Riyadh al-Saliheen and Women’s Q&A #07

Tom Facchine


Channel: Tom Facchine


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AI: Summary © The speakers discuss the importance of narrating the third hadith in the context of the fourth hadith, particularly in relation to the Prophet's teachings. They stress the need for women to have a strong understanding of their religion and the use of women in relation to their clothing and social behavior. The speakers also touch on the significance of the prophesy centum in the context of the prophesy and the importance of treating family members properly, particularly non-immigrant families. They stress the need to be wary of harm and avoid becoming into trouble for family members.
AI: Transcript ©
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Bismillah Al

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Hamdulillah you immune salatu salam ala

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Nabina Rocco Latina Mohammed, they eat off as well as courtesy.

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Aloha Linda the vegan Ferrando and found that the map and internet was in

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today we have a new day your class you have

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we are on to the third hadith of Riyadh Saudi in the chapter of a class of sincerity of intention.

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The third hadith is like the second Hadith reported by Aisha.

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I'm not sure if I mentioned that but there are certain companions that were known or famous for narrating Hadith.

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They're called Luke the rune.

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the people who, you know did a lot.

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the Moxie rule when it comes to Hadith. There's only seven of them. So there are seven companions, who are considered to have narrated significantly more Hadith than the rest of the companions. And usually the cutoff is, is 1000. If you've narrated over 1000 Hadith of the Prophet sallallahu Sallam that puts you in this category of multimodal people who narrated quite a bit of the cinema.

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And there's only seven companions that are part of that kind of elites club.

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And Aisha is one of them.

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Anybody care to venture a guess as to some of the others?

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Who has the most heavy?

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illuminator. Excellent, good.

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Who else? So that's one I should have to say five more.

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You going to throw out names, we'll say, you know, the worst I can say is no.

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Have you ever heard of a particular companion that would go out of his way to actually take the same steps on the same path and pray in the same places that the Prophet saw a lot of us celebrate?

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He's one of the children of the forefoot of fat loss you don't.

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Buhari is a good guest. Because he is not a companion though. So if we're imagining what Hadith are, they form like a chain? Right? It's an oral tradition that at one point was written down. So the people who wrote very good Esma I believe in Arma. Yep, he's number two.

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So if you imagine what a hadith is, okay, it's an oral tradition that was at one point written down. So at this end, you have the Prophet Alayhi Salatu was Salam. And at this end, you have the point at which it was written down in a book that survives to this day. Okay. And in between those two points, it is

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in between those two points. It is an oral tradition. Okay. Welcome, or bonus, and I'm like, so I'm talking about Hadith, what is a Hadith? We're talking about the Companions who narrated the most Hadith? What's a hadith? It's an oral tradition, at the beginning end is the Prophet sallallaahu. Salam at the end is a person who wrote it down in a book that survives to this day. Okay, so because he is one of these people who are at this end, and one of the people who wrote down the books, who wrote down the Hadith into books that and those books survive until this day, and that's when you're getting into like textual criticism and manuscript criticism and stuff like that. Before the people

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who wrote them into books, and because he's not the first one to write how do you think the books Absolutely not? Even ambassadors, correct tena? Who's up Michelle? Ah, see, we're doing good. We have four out of the seven that's the majority. That's That's good. I think.

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On the oral end of the the tradition, we have a certain amount of people in between that span, hearing it from the Prophet salallahu Alaihe. Salam, and the person who wrote it down. And that is what's referred to as the chain of narration to the chain of the Hadith. So the prophesy Salam is where all have you start and then the second chain, the second link in the chain, if you will, is always a companion. Right? That should be obvious because that's the definition of a companion is that they heard things from the prophets of Allah.

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So we're talking about this one particular link in the chain.

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Who are the people who narrated the most Hadith from the Prophet sallallahu sallam? They are, as we said, Number One overnight or number two, I'm an ova.

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Number three is Ennis of nomadic, the servant of the Prophet alayhi salatu salam. Number four is Aisha so she's definitely up there. Number five is ignorant Bess,

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number seven sews number six Java and number seven. I will say that hopefully and if you know Arabic, there's a nice little poem to remember them all. But I don't think we have any Arabic speakers here. Correct me if I'm wrong, and hopefully your own theory why you're about Muna Sahaba till I carry a lot of Abu Hurayrah tirely abnormal

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but as soon as Zoda tool hottie about anyway, there's a nice there's a poem for anything. And

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so it what what's the point of me bringing this up, it's not just trivia, though you can use it for trivia it's fair game, if you want to give some points over on your, your husband or your your family members. But more importantly than this, I Isha

