Did the Prophet Contemplate Suicide Q&A

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Salam Alaikum Warahmatullahi Wabarakatuhu Al hamdu Lillahi wa wa Salatu was Salam o Allah well Anna be a burden Amma. Welcome to another episode of our regular q&a On Tuesdays we have q&a And I keep on reminding our viewers please email me your questions ask why Q at Epic messages dot o RG. Once again ask why Q at Epic messages, one word epi C, Masjid dot o RG. And once again, please remember that I get inundated with hundreds of emails, I cannot answer them individually, I simply choose the ones that I think will be of the maximum benefit for all of you to answer over here. So I cannot answer specific fatawa about any marital issue or inheritance or whatnot, that's not going to be

taking place on this q&a Unless it is of generic value. So today we have we're going to begin with sightly do difficult question. And actually, I'm going to read one of them. But in reality, I have received over a dozen emails about the same issue. So brother, Mohammed Comma Rule from a land that I'm not going to mention a country, I'm not going to mention, let's just say somewhere in Asia, he says that there is a major controversy brewing in his land. And I read this in 12 different emails or more about a particular scholar who said something on television that caused some type of issue. And they're emailing or a number of people are emailing me, including Brother Mohammed camo Road,

asking the validity of what is being said. And what was said is something to do with the Syrah which is why I have gotten so many emails. So apparently, in some land far away, a preacher or a chef or a teacher, I don't know the person at all, neither was his name mentioned in any of the emails, not said on national television, that this is what he said that there are reports that the Prophet sallallahu alayhi wa sallam was allegedly allegedly contemplating suicide. And he said this in a broader context of basically saying that, you know, if somebody is thinking in this regard, then in and of itself, it is not a major, you know, it's not a problem to think. But you have to fight the

thought of that was, I think the context of what is being said here. Now, this claim, it caused a huge uproar. And this individual was accused. He was accused of disrespecting the Prophet sallallahu alayhi wa sallam, he was accused of disrespecting the Prophet sallallahu alayhi wa sallam, and a lot of scholars. They they they complained, and apparently he had to retract and what not, I am getting a lot of emails saying that this caller has quoted texts. And so is this true is it found in the Sierra or not? So I want to begin by stating, I have zero desire to wade into another controversy, I have enough of my own controversies. To be honest, I have no desire to take sides, in your land and

between various scholars. And to be honest, I don't know any of these by name, and I don't need to know. So my response is generic, it's an academic response. I don't know the person who said or the wordings he used. And so whatever I say it is speaking about the topic, and not speaking about the incident that is occurring in your land. Again, I do not know any of the individuals never met any of them don't even know the names of any of them. So please don't read in to any particular person. I will speak as a neutral academic about the concept. Is this a report that is found in our tradition or not? So the question, therefore, is that this preacher has claimed or people are

claiming that the in the prophetic zero there seems to be reports of a contemplation of suicide in the early in the early message. So this is a very sensitive question. And understandably, you know, people get very, very emotional about this. So we have to firstly take a step back and just listen with an open mind and see what is going on. So I'm going to answer this in multiple parts. Firstly, is there such a narration found in the books and is it authentic? Is there such a narration and is it authentic? Secondly, that whether there is or not or what should be done, when there are narrations that people are going to find problematic what shouldn't be done, when there are

difficult narrations not just this one any overall? And then thirdly, what are the red lines?

is like where do we what do what is the limit to what we can and cannot say. So, as for the first is there are Are there such reports and narrations. The fact of the matter is that there are such narrations found in a number of works, the what this preacher said he's not pulling out of thin air, it is something that is found. Now, whether it's authentic or not, let us see. So, the first of these is actually a report in Sahih al Bukhari it is inside al Bukhari Hadith number 6581, in the chapter of dream interpretation, so in the chapter of dream interpretation, the book excuse me of dream interpretation, that would be the first Hadith in that book. So Imam Al Bukhari has 97 books

in his life. Each one is book one, Book Two, book three. So these are the equivalent of chapters, and somewhere towards the end, there's the chapter of dream interpretation. You can find this online you can look it up yourself, in this chapter of dream interpretations. The first tradition in this chapter or in this book, you can say I'm calling a chapter but he mumble he calls it a book is the same thing is a very long narration. And in this narration, he the mumble body goes through a chain that goes through a miniature Hubzu buddy, who says Ottawa narrated to me from Isha Radi Allahu anha. And then it's an entire page of an incident of when the white began, that when Gibreel came

