Waleed Basyouni – Misunderstood- 4 Common Issues & Hadith Regarding Women
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Today's session, so if you are curious, thank
you.
I see someone has dropped already into the
chat the link to the registration for this
class.
It's at amaghrib.online. So please do make
sure that you take time to register for
the class.
I cannot stress for you enough as a
woman or as a human, as a Muslim
active within the community, you need to be
able to have this knowledge and you need
to have this clarity on the important topics
that we cover in this seminar.
Alhamdulillah.
Now I just want to confirm for those
who are coming in on YouTube and Facebook,
hopefully you guys are now able to see
us.
Let us know in the chat.
I'll check in with you guys as we
kick off the session.
But without further ado, I know Sheikh Waleed
is with us now.
So I want us to jump into the
session.
And yes, it's being recorded, all that fun
stuff.
Anyway, just to go questions, drop them into
the chat.
We will, we'll answer them as they come
along.
Without further ado, welcome Sheikh Waleed Basiyouni.
Assalamualaikum warahmatullah.
How are you doing today?
Oh, hold on Sheikh Waleed, I didn't give
you access to unmute yourself.
There you go.
Second time's a charm.
Okay.
Assalamualaikum warahmatullahi wabarakatuhu.
Welcome you all.
Thank you for your kind words.
And I would like to welcome everyone in
this webinar today or session, the online session
tonight.
And may Allah subhana wa ta'ala guide
us to say what is right and to
make us among those who hear the speech
and follow the best of it and forgive
whatever wrong or mistakes that we might say.
There's no doubt this is one of the
important course I believe that I am teaching
at Al-Maghreb Institute.
And Al-'Ulama Rahimahullah have spoken a lot about
the concept of Ahkam-ul-Nisa, the rules
related to women, because of the importance of
it, because sometimes the complicity of it, because
of the misunderstanding in regard to it as
well.
And it is quite a big topic, quite,
you know, there is a lot of sophistication
in it.
And it is absolutely a joy for Institute
of Knowledge to study these issues.
And also there is a nuance to it.
And when it comes to women issues and
modern women issues, you will find always there
is extremes and reactions to the extreme.
People who became in the very strict side
and people who will be extreme on the
other side, who is too liberal.
People who would like to understand the text
in the light of the modern context.
And people who would like to understand the
modern content in the light of the text.
In another word, they will look at, some
people look at the text and try to
make them, bend them in a way that
fits what is happening.
Instead of us changing and try to change,
you know what, we're trying, it's much easier
to change the ruling and bend it and
to play around it, so it will fit
our desires.
Also, some other people would like to ignore
completely the role that the culture or the
context play when it comes to defining some
of the rulings.
And that's required from the person to be
a person of knowledge, a person of understanding
of fiqh and how it works.
What leads me in the end of the
days to say that's allowed or not allowed
is not how popular this opinion is.
No, it is how strong the evidence are
when it comes to the halal and haram.
It comes with what Allah subhanahu wa ta
'ala have mentioned in his book or Muhammad
salallahu alayhi wa sallam have mentioned to us
and reported in the sunnah of the Prophet
salallahu alayhi wa alayhi wa sallam.
And I'm saying this because we cannot do
things because this will please certain people, regardless
of what people.
Let's say unique here, some people try to
take a certain position to please, for example,
those who are ultra-liberal, okay, or very
liberal minds when it comes, or a very
liberal approach to the issue, or some, you
know, liberal feminist type of movement members in
our community.
Other people also try to take strict position
so they will not be called liberal and
afraid if I say this, oh, I will
be like, you know, seen as part of
this camp or part of the liberal camp
or part of the strict camp.
You know what, that's not how the deen
of Allah subhanahu wa ta'ala, it's not
a politics, you know, it's not about popularity,
it's not about winning your approval, it's about
what Allah subhanahu wa ta'ala, I believe
is the strongest opinion and the strongest, you
know, position regarding to what I see from
the evidence.
And when a person do this and they
are sincere in this work, I think their
work will be appreciated, Allah subhanahu wa ta
'ala will give to their work.
And over the years, we'll find among the
scholars, there are different positions been taken, some
of them strict, some of them are moderate,
some of them are very lenient.
That exists, and I think it is exist
in our life today.
And alhamdulillah, as long as we deal with
these differences of opinion, and we motivate it
by looking for what pleases Allah subhanahu wa
ta'ala the most, and what we believe
that it is closer to the haqq, not
closer to what I desire, not closer to
what I feel, you know, it is the
most, you know, suitable opinion to my desire,
that's not how we should be motivated.
And that's not the foundation and the principle
that we base our position on.
I want to remind each and every one
of us, as we start talking about these
issues, our fundamental issues, which is Allah subhanahu
wa ta'ala says, Ya ayyuhan nas, O
mankind, inna khalaqnakum min dhakari wa untha.
We have made you, or created you, from
male and female.
So we are all sons and daughters of
a male and a female, Adam and Eve.
It's not only male, it's not only a
man who had favor upon, it's a man
and a woman.
And that's how this life started, and that's
how this life will continue to be.
Between these two creation of Allah subhanahu wa
ta'ala, the male and the female, these
two humans, who are the beginning, and it
will continue to be the case until the
day of judgment.
You cannot have a society with one of
them only.
You cannot have a community or a party
where you cannot have one of them.
The relationship between men and women, always viewed
in the Qur'an and the Sunnah of
the Prophet ﷺ, is not a relationship of
competition.
And that's a very different lens that we
have and we put when we look at
the relationship between men and women.
They're not in a competition, which one is
better, which one is dominated.
That's not how it works.
The relationship between men and women is that
Adam was not complete without Hawa, and Hawa
is not complete without Adam.
And you're not complete without your mother, and
you cannot complete without your father.
The perfect model is when they complete and
complement one another.
The believing men and women, Allah says, ba'duhum
awliya'u ba'd.
Ya'muruna bil ma'ruf wa yanhawuna alimunkar.
Allahu akbar.
They are awliya'.
They are supporters for one another.
They support one another.
They advise one another.
And both are responsible for spreading goodness in
society, and forbidding evil.
The responsibility falls on the shoulder of both
of them.
Both of them.
When we look at the role of women
in the Prophet's ﷺ society, in a society
that women was sometimes, by some tribes, not
all the tribes in Mecca, some tribes like
Bani Asad and others, used to bury a
woman, a girl, a female.
When he get a female, he will put
her in the ground and would rather to
have her dead than to raise a female.
From the beginning.
Because shameful, because she will not make money,
she cannot work, and she cannot produce and
contribute to the economy, so they get rid
of her.