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is right smack in the middle

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as one of the most prolific narrators of heavy, okay, to narrate Hadith, you're not just talking to a wall, okay? You're narrating them to other people. Right. And those people who you're narrowing them to, they're not just people of your gender. Right? There are other people, especially when it comes to the women who are narrators, they had a lot of students who were men. Now, the this doesn't necessarily mean that

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they conducted themselves or their studies in the same way that we do like in a lecture hall for those of you who are tied to Hamilton or the other universities. No, they took other sorts of precautions, and they had their own sort of cultural protocol around it, and religious protocol around it. But remember, a quote that I brought up some many lessons ago were Aisha or the other one have praised the Companions, the female companions of Medina, the unsought yet

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because she said, they didn't let their modesty prevent them from learning knowledge or from learning their religion. And so we have always these two kind of

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imperatives, right? We do an Islamic law and culture of firm that modesty is a value and the virtue, right, in some way, shape or form and the contours and borders of that modesty or that's a discussion in and of itself, but modesty writ large is the value.

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However, modesty should not prevent women from learning about their religion. Right. So just as every single other thing in we will say every other characteristic can have two extremes.

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You can have overcautious and you can have under cautious you can have overgenerous Allah says it and so there's a method or you can have stingy right to the point where like overgenerous Meaning like wasteful.

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Right. And so to modesty can't there can be an extreme, there can be an extreme on one end, which is suffocating, which prevents people from either reaching their potential

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or even doing what is expected of them when it comes to educating themselves or other things.

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Right, just as they're the other extreme which is in modesty, which is not having kind of any standards or protocol, when it comes to dress or interaction or anything like this. So all of this to say that I Isha was right in the thick of it when it came to

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not just learning, but teaching and disseminating the religion of

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which is kind of a,

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a whole

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in a more Orientalist kind of criticism, that Islamic scholarship is exclusively the territory of males. And so it's kind of a conduit for the patriarchy, where they kind of had free play, to be able to do anything that they wanted to. It's true that the majority of household names of scholars are, are males. But even if you go into their biographies, it's hard to find big name scholars who didn't have teachers who were females that have no claims, and I've done both and all these other people, right, so that's something to keep in mind.

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Good. So, to the text of the Hadith, I shall not be alone one has said that the Prophet sallallahu alayhi wa sallam said, there is no emigration. And the word that she used, or he used to Allah is Hijra

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after the conquest,

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but only Jihad

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and intention, NIA

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so if you are summoned to fight go forth. And this is a very cryptic, heavy

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at first glance, let's break it down.

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The prophesy centum said there is no emigration or Hijra after the conquest. First of all, what conquest is he talking about?

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You can either unmute yourself or use the chat box.

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Very good. That's not correct. Mecca. He's talking specifically about the conquest of Mecca. Why is he talking about this one in particular?

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We'll answer it according to our second question, which is okay. He said, There's no Hijra after the conquest of Mecca. Which Hijra are we talking about? Last class we talked about? I think last of the class before we talked about two different types of digital. Can anybody remember what were the two different types of digital?

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For religion, okay.

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Or woman? Okay, good. That's true from the heavy. That's true. When we're talking about the intentions of the prophesy, Saddam was talking about in that hadith, that some people might were migrating from

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Mecca to Medina, for the purpose of a law and religion and then some were doing it for any sort of worldly intention, including, you know, romance or or things like that.

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But when we talked about Hedra, as a general phenomenon, we talked about an external meeting and an internal meeting. Does anyone remember those two?

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There was one kind of hijra, which was very, very general and broad and applied to everybody. And one kind of Hijra that was kind of bound by time to a specific place and period.

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So I play the Jeopardy Music

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Okay, so we talked about how the external hinges off

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is a specific HIDs about it's about your political allegiance, as determined by your residence, right? So this is actually a very narrow meaning of the term hijra, where the prophet slowly Saddam and the Muslims were migrating from Mecca to Medina. Because at that point, it was like,

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you know,

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there was kind of a a polarization of political polarization were the people who were living in Mecca. By and large, they were people who are enemies of Islam and the prophets have always said no. And then the people who had left mecca for either Medina or somewhere else to practice their religion. This was kind of the people who had sacrificed and kind of made this commitment made this display of their allegiance and kind of revealed or were tested in their priorities.

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so that they chose the religion over kind of the comforts and the familiarity of the place that they were from. Right? So that was the external meaning of the Hijra. The internal meaning of the hijra, applies to all of us for all times. hijra, is a central concept. In Islam, it has to do with weight bearing, that your

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purpose here on Earth is to be moving not to be stagnant or standstill, but to be moving in a certain direction. And that direction is towards more and more obedience of Allah.

