Mourning, Inheritance, Racism Accusation in the Quran Q&A

Yasir Qadhi

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Salam aleikum wa rahmatullah wa barakato. Al hamdu lillah wa salatu salam ala Rasulillah. While he was being a woman who had a hammer bad, we are doing our regular Tuesday q&a. And our first question for today, a sister emails that during this crisis from her mother has her father has passed away, or we asked for less runs out as a grant him for those who died. So she's asking what are the Islamic rulings for mourning for observing? Basically, the, the etiquettes of death and especially for the widow for the woman when her husband dies? Is it allowed for her mother to leave her house? And to move in with the daughter? Or must she stay in the house where she lived in with, with

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basically her father, but now there's nobody there? So the question is about Islamic rules of mourning overall, and especially for widows when their husbands pass away.

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The response to this question is that well, before we get to the fifth, or the legal aspect, I think also, it's important for us to give some generic advice because Subhanallah so many people, especially in this crisis, they're passing away. And not only this, but when a person passes away, generally speaking, the family has not prepared the family does not know what to do. And this is a knowledge that is essential and necessary for every single Muslim. And unfortunately, all too often we don't study or learn and then when it happens, we don't know what to do. And so this small mini question, I'll take it as an opportunity to remind ourselves of some of the aspects that we need to

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do when somebody passes away. And also by the way, if somebody that you know, the relative has passed away, you can forward them this link as well. So then inshallah they can get some idea of what our religion says. Obviously, there's faith based aspects as well Eman based, and the most important of these is what is called an Arabic a robot because Allah acceptance of the cuddle of ALLAH SubhanA wa Tala sobor. And being patient and acceptance here. What does it mean when we say we accept the color of Allah? What it means is that we acknowledge that death is inevitable, we acknowledge that Allah subhanaw taala has decreed it, we acknowledge that he is the rub, and he has

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the right to decree and I don't have the right to intervene. We might not understand the wisdom of Allah, but we need to trust the wisdom of Allah, not understanding is permissible, but not trusting is not permissible. We must trust the decision. We must trust the judgment, even if we don't understand Allah Subhana Allah to ALLAH knows and we do not know and of the essence of faith is to submit to the other of ALLAH SubhanA wa to Allah. Allah says in the Quran, la usado Amaya filed wahome Use alone, none can ask Allah what He does, rather we will be asked about what we do. So when somebody passes away, there must be a love a love in the law he were innately here are drawn to

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Allah we belong unto him, we shall return. There is not a problem, obviously to cry to feel sad. This is something that is absolutely normal. And in fact, our Prophet sallallahu alayhi wa sallam, he, his son passed away Ibrahim, and he was crying in front of the Sahaba and they said, Yeah, rasool Allah do cry. And he said, Yes, crying is a mercy that Allah places in the hearts of the believers. And when he visited the cover of Amina his mother, Amina, when he visited the grave of his mother, he cried so much that he was sobbing in front of the grave and the Sahaba out of love for Him, they began sobbing as well, and they said his his his beard became wet with his tears. So

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being accepting of Allah's cada does not mean you're not going to be sad, nobody's happy at the death of a loved one. What it means is that psychologically, you understand that this life was not mine to own it is Allah's life, that the life that Allah azza wa jal blessed to have in this world, Allah has the right to take it away, and Allah chooses when to take it away. When Maracana enough sin and Tumwater Ellerbee isn't in LA he Kitab Anwar JELA no soul shall die, except that ALLAH has permission. It is something that is predetermined in a book, nothing that you could have done or didn't do. Nothing that you should have done or didn't do. Nothing can change the time that Allah

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has color had come in, and Allah azza wa jal has predetermined the color, the time of death of every single one of us and so what color what robot what acceptance means is that at some level, we will understand and we will accept that Allah has the right to do as he pleases. If somebody is hurt, if somebody is grieved, if somebody is crying, if somebody is sad, this is the essence of Rama and compassion. There is nothing whatsoever an Islamic in fact it is it is natural.

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And if somebody does not demonstrate that then perhaps said something is not regular in this in this situation because to feel sad and grief is a part of Islam, our Prophet sallallahu wasallam said when Abraham passed away, he said we are saddened or Ibrahim at your loss. But we shall only say what Allah is pleased with Inola Hey, we're in Nayla he arrived your own. And always remember this hadith which is inside Behati that once the Prophet sallallahu alayhi wa sallam passed by a lady who was sitting at a graveyard, and she was crying, and the Prophet sallallahu alayhi wa sallam said to her, be conscious of Allah, and be patient, be patient. He's trying to give her words of

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encouragement, trying to console her, and she was so grieved and so distressed. She said, Get away from me, you do not know the calamity that has befallen unto me. She didn't recognize because she was grieved. And so the prophets of Allah said, I'm continued walking away, somebody came up to his I do not know who he was, he was the Prophet sallallahu sallam. And so she stood up, and she rushed to the gathering. And she, the report says, it was as if she herself had died, when she realized whom she had said that too, it was as if she herself had died. So she came up to the Prophet salAllahu alayhi wasallam. And she said, O Messenger of Allah, I'm so sorry, I didn't recognize you.