And we see this today in some countries
and, you know, where they get rid and
you will see something similar to that existing
today in China and India, unfortunately, you know,
as you all may be aware of.
But even this is in the time of
the Prophet ﷺ.
That's why Allah said, وَلَا تَقْتُلُوا أَوْلَادِكُمْ خَشْشَةِ
اِمْلَقٍ Don't kill your children, fear of poverty,
because they think women bring poverty, because they
don't work, they don't make money.
And if they want to work, they think
of, she work in prostitution, or work in
things of that nature, or she can, you
know, bring shame to her family.
So that's why they used to get rid
of her.
That's how, from day one, some Arabs deal
with her.
I'm not going to even talk about other
than Arabs.
You know, come to a society where a
woman is inherited, the actual woman, when her
husband died, she would be inherited by his
children, like a piece of furniture, or a
camel.
A society where, in many times, women are
not respected, not, you know, appreciated.
And again, not all of them, but in
general, abused, because of the nature of her
creation, that she is not necessarily masculine, she's
not masculine like men, strong like men.
So what happens?
Men take advantage of that, and start abusing.
Islam came to defend her from the day
that she was born, by saying, يَهَبُ لِمَن
يَشَعُوا إِنَاثًا وَيَهَبُ لِمَن يَشَعُوا الذُّكُورُ Allah blessed
you with children who are female and male,
started with the female, honoring the female, with
the Prophet ﷺ saying, whoever Allah bless them
with, these female daughters, three or two, and
non-racial, one, even if he was Asr
Salih al-Sadiq.
And take good care of them, will enter
Jannah.
And another hadith, or their sisters, take care
of their sisters, he will enter Jannah.
Was not mentioned in regard to boys, for
daughters only.
All this to appreciate her, okay, appreciate her
from the beginning.
Then it continued to see her in the
time of the Prophet ﷺ in every step
in the way.
You will cite women among those who were
tortured in Makkah, and some of them were
murdered, like Sumayyah, رضي الله عنها وارضاها.
They were there in the company of the
Prophet ﷺ on his journey.
They were seen learning in the masjid, buying
and selling in the market, helping their families
in their farms, or in their own farms,
tending sheep, celebrating Eid and victories in public,
participating in every area of public life in
Madinah.
They were not isolated.
From the beginning, when the Prophet ﷺ built
the masjid, he made sure that they have
their own place, they have their own entrance,
they have their own place, respected.
And he said, you're not allowed to stop
women from going to the masjid anytime they
want to go.
We see them become scholars, learned, writing and
documenting.
As a matter of fact, one of the
most trusted documentation ever in history of Islam,
which is the Mus'haf, the original copy
of the Mus'haf, was in the hand
of a woman, Hafsah رضي الله عنها وارضاه.
One of the greatest women in Islam was
Aisha رضي الله عنها وارضاه.
And I can keep going on and on
in so many examples of how women contributed
in many different areas.
In da'wah, in education, in spreading knowledge,
in society at large, basically in workforce.
Umm Sulayq رضي الله عنها وارضاه, one of
the companions, used to make qirab, which is
the water skin, and sell it.
As Ibn al-Bukhari رضي الله عنه reported.
Umm Shariq رضي الله عنها وارضاه, she basically
used to own and run a guest house,
as Ibn Abdulbar mentioned in Kitab al-Isti
'at.
The Prophet ﷺ, when he stood up, it
was built by a woman, a carpentry business.
She had someone work for her as a
carpenter, and she said, Ya Rasulullah, I will
make it for you.
Ibn Mas'ud رضي الله عنه, his wife
came to the Prophet ﷺ and said, Ya
Rasulullah, I work, I make money, and my
husband is not working.
Can I spend on him?
Can I give him from my money?
You know in Sahih al-Bukhari رضي الله
عنه, it was mentioned that Al-Zubayr رضي
الله عنه, his wife used to work with
him, Isma' ibn Abi Bakr رضي الله عنه,
used to work with him in his farm.
She will carry the stone dates, and she
will feed the animals and the cattle, and
she will take care of the business work
with her husband.
And the Prophet ﷺ, he saw her one
day, on a very hot day, and she
was walking and carrying all the stone dates,
or the seeds to feed the animals.
And the Prophet ﷺ put down his camel,
he said, Do you want a ride?
She said, Give you a ride.
And she said, I remember how jealous my
husband is.
He said, No.
And he said, Wallahi, Al-Zubayr رضي الله
عنه, when he heard about that, he said,
Wallahi, carrying this on your shoulder was harder
to me than you riding with him.
Because people see you like working hard like
that.
He doesn't feel, he wished that he can
save her the trouble.
She feels that he needs help, and she
is there to help.
Until Abu Bakr رضي الله عنه, gave her
a servant to help.
I mean, I can go, one of the
Sahaba said, I love Friday, because on Friday
they used to go to a place for
one of the Sahabiyat, she used to make
for them food.
It's like a restaurant, what we call it
today.
And they said, I love Friday for that.
Every Friday when we go to the Prophet's
Masjid, we go eat at this outside her
house after Salah.
Jabir رضي الله عنه, his aunt had a
farm, used to grow things in Shari'ah
رضي الله عنه.
Can I attend my farms on my waiting
period after my husband died?
Can I go and attend my farm and
look after my business?
He said, Yes.
My point is, this image of women playing
this major role in the time of the
Prophet صلى الله عنه, should be something that
we understand something from it, which is the
importance of the role that she played.
In the house, in the Masjid, in the
society at large, in her role with her
children, her role with her husband, her role
with her family members, her role with the
sisters and the women in society, her role
with the society at large.
Each one of these levels, there is a
level of participation and contribution.
And there is no contradiction.
And the Shari'ah have given a lot
of guidelines.
And sometimes I feel people mix between cultures
and religion.
Certain things that's culturally not acceptable.
Sometimes cultures is recognized in Shari'ah.
But there is a difference between the recognition
of a thing that's not appropriate, not right,
and something to such haram.
Haram, it means everywhere all the time.
But that's not appropriate in certain in certain
time and certain place.
I will, I know I talk too much,
but I hope you know, I found it
interesting that how the women understood their, it
comes from you understanding your value.
And I don't want you to have this
empty words.
No, I want this to be translated to
action, translated to reality.
And I'll tell you sisters, I will end
with this.
It is so important for our Muslim sister
today to learn piety, to learn taqwa, to
have fear of Allah subhanahu wa ta'ala,
to have an absolute absolute love for Allah
subhanahu wa ta'ala, to be among those
who pray on time, to pray the volunteer
prayer, to be among those who fast.