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And more closer and closer proximity to Allah. Right. So it's not this thing where you're comparing yourself to other people looking around, what are you doing? I just need to fall in line. No, it's you moving on your own path.

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And kind of doing things one after the other or stopping other things as the case may be sacrificing things for your relationship with Allah in order to draw closer to Him and increase the faith in your hearts. Right? So that's the internal meaning of his at all. And that's the universal hijra, right so okay, it should be obvious now. In this hadith, the prophesy centum said there is no Hijra after the conquest of Mecca.

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Which Hijra is he talking about? Is he talking about the internal Hijra or the external one?

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Yes, very good. Talking about the external one, he's not talking about the internal one, the internal Hedra is that yellow piano? It's until the Day of Judgment, it's forever, right? We're always going to be on this path of making internal Hijra. But when it comes to making external Hijra from Mecca to Medina, this was over after the conquest of Mecca for obvious reasons. It's not a test anymore. It's not a it doesn't reveal your priorities to leave from Mecca to go live in Medina after Mecca has become Muslim territory.

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So then the prophesy Saddam he says, so there's no external migration. It's done after Mecca, has been conquered.

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But there's only jihad.

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And my question to you is why jihad? Basically Jihad has been substituted here for Hinduism.

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What's the relationship between Jihad and Hijra that it would be able to take its place?

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That it's the only thing left or one of the only things left? After?

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After hijra, the external Hijra is over.

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And it should go without saying we're talking about good Jihad here. We're not talking about FoxNews jihad. Okay, talking about self defense, defense of the Muslim community from either a threat that's already occurred or an imminent threat, right within the realm the bounds and rules of the city, I should go without saying.

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We don't have to be afraid to use this word. Because this is a word that a law uses in the Koran. And so if anybody is going to this search that word, then we need to take it back and reclaim it, and remain it. internal struggle to stay on the path. Okay, Danny, you're very, very close. Yes, that's true. internal struggle to stay on the path. We said that the external hijra, what was significant about the external Hijra? The external hijra, was a test of your priorities. Right? You couldn't practice Islam and Mecca before the conquest. You couldn't be a Muslim. Right? And so it was kind of like a gut check.

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You know, this thing was familiar to you. Yes. Your memories are here. Your family's here. Your tribe has been in this area for hundreds of years.

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now, you can't practice your faith here. So which are you going to choose? Are you going to choose comfort? And what's familiar? Or are you going to hit the road and go to a strange place that's, you know, very

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unfamiliar to you even hostile in some ways. Foreign

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All in order to practice your faith, right, so it was this test of priorities. And so what Jihad proper legal Jihad has in common with that, with that hijra, that external hijra, is this test of priorities. Right? Once you know you have comfort and you have safety and you have your kind of economics are kind of stabilized and everything like this,

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if your community is under threat,

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and the enemy is knocking at the door.

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This is also a test of your priorities in a similar way.

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And obviously, women are excused from Jihad though there were women that did fight in jihad. But you're not required to whereas the men are, but the point, you get the point, it's still a test of your priorities.

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Are you going to basically choose what's beneficial to your soul on your afterlife over kind of your material comforts, and what's familiar to you?

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But the prophets always

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he doesn't just say that only jihad is leftover and he says, do you have and Nia

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and intention?

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Which is very, very interesting. Why? What does intention have to do with anything here?

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It's clear how Jihad kind of relates to hinges on

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what's the relationship between your Nia your intention

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and Hijra such that

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intention would remain

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for you almost as a consolation after the opportunity to make Hijra has passed.

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Basis of your actions. Yes, that's true.

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Any other answers?

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The question is the prophets always Salam said that after the hedgehog

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No, no problem. After the Hedgehog, excuse me after fetch Metka after the conquest of Mecca, there is no Hijra.

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But leftover is jihad and Nia. So we talked about jihad, and why it makes sense that Jihad would kind of replace Hijra because it's a test of your priorities. It's a test of whether you're going to choose what's uncomfortable, but right over what's comfortable.

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And less right, let's say, right, but the promise lies I'm also said in addition to jihad, Nia, so instead of hedgehog, you have leftover Jihad and you have Nia, your intention? What's the relationship? Why would he say that intention is left for us, even if we can't perform Hijrah anymore?

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I already kind of gave you half of the answer.

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I talked about the difference between men and women.

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And that women aren't obligated to fight jihad.

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What the prophets Allah Saddam, intended and of course knows best

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is that by intention remaining.

