Rapid Fire Q&A Is it allowed to get the vaccine shot during fasting

woman

saw the house

in

nanny Mina mostly me

said I'm wondering what was a lawyer who bought a couch? Well hamdu lillah wa salatu salam ala Rasulillah, who either early he was like the woman who had a hammer, but today inshallah we'll have one of our rapid q&a Is is trying to do as many questions as possible. And again, if you're watching for the first time so a rapid q&a is different in that I typically don't go into the amount of details and the evidences and the different opinions. I'll just try to wrap it up as quickly as possible and move on to the next question. The first question is a logistical one, which is I've been asked this quite a lot, so I'll just answer it live on the air here. And that is that people

are emailing me and asking about the hedge of this year is there going to be hijama offering a package and the response to this is that Allahu Alem. As of yet no official verdict has come out. No official update has come from the Ministry of hedge, we are all equally uncertain. Neither the questioner nor the one who is questioned has any knowledge about this. Right now, it is all rumors and all kala Waukon. Nothing is official. We are waiting for the update from the ministry. However, there was an article from a reputable news site that said that only those who have been vaccinated will be allowed for the pilgrimage, but no other news has been given. So we are assuming and this is

just an assumption that there's going to be a long list of conditions and that if there is going to be an open hedge it's going to be with so many conditions as to make it much more limited than usual. But this is all rumors. For sure. Unless a miracle happens is not going to be regular hedge. And as of yet no package is actually confirmed. No package from the Western world from North America is confirmed. We're talking right now. In the first week of March, Allahu Allah what the update is going to be and people are asking about my own packages well as of yet, because we don't have anything for the ministry. How can we then advertise nothing is being advertised as of yet as soon

as we find out you will be the first Genosha hello to Allah from our social media all social medias that I have, I will be announcing any updates about the hedge, but as of yet we are in complete uncertainty. And we ask Allah subhana wa Tada to open up this door and allow us to go those who are able to go

the first chakra question, we have sister Shazia emails and says that the COVID vaccine has come out, but they do not know when they will be scheduled for it and Ramadan is coming up. And so is it allowed to obtain the vaccine shot while fasting? Because if she turns it down Allah who I don't want the next time is going to come. And so she's worried about the short meaning is it affecting the fast or not? And the response to this is very easy one, I've given a much longer q&a about the physical fasting and whether shots break the fast or not medical shots and break the fast or not, but because of the COVID season and because this is a question that is going to be on the minds of

many people, I'll just give a very quick answer. The vast majority of modern scholars and pretty much all of the field councils in the world, including the field Council, that is based in Mecca, and the European field Council and the councils that are generally recognized as being authoritative, they all have said that injections that are non nutrients, so an injection that is numbing an injection, that is this type of vaccination, that those types of injections do not break the fast I repeat, those injections do not break the fast, the fast will be broken. If you take an injection that is meant for energy like glucose or something of this nature, then the fast will be

broken. Therefore, take the COVID vaccination shot as soon as you can. And this is something that I strongly encourage you and by the way, I myself will hamdulillah have been able to take both of the shots and you don't see any side effects at all. So please do take it and don't worry about the scheduling. As soon as you get the schedule take it even if it is the day of Ramadan. It has nothing to do with the fast and your fast will be valid. Next question is sister Sania asks that she says that she had not been practicing Islam for many years and she did not pray regularly. And now she has repented to Allah and she is now asking what is to be done with regards to all of the years of

Salah that she has not prayed. Now, this is the quick q&a And so I'm not going to go into a lot of detail in reality this question easily deserves and maybe a longer time I will answer both sides and evidences obviously you can understand there are two opinions about this issue. First one says you know she has to repeat to the best of her capability and the second one says that once it is gone it is gone.