Before we talk about workforce and participating in
politics and stuff like that, you know what?
The foundations for all this is a good
iman, is a strong submission to Allah subhanahu
wa ta'ala.
I want us to, as the Prophet ﷺ,
build these foundations in women.
As they grow, they keep these foundations strong,
because that will carry you as we go
and face all these fitna and all these
challenges in life.
That will be the light for all of
us and the guidance for all of us.
You're welcome.
Let's go into, I know I'm trying to,
I'm trying to avoid your hard question.
I heard a lot.
I know there's, so I was going to
say Sheikh, it's very important to set the
stage because we want to know the context
that we're coming in from.
And especially nowadays, I feel like, and we
don't have time for all the topics and
all the things.
Sure, but that's basically why I think this
course is important, because that's when I go
into details over all these things related to
women.
To build this foundation, to deal with these
challenges today, hopefully shallot will benefit my sisters
and my brothers as well.
And we need to know what framework that
we're coming in from and how we're understanding
it, because I think nowadays we're losing a
little bit of that essence, especially with the
prevalence of things like for the, on the
male side, the red pill kind of theology
and that bandwagon.
And on the woman's side, modern feminism, I
find there's a lot of this like war
of the sexes that comes into some of
these discussions around the topics of women.
And more so, I feel like even, you
know, you've taught this course multiple times over
the years and Hamza, it's been a lifetime
access course.
So I think students have seen the discussion
evolve over the last 2020, 2021 to 22,
et cetera.
And now I feel like these talk, this
discussion is even more current.
It's even more kind of like, I guess,
highly charged.
I remember when I was listening, someone was
mentioning some of the topics that we mentioned
for the webinar.
I was feeling like personally, like my blood
pressure was rising a little bit.
This brings back a lot of really painful,
you know, dialogues and conversations that we're used
to hearing.
I just, in general about women being, you
know, incompetent to some degree, their level of
intelligence, their weakness, their whatnot, all the things
that make us less than men, as opposed
to having it in the context of the
situations that we're discussing and actually understanding the
Hadith that are behind some of these, you
know, lectures and conversations that we're hearing.
So some of the hot button topics, I
don't know how many we'll get a chance
to cover, but I want to jump into
it.
And one thing that I want to maybe
like just touch on, I don't, I won't
speak about my personal kind of opinions on
and I'll bite my tongue here, but you
yourself in America, you guys are going through
an election.
And I know that, you know, you have
the, for the first time for, I don't
know, for a while, I don't, you have
a female leader on the ballot and ignoring
all the politics and the issues with her.
It's interesting that some people have an opposition
still to this point about a woman running
for, you know, a role in office of
that high degree.
And I know there are Hadith kind of,
you know, backing or giving that they're an
impression that this is not acceptable in a
nation that has a woman leader, I think
will be unsuccessful, et cetera.
Can you shed some more light?
Can you give us some clarification on that?
Okay.
So the only good thing about this kind
of question, whoever asked him this question, it
means they want success for the society.
So that's, that's a good thing at least,
you know, that's why we care.
But also it's ironic that this is the
only thing you have a problem with, with
this candidate is that her gender.
But again, regardless of what is your position
of her policies and stuff like that, that's
interesting because I got, I got some little
actually phone calls of people asking me, and
is it allowed for me to vote for
a female as a president?
You know, and that's, there is two sides
for this is talk about women.
Is it true that Islam, women not allowed
to have a leadership position, you know, over
a group of men and women, you know,
because over women, everybody agree.
But the problem is, if she's in charge
of men and women, group of men and
women, that's where some of the debate can
be, can come up.
Then the other issue is related to America
related to a non-Muslim country.
So let's get the easy one part, the
easy part out, which is in relation to
the non-Muslim world.
You know, our rules as Muslims, we don't
enforce it over Muslims, over non-Muslims.
So my rules is related to me, related
to my community, my society, my country.
I don't force that over other people.
So it's not a sin.
If you think, if you think this is
the best candidate and she will do the
best thing for the society, you're allowed to
vote for her because she's not supposed to
adhere to our rules.
We're not supposed to, she wears hijab.
She's not supposed to be, she's not a
Muslim.
She's not been asked to do all this.
So for me, I'm voting.
I want to interject on that point.
One is that if, would it be different
than if she was a Muslim running?
Like you have some Muslims also in parliamentary
or other positions, I guess.
I will come to that.
But we're not talking about a Muslim country
here.
So don't apply your rules, which is you
have, you apply to a Muslim country, don't
apply to a non-Muslim country.
There is two different things.
And so this situation, if you think that
she really, this female who's running for president
or prime minister or whatever, she will be
the best choice for the country, the best
choice for the society, and she will do
a better job than the other candidate or
that is more good or evil.
That's what you conclude.
Her gender is something relevant here in this
discussion, because she is not, that's not a
non-Muslim, that's not a Muslim country and
a Muslim country that you apply our Islamic
ruling to it.
She's not going to rule Sharia anyway.
You know, that's even a much bigger issue
than, you know, she's a female or a
male, you know, or anything of that nature.
So that's, let's get this out of the
way.
The issue, the original issue is this.
Is it true that Islam did not allow
women to have a leadership position?
So al-Ulama rahim Allah and al-Fuqaha
rahim Allah, in the past, there is an
agreement among them, okay, that women are not
allowed to have wilaya amna, which it means
to be the khalifa, the person who is
in charge of the khilafah, in charge to
be the khalifa of the Muslims.
And there is ijma' among the ulama, I
mentioned this ijma' by consensus among the scholars,
by many scholars, one of the conditions that
must exist in a khalifa, that has to
be a male, okay.
And the only, there is only maybe al
-khawarij, some like deviant sects have said something
different.
I don't know even if they said that,
but in their history, they have appointed a
woman to lead them at one point, Ghazala.
In any case, that's in relation to the
why.
There is, you know, there is a consistence
in sharia, and that's something important to keep
in mind.
That's why I said Islamic ruling in a
Muslim country is different than non-Muslim country,
than non-Muslim, different situation.
Why?
Because Islam look at the khalifa to play
different roles that when you think about president
or prime minister today.
A khalifa, it means the one who lead,
when he is there, he lead the salah.
It means he lead the hajj.
It means he is the wali when a
woman do not have a wali.
He basically in charge of that.
He is the one who lead the war,
you know.
And all of these roles, as you know,
will not fit a female in an Islamic,
you know, based on Islamic ruling.