and squeezed him and then he returned to his house and Loony, then the report goes on, what fatter and fatter rotten, that the washy or the revelation stopped for a while, until the Prophet salallahu it he was sending them began to feel worried. And then, as though he says FEMA, Bella ohana, what we have heard, this is a zody, who is as ovary as ovary is one of the students of the students of the Sahaba and it is true he met one or two of the Sahaba but overall his generation his narrations, generally speaking, they go to somebody who goes to a Sahabi generally speaking Ibni shabbas Zuri. Sometimes he narrates from one of the Sahaba like Anna's, but usually he narrates from one of the

senior Tabby rune who narrates from the Sahaba so even if you have a zody who died 127 hijra, right, so he's dying, he's passing away 110 years after the Prophet sallallahu alayhi wa sallam that's like two generations or so ignition episode, he says, belzona I have heard that this female by the Ohana. What I have heard is that the the grief of our Prophet Sall Allahu alayhi wa sallam became very, very severe. And he would then go to the tops of the mountains, he would then go to the tops of the mountains. Every time he would think about jumping off that God would come to him and say yah, Mohammed in Nikka Rasulullah. He has done all Warhammers awesome, you are the Prophet of Allah in

truth. And so that fear that he had and that trepidation would go away, and he would come back to the Joe's house. Then, when the war he did not come for another period of time, the same thing would happen, and he would go to the top of the mountain, then Jubilee would come and Jubilee would say to him, don't jump down. Now, this hadith is in Sahih al Bukhari, insofar as it goes to initial hobbyzone and even shabbas od says they're overwhelmed. My teacher narrates from Asia, it shows it was an aunt. So, if the Shabbos already has a whole narration, then the narration stops from Asia. Then a Zuhdi says, people have told me and then he goes on. This is very important over here. So

this edition is not from our mother, I shall have the Allahu Allah who is an eyewitness to the prophets of Allah who I think he was sent him. It goes back to ebony, she have a zody. And this is why the great scholars including a half of them in a hedge of the commentary, memorable Holly and Hatfield Abu Shama democracy, they said, had them in Kalamazoo hurry, not our issue. This is from the statements of Missouri and not Asia. And it is well known to the scholars of Hadith, that when ignition Hubzu, he says something about the time of the Prophet system, there's two generations between him and the Prophet sallallahu alayhi wa sallam, and so it is considered that whenever

Shivani Shabbos, he says, the prophets of salaam said we take this with very little authenticity, ie we don't know who told him where do you hear it from? And therefore we say that this phrase, the majority of scholars, the vast majority of scholars have said it is not back to our mother Aisha, it is coming to a finish. You have Zuccotti and you can read more detail

It's about why the Scholars of Hadith say this, when you read the commentary of it Hallford even hedger, also the great scholar of Hadith of the last generation, shahada, Bernie, that he has an entire treaties about certain problematic Hadith. And this is one of them. And he says that this narration, it is not authentic, it is not authentic to the Prophet sallallahu alayhi wa sallam. Now, there are other narrations of this regard as well, of them is one reported in the double bottom of inside that avocado herb inside inside died in the year 230 Hegira. And he has a very early book called Love of God. And in this he has with a very long chain. And once again, it has, you know, two

people in it that are not considered to be reliable. It goes back to Ibn Abbas this time, and it has the similar phrase in it over there as well. And there's a third report in the title of authority. So, there are a number of reports three to be precise in this regard, and all of them have severe defects, not minor, not trivial severe defects. And therefore, it is correct to point out therefore, that the majority of scholars did not view this phrase or this incident to be authentically narrated, and they did not accept it. However, a very small group of scholars did say that this is true of them is Abu Bakr smiley, the great scholar of Hadith who died in the year 370 Hijra. So he's

one of the early commentators of Hadith and he has moussaka and other books of Hadith he has them. And so welcome to the smiley. He considered this to be authentic. And he said that, at this early stage, I'm paraphrasing at this early stage at this early stage when the Prophet system is still not fully aware of you know all of the realities of being a prophet. He had a natural fear, a natural human fear because he is a human being. And just like Allah describes the Prophet Musa alayhis salam that when Musa saw the miracles of Allah for Oh Josephine FC he forgotten that he became scared corner latter half we said don't be scared. So Allah says in the Quran, Musa became scared that