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So he's trying to excuse herself, and of course, and in the process of forgave her, but he gave a phrase here, and I want every one of you to remember this phrase. I want every one of you to remember this phrase, memorize it, What did our Prophet sallallahu wasallam say, in normal sub rule in the Saudi metal ruler, that truly patience is manifested at the first stroke of a calamity. One can you really tell when you're patient, how and when is patient's manifested the day after somebody passes away a week after your loved one passes away a year after you know your parent passes away, you can demonstrate patience, everybody does. But as soon as you hear the news, what happens in the

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immediate aftermath when the shock when the emotions are still wrong, if you can maintain sober at that point in time, then you have demonstrated to Allah subhanho wa Taala that you have truly believed in Allah's other and again, what is suburb suburb means you act in a dignified manner in a theologically conscious manner. suburb means that you control your limbs you control doing things that are an Islamic and of the things that are an Islamic there are many things that are an Islamic of them is wailing out loud, and what is wailing out loud wailing is not crying with the voice. No, that's not that you can cry with the voice you can cry some people saw the prophets or himself was

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sobbing when he was in front of the cover of his mother Amina wailing, who means when we read into Hadith to Islam forbids wailing wailing means to raise your voice with phrases that are theologically highly problematic. For example, the phrase that how am I going to live you know, after you I will not be able to survive, you know, we have no hope without you. And you are it is as if you are creating a godlike figure in the person that has passed away. What do you mean how are you going to live after this person he didn't take care of you Allah did Allah took care of him and you so the one who took care of you when this person was alive, will continue to take care of you

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when your loved one has passed away. So wailing means to say theologically indecent things that goes against Allah azza wa jal being the rock also of the things that some traditions they still do to this day, some non some religions other than Islam, when somebody passes away, so they tear something of their garment to demonstrate that they are sad, and they were torn garments for maybe a week or two and the Shediac came and forbade that it is not allowed to tear our garments. Also, in some traditions, they shave the head or they even pull it out or they may go bald, in some other non obviously, other traditions other than Islam. And in our tradition, we're not allowed to do that

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we're not allowed to go to that level. And the point is that we don't do things that are of an undignified nature like, like flailing around and breaking things and yelling and screaming. This is not befitting the dignity of a Muslim death is an inevitable reality no matter how painful it is, deep down inside, there must be okay. Allah knows best and again, I keep on reiterating a natural sadness being overcome with grief, totally permissible. It's a sign of being human versus acting in an unbecoming manner. That is what is not allowed our Prophet sallallahu I said I was standing in the masjid when Gibreel came and told him that Zaid ibn Hadith who is his remember the adopted son

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story that AIDS story that the prophets have initially adopted him and then Islam came in forbade that type of adoption, though it is called to Benny Wednesday and he Oh, there is obviously a great love when Zaid ibn Hadith was killed in the Battle of MATA Gibreel came in and formed the Prophet sallallahu Are you sent him out? Aisha said I saw him from my room I saw him in the masjid

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and grief overtook him, and he had to sit down Subhanallah Can you imagine how much of the grief was that he had to sit down? So it's not not a problem to demonstrate your sadness, it's something all of this is of the permissible issues. Also we have to learn the DUA when somebody passes away the dua of any tragedy, not just somebody passing away on my sedima said that the Prophet sallallahu alayhi wa sallam said that any time a Muslim is afflicted with a tragedy, and then he says in the law he were in nollie, who robbed your own Allahumma Jordan if he will see but the workflow for the higher a minha O Allah reward me in this calamity, and substitute for me something better than this

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calamity or miss Adama said.

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Any time somebody says this, Allah Subhana Allah to Allah will substitute something better than that calamity. So whatever disaster happens to you, whatever pain happens to you remember this too. And Insha Allah, Allah, you will get more happiness in the near future than the pain that was caused. And Allah will bring about a joy that is bigger than the grief that was caused because of this loss. So memorize this in the law. He were in Daly who wrote your own Allahumma journey. femal see, but he was lovely Hiram minha. So this is a drive that we should all memorize as well, when somebody passes away and for any tragedy, actually, also of the things that we should do when somebody passes away

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of our extended family, or even of our friends, is that we should console the bereaved. And this is called Tassie autonomy yet, in Arabic is called to console the family of the one who is passed away. And the ties here is obviously proportional to our strength to the person's family who passed away. Obviously, Thursday or to a brother's family is much stronger than to basically an acquaintance for example, but each one has a hack over us and it is a part of our sunnah to give condolences and to give to Isaiah. And if we have that relationship, we should even visit the family of the deceased. Our Prophet sallallahu alayhi wa sallam when his cousin Jaffa passed away. He visited the house of