She cannot lead the salah, she cannot lead
the hajj, she cannot be the wali because
she herself need the wali.
Also, Allah subhanahu wa ta'ala said, Allah
subhanahu wa ta'ala when he said that
there is in the household, that the women,
when they're home, they must be recognize the
authority of the husband as well.
So if she is the ultimate authority on
the country, that means she is in charge
of her husband, which is he has to
obey and to listen to her.
And that's different than the way envisioned, the
way the house works.
One thing I do want to clarify, just
before the chat goes wild, is that this
is in no way an endorsement of anybody
based on their gender.
Not at all.
Especially because, you know, we don't want to
speak about this openly or we don't want
to deal with any cancel culture issues.
But this is not a candidate or we're
not speaking about the specifics of US politics
right now.
We're just giving the example of people having
an issue with someone running for a political
role solely because of their gender, solely because
she's a woman.
Yeah, yeah.
Like what I said, it's talking about, is
it allowed in Islam to vote for, let's
say, prime minister running or a minister, like
a president running for a country, you know,
a non-Muslim country.
Gender is a relevant discussion in this case.
The case has to be based on, is
this the right person or not?
It doesn't matter what this person's gender is.
And again, it's not an endorsement for her
or against her.
That's something you can discuss outside this format.
And also, we're a non-profit organization, so
we're not supposed to endorse any candidate per
se or any candidate in particular.
But again, going back to my discussion, going
back to the issue of that in Islam,
is it allowed for just hypothetically, just looking
at it from an Islamic, pure Islamic perspective,
is she allowed to be the khalifa, to
be the imam for the Muslim?
As I said, there's a consensus and that
comes from established based on looking at how
things are consistent in Sharia.
Okay.
Also, so there is an agreement among the
early scholars on this issue.
Okay.
Some of them even said that would be
expanded to any kind of, you know, governor,
like the governor of Egypt.
Even if it's not the khalifa for the
whole Muslim world, it's the khalifa for one
particular country or region.
Because still he played that role as the
ultimate authority figure in that the country or
that region.
In modern days, in modern days, this issue
is not something of consistency.
Okay.
There is some scholars have challenged that position.
And they said, that position is based on
a certain view of how society is built.
But in modern society today, they said, these
things that you mentioned are not necessarily in
the hand of the president.
In some country, the president is even not
the one who makes decisions.
It's the prime minister.
Okay.
And even if the president or the prime
minister, they don't make one, like the final
decision.
So for example, not necessarily the khalifa of
the Muslimin has to lead the hajj.
Today we have a mufti, a grand mufti
who can lead the hajj.
The khalifa can assign or the governor or
the emir of this region can assign someone
to be the judge, the chief judge, supreme
court.
You know, he doesn't need to lead that
army.
There is a defense minister who can be
the person in charge of that.
So it doesn't mean that the woman has
to be in charge of leading the army
and wearing the uniform and having the mixing
and the khalwa and all this.
You can get, you can avoid all this
by dividing these responsibilities to different sections today.
So they came and they argued back saying
this, and they said that the reason that
when it comes to the issue of husband
and country, she said, yes, she is in
charge of the country.
But when it comes to her inside her
house, in a personal life, it's still al
-qawamah to her husband in charge.
You know, and if there is a conflict,
it can be somehow sorted out.
They tried to twist that.
And they said in regard to hadith of
the Prophet ﷺ, there is, people will not,
when he heard about the purging, when the
Kisra died and his daughter became in charge,
they said that the Prophet ﷺ said, people
will not achieve success if a woman lead
them.
They said that has to do with this
particular incident, with this particular woman and those
particular people.
But the vast majority of the scholars, even
in modern days, they said, no, the hadith
is general.
And the hadith talk about, again, this woman
became the ultimate authority in the country.
And they said, you can't just say that
because of the change of the situation, yes,
but in the end of the day, that
person will be in charge of making the
ultimate decision, the war, the expecting from him.
A woman can be, they said, if she
became in charge and the ultimate authority, how
can you combine this between this and a
woman to play as a role as a
mother?
She has to take care of her children,
she has to take care of her pregnancy
and delivery.
And they said, this particular position, in particular,
does not fit the nature of, that's the
argument, okay?
They said it doesn't go alongside with the
consistent position for a woman and does not
mean in any case or any form that
she's less or in the sense she is
bad or disqualified or anything like that.
But it's because of the nature of her
position, the nature of her role.
It's like when I say a woman cannot
lead the prayer, cannot lead Jumu'ah prayer,
not because she doesn't have knowledge, not because
she doesn't know how to recite Qur'an,
not because she doesn't know how to pray,
but that's not a position for a woman
to do.
Simple.
That mind, that infusing mind, that background that
it is so clouded with the issue of
everything, if we say no, it means because
you are bad or because you're not good
or because you're not qualified, that's not something
that was in the back end or in
the head necessarily of the Sharia or at
least in Nabi ﷺ and the Sahaba, not
because they look down upon women and they're
not qualified, no, because it does not fit
the role, this role does not fit the
way that women play a role in society
at large.
Jazakallah khair, Sheikh.
Sorry.
No, no, no, no, no, this, importantly.
Last part?
Okay.
No, no, this is important.
Can we say that this applies to every
leadership position?
First of all, I lean towards the majority's
opinion, just to tell you what's my position,
and I lean towards the majority opinion in
this issue.
But part of what we learn is to
learn the argument on both sides, you know,
so you have a respect.
Don't think that those people who allowed women
to do this just because they feel, you
know, they just want the woman to be
out, and they have also their argument, their
evidence that they use.
And there's more evidence you will learn in
the class that they have from the Salaf,
from the early generations as well.
You can look it up in the modules,
inshallah ta'ala.
They used some of them, Aisha radiallahu anha,
Umar al-Khattab, he appointed women to be
in charge of the market.
But I think most of the evidence that
was used and the incident was used is
to lead me to the important following point.
There is no consensus or agreement when it
comes to women have a leadership over a
particular department or business or entity, because the
reasons behind the khilafah does not apply here.
She's not doing hajj, not the ultimate authority,
you know, blah, blah.
All the reasoning that they brought does not
apply if she's in the principal of the
school, or she is the head of the
education department or ministry, or she is the
head of the company, or she is whatever
position in society.
So I do believe that this is only
restricted to one position only in the state,
which is the khalifah, the khilafah.
Even I have my own, you know, not
strict about it when it comes to an
individual country, you know, as a governor of
a country or a state or something of
that nature.
The only thing I'm 100% positive about,
it is the khilafah, the khalifah, the role
of the khalifah.