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If you have the intention for jihad, let's say that you're somebody who wants to fight more who who loves to,

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and is willing to sacrifice their material comfort for doing what's right for protecting the love group

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for standing up for truth and justice.

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Then if you're unable to, then you will be rewarded for it. Right? If a lot of gives the Muslim community the test of jihad and a legitimate jihad,

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but the women don't go out and fight, because they don't have to.

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If they still have the intention to wants to, then they're going to be rewarded. They're not going to be forgotten or looked over. Just because they're not required to kind of do this kind of community service. That's the first aspect of it. The second aspect of it is what if you have the intention to migrate

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Before the conquest occurred, you can imagine very easily that there were companions of the Prophet alayhi salatu salam that were like this, that were kind of hiding their Islam in Mecca, the noose was tightening around them, if you will. And we're trying to find a way

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to break away and go over to Medina and then the conquest chain. Right. So those who had a true intention to do that,

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they're not going to be held accountable or punished for those things that are out of their control, they're going to be rewarded, according to their intention. And this is where the relevance of the Hadith comes into the, the overall message of the chapter is that Allah Subhan Allah, you know, when you think about you and me, on a day to day level,

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we're so much less merciful than Allah, in obvious ways. But one of those ways is that we don't really treat people by their intentions.

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You know, we kind of treat people according to the results of their actions, right? Whether they intended well or not.

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Whereas Allah Subhan, Allah, Allah subhana, Allah, he,

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when it all is said and done, at the end of everything, when we're resurrected, we're standing in front of Allah,

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He is going to treat us according to our intentions.

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That's something that is amazing.

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And reminds me of a

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very brief story. I'll just

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say this before going on. So the one question we have for today.

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Most people don't do this sort of thing. Right? Most people don't

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treat people

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according to what they meant.

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Before, way back in the day, when I was in my 20s,

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I, I used to work in restaurants. Okay.

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And I used to, I started back in the kitchen, cooking food and stuff like that. And then eventually I moved out to be part of the waitstaff, you know, serving stuff like that. I remember, one time, I was serving this group of guys. And I was new, right? This was like, I was like, just first week kind of doing this thing. And you know, you have like, you get everybody like a drink or whatever, like a soda.

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And you have like your little tray. With the sodas on it, you come to the table and you give them out to the people.

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So I was approaching this table, I had their drinks on this tray.

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And when I leaned over to put one on table, kind of my other hand kind of back swung and hit hit the wall a little bit.

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So one of the drinks on the tray,

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fell fell off of the tray. And I kid you not it landed, like right here on the back of the guy's neck. And every single drop of that soda must have gone down his shirt and gone down his back. And I was so like, horrified, like shaking like Oh, I'm gonna get fired, oh, this is gonna, you know, like I was so just in the wrong. There's no way out of it. Right. And I'm kind of bracing myself for at least being yelled at, if not, you know, free meal, and maybe, maybe let go or something like this.

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And this guy, you know what he says to me, he's not a Muslim.

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After he was kind of over the shock of being cold and wet and sticky. He just looked at me and he said, You know what? These things happen.

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And I was absolutely amazed.

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That somebody would look at, it takes it takes self control. It takes self control to look at what some person intends, and not to just take people to account according to the actions of what they've done. That's always stayed with me and I actually went on to be a waiter for some more years. And I've done a lot less to other people. And people have gotten more upset

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about lesser things that I've that I've accidentally done to them. So it's it's a lesson for all of us.

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Okay, so that's the end of the heavy. So Allah as far as questions, we only have one question that was remaining from our long queue of accumulated questions. And if anybody ever has any questions again, My motto is there is no question that is taboo. There is no subject that is off limits. Any type of question

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that you have, send it to me directly or send it to the ladies in the WhatsApp group, it will get through me eventually or email me, or message me on the Facebook page, and we will answer it, it'll be completely anonymous, you don't have to worry about anything.

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Um, the last question we have is how and the sister who asked it?

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Hopefully she'll she's not here, but she'll hopefully find it that how to interact with non Muslim family members, and how to address them, and how children especially should interact with non Muslim family members. Right?

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You have to realize that, you know, there are a decent number of people in our area in Utica that are converts to Islam.

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And when they are converts to us not that the rest of their family is not a Muslim.

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And this is literally the situation that the companions were in. Right. Why was why was Islam so controversial? Not just because it kind of up ended people's traditions, but also because it's kind of it worked its way into every household and split up people's families.

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Two brothers, one of them must have been one of them not fighting against each other on the battlefield, fathers and sons, mothers and daughters. Right, it was a very, very intense, emotional thing.