And I will say that if she is able to repeat, repeat if you're able to do so do so. And if you're not, if you really if there's so many years and it is simply not something that is feasible, then follow the other opinion which says that repent to Allah is sincere repentance, which means you must feel a sense of regret and remorse. And you must increase your is still far. And you must repent, internally and externally, internally from your heart and externally from the tongue. And you must increase your good deeds of all genres of sadaqa and of taking care of the poor and feeding the hungry, and of generally changing a lifestyle that indicates that you feel that you have missed a

lot of good in your previous years, and repent to Allah, by especially doing extra Nephele and extra Sooners, and then in sha Allah with data that will be a sufficient if you'd like

a means of Recompense. And this is of course, the second opinion there are two opinions. And as for the evidences and whatnot, maybe another time, I'll give a longer and lengthier lecture about who said what and what are the evidences In either case, both of these positions are really valid in the sense that both have been held by major scholars and whichever you're able to obviously if you're able to do and make them up, obviously you get out of the okay laugh, and even that group would say, you should still repent to Allah because you made a mistake and do all of the others things that I have mentioned. And Allah subhanho wa Taala knows best. We have a question that some would say is

very trivial. And yet of course, it is pertinent a mother emails and says that does her will do break if she changes her baby's diapers. So basically touching the jossa and touching the private for purchase a break ones will do or not. And of course, this is a question that goes back to taharah. And it goes back to what are the factors that break will do? Pretty much pretty much the vast majority of Scholars is like the default position. And I do not have any contrary contradictory position to this. That touching nudges does not break the will do touching nudges does not break the will do, rather, you must wash the ninja off and then you may pray. So if you just touched something

that is considered not just that is not going to break your will do however, the issue comes not for the child. But overall the issue of touching the genitals, this is where the controversy happens. And you have a whole bunch of opinions. But since this is the short q&a, I will say that insha Allah the strongest position is that touching the genitals of a person, whether they're your own whether they're your spouses, or even accidentally or even if you're changing somebody's its does not break the law in and of itself unless there is lust associated with it. So it is lustful, one spouse is or whatever that is going to break the window as for the mother changing the diaper of the child and

this does not break the window and therefore there is no problem in terms of window. However, if not just was touched on the skin, then obviously you have to wash that area and cleanse it or if it came on the clothes as well you need to do that. But it does not break the will do and ALLAH SubhanA wa Tada knows best. Our next question sister Sharmila from Bangladesh, she emails and she says that her father passed away and she has a number of siblings, one of those siblings is special need and is mentally impaired. And she is now saying what is to be done with the inheritance of her father? Does a child with disabilities? Well, he's no longer a child. So this is an adult? Does the adult with

disabilities mental disabilities get the same inheritance as the rest of the children? That is the question that our sister is asking. And the responses that we're firstly talking about mental impairment such that to the level that finances cannot be managed, right? If a person is, you know, there are some people that are maybe slightly autistic, but you know, they understand and maybe even they're super smart in some areas, right. But maybe their communication skills might be a little bit lacking, we're not talking about that category, much less a physical impediment, somebody that is not able to walk properly, or somebody has visual or hearing issues, but mentally, they're normal.

In fact, they need more money more than anybody else. So we're not talking about any type of impediment, except a mental impediment that causes a person to not be able to function normally in society to the point that they cannot manage money, right? So there are people that you know, Allah has tested them and their families that they're not able to do that. So if that is the level of the impairment, then in this case, I say that technically, this person does inherit the money. Technically it is that person's, but that person will not be handed the money, right? Rather, the siblings can one of them who is trustworthy can take charge of managing it on his behalf. And that

sibling or anybody else will then

spend of that money to maintain this person. So does that child inherit? Yes. But because this young man or young lady who's mentally impaired cannot, you know, give you cannot give money in their hand, they're not understanding what it is, somebody can manage that money in a wise manner in an ethical manner. Somebody who fears Allah subhana wa Tada. And preferably, somebody should also monitor every once in a while that you know, it is actually being done, and the money must be spent on the recipient. And of course, this is a special needs person. So you're going to have special housekeepers, you're going to have special medical, you're going to have something of this nature

