sixth? For sure. Well,

this is a well known classical difference of opinion. In classical scholarship, it's referred to as tissue week. And Nia, when is it permissible to combine intentions for multiple acts of worship? The humbly scholar Ibn Rajib gives a really nice categorization of three scenarios and talks about and uses that categorization to show when it's okay to combine intentions and when it's not. So the first category he says is, let's imagine we have two acts of worship. Each of them is not intended, in and of itself. It's not.

It's a means to something else to another act of worship, like for example, will do, or Vasile. These are things that, yes, their worship, but they're really something that's supposed to enable you to do other acts of worship. So, first category, we have two acts of worship, that are these kinds of means of achieving other acts of worship. And one of them inherently takes care of the other.

Then in this situation, it's permissible to combine intentions and the you know, Willow and Russell are a perfect example. Let's say you have intercourse with your husband. And so now you're in the state of major ritual impurity, and you need to get a you need to make muscle. Okay? What if you just made muscle? What if you don't make well do does it count for it? Does it take care of your will? Lou? The answer is yes, it does. Even though they're independent acts, the vessel and the window are both means to an end. And a vessel takes care of although in the process, so you don't even need to have the intention of will do in order to fulfill it by vessel. Another way in which

this can happen is if you're doing the same act, but they have different rulings, let's say, same scenario, you had intercourse with your husband, and it's then it's Joomla. Okay, so now you have a vessel that you would perform, that's obligatory, to remove a state of major ritual impurity, and then you have a recommended muscle, which would be because it's Friday, right? So in this scenario, doing the one that's obligatory automatically takes care of the one that's recommended, even if you don't intend to do so. Okay, so that's the first category. The second category, he says, Let's we have two acts of worship. One of them

As an end goal, and one of them is kind of a means to another act of worship.

Where performing the one that's the end goal satisfies the one that is intended as a means to something else. So he says in that scenario, it's permissible to combine intentions. So we have let's say, to here to the masjid the Prophet Mohammed says that I'm said, don't sit down. When you enter a masjid. Don't sit down until you've prayed to rakaat. Okay, what if you come into the masjid? And the Imam is already leading one of the obligatory prayers? Do you stop and pray? That's a handsome mess sheets separately, and then join up with a prayer? Or do you just jump right in line with everybody else.

This is where jumping in line with everybody else, that becomes your Tahi it's a messy, okay, it takes one takes care of the other, the obligatory, the ones that that is an end in and of itself takes care of the other one. Because the purpose behind the handsome messaging is not something in and of itself. It's a larger purpose that has to do with respecting the message sheet, making it the the thing that everybody is doing in the masjid, filling up the masjid with acts of worship and prayer, and things like that.

Okay, so then the last category is to acts of worship. Each one of them is an end goal in and of itself, then in this case, it's not permissible to combine intentions. So let's say that you overslept to the door, and it's austere. Now, you have to pray Lahore, Cava right, you're making up for it. And you have to pray answer.

You can't satisfy Lahore by praying Oscar.

Right? That should be obvious. Because these two acts of worship are independent. They're each and end goal by themselves. And because they're independent, you can't combine the intention for them.

So the question is, the sixth fastest show up and making up your faster Ramadan? Which category are we talking about? Are we talking about category one, Category Two, or category three? The scholars of course, they differ. Some of them. It comes down to how you understand the purpose behind the six facets of show up. Some scholars said the six facets of show while are they are the end goal in and of themselves. And according to that reasoning, then it's not permissible to combine them with your makeup fasts for Ramadan. Right? Other scholars, they said no, the purpose behind the six days of show owl is to keep your good habits that you developed in Ramadan, and to kind of keep your

momentum of obedience going. And so even if you do your six fasts of or, excuse me, if you do your makeup fasts and show up, you are fulfilling this purpose. Right? And so yes, you're able to combine the intention. And it's a very strong difference of opinion. I don't have a a leaning either way, and each person can do what they're comfortable with. That is more than the time that we were allotted.

I asked a lot to grant us beneficial knowledge and increase us in faith and Eman and understanding and if anybody has any questions you can send them in the chat or say them now and if not, then you're free to go and I will see you next week inshallah Thank you very much for your time and your attention

meanwhile.

Thank you

right

Everyone

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okay, that's it. I will see you guys next week in Java