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And so we do have examples from the companions of how to treat

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your non Muslim family members and the Prophet Muhammad sallallahu alayhi wa sallam, he instructed and commanded the companions to treat their family members Well, generally speaking,

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right, we have a smack

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the daughter of Abu Bakar, we have the story about one of her relatives who was still not a Muslim coming to visit her. And she didn't want to treat her in a kinder, hospitable fashion. But the prophet muhammad sallallahu Sallam corrected her and told her that No, have her in, treat her according to a model of what is known to be hospitable treatment. So that is the that's the basis, that's the default, the default is that you treat everyone well, you treat everyone respectfully.

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And you actually strive to serve them, and to prove to them that you are

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better a better person because you're almost,

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there is much more data to be done.

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By actions than by words, often, often, especially in the United States of America, lots of people don't like to be preached to,

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right, you start kind of going in, you know, a person starts to feel like you're trying to convert them and

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a lot of people are going to be uncomfortable and kind of shut you down.

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And not want to listen to you. This has happened to me one time when I was in Medina, very recently, in my last year, there was some guy, random guy from a different city real. And he called me and he he was talking to me and he he told me that there was this guy, American from Boston, and he was working teaching English in rehab, and that he was like interested in Islam. And so he was reaching out to me to maybe reach out to him and kind of offer some assistance or maybe like, you know, give some Dalits at him or whatnot. And so the impression that I got from this brother, may Allah reward him was that this person was very interested. And then when he gave me his number, when I reached

00:34:01--> 00:34:18

out to him, he was very cold and very kind of, I think, offended and uncomfortable that I even would dare to message somebody I didn't know out of the blue to offer religious guidance or questions or anything or answers and things like that.

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So you have to be very careful.

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Nine times out of 10 with a lot of people it's better to show than to tell

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this is the first thing that Prophet Mohammed slice and I'm actually used to say when he came to Medina, one segment of fettucine some of the companions from Medina made their way to the Prophet Muhammad slaves. So what did they hear Him say?

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They heard him say whoever the rock man

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he said, with a rough man, what else should sit down? Well, if we have time, technical agenda, the salaam no problems, Honey, thank you for coming up.

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So he was telling people he was instructing people.

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Worship, a rough man, the Most Merciful.

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And fu salaam spread the salons wherever you go. Well plan Athan and feed the people, right service salons and food. Give us a lamb that people spread peace and give food technical agenda be set up. He said, If you do that you will enter paradise peacefully.

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So this is the model, the model is that you're going to lead with your actions, especially your family members, they want to see they're afraid that you've joined a cult, they are afraid that you're being manipulated, or that you're about to join some sort of, you know, foreign militia or something like that. You need to lead with your example and to show them that you're a better person with Islam than you were before us.

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That's the main thing.

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If you have children, and if there are certain

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non Muslim family members that have

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harmful influences, and we're not talking about like, what if, what if what if we're talking about clear, imminent harm, we're talking about addictions, alcoholism, we're talking about, you know, drug use things like this,

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then you have to be very wise,

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you have to try to structure your time with that person, so that you're maintaining your family ties, and you're taking care of your rights

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of kinship to that person. But you're trying to minimize the harm and the influence to your children.

00:36:49--> 00:37:21

Right. So, for example, lots of people, non Muslims, if they have, you know, a drinking problem, it's usually in the evening or on weekends and stuff like that. So if you're able to go visit earlier in the day, when there's less of a chance of that happening, then that's something that you should be doing. If you can have them over to your place, or some even in the morning to a coffee shop someplace that's like neutral territory, where you can kind of minimize the harm, then that's what you should be doing.

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You have to be very, very careful and very, very wise. And it's a case by case basis. Right. But those are the general principles, general principle is you can't abandon your family member, even if they have those issues. You have to help them as long as it's not putting you and your family in danger. And you also have to try to minimize the harm to your own family members. But it has to be concrete, imminent harm, not just kind of imagined. What if, what if

00:37:56--> 00:38:16

we are at less than a minute left? So I hope that was a satisfactory answer. Depending on the specifics. We could talk a lot about that. You know, I have some experience with that. Myself and from counseling other people. But just to keep it general. We'll keep it at that. Anybody have any closing remarks questions before we dismiss the class

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thank you for joining us for Ivana. I hope you I hope you enjoyed it

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okay, if anybody else has any questions, you know how to reach out to me email, phone or Whatsapp group, Facebook, anything and I look forward to seeing you all next week in sha Allah. Muhammad Rasul Allah, Allah Allah Salam, Aleikum Afterlight