that can be taken from this money. However, you cannot just give this money over to the siblings as if he didn't exist not at all, he gets the same share as the four brothers, but somebody is going to manage and spend it on this person. Now, suppose this family is in dire poverty, and really, finances are so tight that they cannot live normal lives, and they need to access this wealth. In this case, we can say that the the people that are living with this brother, the actual siblings that are taking care of this brother, they may take a stipend or a salary, that is the normal salary that is given to a caretaker. And the expenses of the house may be shared, not fully shared. So if

there's four people in the house, and one of them is this brother, then 1/4 of the expenses of the house, so the bills and electricity and the maintenance and so with my roof, I mean with that, which is equitable and fair, and just and you have to answer to Allah not to a tax auditor, you have to answer to Allah that we really, you know, we're desperate for this money. So we took a portion for our general expenses, that is also benefiting the brother, right, so the general expenses of the house a portion of those expenses divided in an equitable manner. So you're going to use that money for his immediate needs, if he has any special caretakers, any special equipment, anybody coming to

do some type of, you know, services with him or for him, or teaching or whatever it might be done, definitely, without a doubt that will be taken from this person's share. Generally speaking, you know, you don't, you know, charge your your son or your daughter, you don't charge your your, your your sibling, you know, every single piece of apple that you get, or some, you know, do this very petty, and you don't do that. And that should be the default. But suppose circumstances are so difficult. In this case, we say that, okay, we understand that you have a good amount that is just in the bank, and everybody's living in the same house. So then a stipend that is reasonable, for the

maintenance that the other brothers and siblings who are doing that live, not the ones that are away, they're nothing, they're not helping this, so it still must go indirectly now, not directly, but indirectly, for the maintenance of this brother. And if a person does so then no problem. Allah says in the Quran, that and this is with regards to the orphan, that do not touch their money until they until they become older. But if you must, then remember they are your brother went to Hollywood home for a while to come, while La Jolla island will move see them in a Muslim and Allah knows the one who wants to do good from the one who wants to do evil. Allah knows what is your intention, how

much you're taking, what is your Nia, how careful you want to be Allah knows. And Allah will judge based upon your intentions. And I hope that answers that question.

We have a question from SR, Xena, from Los Angeles, oh, sorry, from Las Vegas, who says that, that in their sub culture, that every time they host an event or a wedding or a function, that they have the habit of writing down and recording every single gift and the amount and the value of that gift. And then when it is their turn to go to that person, they make sure they look at that list, and they give a higher amount than what was given to them. That's her family custom. And it is understood in their community that that was going to happen. So if they got a gift of $50, when they go to the person's house, they're going to give a gift of $55 at least or something like this. And she is

saying she is worried that this is a type of Riba, a type of usury. And the response to this is that I applaud her for her Careful consciousness and her conscientiousness. However, gifts are never riba gifts in and of themselves and exchanging gifts is it is a part of the Sunnah our Prophet sallallahu alayhi wa sallam encouraged us to give gifts and it is good to give gifts that are commensurate to our status and if somebody gives us a gift, we should reply in kind. And Allah azza wa jal mentions this in the Quran that you give even a greeting you respond to the same or even better, so how much more so when the gift comes? So gifts are not interest? Why are they not interest? Because they are

not mandated? They are not if you are, it's a difference when you are assumed when it is your culture, when it is your social pressure to give versus it is binding in a contract, as long as it's social pressure that hey,

give you 10 I'm going to give you back 15 You know, you gave me a gift of 50 I'll give you back a gift of 60. This is a social pressures understanding its gifts that are being given. This is not a contract. It's not something that can be demanded, and therefore this is completely permissible. As for Riba, there is a principle in our Islamic faith, called Local then German fatten for Horiba, every single loan, Reba is only in alone, every single general debug, and there's many types of Reba. Reba is generally in a loan, so a cool card in German fattened for whoever, that every single loan that brings about guarantees a benefit is a type of interest. Therefore, if I lend you $1,000,

and I condition that you must pay me back 1100 That is Riba? If I lend you $1,000. And I say, I'm going to get to use your car for an entire week or I say that you will drive me you know, to the airport 10 times and you will return me the money as well. Now, I have mandated I have mandated it must be mandated as for if it is not mandated, and it is something that when you return the money from your own goodwill, you increase it is understood and our Shediac encourages this, that when the person who is going to give back $1,000 Then he should give back 50 100 more and say just Calaca May Allah reward you This is a gift from me extra This is good, but it is not mandated. And as long as