This has to be, you know, for a
male, as the Prophet sallallahu alayhi wa sallam
said, the khilafah of the Quraysh, and many
ahadith from the Prophet sallallahu alayhi wa sallam,
and the ijma' of ahl al-ilm, that
this has to be a male when it
comes to that position as the khalifah, which
is the head of the whole entire Muslim
world.
This is basically important to understand, because some
people said, oh, she's not allowed to be
a principal.
No, she's allowed, and there is no proof
to prevent her from doing that, or in
charge of the business, or in charge of
a community, or a head of a board,
or something of that nature.
There is nothing at all to prevent her
from such a thing.
I hope that clarified this position a little
bit more, and may Allah subhanahu wa ta
'ala make it easier for all of us,
and give us success.
Jazakumullah khair, Sheikh.
I know that's a heavy one to tackle,
and to do justice to, without getting flamed
online, and also with being able to give
all the nuance, and all the explanation of
what the scholarly discussion is behind it.
So, jazakumullah khair for giving a lot of
time to that discussion, and not brushing past
it.
I know we had some other intense topics
and questions that we wanted to discuss for
today.
One thing that has come up, that causes
a lot of confusion and frustration sometimes with
women is that, I believe it's a hadith
or something, that is that the majority of
people that are in hellfire are women.
And that's something that can be very kind
of, not just scary, but really kind of
sad to hear as a woman, that we're
more predisposed to going to hellfire.
And I'd love to hear your clarification, and
your explanation of that hadith, and of that
understanding, inshallah.
I have a question for you.
For me.
If I tell you, okay, the majority of
people who get in a car accident, or
end up dying with this cause, are youth
between this age and that age.
What do you understand from a statement like
that?
There's some kind of factual, or some kind
of statistical connection between the way that youth
from that age to that age.
So, what do you think the purpose of
me saying that?
Is to just statistically give you a warning,
to be more careful with kids?
Exactly.
Okay.
Exactly.
You know what?
Moral people, warning.
So, in Nabi ﷺ, when he said that,
or Islam told us that, it's not to
condemn, it's to warn you.
Don't take it in the wrong way.
When Islam told you, be careful, a lot
of women go to hellfire.
So, be careful.
Don't be among those.
It's not saying, you guys doomed them bad.
No.
You're not saying all women are going to
hellfire.
A lot of women will be in hellfire.
So, that's the first step, that when you
hear that, because Allah ﷻ and his Messenger
ﷺ, first question, is this hadith authentic?
Yes, it's authentic.
Okay.
Is this something the Prophet ﷺ said?
Yes, yeah.
Right.
Second thing, we have to understand Allah ﷻ
loves us, and Muhammad ﷺ loves us, and
he cares about us.
So, he said this out of love and
care, to warn you, be careful.
And he said, why?
And he said, because a lot of women
curse, a lot of women are ungrateful.
So, be careful.
Don't be like that, and you will not
end up there.
So, this hadith came from a position of
love and care and warning.
This is the first thing I should care
about, and that should be my focus.
How can I avoid being among the people
of hellfire?
Not to say, oh Allah, why are you
saying this about us?
What should we do?
Yeah, he told you, but nobody's going to
enter hellfire because of their gender.
You enter hellfire because of your action.
So, and the Prophet ﷺ warning us.
I want to raise a point, something that's
mentioned in the chat a few times.
I think the issue is not often just
with the hadith itself, or like our perception
or understanding of it.
It's the fact that it's used often to
weaponize against women.
You know, men, specifically Muslim men, will then
make that as a critique of like, see,
look at you, Pete, you know, you women
are like this, or you women are like
this.
It's because of this.
Absolutely.
Once in a conference, you know, it is
one in a conference once, a brother was
like, you know, there's multiple speaker, and the
emcee was a sister.
So, she did not manage the time well,
you know, like many other people.
So, he got like less time than we're
supposed to.
And starts his speech with the Prophet ﷺ
said the truth.
Any people let their affair led by a
woman, it will be corrupted.
He is angry at her.
He is mad at her management.
It's not her fault.
It's the speakers, your own, your male speakers
that's next to you, are the one who
messed up their time, did not listen.
Okay, now he take his frustration, what, how?
By using the evidence.
That's a very bad way of using evidence,
you know, against your sister.
You know, exactly, you know, it might be
a little bit out of line, but I
still think it is perfect.
You know, there is this brother who made
this sign.
And it says, the Prophet ﷺ said, when
you do, Allah loves it, when you do
something that you do it correct and perfect.
He put it for his wife in the
kitchen.
Then she took it from the kitchen and
put it somewhere else.
Yeah, now, to get him back, you know,
and you know what, he deserve it.
I should have known there's some way you
would sneak a dad joke into this, into
this.
It's not a dad joke.
It's a true story.
You know, so what I'm saying is, you're
organizing the evidence into a personal level.
This is mocking the religion.
That's haram.
Okay, it's like for me, when I talk
to a woman, about is it allowed for
a man to give salam to a woman,
a woman to reply to salam?
Yes, it is allowed.
But if someone use this as a way
to hit a woman, to seduce a woman,
you taking the religion for your personal desire,
that's haram.
That's absolutely law.
And it's not acceptable.
So this is just sad when you see
people you do that.
Going back to what we're saying earlier, in
regard to the issue that you mentioned in
regard to the, what was your original question,
the original point, the second question that you
have in regard to the hadith, people of
hellfire.
So it's an advice.
Also, the reason there is more women in
hellfire than men, okay, it is because the
number of women will be way more than
the number of men.
The Prophet ﷺ said for every woman will
be 50 women and one man.
And we know in the end of the
days, closer to the Day of Judgment, the
overwhelming majority of people will not be Muslim.
So that's why there's so many women in
hellfire, you know, in numbers, because their numbers
is much, much bigger than men, especially in
the end of the day.
And you know, Hafsa, Abu Huraira r.a,
they were asking him, the Sahaba were debating,
is there is more women in Jannah than
men or not?
And actually, whatever I said, yes, there is.
Yeah, so it's not only to women, so
there's, you know, more female in Jannah than
men.
So it goes also in another way.
And there is a whole discussion over this,
you know, because also Hur and Ain are
female, you know, and so many things like
this, al-Ulama r.a have mentioned.
So Allah ﷻ is not against or in
favor of anybody, favoring someone or discriminate between
us based on our gender.
This is not the case in Shari'ah.
Yeah.
Jazakum Allah khair for that clarification, Sheikh.
Again, we can't do justice to every topic,
but I hope that gives some clarity.