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Jaffa and he spoke to the widow of Jaffa and he calmed her down and he encouraged her and he took the children of Jaffa who are now orphans and he hugged them and he put his hand over their heads and he made dua for them. So he himself visited the house of his cousin, a Jaffa who died the Shaheed in the same battle as Zaid and he consoled them. And this shows us that it is sunnah to visit the houses of the deceased, especially if they are close relatives. Now, a point here that you should just be aware of that some of the mud hubs have expressed a minor disapproval to prolong this visit or to sit down. They say July Judas and the ties here. And the point here is to make it

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something that is a ritual, and you have even some handful of scholars, and even some of the Sahaba who said that this might be a type of innovation, because it resembles some of the practices of other faith traditions. However, there are other positions as well and opinions is that the overall concept of visiting the family of the deceased, it is permissible, as long as the culture and the context make it permissible, there is no religion that is non Islamic, there's no so again, you need to understand that in other faith traditions, there were certain rituals that would take place when foreigners came into the house when strangers I mean, when non family came, and it is as if some of

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the earliest Sahaba they didn't want to return to that paganistic issue. But other scholars like even hedgehog, like Abdelkarim other scholars, they said, you know, those traditions that seem to dislike or disapprove of sitting in the house of the deceased, it is because of those pagan practices. And if those pagan practices are unknown, and not being commemorated, then in shallow to other there's no problem to just in the culturally normal manner. This varies from culture to culture, in some cultures, you know, if you're a close relative you will sit there the whole day and if you're a distant you know, friend, you will just go for five minutes and go it depends on culture

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to culture and this inshallah Tada is the correct opinion that we should not make a bigger deal about this, your cultures wherever you are in the world, you have a certain procedure and methodology of how you visit the family of the deceased and as long as there is no you know, rituals that are being done that are on Islamic and they're inshallah Tada just to visit the house and to express condolences. Now how our condolences expressed a number of things first and foremost, you mentioned the deceased in a good way. Our Prophet sallallahu alayhi wa sallam said that once a person passes away, then only good should be mentioned over the person. Don't think don't mention

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anything bad, all the mentioned good things that remember an end make dua for the deceased as well. And you can also make and you should make to offer the living that Allah subhanaw taala gives them patients and sober and increases their address so of the two hours of the Prophet salallahu Salam upon Allah who are jerky that May Allah increase speaking to a woman and this hadith May Allah increase your adjure May Allah give you more reward for the patients that you're displaying at the death of a loved one and you can

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also, you know, make generic to others may Allah grant him a place in janitor for those May Allah make his grave a vast place. The point of the visit should be to demonstrate that you know, the loss that you're suffering, also, I feel it and I'm here for you, whatever I can do. So this is a part of our religion, it is what a Prophet salallahu Salam did as well when he visited the house of Jaffa for the Allahu, and also, he himself ordered that food be gifted to the house of Jaffa, he told our mothers, he told his wives, he said that prepare some food and send it to the house of Jaffa. Because they are busy right now they're not going to be cooking food. So especially the close family

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and friends and you know who you are in this case, I mean, obviously, if you're an acquaintance is not the same thing. But if you're close family and friends, and somebody has passed away, let's say I know your cousin has passed away, you know, your uncle's families or somebody's passed away. So obviously, that immediate family, they're in great tragedy, the last thing on their minds is going to be the daily chores and routines. So you should take charge and do whatever you can, if some bills need to be paid or some grocery needs to be done something that you know that they're going to need, so give some food to them. This is also a part of our religion, and our Prophet sallallahu

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alayhi wa sallam did that as well. And of course, when it comes to the theological issues, as well, of the things that should be done, is to do good deeds on behalf of the deceased. And I've given an entire lecture, the final lecture I gave on the Baroque series, you can look them up, and in that I discussed the issue of reciting Quran for the dead and the controversy over that so you can go back to that lecture, but overall the concept of gifting good deeds to the dead, this is something that is authentically narrated from the Sunnah, which good deeds and how and when you can go back to that lecture and I went into it in more detail now all of this is the adult aspect good enough. Let's get

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now to the legal aspect of the specific legal issues about what is to be done when somebody passes away and leaves behind a basically the wife is left behind after her husband passes away. And this of in Arabic is called the period of hey dad with a half Hey, Dad. And this is different than their ad by the way, meaning that the hey dad is a type of ad that takes place for multiple times it takes place when a divorce occurs. Other things we're not talking about those does today. Today we're talking about the ADA that takes place when the husband dies, and the wife remains basically alive so she becomes a widow. So the widows ADA is called Hidden. That's a special type of reader. This is

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the one we're talking about. There are other types of reader that's not the topic of today. And this concept of Hey dad. It is mentioned in the Quran explicit in certain Bukhara and certain Bukhara Allah subhanaw taala says in verse 24, will lead you to a fundamental model known as watchin that, that those who die and they leave behind their wives. Eliza says Yatra boss nebbia unforeseen out of batter ash who didn't wash rock, they should wait concerning themselves for months and 10 days. This is very explicit in the Quran. Those of you who die and leave behind their wives, their wives must wait for months and 10 days this is explicit in the Quran, that they must wait what was the what