it is not mandated, then it is not a Riba and as long as it is not alone, and it is merely exchanging of gifts, there is no riba over there. And Allah subhanho wa Taala knows best. We have a question from Sister Iliza or Eliza or Elisa, I guess who says that? She knows from the Hadith, she knows that we should continue to make dua until we get what we want. And if we don't get what we want, the prophet system says don't stop giving making dua because ALLAH SubhanA wa Taala will give you something else she's asking for how long though? For how long do we continue? What is the cut off point that we're not getting what we're asking for? What is the cut off point? Do we really

until we die we keep on asking for something? What if it becomes unreasonable, that thing that we want now what if the thing has moved on or whatever? So to what extent do we make dua that is not being answered? That is the question. The response, firstly, as our sister does point out,

that the DUA is being answered, but in a different matter. And by this I mean, as we know that the Prophet sallallahu alayhi wa sallam told us that Allah azza wa jal is going to respond in some manner. If he doesn't give you exactly what you want, then he shall give you something equivalent, or he shall give you a reward, or he shall avert an something that was destined for you that was going to be harmful. So the point is, you are given something for every single request that you make, but our sister is asking that For how long should we ask because our Prophet sallallahu alayhi wa sallam explicitly forbade, he said, None of you should stop making dua because you think that

Allah is not going to give he says I've made dua I've made I've made dua and I don't think Allah is gonna give me and so he stops making dua This is an explicit command from our Prophet sallallahu alayhi wa sallam to not stop to continue making dua our sister saying for how long to respond to this we say very simply, do ours are of three types number one, do I have anything religious? Number two, do I have generic good of this world? Number three, do I have specific good of this world? As for religious to us for example, Oh ALLAH forgive me. Oh Allah grant me Jenna. Oh Allah make my grave a vast place. Oh Allah guide me this. These do as we say until our last breath, we never

stopped them. They are unconditional, and they are consistent until we die. As for generic good, do us. Oh, Allah asked you the good of this world. Oh, Allah asked you for good wealth, halal wealth, Oh Allah, I asked you for good health, Oh Allah, I asked you for children that are righteous. This is generic good in this world. This too, until we die, or have been attina for dunya has an awful act there hasn't and by the way, most of our do ours should be categories one and two. Most of them should be the spiritual, religious good and generic good of this world. However, once in a while, we have a very specific request from Allah. And this is our third type of dua a specific by name

request, Oh Allah, give me that job. Oh, Allah, allow me the promotion in my company. Right now we get specific, and we're asking for something very, very, you know, one particular thing. This is what we are now talking about. We're not talking about the first two. Now, you're asking for something specific, but you didn't get it.

This is the question for how long should we continue asking? The response is that it is mentioned in the Hadith itself. The condition is mentioned in the Hadith itself, if you stop asking, because you think that Allah is not going to give you, that is the sin. And that is a mistake, and you should never stop. And if you have the opportunity, let's give a simple example. Let's say that you know, you wanted, you wanted a particular job, let's say, okay, a particular job in a particular company, I just want a simple examine on top my head example. And you're working in Company A, you want the job in Company B, and you say, oh, Allah, grant me a job in Company B, you want that job, and days

and months and years go by, and you still want that job and there is an opening and company B is still around, and it's still there, and you still yearn for it and you think that's going to be better for you. You may continue to make dua literally until you die. And you should not stop because of shaitan telling you Allah is not going to give you that. But what if Company B no longer exists and there is no point in making dua is there? Now you stop because the opportunity is simple example. Young men young woman, they think they want to marry one person at that stage. Everybody goes to their face like oh, if I don't marry so and so I'm never going to marry anybody. I'm going