And it's important, I think what the one
point that you said earlier, which was that,
you know, mocking women using hadith and weaponizing
religion is haram, you know, using...
Zuhra, Zuhra asking, I just said, Abu Huraira
r.a, there was a debate happened in
front of him and he was asked, some
people said the majority of people in Jannah
are female and also more than, there is
more female than male.
Okay, then Abu Huraira r.a mentioned that,
yes, for every man, there will be like
two women or, you know, so that means,
or two women, like referring to al-Hurain,
so that means there is more female than
male in Jannah as well.
So, you know, again, it's the issue of
there's more number of women than men.
It has not to do with the gender
itself.
Awesome, Saas.
Jazakum Allah khair, Sheikh, for that clarification.
I do challenge you guys, especially those who
are feeling, you know, like it can be
a very triggering kind of environment or topic,
that I challenge you guys to actually register
for the class for Complicated Online, the A
to Z of Modern Women's Book, that is
the basis of this discussion.
And, you know, go through all the modules.
We cover everything from the beginning of a
female's life, all the fiqh, all the rulings,
everything that has an impact on her existence
as a Muslimah, all the way to the
very end of her life.
And you'll find, especially as you delve deeper
and you have more time to ask questions
and to find the responses, that this will
be the course that's the answer to all
of your prayers and all your frustrations as
a woman.
So, inshallah, I look forward to you guys
continuing that discussion with us, inshallah, inside the
course and getting a chance to do justice
to this conversation.
Another thing, Sheikh, that is a little interesting,
that this is still prevalent, or this is
still a conversation point, or this is brought
up, is this discussion around, what do you
call it, around divorce, and specifically because the
divorce statistics, as we, you know, at this
module in the course, and we discussed it
as well, are pretty high, but that women
who initiate a divorce do not smell the
fragrance of Jannah.
And this, I believe, is also from an
authentic hadith that a woman who is the
one who is initiating, she will not go
to Jannah as well.
This is linked, I guess, to the previous
topic we just covered.
Can you give us some more clarification on
what this means and what that actually is
meant to, you know, express?
The hadith of the Prophet, peace be upon
him, about a woman who is asking her
husband for a divorce, asking for a divorce,
will not smell the fragrance of Jannah, said
that, if you take this hadith, the way
it sounds like that, just like the sound,
it will contradict a rule in Islam, which
is called khul'a, which is a woman
asked to divorce her husband, and she is
allowed to ask for a divorce.
And the Prophet, peace be upon a woman,
without her permission, her daughter, he asked her,
he said, you have a choice to reject
this marriage and to nullify the marriage, because
you never were consent, were never taken.
And if you want to consent to what
your father did, it's up to you.
So that means she can initiate.
He said, no, I don't want this marriage.
I was never, I never gave my consent
to it.
So if this is the case, there is
a contradiction.
So al-'ilm, rahim Allah, said that in the
hadith that she will not find the fragrance
of Jannah.
If a woman asks that because she has
a boyfriend hidden, because she just married for
the sake of, you know, just spend coming
night with him, or take his money and
leave, you know, she's not really committed to
the marriage.
She took the marriage as just a mean
either to fulfill her desires, or to make
money out of the guy, or because she
has another boyfriend and relationship, you know, or
a boyfriend on the side, and that's why
she want to leave the marriage for that.
That's what it is the hadith talking about,
for a woman who does that for that
purpose.
But if a woman don't, she, some people,
I had a divorce case recently, and the
guy was telling me, what's the base for
khuluq?
I mean, why she wants to make khuluq
for me?
I said, she doesn't want to be with
you.
He said, that's not a base.
I said, it is.
She just said, I don't want to live
with this man anymore.
Is that enough?
Yes, enough.
A woman came to the Prophet ﷺ.
See how the Prophet ﷺ, a woman came,
said, Ya Rasulullah, I can't, I don't want
to do something which is part of the
kufr, to be ungrateful, to be, you know,
not cooperative, not to, you know, ring your
husband.
That's not good.
She said, I can't do that.
I can't stand this man.
I can't even look at his face.
And in some narration, he was not attractive
at all to her, you know.
So she said, I can't, I don't want,
that's the only reason, nothing.
She said, I do not have anything against
his deen, his religiosity, or his khuluq.
He is very well-mannered, he's very religious,
but I just can't stand him.
And the Prophet ﷺ didn't say, shame on
you, what's the base for this?
No, he said, just give him back his
mahaf, and let's just call it off.
Sheikh, I have someone asking for clarification.
So I think some of what's causing, like,
the frustration is, how come the hadith wasn't
clear on this?
Like, why does it require so much context?
I know that we have other hadith that
give us so much explanation.
That's how the nature of every speech, this
is the nature of talk.
That's why we don't base, that's why you're
not supposed to make a rule.
You're supposed to ask the appeal of the
scholars.
That's why we combine things together.
We don't take one evidence by itself.
So that hadith will remain for those women
who, divorce for them is something, like, easy.
Every, like, there are some people, like, every
couple of months, oh, I divorce him, and
I take another one.
I divorce him, I take another one.
That hadith will apply to somebody like that.
It scares the person, you know?
You know what?
Don't commit to marriage, unless you're really committed
to it, too.
But if it's happened, alhamdulillah, shari'ah give
you also exits, and give you way.
You're never going to live with someone you
can't live with.
Shari'ah cannot force you to live with
someone that you don't want.
I think this is why...
That's why we have a rule called khul.
The woman have the power to terminate the
marriage.
Divorce in the hand of the man, to
terminate the marriage.
Man does not need justification for the divorce.
If he said, I don't want divorce, I
don't love this woman anymore.
You know, I don't make an investigation.
I try to make solace between him and
her, so he can say, no, no, I
don't.
And also, termination of the marriage can come
from a judge.
Let's say the woman said, I don't want
to do khul, I don't want to give
him his mahr back, and he is not
willing to divorce me, and he's abusing me.
The judge have the power to tell him,
you divorce her.
He said, no, he said, I divorce her
in your behalf.
Forgive me if I'm wrong.
You don't have even to consent to it.
Because I protect the rights of people here.
So a lot of people think that there
is kind of ultimate power.
There's no ultimate power.
I think this is why it's important when
we take hadith in their singularity.
And hadith can be something that's authentic, that's
recorded in a specific context.
And this is why we have ulama.
This is why we have shuyukh to explain
where the applications are, a legal application, where
it's actually relevant, and where it's specific to
a specific situation.