found might when Musa became scared what he has what he is seeing of the miracles, not the miracles excuse me, of the magic of the of the magicians, and Allah says, don't be scared now. Should the prophet be scared? Should the prophet be scared of

the magician's? Well, what type of fear was this? It wasn't a fear of a higher power. It wasn't a fear of *. It was a natural fear of fear of what if the people don't believe me? What if they reject Allah because of my own, you know, not the incapacity to respond to the magician's of frown. So a natural fear. Prophets are humans, they get hungry, they need to eat and drink they need to sleep. They're human beings. We discussed this in my Wednesday series about the lives of the prophets, you can listen to that over there. So according to obika, the smiley that too to have certain doubts and to feel trepidation and to feel anxiety to this level, he said that it does not

negate the perfection of Prophethood at this early stage, it is a human fear. Now, that is a minority opinion. As I said, the majority especially of later scholars, they simply dismiss this and they say that this is not from the wordings of any Sahaba this is something that Manish you have is already saying, it has reached to me and even between ignition hub and the Prophet sallallahu alayhi wa sallam is over 100 years, even if it is assignable, Hadi. Still it goes back to Zoe and not to the early generation. So this is the majority opinion that this incident is not authentic. And the minority opinion as you know, exists. Now, this leads me to my second question. So we talked about

the positions and whatnot, where it comes from now that we get to the second issue, what is to be done with regards to such reports? Because in the end of the day, this particular individual whoever he is, he did not pull it out of thin air and on the contrary, he probably assumed that this is coming from our mother I shall report inside because he because when you read the report, you might easily understand this, because there's a phrase there FEMA but ohana, that even Jabba zodia saying that what people have told me and if you're not paying attention, then you might easily assume that this is our mother. Aisha Radi Allahu anha saying as an eyewitness meaning by an eyewitness I mean

to the professor some speech to her because obviously, Aisha Radi Allahu anha in Medina was in Makkah she would not have known of this as an eyewitness. This is before she was

horn, this is before she was born in terms of this incident taking place. But as a wife of the Prophet sallallahu alayhi wa sallam, she is hearing the stories directly from him. So the point being that perhaps this speaker or preacher did not, you know, know this reality, so Well, perhaps he wasn't that knowledgeable about the sciences of Hadith and the commentaries, and so, he made an assumption that this is in body and he narrated it as if it is in body and even if by the way, he said, Well, it is from us zody and Buhari and that will be accurate, accurate, and he said, It is reported in the public bathroom inside and that is accurate, and it is reported in such and such a

book, and he says it accurately, what should be done about such reports. And see, this is the the the difficulty that all of us, including myself are facing, we are quite literally in a bit of a Pandora's box. And it is a complex conundrum that there is no simplistic solution, because in our times, can you really just ignore and hide something that is found in our tradition? Now, technically, ideally, in a utopia, difficult subjects are taught to advanced students in the seminaries, no problem. And, and this is in any field. I mean, again, you don't start teaching quantum physics to high school students, they would literally not understand and make fun of what is

being said and what not if you were to tell a middle school student that you know, time and space is relative who would literally laugh at you, what are you talking about, of course, time is not relative, you know, they cannot even comprehend and they might reject something more basic because they can't understand something more advanced. This is the reality of how all sciences are taught. You start with the basics, you develop your foundations, you become well aware of the mainstream realities, then you get to the more difficult and you build from previous and especially when it is about one's faith and one's Iman when it is about the Quran and Sunnah when it is about the Prophet

sallallahu alayhi wa sallam, it is so important that we build and we solidify, and then in the right time with the right audience, we move on to the topics that might be more difficult to those who are not trained. That is ideal. That is a beautiful utopia. Okay, let us now fast forward to the current year and the current time and the current place. The internet has flattened the curve, there is no gradual learning anymore. You cannot hide information. By hiding, I mean, not like hide permanently I mean, teach to the right people, you cannot choose the right students, and then develop with them bit by bit. It's just not possible in the global scale of things. Because the curve of knowledge has