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does it mean they must wait. This is the headed period and the Hadith in Sahih Muslim as well that the Prophet sallallahu sallam said that no lady should perform Hey dad, I will explain what it is no lady should perform her dad over any person who dies for more than three days, except for her husband, for her husband, she will perform for four months and 10 days during this time, this is the Hadith during this time, she should not wear dyed garments, except for simple garments, she should not put on a couple which is the eye the antimony that is used and she should not put on any perfume except that when she does her hosel you know after the monthly cycle she may use and in the process

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and said the basic types of perfume that was used at that point, you can call it the basic soaps that were used at that time. Now this hadith is very explicit. What is it saying? It is saying? No person, no lady in particular and that is because men did not do

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that because men have to go to their daily routine and move on. They're not the ones typically that you know go into a state of mourning it is the women that used to do it in the days of Jehovah and Islam allowed them to do certain things they restricted and allowed in a certain manner. So headed is not done by men headed is permitted for women. So what is permitted for women as we're going to mention in some cases and wajib and other cases? So what is headed headed is that a woman leaves the extra beautification that she would typically do, of wearing nicer garments of wearing her makeup of putting on her perfume, and so she abandons the the better luxuries of life in order to demonstrate

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green

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visibly in her lifestyle. Now, in the days of Jaya helliya, her dad was done by all the women of the household for a long period of time. And by the way to this day, certain cultures and certain faith traditions, including the anti Kitab faith tradition that has a lot of laws, they also have very strict laws to this day about, you know, what women cannot do and what not. So our Shediac came and lifted a lot of these legislations, and what it said was the following.

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If a person passes away, have a lady related to related that is not her husband, so her father, her brother, if anybody passes away in the lady's household that is not her husband, she may choose to demonstrate her sadness and grief, and to sort of like abandon the niceties with the luxuries, you know, of lifestyles for three days. And, you know, it's just show I've been a shock for a while. So she's not going to, you know, take care of herself that well, she'll just wear, you know, the simplest garments and whatnot. But after three days, she has to just force herself like that said, I'm going to get out of this, I'm going to now get back to the normal routine, and it is

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authentically narrated that one of the wives of a prophet so I said, um, she lost a brother of hers, this is after the process and passed away, she lost her brother of hers. And then on the fourth day, after the death of her brother, she called for some, you know, corporate and whatnot to be Unperfumed to put on and she said, I have no desire to do this, I don't want to meaning I'm so sad at the loss of my brother, but our prophets Allah said, um, said, it is not allowed to perform headed for more than three days. So I am basically forcing myself to, you know, get back in, and this is Subhanallah good psychological blessing from our religion that for three days, a lady is

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allowed to, you know, just absorb the shock take some time, but on the fourth day, she just needs to collect her wits just needs to just whatever you know, power she's able to do any call upon Hola, hola. Hola. Hola. Hola. And just make dua to Allah that let's just move on from now on and kind of force herself to get back into the game because there's no point just living in that bubble of, of, you know, anger or hurt or depression, what's that going to do? So that's why the Sharia allows that grace period of three days. Now, this is an option, it is not obligatory, if she's able to, neither is it recommended, nor is it Makrooh it's just there, it's completely neutral. If a lady wishes to

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opt in, and she wants to just let that shock you know, take its toll on her no problem for three days, you know, eating minimal and just ended wearing the simplest and not really taking care of her hygiene over three days okay, but after the third day, she needs to just get out of that phase and just you know, force yourself by Allah's blessings that Allah has power just to get back in. So, this is the optional again, those three days are neither obligatory nor necessarily recommended normal crew it is just an option if she is able to maintain her lifestyle completely no problem with that at all. Now, this is for any relative other than the husband, okay, what if the husband passes

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away, this is where we get to the special ruling which is well known in our religion and our culture as well. And that is the death of the late the widow the widow and this called the hey dad of the widowed lady. So, in this case, as we said, it is not three days it is four months and 10 days and in this case, it is not something that is permissible, it is something that is obligatory meaning it is wajib in the generic sense. And again, the issue comes here, why do you have has different levels, so praying five times a day is watching, okay, and observing the head dad is watching. But the level of YouTube is nowhere near the issue of five prayers, but it is still something that needs

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to be done, and it needs to be observed. Now, here we get a lot of questions from our brothers and sisters, especially our sisters. Why is this done? After all, there's no doubt for the man. Why what is the wisdom behind the hatred of the ladies and you know, I have answered this question generically in multiple fatwas. And my personal philosophy is that it is a mistake to emphasize the wisdoms. Why, because the goal, the goal of the Sharia is, in this case might not be known to us, it might not be understood, but it still must be done, even if we don't understand the wisdom. In other words, suppose that I say there's a wisdom that is such and such a lady says, Well, okay, but it