Because I know there's so many hadith I've
learned from you, and in the course of
this class, the complicated course as well, in
terms of the different scenarios in which a
woman can ask for divorce, and through our
Q&As and all the clarification that we
received.
And there's such a breadth of openness.
And there's a reason why this is something
that, it may be of the disliked of
the things that Allah allows, but it's definitely
something that's allowed.
So it's important to get your reason.
You know what's interesting?
Recently, somebody asked me to come to the
court, to give a testimonial over what a
woman in divorce in Islam deserve financial, her
financial rights.
He thought that he, if he go with
sharia, he gonna end up like paying like
some, like maybe $2,000 and get out
of it.
You know, okay, you have $500 for that
three months, that's $1,500 and $500 more,
maybe I'm out.
Then, yeah, so when I came and I
explained exactly what she deserved financially, he found
out it's cheaper to go with that American
law.
So he flipped, he flipped.
He said, I don't want the sharia.
And it isn't look, people have this like
thinking like, unfortunately, and people twist things just
for, I don't care if it is more
or less, that's not how I look at
it.
I look at it what Islam have given,
what Islam has been just with everyone.
So it is important for us to learn
our deen.
And we have to learn, there are certain
things you might not like in the religion.
But that's Allah subhanahu wa ta'ala in
the end of the day, he is, he
knows what he created.
If he says, a woman cannot do this,
cannot do this.
He said, woman not allowed to do this,
woman not allowed to do that.
He knows you better than yourself.
If he said, men not allowed to do
this, men are not allowed to do that.
Because he know you better.
And we have to learn how to submit
to Allah subhanahu wa ta'ala as well.
And to trust him too.
JazakAllah khair Sheikh.
I know I want to recognize that we're
a little bit past the hour and we
haven't had a chance to cover everything.
I know there's a lot of very specific
questions coming in about people's personal situations and
their scenarios and what would connect and relate
to their relationships.
I do implore you guys to make sure
you check out at the very least go
to complicated.online and check out what the
course is about.
But there's so much more nuance and there's
so much more specific, you know, situations that
we discuss through the sessions and in the
live Q&As where you can ask questions
and we have an entire hour just dedicated
to questions that we're answering for you guys
inshallah.
I know we won't be able to take
all the dozens, mashallah, that are coming in
publicly and privately in chat.
So I want to make sure you guys
have an opportunity that you don't leave this
session without an avenue of getting those questions
answered.
With that said, the last thing I want
to touch on, I know we had some
intense kind of topics.
We'll keep it kind of light as we
close off because it's not as common, I
don't think, in the Muslim community right now.
But something that has become a bit more
popular in the West and a bit more
like you maybe see in celebrity culture and
things like that is surrogacy.
And I know when we were discussing this
topic, Sheikh, you mentioned that even Pope Francis
came out earlier this year and he put
out a very strong statement against the topic
of surrogacy.
And he said, like I quote, I deem
deplorable the practice of so-called surrogate motherhood,
which represents a grave violation of the dignity
of the woman and the child based on
the exploitation of the situations of the mother's
material needs.
That's very strong wording.
And I know some European countries have their
own rulings on it.
American states deal with it independently.
In Canada, you can't pay for it, but
it can be done altruistically.
What is the Islamic kind of mindset around
this as adoption, as fertilization of eggs and
egg freezing and things like that become more
common?
Where is our stance on surrogacy?
Absolutely.
First of all, I just want to say
Qur'an and Sunnah, the hadith of the
Prophet ﷺ is authentic and sound, is as
authority as the Qur'an, no different level
of authority.
And as some verses are ambiguous, are not
clear, some hadith are not clear, some ayat
are obligated, some hadith are obligated.
You know, and so we have to understand
both in the light of knowledge, how the
early generations have understood the meaning of it,
and applying this to our modern life, this
has to do with the scholars.
And that's why this course is about fatawa
more than laying rules.
Like there's about 400 something questions I answer
in this course.
So it is very go down to every
day kind of situation.
What I do if I have to go
study, for example, on abroad in another state,
and I leave my family, I'm allowed to
do this.
I'm allowed to have a night shift to
work.
So it's a very specific to, not just
work rules are for women, one, two, three.
No, we deal with real issues in the
course.
So, but as the rules, I just want
to make sure to understand that.
Surrogates, it means that you ask a woman
to bear the child.
And surrogate woman can be the baby's, basically
the woman egg fertilized by the husband.
So the mother and the father are married
to each other, but the fertile eggs will
be taken and put it in a third
person's womb.
That's haram by the consensus of the Muslim
scholars today.
Okay, because still the child will be fed
and will be nurtured by the blood of
the surrogate woman.
And that will make her a mother to
that child.
And it's not allowed because Nabi salallahu alayhi
wa sallam did not allow for a man
to put his sperm in somebody else's womb,
which is not halal.
It's not wa'if for you.
Okay.
And this is will be khalq lil-ansab,
basically mixing between the lineage.
And it is not allowed by the consensus
of the Muslim scholar today.
And that's where I stand with the ijma'
of ahl al-ilm today.
So it's not allowed.
And we have to come to a terms
that, you know what, He creates some of
us, gives some of us female, some of
us male, some of us, we use a
wudu in the Quran when we have male
and female children.
And some of us will not have children.
Even al-ulamah said among prophets and messengers,
some of them had male only, some have
female only children, and some of them had
male females, and some of them had no
children at all.
You know, like they said, he did not
have a child, children.
So even among the prophets themselves, to show
that this is how Allah Subh'anaHu Wa
Ta-A'la created people.
In any case, so whenever Allah Subh'anaHu
Wa Ta-A'la did not allow you
to have children, for wisdom, be grateful to
Allah Subh'anaHu Wa Ta-A'la.
Obviously, if the egg from the surrogate woman
and not related to you, and you just
take her eggs and fertilize it with the
sperm of the husband and put it back
in the woman, that's even more haram, you
know, clearly haram.
So in any scenario, surrogate woman is not
allowed in Islam.
But if somebody will fertilize the egg outside,
like an incineration children, or you fertilize the
egg of the wife in a lab, take
a sperm from the man and the egg
from the woman, and they are married to
each other, and you fertilize outside in the
lab in a tube, then after several weeks
or whatever, they transfer it to the mother's
womb, to your wife's womb, that's allowed, that
is permissible.
Freezing the egg, freezing the egg or the
sperm, is something that the ulema in modern
days debated over.
Okay?
Some of them said it's allowed, some of
them it's not allowed.
I lean towards the majority of the scholars
today said it's not allowed.
And most of the fiqh council said it's
not allowed.