flattened completely, you can log on to YouTube right now. And listen to the most advanced lectures cutting edge in physics, chemistry, astronomy, and also listen to the most basic and nobody can force upon you that hey, before you jump to the advanced physics, go do your basic physics, understand Newtonian before you move on to Weinstein, you know you nobody will force it upon you, you and the problem is compounded when you deal with Islam and the sciences of Islam. So what should we do? Should we tell preachers to not preach something that is sensitive, something that is controversial, something that is problematic or potentially problematic? And by the way, you know,

again, if you're aware of my own issues and whatnot, how many youngsters especially have refuted me because I say things that they have never heard because it's beyond their comprehension and they find issues even even to say something is problematic you know, one of these kids made an entire video I'm calling the traditions problematic. Yeah, he's some issues are problematic, how you understand them, not how they exist. This issue is an example this issue and is is whether you like it or not, there are narrations inside Behati. In the book, God even said that, you know, the persona of the process of contemplating suicide, is this not problematic to just point out like

this? Of course it is. When I say this or somebody says this or other Biller, we're not rejecting the Quran and Sunnah. We are saying there are things in the Quran and Sunnah that indeed, are very potentially problematic for those who are not trained for those who don't understand this is in the Sunnah it says I Behati What are you going to do about it? So you have one group of people and perhaps it seems that the other camp that refuted him they felt this way that they're like Be quiet just don't talk about this. You know, why are you preaching this? You know, don't even say anything and they want to cover it up and they say don't speak about these things to anybody. And you know, I

understand where they are coming from and you know, it is it no doubt when you when you bring up these things, it

will cause an element of confusion. But on the flip side, even if this group of scholars was able to silence this one person on television, can they silence the entire globe? Can they eliminate this text from Sahadi? Can they cut out the paragraph in the Tabakoto Mossad such that nobody in the world will ever find it? What are you going to do? When these incidents are displayed front and center from people who don't believe in Allah and His messenger? And they're trying to make a mockery and they're bringing incorrect ideas? What are you going to do? What are you going to do from people whose knee yet are evil? I have no doubt inshallah Allah, I don't know the person. But I

have no doubt the scholar who said it is a good man overall, he's a worshipper of Allah. He loves the prophecies. And he came across this narration, and he said it and I'm sure in an appropriate setting, in an appropriate way of respect and whatnot. Now, what are you going to do, if somebody does not believe in Allah, His Messenger does not respect the persona of the Prophet sallallahu alayhi wa sallam, and he uses and cuts and paste to this, and that and this. And he constructs an image straight from our books, not to fabrications, and he constructs an image a caricatures that nobody will understand. And nobody will will, you know, recognize growing up as a Muslim, and yet

every fact is going to be referenced or this is in body and this is in here, this isn't there. And this young man or woman has never heard of any of these things. And perhaps the shock of what he has been exposed to, is going to be so severe, it might cause a crisis of faith. So what is the solution? I have to tell you honestly, I am still grappling with the problem. I don't have a solution. I myself have been embroiled in so many refutation videos and controversies because of the same issue. And that is, should we say something or should we not. And overall, the position that I have, you know, formed over the last 15 years, is that this is my opinion, Allah knows best is that

there is no point in hiding and covering up in silencing or censoring, what is found in our own tradition, and if something might potentially be difficult or problematic, well, then it is up to the scholar, it is up to the guy or the preacher to be as wise as possible, knowing that you can't fully get rid of the controversy. I mean, understandably, you know, when this narration comes up, and it isn't so high Bahati, I mean, again, it's not coming out of nowhere, it is the most authentic book, and it is easy to misunderstand that this is an authentic hadith. And in reality, it is from Emily Shahab, zoete. And there are missing chains. The average person doesn't know this, but they

come across it, and the guy references body, if he looks it up, he will find it in body. And then nobody has told him, nobody has explained to him. Nobody has given a 25 minute lecture like I'm doing right now explaining where this is coming from, and what other scholars have said, and how do we understand it, and the fact that it is weak. So what is to be done, what I did in my entire zero, and what I continue to do in my q&a and my lectures, is that I do preach what is found in our tradition, and I do, I never censor, and in fact, when I taught this era, you know, almost a decade ago, more than a decade ago, I put a condition on myself, and I said this in this era, as well,