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doesn't apply to me. Will the ruling apply? Yes or no, it will apply. So then what is the point of saying the wisdom is this and that when we don't know Allah did not specify a wisdom. And of course, in the end of the day, we simply do it to please Allah subhanho wa Taala because this is what Allah has told us to do. Now, some have said that this is to honor the marriage contract the rights of the husband that you know that there's so much that the husband has done and so to repay that kindness back and of course, this could be sent

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What if somebody were to come and flip it around, say, Well, okay, how about if the wife did a lot to her husband? He doesn't have to do the same thing. And I don't have an answer to that. So again, these are things that the problem of bringing up the wisdoms once again, is that a lot of times wisdoms can easily be poked holes in and there's not much to be said about that. Another thing that can be said in this regard as well, some people have said this is that the, the issue of what if she's carrying a child and this is a very valid point is that we make want to make sure that because the obviously the man is not an issue, if he marries soon after that, but if a lady marries and

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she's pregnant from the first husband, that would be very, very awkward. So again, but then the response can be why for months and 10 days, and I don't have a reason, because you can discuss these days, you can discover pregnancy, you know, in with one test. So these are all wisdoms, one of my teachers, he gave a wisdom as well. But again, it's a general wisdom, Allah knows best. And it's a general wisdom that generally speaking, the the woman generally speaking has to,

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she is the one that suffers more of the harshness of the man than the other way around. Generally speaking, it is the man who might say something or do something that he shouldn't have done. And when the lady is, you know, in her house with her husband's house for four months and 10 days, it is at that point in time where she not only thinks of the bad she will also remember the good and the point at this point I'll do so one of my teacher said this. So during this timeframe, insha Allah Allah the good of the man will be much more than the back so she will ask forgiveness for the man you know, if he has done something he should not have done. This timeframe also allows for the lady

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to remote reminisce of the good times of the kindness and to then ask Allah's forgiveness for them. And in the end of the day, dear sisters and brothers, these are all wisdoms that are coming from the minds of people, we don't know the wisdom. And even if we don't understand it, it is very explicit in the Quran. It is very clear in the Hadith as well for months and 10 days. Now, what is to be avoided in these four months and 10 days a number of things. The hadith mentions the main ones, number one, decorative garments now the Hadith mentions dyed garments, and you know, some calls have been very strict any color, but you know what, what it means that some scholars have been more

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reasonable. The point here is that every lady and every man I need, they have clothes that are regular and day to day, you know, the worn clothes, and then they have the fancy garments, everybody does this, right? Even the process and by the way, and so the point of this hadith is that the point of the of the headed is that she should not be wearing decorative garments, she should wear the most, you know, simple clothes for that timeframe. Okay, it does, even if there's some color on it the point because these days Subhanallah almost every clothing item has some color on it, and in the days of the profits of some color was a very expensive thing. So when he said A must bull dyed

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garment what what the meaning here is that basically the expensive garments, so and this insha Allah is the correct position is that the goal here is that you wear simple clothes, whatever is the regular norm that every now and again this would vary from time to place to culture, to family to socio economic status, what is simple for a very wealthy couple is not going to be the same as what is simple for a couple that is not so wealthy, but every couple every family knows that this is the the simple thing that I wear. And so

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during those four months and 10 days, she should never wear any glamorous clothes any glitzy outfit, she needs to be very simple. Also, very explicitly, our Prophet sallallahu sallam said that remove the CoCo no Coco and from this, we also understand any type of decorative makeup, you know, any type of of you know, things that are applied the mascara or all that these, the makeups that are applied here, they should be avoided. Now, again, in our timeframe, this is a very, you know, complex, you know, system of makeups and whatnot, that which is just what they call touch ups or what not each other, there's no halogen that but anything that is decorative that is really meant to be

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beautifying above and beyond, you know, the quick to three minutes you know, routine like some root cream, some lotions shall that that's something that is permissible, but the whole you know, decorative stuff that takes a long periods of time and this that is something that should be avoided during those four months and 10 days also jewelry, anything that is Xena. Now, some scholars have made an exception that if it's something that she has been wearing as the regular throughout her life, and others say she should try to take it off during this timeframe, but definitely she should not be dressing up in anything extra jewelry during this timeframe, the four months and 10 days. Now

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again, these are above and beyond she should maintain her personal hygiene, she should maintain her regular routine of you know, showers and you know, combing her hair and whatnot. But the point is to go out of her way and to deck herself out this is something that should be avoided for four months and for 10 days. Okay, so this is something that is very clear from the ahaadeeth. Now, the other issue comes the big issue here is where

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must she stay. And again, there's quite a lot of discussion even amongst the sahaba. By the way, this is a ruling that the format has they had an opinion. But amongst the Sahaba, we have a very diverse, you know, are very heated if you like two sides. And again, I'm not going to go into advanced detail here, you either ask the chef that you trust, or if you're trusting the position that that I have, after the research that I've done in the position that I've hold, my position was my summary of it. This is not the time to go into filthy details, the summary of it is as follows. The default position is that the widow should live those four months and 10 days in the house that