to everybody goes to Romeo and Juliet phase they think that that's you know, maybe not that's not the best example Romeo and Juliet because of the ending of the story. But you get my point. Young men and women go through that phase, their first love becomes there and all and beyond that they don't realize that it is Allah's other. It is the Sunnah of Allah and His creation, that love comes and goes and just like one person loves another in 510 years of that marriage doesn't happen, they will move on, but still, they think that that is it. So they're making dua to Allah, Oh Allah, allow me to marry so and so Allah facilitate my father saying no, my mother saying no, my society saying

no, but I like this person. So they're making dua to Allah, it's halal. As long as they keep the relationship alive, it is halal to make dua for marriage. But suppose that the person moves on one of them and gets married, right? Suppose it's the lady and she gets married to another man. Now it is not appropriate for the young man, his heart might be broken, but that lady is married, and you don't want to break that marriage over that's not a good dua to make that what Allah cause them to divorce. And, and this is now a common sense that that door has been shut, he has to now accept Allah as other and not any do anything you know, to make a bad deal up against a married couple,

that's not going to be appropriate. So this is a reason now where you're shutting off the door or the door has been shut. Or another reason might be that your own your own realization that you know what, I'm happy where I am. And I don't need that other thing. And you owe you not because you didn't get it, but rather because you realize you know what, maybe it's best I'm here. So again, simple example, that made us go back to our Romeo and Juliet example. Right? So we have a brother and a sister and you know, they are keeping it a Khaled but they have feelings and they want to get married, okay, they make dua, they make dua for whatever reason, sometimes it doesn't happen,

sometimes it doesn't happen. And so they don't get married. And for a year or two, the feelings are there. But then the lady gets married, and the brother gets married as well to somebody and guess what those feelings are now long gone. Long gone. Or, and call us now. There's they realize, you know what, the spouse is better for me, the one that I have, it is actually what Allah willed and it is better for me, I didn't realize that when I was younger, or company A company B, you're in Company A, you think Company B is better for you. But then you making do are you making though? Are you making dua and then you realize, you know what, if I go to Company B, I'm gonna have to give up

the benefits that I have here, I have my friends, you know, I have this and that, and you realize, you know what, I actually probably don't need Company B, I like Company A, I didn't see the positives. Now I like it. And maybe it is best that I don't go to Company B. and Allah knew this. And that's why he didn't answer my dua. So you come to the conclusion on your own internally, for factors not related to other factors not related to Oh, Allah didn't give it to me means I'm not going to get it. No, because that's the one reason the one reason where if you stop making dua, then you really fallen short of the standard. And that's wrong. You don't stop making dua simply because

you didn't get it. If there's any other reason. And this is an internal reason the door is shut, let's say externally, or you come to the conclusion that it's not in your best interest, and you know what, I thought it would be but it's not, then you stop making dua and and that you would not be sinful for doing that. So I hope that that clarifies that question and Allah subhanaw taala knows best. We have an next question here.

This question actually is very sensitive. And I was wondering you've been to this or not, but obviously

The these are the questions that are necessary for people to know and to understand. And so Bismillah let's do this now, brother wishes to remain anonymous, you'll see why he writes from a European country, which I will not mention by name. And he says that he's being offered a job, governmental job that is suited for his talents, he likes it, it's skill set is perfect for him. He likes it. However, it is in the branch of law enforcement that is equivalent to the elite of the security apparatus, the highest level of security. So this isn't just a normal policeman, this is the elite of the police, right? Or maybe in America, we have the FBI, for example, right. And he

said that his job will involve lots of things that are of a societal nature, tackling all types of crimes, drugs, the mafia. And also he says this, where he's asking me also issues related to terrorism and monitoring, radical groups. And he says that he has been told by some of the people in his community, that he should not take this job because he will be spying on Muslims, because he will be doing something that is, he has been told unethical. Now this is a very, very sensitive question to be honest, and I'm not going to answer you haram or halal, I'm simply make a discussion that I want you to think about these factors. And I asked you to go to a scholar of your own land,

who number one is well grounded in our Islamic tradition. And number two is well grounded in reality as well, right? Because, again, we have all different types of aroma. And for these questions, we do need to go to those scholars who are