multiple times, and I said, I will never censor anything that some people might find awkward or problematic, if it happened, that we have to talk about it and defend it. And if it didn't happen, well, then we have to clarify that it's not authentic and it is still found in our traditions, just because it's found in our books, doesn't make it authentic, doesn't mean it actually happen, it could be a mistake, it could be human error, something like this can happen. So, this is the fourth philosophy that I follow that we will bring up these awkward aspects, but in the right context, and we will explain differing points of view and we will point out what is and is impossible to believe

and what is the red line? Yes, it requires a level of maturity on behalf of the listener and the level of patience on behalf of the speaker. But if you ask me, in the long run, this is the wisest course of action and inshallah with a little bit of Inshallah, and you're not bragging or boasting shallow with humility, insha Allah, if you look at my own teachings and preachings for the last 15 years and what I have done, this has been my philosophy as well, and especially with the theater, I did mention this in the early on, and I said it is not an authentic narration and we moved on from there, I did not go into level of detail on going out, but I did not hide away from this and it was

mentioned in passing that it is not an authentic narration. Now, the point being here, therefore that I sympathize with both sides of the equation here

On the one side, the preacher said what he thought was authentic in the books. On the other side, the other scholars were like, Why are you saying this? Don't say this, but I have to point out without knowing the details.

It is a mistake to bring in the issue of disrespecting the Prophet sallallahu alayhi wa sallam in all of this, because it's not this person's fault that it is mentioned. So he Behati he didn't invent it, he didn't lie. And there have been small groups of Allameh agreed they are the minority. But there have been some odema who have affirmed this, we have to be really careful, we don't throw out the disrespect card, because a lot of times, it's not disrespect of the prophesy centum it is your interpretation of what is disrespect. This has happened to many people, including myself, I remember one time

in one of my lectures or q&a, I mentioned, you know, the the issue of the age of Isola Juana, and it is my belief, and it is the vast majority opinion that, you know, her age was, you know, nine years old. That is, that's what is mentioned in Bali, and it is herself and everything fits in. That's the opinion, everybody holds of the classical tradition. But a certain individual got very, very angry. And he accused me of disrespecting the Prophet salallahu idea he was selling them. So much so that almost Cofer was being used against me for simply saying, a fact. It's not my fault that you are considering this to be disrespect, that the Prophet system was this years old and I should that's

your fault that you think it is disrespect. No scholar who said this is intending to disrespect or find the disrespect, you're the one who has interpreted it to mean disrespect. So we have to be really careful brothers and sisters, what does it mean to disrespect? If you find a narration that you think is authentic? And you interpret it in the appropriate manner? Like the Imam, the half of obika, the smiley and others, he's not the only one, by the way, a number of early scholars as well, in fact ignition zoete I mean, are we forgetting it finish you have is one of the greatest aroma of his timeframe everybody admires and loves him. Even if we say that it's a broken chain, okay. Did

not diminish you have himself believed this? Didn't he himself narrated? Are we going to accuse a zody of disrespecting the Prophet system? Think about what you're saying here. There is no disrespect intended, you can say that believing in this portrays there is SMA or the infallibility in a manner that we don't agree with. Yes, a valid point here. But don't accuse the person of disrespect because disrespecting the Prophet sallallahu alayhi wa sallam is confirm if you intend to disrespect him, this is Cofer. You cannot disrespect the Prophet sallallahu alayhi wa sallam as a Muslim. So be careful about this issue of in order to Lusaka, this whole issue. We have a fanaticism

in our countries that needs to be called against and this needs to be toned down, people die mobs are formed, people are burned to death stripped to death literally cut into pieces because of a mob mentality. And we need to speak out against this. All staff that are sued or being disrespected, respectful of the Prophet says Adam has certain conditions and certain contexts. If a scholar preaches what is found in our own tradition and textbooks, even if you disagree, don't bring the disrespect card say the is neither is authentic, say it's a minority opinion, say the scholar has misunderstood and the correct opinion is this way, but don't accuse a share and an argument and

Hatfield and somebody whose entire life is dedicated to defend the promises. Don't accuse him of disrespecting, because that shows you don't understand the reality of knowledge and the various opinions that can be held. So, to conclude this first question of hours for today, to conclude, what this particular person has said, he cannot be faulted for saying that it exists the narration is there, and he cannot be faulted for quoting it. You can say if you want to that it wasn't wise to say on national television, that's a valid opinion to hold, but you cannot accuse him of lying or fabricating of disrespecting and the issue then comes how should this information be taught? Which

is a whole different question, then the issue of respect and disrespect How should this information be conveyed? It is not covered to narrate what is in Behati it is not covered to to even hold this view. It's not disrespecting the Prophet sallallahu alayhi wa sallam however, we can say and we should say that this issue of the contemplation and walking in the mountains and what not, it is not authentically narrated and therefore if you ask me or you ask another person, we will tell you the vast majority of scholars they have considered

These to be weak narrations and so we do not rely upon them and do not base anything upon them. Allahu Taala Allah, Allah subhanho wa Taala knows best.

