Yaser Birjas – TaSeel Class 55 Q&A
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AI: Transcript ©
At times, who decides that a ruler is
a tyrant?
Well, I mean, the standard for us is
the Kitab and Sunnah of the Prophet ﷺ.
We look at those who rule by the
Qur'an and the Sunnah of the Prophet
ﷺ.
They rule by the Shari'ah.
Those are the Alhamdulillah that we of course,
you know, we support them.
But those who don't rule by the Shari
'ah.
The Prophet ﷺ, he mentioned multiple Ahadith that
as long as they allowed As-Salah Fikum,
Ma Aqamu Fikum As-Salah.
Meaning, if they, Alhamdulillah, don't prevent you from
Salah.
They don't destroy the Masjid.
They don't block you from going to the
Masjid or fulfill Allah's obligations.
Then you should be fine.
They might be in themselves disobedient to Allah
subhanahu wa ta'ala.
But still, they're fair.
They are fair to their people.
You see, Ibn Taymiyyah rahimahullah wa ta'ala,
he was comparing, he was asked about Al
-Hakim Al-Adil.
You mean, does it have to be a
Muslim?
He goes, you know, sometimes, sometimes, Al-Kafir
Fi Deenihi Yaqul might be more just the
kafir, the unbelievers.
He might have justice, you know, better than
a Muslim who is not committed to his
deen.
But you will find, you will find an
unbeliever who has the principle of justice in
a better position than a Muslim who doesn't
care about justice.
Because he doesn't fear Allah subhanahu wa ta
'ala properly.
So therefore, he says it's a matter of
justice over here.
So again, it depends on how much they
are considered in terms of the Quran and
Sunnah, the rules of the Quran and Sunnah,
and also in terms of the justice and
being fair to the society, the community.
The perception of power.
Can we draw from the warnings of dealing
with rulers that those who have, who we
perceive as powerful, like rich, status, popular, may
also make us lean towards them similarly?
The answer is yes.
Like nowadays, even average persons, so-called influencers
with millions of people following them right now,
they start having power over thousands of people
subhanAllah.
And they make lavish trips and lavish parties
and so on.
And you go there, you feel yourself inclined
to participate in things that you shouldn't be
participating in.
Because you just want to fit in and
be part of this whole culture.
So be careful of joining these gatherings.
There's a question about specific Imams in a
specific country that they're not doing their job
for the Ummah.
This is not just about that country.
Everywhere in the Ummah right now, unfortunately, a
few ulema who speak out for the Ummah,
unfortunately.
Everybody seems to be kind of silenced.
For whatever reason, may Allah forgive me, Rabbil
Alameen.
But definitely, it's our duty to all of
us to make sure that we bring justice
to all.
Are these rules applicable only to the president
or the governor as well too can be
the same?
Yes, anybody of authority and power in your
society, in your community, those rules apply to
them.
Like sometimes, for example, those candidates, for instance,
they invite you for a private dinner.
So you go there.
Like we said, if you're going to go
there to do amr ma'ruf anna an
munqab, give them advice, do your duty towards
them, then go ahead, go for it.
But if you're going to go just for
the sake of photo shoots, and just being
labeled that you attended this and attended that,
then don't go for it.
Don't go there.
Don't expose yourself to the fitna.
What is the fard portion of the salah?
So the ulema, the majal of the ulema,
they consider about 16 parts of the salah
conserved furood.
Like takbirat al-ihram, surat al-fatiha, al
-rukun, as-sujood, at-tashahud.
So there are specific parts of the salah.
There's wajibat, such as takbirat.
Allahu Akbar, Allahu Akbar, Allahu Akbar.
When you move between the kan.
Also, when it comes to the middle tashahud,
as well too.
So if you skip it, you do that,
you fix it by doing sujood al-suhu
towards the end.
As for the sunan, reciting the second surah
after the fatiha, saying subhan rabbil ala multiple
times, more than one.
These things are considered sunan mustahabbat, raf' al
-yadain, raising the hands, and so on.
So Imam Ahmad and the majority use wajib
and fard interchangeably, and Ahnaf differentiate between the
two.
Yes, that's true.
That's the fiqh opinion, the usooli opinion.
You mentioned that going to gatherings where alcohol
is served is prohibited.
What is the opinion on going to Muslim
weddings?
Look, first of all, before the Muslim wedding.
Gathering where alcohol is served, we live in
a non-Muslim society to begin with.
So yeah, if you can avoid this gathering,
then better for you.
But if you have to go to a
meeting that you're required because it's your job,
or because there's a higher benefit for the
Muslim community because you're meeting with the authority,
candidates, and so on.
And they're a non-Muslim society.
They're going to be serving haram stuff.