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she used to live in with her husband, if it is logistically feasible to do so the default what you what you resort to as Plan A is that she should, she should be in the house where her husband and her used to live basically the couple use to live their regular residence. And so for example, if they're on vacation, somewhere, he passes away on vacation, she doesn't remain at the hotel for four months and 10 days, she will return to the house that they used to occupy. And she will live there for four months and 10 days. However, this is the default. However, if there is any reasonable logistical issue anything, not necessarily life and death situation, anything that becomes a

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nuisance that we call an Erica Hodge, not necessarily the difficulty to the level of bura. But something that makes life awkward or difficult. For example, if she is all alone in the city, and there are no relatives, and she's elderly, and she she can go get some food to the neighbors. But it's a very difficult thing. Nobody's going to look after her. In this case, insha Allah Tada, there is no hemorrhage, no sin for her to move into her son's house in another city or any place and she stays in that location for four months and 10 days and takes that as a base for the four months and the 10 days. And if something happens during that interim where she is forced to move to another

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place, so be it, the point is that she should try her knee or should be the default should be I'm going to remain in the house of my marriage, or at least the marriage means ended the last place that her husband or her were living in. And if that's not possible, then I'll move to the house of a Muharram that is safe for four months and 10 days. And if something needs to happen, and she moves in Sharla, no problem there as well. Also, it is authentically narrative from a number of companions, that their daughters, their husbands passed away. And they would tell their daughters to come through their houses during the daytime. And then they would send them back at night to the

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houses of their husbands. So what is allowed during the daytime, she may exit the house for any legitimate need, you know whether she if she is working and she has to go to work or she's visiting her parents or whatnot, she may leave during the daytime, and then she should spend the night she should get to her house and spend the night in the house of her husband. That is the the the ruling she is allowed to leave during the daytime for any need of hers. And this need doesn't have to be, as I said, life threatening, even if she's lonely, she wants to visit her her daughter or something and just you know, anxiety is increasing. But she should try her best to go back to the house where

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she is living performance and 10 days. Now again, if something happens, and she doesn't spend every single night there, there's no explanation or cathedra. But she should ask Allah's forgiveness and try her best to do that. And once again, this level of strictness of staying in that house, it can be mitigated in terms of any in case of any health issue, any age issue, any logistical issue, any psychological issue, if it's really an issue for the lady to remain alone, insha Allah Allah make alternative arrangements that where they can stay, but still, the default should be that there should be the position that she stays in the place of her husband's residence for four months, and

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for 10 days. And then after that, and of course, this begins from the day that she that the husband passes away. And so that will be the first day. And so you go for four months and 10 days is a lunar month, not solar month, so you can count the lunar months, count them, and you can make an average of 30 days, you know, so that's

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four times 30 plus 10. So that's going to be 140 days, so 140 days from the date of the death, the death of the of the husband, after that, then all of the restrictions are lifted, and she can go back to normal. And of course, obviously, of the restrictions. And obviously the most obvious one is that marriage is not allowed if she's a lady that you know, is young and wants to get married again. So for that timeframe, there can be no concrete proposal much less any Nikka the Quran allows for an indirect proposal. And an indirect proposal is that news comes through somebody comes through and basically generically says, you know, for example that I'm you know, I'm interested in getting

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married, for example, that obviously, this will vary from time to place that the Quran does not allow an explicit proposal or an explicit acceptance This is how long for four months and 10 days

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There should be a period of mourning, but in case any, for example, sometimes a lady doesn't know what's going to happen. What am I going to go after for months and 10 days? And so maybe, you know, a gentleman is wanting to get married and he just generically says, you know, I'm looking for a wife and maybe in a few weeks, we'll see what is possible leave it at that, you know, just the the.dot.so The hint is given that that constellation is there that okay, inshallah something can be happening at that time, but the shady AI does not allow explicit marriage in this timeframe. In fact, not even an explicit proposal during this timeframe. So these are the laws of the of the headed

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when now move on to the next question. The next question, sister, Tez. Nene, I hope I pronounced that properly from Australia. She asks that during this timeframe of all of this, you know, riots going on and police brutality that in her town of Australia that some Islamophobes have brought in Quran translations that seem to suggest has so weird how the biller seem to suggest that the Quran has certain racist verses in it, how the biller and so she's writing in saying that, how do we understand these verses and have them in Surah Imran verse 106, that the translation she sends to me, which is the Islamophobes according to her online that why does the Quran say that on that day,