Our next question for today, Sister Soma year from Doha, Qatar emails, and she says that she owns a lot of gold jewelry, and that she uses some of the jewelry weekly, and some of its uses very rarely. And she is confused about whether she has to give zakat on this jewelry or not. So the question is about the use of or the cards given on jewelry. Now, this question, dear sister, is one of the classical questions of Islamic faith and law, every single student of knowledge and every single scholar is going to spend quite a lot of time studying this issue, because this controversy erupted. Not in my time, not in your time, not in the generation before it erupted in the generation of the

companions themselves. And we have major companions on both sides of this issue. And all of the books of faith have chapters about this, and the four schools developed arguments and counter arguments. And we find obviously, I mean, to be simplistic will say there are two opinions in reality. There are some nuances in the one opinion but for simplicity, simplicity sake, let's just say there are two opinions obviously one opinion is you give us a God, the other opinion is you do not give zakat. So there are two opinions and I will go into who said what, but before I do that, I want to keep on bringing up the issue of methodology, the issue of why am I doing it this way? And

you know, why am I going into all of the different opinions and then, you know, explaining them, I do so primarily primarily, so that we learn to tolerate and respect so that whatever opinion we choose, we do not demonize or criminalize somebody who follows another legitimate opinion. So what are you going to do when Ibn Ahmad was on one side of the equation? And I suppose on the other side, what are you going to do when two major companions have different views about this? What are you going to do when Abu Hurayrah says one thing? I'm going to help officers another? why they've been GEMBA says one thing, and Zaida Metabones has another What are you going to do? You have to

understand that from the beginning of our religion, certain issues were agreed upon. We all agree, we pray five times a day, we all agree we must have the will to face the qibla, etc. And certain issues were left slightly gray and the scholars and for kaha and tabbar own, they differed amongst themselves. So what should you do Sister Sister, you're asking me sister, so Maria, you're asking me? What is God's given or not? And I say to you, what is your methodology when it comes to 50 and 50 issues? Do you generally speaking, follow one of the establishment hubs? If you do, then every time a chef is asked a question, make sure that you listen, if he's like me, and he gives all of the

opinions generally speaking, find out which med hub you know, you're going to be following, like if you're hungry for your Shafi when he says the Hanafi say this, follow it and End of story. And this has been the default position of the majority of the OMA and that's a good thing to do, because it brings about a level of consistency. That's the good thing. When you follow a School of Law, then you are being holistically consistent. You are being consistent in the paradigm in the methodology and the derivation. You are basing your opinions on a vast body of scholarship that goes back 1200 years, and it is quite established, whichever school you follow is great. So this is the default,

the historical default. And it is one that I also encourage you no problem. If the school you were born in his Hanafi follow the Hanafi school if it's Shafi follow the Shafi school, no big deal. Or if you feel that, I don't want to study all of these Jonnie the school and whatnot. And whenever an issue comes, I will ask a scholar and I'll just follow that scholar and that's fine for me. I'm going to take a scholar that or you follow one particular scholar that you like overall, and you just say whatever the chef, I trust him in his judgment, and I'm just going to follow this chef and the chef is inshallah person of repute a person of knowledge, a person of Eman and Taqwa and he or

she understands the situation, no problem, you may follow this person in either way, you are following a learned authority. So, I will go over the various opinions and I will, you know, conclude with my own as well. And then it is up to you. If you follow a madhhab that is fine, choose the madhhab. And if you wish for my opinion, I will incorporate it very gently within them. Who am I compared to these great giants? So think of this as well, anytime somebody says the correct opinion is, well, that's his version of the correct opinion realize this right? If Mr. McCaffrey held an opinion, Abu Hanifa held an opinion then really, anybody in our times who says this