If it is, we'll be freezing it.
Let me just retract this back, because you
have the general fiqh council in the Muslim
world said it's not allowed.
You have a fatwa committee in Egypt, for
example, said it's allowed.
By looking at, there is a detailed discussion
about this in the course, especially the course
about entrusted fiqh of children, more detailed discussion
of those.
But the position that I lean towards, it's
kind of middle between the two.
Because one of the major reasons that the
scholar said it's not allowed, because they said
there is a possibility for this frozen egg
to be used by someone else.
There is possibility.
And that possibility is a possibility to be
used by, he said, even, even I asked
some Western scientists and doctors, he said, yes,
there's rules and regulations, but even the possibility,
it still exists.
And there is even incident.
If you look and you read about this
issue, there is incident of, you know, a
mistake been happened.
So Sharia looking for protecting the leader.
So they said, but I believe if it
will be protected for a short period of
time, and that's, many scholars said that.
Let's say, you know what, because you take
samples and you're going to try to do
artificial, you know, personalization in it too.
You need multiple samples.
So you freeze them instead of every time
you take and you extract and it's like
expensive and you freeze them.
And when the things succeed, you get rid
of the rest.
Okay.
That's allowed.
And also it became something also very, let's
say there is a woman, worry that she
is, if she find a way to guarantee
a hundred percent that this egg of her
or this sperm of her will be safe
and secure a hundred percent or like, like
95% over time, like something like that,
like I'm very sure it'll be secure and
it will be terminated by the time she
died.
I believe it's allowed.
Why?
Let's say there is a sister.
Her age is 34.
She's not married yet.
But what if I don't marry until my
40, maybe my 40, I do not, my
chance of fertilization became less.
Or the quality of your eggs decreases as
you age.
Decrease or amend.
So I want to freeze this.
So when I get married, in case it
did not succeed, I can use that.
Okay.
I am, for example, going to go through
chemotherapy and let's say the side effect of
it, it will prevent or some kind of
operation that the side effect will prevent me
from producing your, an egg that can be
fertilized or my sperm will not be anymore
because of chemotherapy treatment will not be able
to produce children.
So I, you know what, I'm going to
freeze this.
When I get married, I can use this
for my wife and I can make a
very assurance that this is, would be the
case.
I believe it is.
And as for this rare incident of accident,
we cannot generalize rules based on a rare
accident in Sharia.
In Sharia, always, النادر لا حكم لها.
Something rarely happened.
Okay.
You don't base the rules on it.
طيب ما هو؟
There is accidents happen in mixing babies in
hospital.
That's right.
Can we say, rule, you're not allowed to
have children in hospitals and to be in
the nursing, like a place and all, because
there is a possibility of mixing children.
No, you don't base rules on a very
rare situation like that.
So as long as there's rules and regulations,
it will guarantee you to be protecting this
eggs.
Yes.
Also, I don't believe it's allowed for a
person to freeze the sperm or for the
husband.
Then she injected on herself after the husband
died or after the husband divorced her.
You know, I still got you.
You have to pay child support.
Don't have your sperm.
It's not allowed.
So, yeah, that will be not allowed.
So you see, that's what led the samskara
to close that door and said, you know
what?
Just close the door because what if after
he died, then she injected herself on that
and now she has a child.
Now he won't share or can he inherit
or cannot inherit.
These are all these things complication.
So let's close the door for this.
I see that.
But as I said, that scenario that I
gave you, I think it is reasonable.
It is somewhere in the middle between this
opinion and Allah knows best.
This is a very interesting topic.
I know it's not as, you know, common
or whatnot, but it's important for the community
to have this kind of guidance and to
have this resource that we have through this
course.
For being generous with your time with us
and to everyone else who's, I know people
are sharing some of their own personal struggles
with some of these topics, some of their
own challenges and, you know, issues that they've
had throughout their lives when they've been, you
know, you know, spoken to and not the
best way or not the most nuanced way
when discussing these things.
So does that come up here for being
here in this space?
I hope that you guys all found benefit.
And I know there's so many more questions
that have come up around IVF, around freezing
eggs, around a lot of the other topics
that we discussed already around divorce and all
these kind of nuance, all these specific questions
about things that you guys are struggling with.
I do encourage you guys once again, register
for Complicated Online, the A to Z of
Modern Women's FIC.
The course is a lifetime access course, inshallah.
So as soon as you register, you get
access to everything and you can start to
take it at your own pace.
We have a Q&A that's scheduled at
the end of this month, September 24th.
So I think that's also a Tuesday, inshallah,
around this time.
So you can submit questions that you didn't
find answers to in the class and make
sure that you are fully satisfied leaving the
course, inshallah.
I do recommend you guys make that part
of your experience and the course is dropped.
The link is dropped into the chat and
the price varies depending on the country that
you're coming in from so that we make
it more equal to folks who are coming
in around the world where, you know, they
don't, maybe don't use the US dollar, et
cetera.
So please do check on the link so
that you can find out more details.
Please forgive us for any of our shortcomings
trying to squeeze in such a heavy topic
in a short period of time to do
justice to it, to lay the groundwork and
then to cover a lot of heavy things
is not easy to do.
So may Allah reward the shift because I
wouldn't have touched it with a 10 foot
pole if it wasn't there, alhamdulillah, with us
to make sure that we got the proper
guidance and the proper understanding.
Inshallah, and when we start the Q&A,
we will entertain back some of the comments
and comments on them, inshallah.
Yeah.
Thank you very much and you're always welcome
and looking forward to see you guys.
As-salamu alaykum wa rahmatullahi wa barakatuh.
As-salamu alaykum wa rahmatullahi wa barakatuh.
That was Sheikh Waleed Bassioni, our instructor for
Complicated Online with Al-Maghrib Institute.
We hope to see you on the other
side and give you a chance to benefit
from everything this course has to offer.
You guys have been amazing, amazing audience.
Jazakumullahu khair for your patience here in the
chat and for everyone who's been, you know,
a shining light, guiding and being positive and
spreading positive energy throughout this webinar.
Inshallah, the recording will be emailed to you,
so look out for your email.
It should also be on YouTube, inshallah, shortly.
So either way, you guys can benefit there.
And again, if there's anything that you didn't
get a full satisfaction of, the answers to
this, you know, in this session, the answers
to a lot of that is going to
be in the Complicated Online course.
Once again, that's al-maghrib.online is where
you can find out that course and more
information about it.
We look forward to seeing you there.
For now, take care, stay happy, stay healthy,
stay safe.
And assalamualaikum warahmatullahi