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some faces will be white, and some faces will be black Yama to build Buju Han what is what do we do and intuitive zoom over? 60 where you're more clarity Tara, Tara, Tara Latina Caleb white Allah who who who was swept down on the Day of Judgment, those who lied against the law, their faces will be turned black. And so she says how do I respond to these allegations? That the Quran seems to have this notion of faces being black if they're bad, and faces being white if they're good. The answer to this question SubhanAllah. What, what? What a great, egregious translation error mistranslation that might even be intentional, we seek Allah's refuge or the law. How can anybody anybody accuses

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the Quran of being racist. This clearly demonstrates that this person either has an evil intent or most likely has no clue what the Arabic actually says. And the Quran is true does mention the word to do and test what do is very true. However, these verb tenses have nothing to do with skin colors, there is no racial element being implied at all. And anybody who really understands Arabic will understand this. The problem comes that most of the people who translate the Quran most of them are not qualified to translate the Quran and I do not even deny that maybe some translator actually said that and I think actually destroyed find it in one translation, their faces will be whitened and

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then their faces will be black and that was a biller. This is not how the verse should be translated to blue and the sweat do or sweat, or linguistic forms that have nothing to do with the color of one's skin. And hence, any person who understands Arabic would never associate these verbs with human skin color. These Quranic verbs and nouns are in fact associated with the brightness of the day. And the brightness of the day is associated with optimism. It is associated with a new timeframe of hope, and the was sweat dirt is what do it is associated with the worrying times or maybe the darkness of the night. And by the way, those connotations of night and day, they are found

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even in the English language. So for example, we say the rise of a new dawn when we intent, optimism, we say dark stormy clouds when we when we intend something that is terrifying. When we say the rise of a new dawn, does anybody think of the skin color white? No, it is the sun, it is optimism. So this is what the notion of turbo and Tesla do and in fact, the Quran is actually very explicit. Look at pseudo units, verse 27, where darkness the word Tesla is explicitly linked to the issue of the night, nothing to do with skin colors. Allah says that coterminal Layli of Lima that it is moving from the Knights darkness. So the issue of whiteness and darkness is a huge

00:39:19--> 00:40:00

mistranslation, rather, what the Quran is describing when the Quran says that the people of paradise Yoma to be yo Buju the meaning is that the faces will be optimistic the faces will be in English we can say beaming with joy. That's how it should be translated. Nothing to do with whiteness whatsoever. The noun here has to do with beaming with joy, and then the opposite the sweat do they're going to be gloomy with fear with trepidation. That's what this word do means has nothing to do again with the color of one's skin. And we all know it Hamdulillah that white and brown and black all of these skin colors and Hamdulillah we know very clearly that they

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be nothing for the issue of salvation. It is an established principle of Islam that there is no superiority of a white over a black of an honorable renown out of except with taqwa and so inshallah people of all skin colors, the white of them, the black of them, the brown of them, the yellow of them, every skin color, those that are righteous, they will be to build Buju and those that are not righteous, they will be this what do we do? So we ask Allah Subhana Allah to Allah to make all of us no matter where his skin colors are of those whose faces are to be yellow do meaning bright with happiness and glory.

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The final question we have for today, it is an inheritance question.

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And a brother emails and says that, that I have, I have two brothers and a sister who is divorced, all of us are successful, except for the sister she is struggling with her children. And my father wishes to leave the inheritance to my sister, and all of us have agreed to this, but he is worried that he might be committing a sin by denying us our inheritance that is in the Quran. So what is your advice over here? So, the issue is about inheritance being rechange or redefined amongst consenting family members. Now. This is a very simple answer that unfortunately, people problematized they make a much bigger deal out of it than it needs to be. Dear brothers and sisters

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listen to this carefully. The Quran has given shares to people of the family, every single share that Allah gives in the Quran, it is a right from Allah, no one has the right to deny that fraction to the relative the son, the daughter, the Mother, the Father, the husband or wife. And in some cases, the siblings and uncles in some cases, it depends on the situation scenario now after only the you know, so whenever somebody passes away, there's the local scholar the shell, who knows the laws of inheritance should basically say okay, Allah has given 1/4 here and two thirds there and it's going to be divided there. Each son gets this much you started gets that much. Okay. These are

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the hack of Allah subhanho wa taala. No one has the right to deny that fraction outside of the person who gets it, okay. Allah says no Quran, literally God, no see, but it is nice to see that men have a share. Women have a share by lambing, who are cathedra Nasi Banba fluido, a small amount or a large amount, it is a share that Allah azza wa jal has conferred upon that person, nobody should be pressured or forced to give up their share. It is not allowed for the parent or the child to say I don't want my so and so to get it when Allah has given them that right. However, what if the person who has the share says, You know what, I'll gift it to somebody else? Is that a problem? Of course

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not. Of course not. There is no problem. If the one who owns the share willingly gives up the share to somebody else, it's a gift and gifts are completely permissible. And this is in fact, in Surah Nisa, the very first page Allah subhanaw taala says that what are two Nyssa so Ducati Hinden, they're hella give women their dowries, gift them freely. And then Allah says, but if they decide of their own free will to gift a portion back to you, then they may do so and you may take it honey and Maria, you may take it and eat from a no worries about that. So it is the hack of the wife to say, I want my full mouth and she can also say, You know what, just give me half and keep half and Allah