The correct opinion is, yeah and we have to just you know, take it with a grain of salt. I have the right to hold an opinion, but I have respect the right of the other people to think that their opinion is right there is a big difference between the two. So, this issue of zakat on

jewelry let us firstly understand what are we talking about here. We're talking about gold or silver jewelry that is intended for decoration and personal use. This excludes jewelry that is not gold and silver, your jewelry in your house that is diamonds, that is rubies, that is emeralds that is platinum, the jewelry that you beautify yourself with and it is these other stones, there is no zakat on that it's your beautification. This also excludes the jewelry that is not meant for personal use. So for example the merchant who is a jeweler and he sells and buys jewels, and he sells and buys gold and he sells and buys necklaces and necklaces and bracelets, that persons that

God is different. So we're talking about gold and silver jewelry that is personal. That's what we're talking about right now that is used by you or meaning by used, you know you the intention is I'm going to wear it at a wedding or something. The intention is not to buy and sell. That's not the primary intention. Obviously everybody will sell something when massive price is offered. We're not talking about that. We're talking about why do you have it in your in your possession, you bought it because you liked it, you bought it because you wanted to wear it, you bought it or you were gifted it at your wedding. And you're like I like this and I'm going to give it to my daughter to wear in

her wedding. So the point is, is for decoration purposes now obviously it has value. Everybody knows that but you did not buy it to buy and sell that's not your goal. Neither was a gift to to to buy and sell. It was gifted for you to wear. So that's what we're talking about. When it comes to personal jewelry, gold and silver. This is where we get to for your usage. We get to our two opinions here. The majority opinion and this is the SHA three opinion and the majority of the humbly school

and the Maliki school. And there are some shoppers who disagree and somebody who's sorry and some ham ham buddies who disagree but the default of the shaft theories and the hammer buddies and the Maliki's the majority of the three is that there is no Zack got on your personal jewelry that is golden silver. There is no zakat on the jewelry that you want to beautify yourself with and you own and it has gold and silver and this is the majority position of the Ummah and they have a number of evidences that they go into. of them is that Allah subhana wa Tada says in surah in the Quran in surah Toba well lady Anya canoes, sunnah that habit will feel better while you have your own half

he's really law he formation on the either Aleem those who keep us treasures gold and silver and they don't spend it in the way of Allah. Those people will be punished a severe punishment those who keep as treasures gold and silver. The reference here according to the majority is clearly gold and silver coins. That's what is kept us treasures, the necklace and the bracelets and the earrings doesn't come under your comfort zone or Ken's you don't call it that the treasure that you're investing in no. So they use the Quranic term cleanse and they say personal jewelry really is not Ken's and so it's we're not going to consider it to be under this idea and therefore, it is not it

is not something that will have Zakat, and they also use they also use the famous Hadith in Sahih Bukhari that our Prophet sallallahu alayhi wa sallam said to South Dakota yeah marshalling this oil oh man holy you can give sadaqa Oh on Saudi ladies. Even if it is from your jewelry. Now they say give sadaqa even is from your jewelry. He didn't say Zakat is obligatory he said give sadaqa sadaqa even if it is from your jewelry and sadaqa is voluntary sadaqa is not obligatory. This is there being technical here that he used the term sadaqa and he says give sadaqa even if it is from your jewelry, and they also bring about other evidences as well. of them is that the Prophet sallallahu

alayhi wa sallam mentioned that there is no zakat to do on less than five or a year of silver five or the year of silver. Now will the is a weight measurement that was used for silver coins. So you would weigh the coins are pure silver. So they say the fact that the

Prophet system is bringing a weight measurement for silver coins indicates that he wasn't worried about necklaces and jewelry. And so he's saying when you have coins because obviously, if you have silver coins and gold coins that you are using for currency, there is a catch on that if it is above the nisab so they say the fact that the Prophet sallallahu alayhi wa sallam mentioned that, if it is less than five or a year of gold of silver coins, there is no Zeca do indicates he didn't tell the people add your ladies jewelleries He is literally saying according to this narration that are inferring you can say that only silver coins have zakat on them. So, this is some evidences and they

have other evidences as well of them is they say that is they say that the general rule and this is their strongest evidence if you ask me their strongest evidence, the general rule is that whatever is for your personal use, is not the cuttable This is an English Arabic term, which is now common in textbooks. By the way, this is a cat table, you will not find it in the Oxford Dictionary. But inshallah one day you will we need to add this term, the cuttable because it's very perfect. We need to use it in English now. So what is the cuttable? By unanimous consensus, the clothes that you wear the house that you live in the car that you use the horse and camel or the horses and camels that