Go, but stay away from where the haram
is served as much as possible.
It should be fine inshallah wa tabaraka wa
ta'ala.
The question continues.
What is the opinion on going to Muslim
weddings these days which have loud music with
men, women dancing freely and all these things?
Of course, you need to avoid being in
that environment.
Avoid to be in that environment as much
as possible.
If you had to go because it's relative
wedding, for example, go, say your salams, say
your congratulations, give whatever gift that you have.
And then if there is a private place
in this whole hotel or place or where
the banquet hall, stay away from that part
of the fitna.
Don't expose yourself to it.
And don't allow yourself to compromise your values
there.
Is wearing silver chains for men haram?
Like Imam Ahmed said, I cannot say it's
haram.
But Allah subhanahu wa ta'ala in the
Quran speaks about those who wear jewelry or
hilya.
Are they equal, men and those who grow
up wearing jewelry?
So what does it mean those who are
wearing jewelry?
It means, they mean the ladies, the girls
and the ladies.
Are they equal?
So basically, the men shouldn't be wearing these
kind of jewelries.
Making up the wajib.
So if you're regular at tahajjud with witr
and you miss witr, do you make up
the whole 11 rak'ah?
Well, if your witr was 11 rak'ah
regularly, then yeah, you do 12 rak'ah
during the day, anytime between sunrise and dhuhr.
And you don't make it up because it's
obligatory.
It's because it's recommended that you do so,
inshallah.
But if your witr usually that you pray
regularly, three rak'ah, then you make four.
And if your witr regularly is one rak
'ah, then you only make up two.
So I understand that respecting and being there
for our parents is wajib in Islam.
But any advice on how to handle parents
who are not good for your mental health
and are not aiding in your growth and
thus making an extremely depressed?
May Allah make it easy for you and
make it, guide your family and your parents
to be better for each other, ya rabbal
alameen.
It's a true, unfortunately, issue in our society.
However, I have to say that sometimes we
as a younger generation, I would say, we
become so fragile, ya jama'a.
Like anything can depress us these days, unfortunately.
As if we don't really have serious challenges.
But yes, some parents, unfortunately, can be really,
really difficult.
And may Allah forgive them, ya rabbal alameen.
Like some parents, they compare between kids.
They keep, you know, labeling kids with certain
labels.
They keep pressuring them with certain things and
saying things about them that depress these kids,
unfortunately.
However, Allah subhanahu wa ta'ala tells us
in the Qur'an.
Allah says in the Qur'an, قَالَ وَإِن
جَاهَدَاكَ عَلَىٰ أَن تُشْرِكَ بِي مَا لَيْسَ لَكَ
بِيْعَنِ فَلَا تُطْعْهُمَا If they force you, if
they try to put so much power and
try to persuade you or force you to
تُشْرِكَ بِي مَا لَيْسَ لَكَ بِيْعَنِ associate with
Allah subhanahu wa ta'ala in partnership with
Allah azza wa jal.
Do not obey them.
And then he said, وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا
Keep good companionship with them.
Keep good companionship with them for the non
-Muslim parents.
So imagine if it was your Muslim parents.
You still need to keep good companionship with
them.
However, بالمعروف And that which is equitable, which
is reasonable.
So that's a very specific question.
I can't say to you that this is
what you need to do.
But I say in general.
If the parents, for example, become a cause
of people to lose their Iman, those are
mentally and their state becomes actually disturbed.
Then yeah, there should be some limitation.
How?
That's a case-by-case scenario.
You have to ask about it specifically to
get the right answer inshallah for it.
Again about parents.
Jamal, we have a crisis in the Ummah.
Is there a case when obedience to parents
does not fall under wajib or fardh?
For example, if the mother is narcissistic already.
So we already labeled our parents, unfortunately, and
neglected her children and caused much harm to
all of her children.
What is the obligation for the child to
their mother in this case?
Still, you need to have good companionship with
them.
The parents' mistreatment of their children, that's their
sin.
That's their sin.
They will be held accountable for it.
Your obligation is to be kind to your
parents.
Now again, that's a very general answer.
Your situation, I don't know.
We need to know all the details before
we can give you a specific answer to
these questions.
Now, there is a request, although the majority
of the people left, but there is always
a request from people when we come to
the Sa'at al-Jama'ah to make
sure that we, alhamdulillah, are taking care of
ourselves.
Meaning, please, please, don't come straight from work
to the masjid if you know that you
need to take a shower before you come
to the masjid.
So there are a lot of requests came
actually here from multiple people saying, yes, please.
There are some people sometimes they rush to
the masjid, and unfortunately, not in the most
pleasant way.
So please make sure to take care of
yourself before you come to the masjid.
Okay.
Alaykum wa rahmatullah.