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saying that's fine as long as she's not pressured. So, the rights of the fractions of inheritance of the percentages that are given, these are rights that come from Allah subhanho wa Taala no one can come between the person who has that right and the wealth that is coming to him, except the person himself. And therefore if that person says, You know what, I am entitled to get 1/4 But my sister needs it more than me to fatherly sister you know, take it go ahead. I have no need of this and it is our father's money and I willingly gift you than that is 100% Halal but with one condition. And that condition is what it comes from his heart. He's not being pressured. Now. Can he be asked? Of

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course he can. You can ask anything of anybody whether they do it or not. Danny is another thing but you can ask a halal thing and it is permissible to ask but also he should not be pressurized. Now this is a it's a gray area here understandably and that's not something that I can get involved with. But that is not the hack of anybody to make him feel guilty for taking his right or her right that Allah has given at the same time. If Allah has given him a lot of wealth, and his sister or brother is in much more need and the family understands that you know what this sibling in particular because of circumstances beyond his or her control, things didn't work out and you know,

00:44:59--> 00:44:59

at hamdulillah

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Do so and so Allah has blessed you you have your house you have your car, you have your entire career and this sibling of yours for reasons you know, everybody knows it didn't work out, surely have some mercy Allah will have mercy on you. If other people tell this person and the parents and the family gently without putting any you know, pressure that is an Islamic no again, what is the degree of not this is something that will vary from person to person. But if it comes genuinely from the heart, and they agree that you know what I'm going to give my share, then there is no sin. And from what the questioner has said, and Hamdulillah, it's a very optimistic question that the brother

00:45:34--> 00:46:12

is saying that all of us brother, and we are two or three brothers, we fully understand our sister's divorce, she has children, we are all career established, we have, you know, successful issue, we don't need our father's money, we're happily, we will happily give the money to our sister in this scenario, Alhamdulillah no problem, make the father happy in his lifetime. And tell him that, you know, dear father, when you pass away, don't worry, all of this will go to our sister, because they are not rejecting the Sharia of Allah, Allah has given them their share. And they're saying, You know what, fine, it's my share, but I'm giving it to my sister. Now, technical point to technical

00:46:12--> 00:46:12

point,

00:46:13--> 00:46:16

they are allowed to gift

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and that allowance is going to be validated at the time of the death, right. And so this is again, being 50 Here a technical here, because I don't like to be but at the same time, it is something that needs to be said that when the parent passes or in this case, the father passes away or whatever, at that point in time, the brother in need to be basically validated unit, you all agree to do this because that is when they get the help. Before this point in time, it is a promise and no doubt, to fulfill the promises a part of Eman and to break up promises not good at all. But if one of them said, You know what, I changed my mind, he would be technically technically allowed to take

00:46:58--> 00:47:28

your share. And ethically or morally, understandably, there will be some issues and that person has to deal with it. And that's not very good. Well, if you've made that promise, but in this case, this is not a promise that is that is necessary to be fulfilled. Because the hack only come the reason why this is the case, the hack only comes at the death of the of the person. That's why I'm saying this otherwise, in any other scenario. If the hacker is already there, then yes, the hack should be fulfilled even after the death. So if you make a promise to your father about anything, and the hotter so you promised your father your mother that I'm going to do this after you die then yes, you

00:47:28--> 00:48:05

have to fulfill it. In this particular case, there is a bit of a difference because the the the right or the ruling was only validated at the time of the father's death. Nonetheless, this is not something that really should be done. And there's no doubt that there's going to be some backlash and and that person has to do with that to give to others Allah will give on to you. So bottom line, dear Muslims, the issue of the fractions of inheritance, these are mandated by law, and no one has the right to come between a person and his or her legitimate inheritance, except that person himself or herself and they have every right to gift it to anybody whom they want, they can gift it to a

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complete stranger. It doesn't even have to be a relative they can say you know what, all of this money I'm gonna get the Sibylla somewhere who's going to stop them. So if the situation is such that a particular relative is in great need and they all collectively decide even in the lifetime of the one who is going to their inheritance they're talking about and they collectively agree this is something that is permissible as long as it as it is done from the purity of their heart without any pressure being established. And with that we come to the conclusion of today's q&a Sharla we'll see you all next week just like mobile headset I'm wanting to catch up

00:48:41--> 00:48:58

in mostly me now mostly man do you want meaning I mean it will quantity now the third thing was law the law the Ponte wants law degree now was Slavia Do you want to for sharing you know

00:49:00--> 00:49:15

what and for sharing I want to call it the one downside BP no one no downside the party was on me now was all in

00:49:17--> 00:49:24

wouldn't have you Lena photo gentleman one Hatfield law D was that good enough? Guess

00:49:25--> 00:49:30

what the guilt or? I don't know hula.

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Eileen