are for your personal use, you don't give zakat on them, okay? That it's your personal use the one that you're writing, that's not zakat, no zakat on that one. So they say that just like if you had horses and camels to buy and sell horses and camels to benefit from their milk and their meat and to buy and sell, there would be zakat on that, but not the horse or camel that you ride, your personal beast that you ride, there is no circuit. So they say golden silver, that is converted to jewelry is like the camel that instead of it being used for meat and for milk and whatnot, which would be the cattle, you're using it for your personal writing, not accountable. So to according to them, that

which is used for your personal use is exempt from Xikar by unanimous consensus, and the rule is correct. Except when it comes to Golden silver. The other school says that's an exception. This is the point here. The rule is correct. Does the rule have an exception? The other school says it does. These three school says no, there is no exception. The rule is the rule. What is the rule that witches for your daily usage is not as equitable. That's the rule. And what comes under this your car, your house that you live in, in contrast to the house that you're renting out or whatnot, the house that you live in your clothes, okay? Your your desk or your furniture, if you own the

furniture, shop buying and selling furniture, there is a cut on that the furniture in your house, there is no zakat on that. So to this group argues if you had golden silver for currency, there's a cut on that. When you have golden silver for personal use, the lady has the jewelry, there is no zakat on that. So this is the majority position. And it is, as we said it has very strong evidences in its own way, who's left the Hanafi school. And also in our times a number of the modern Salafi scholars as well had been sorry, in bars and bitter Athenian and others are allowed Hmong. They're also very strict on this issue that there is zakat on gold, there is a cat on gold and silver

jewelry. And they and this is the Hanafy position, by the way as well is the default of the Hanafi position. And the the evidences that they have are quite a lot they have a number of evidences for this. And of them is the exact same verse that was used by the majority well levena Yekini zunar The habit will feel better and they say Allah says those who keep gold and silver as treasures. And so they said the jewelry is gold and silver, so they jumped to that have been filled up. Group number one jumped to the Yakunin soon treasure group number two said that had been filled up and we'll ignore that for you know, we'll interpret the first one. So they said by unanimous consensus, you

know, gold and silver jewelry is still called Golden silver right? Just because his jewelry is still called Golden silver, and therefore it will come under this verse. And

they have a number of traditions as well that have them. The Prophet sallallahu alayhi wa sallam said anybody who owns gold or silver and does not give its right shall be punished on the day of judgment that hadith goes on. So the Prophet says is that anybody who owns gold and silver and they said jewelry is still gold and silver jewelry is still gold and silver. And they also mentioned the the issue of the Prophet sallallahu I said, I'm asking a lady

See that? Have you given charity on what she is wearing? And she said I have. So then the Prophet says, and I said, Well, if you had not, then what you are wearing would actually be a source of punishment for you. And there are a number of traditions of the of the Sahaba and tab your own. of them that indicate both of these sides that you give zakat on jewelry, you don't give zakat on jewelry. So the point being that you do have strong opinions on both sides, and there are logical and rational and textual evidence that both of these camps use. So what am I going to add that hasn't been added for the last 14 centuries, nothing, there's nothing to be added over here. My

advice to sister is really to follow your school, whichever it is, and me personally, in my own life, and you know, my own families and whatnot.

This is an awkward thing to say even though I believe that the majority opinion makes more sense. Still, in this case, I follow the minority opinion, which is the Hanafy opinion simply because it is the safer one. And because my conscience is then clear that it is something that I feel clear out clear about. And also there does seem to be you know, one or two Hadith that are a little bit explicit in this regard. The other school interpret those a hadith as we explained in their ways, and there's nothing wrong with that. Nonetheless, if you were to follow your School of Law, whatever it is, you are perfectly safe and fine. In the end of the day, this is a legitimate controversy. So

either you follow your school or if you ask me, perhaps the safest opinion is that you actually do give zakat and Allah Subhana Allah Allah knows best and with that inshallah we'll come to the conclusion of today's lesson inshallah we'll continue next week. Chuck Mullah Salam aleikum wa rahmatullah wa barakato.

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