cognizant of living in the lines that we live in, and are connected to the communities and are not, you know, living somewhat isolated from the struggles of the average people and somewhat cut off from the realities. Because in the end of the day, you know, it's very easy to be a bubble and a marginalized, you know, religious community on the fringes of society. And, you know, I see, you know, why people would do that, but those types of people are not the best suited to answer the sensitive questions, go to those that are a little bit more connected to the intricacies of how your country is working, and the protocols of how change is going to take place. And you will find the

shallow odema like this now. Go to them for your specific answer I'm going to speak to generically and so I'm not going to give you haram and head, I'm just going to give you some things to think about. So firstly, obviously, as a Muslim, to to to tackle the larger crime issues, you know, to tackle the mafia, drug gangs, violence, you know, or with a biller or with Ebola child, you know, evil and, you know, you hear him talk about and, you know, trafficking, to tackle these things. Alhamdulillah no problem, you'll get a double reward, you know, men get your salary and, and, and for the sake of Allah subhanaw taala make society better. We don't want violent criminals, we don't

want to drug gangs, we don't want people that are harming other people, and you know,

extortion and bribery and whatnot. So all of this that is general crimes against society. And these are crimes in the Sharia and crimes in society, in sha Allah, make your intention pure, and take and take these these projects and expect Allah to reward you for doing some good service to the community. No problem over there. However, as you pointed out, sometimes and perhaps because of your skill set, and because perhaps because of your background, you will be asked to get involved in the more sensitive issues of these radical, you know, elements and the jihadist groups and, and whatnot. And this is where it gets extremely awkward. So I say, and I have been saying this, since post 911,

I have not changed my tune at all. This has been my consistent message message. And I have lived through post 911 America I have lived through from the 2000s, five since I came back from Medina, when all of these terrorist groups were around when America invaded Iraq and Afghanistan and Guantanamo. And all of this happened and the rise of all of these movements came and they went, and my message has been consistent. And I asked all of you to listen to my lectures, the same message comes, and of course, the law, it's a longer message. But in that message, I will always say that what our own country is doing of its foreign policy and its invasions, and its Guantanamo, and its,

you know, other practices. You know, even people like Chomsky, who's not even a Muslim, they say this is, you know, far worse than any terrorism that these other groups are doing and the number of deaths that these invasions cause

And the flagrant abuse and and mis abuse of human rights and the the wanton destruction of peoples and civilizations. This is a crime that is far bigger than anything that these sub, you know, national groups are doing as a response. And the fact of the matter is that pretty much all of these types of groups that are coming about they are the backlash of the policies of the superpowers. So I always begin and premise with that this is not an exoneration at all of the foreign policy of the very lands that we live in, they have

themselves caused so much harm and damage, and the backlash of these invasions, these are part of what we are seeing here. Nonetheless, with all of that having been said, with all of that having been said, I have always been consistent in this regard, even though it has caused a lot of irritation and anger from the, from the some of the segments of the Muslim community, that no matter what is happening over there, it is not allowed for us Muslims over here to harm anybody in our lands, it is not allowed. Two wrongs do not make a right. And the classical things that are quoted in the books of fic do not apply in the modern construct of the nation states. And that's why

mainstream fuqaha across all them other hip and across all the globe, and across all of the mainstream movements have not justified these terrorist movements, the actual terrorists that are, you know, bombing, you know, people in Western cities and, and doing these things, no mainstream scholar, no reputable scholar has justified this, what is happening over there in Iraq, and Afghanistan and Guantanamo are massive crimes against humanity. And they are acts of terrorism in and of themselves. But that does not in any shape, or fashion justify what some people have attempted to do or want to do, in our lands against innocent people, innocent civilians. And

therefore, I said this very clear and actually said this long stories I have with, I have had lots of experience with these types of moments. And it has caused some issues for me as well. But I have maintained this, and I'm going to say this, again, I said this literally 17 years ago, when I first came here, this is the statement, I said it and it caused a huge controversy back then. And it might even cause it now. But it doesn't matter. This is what I believe that if I knew of such an attack, and if I had knowledge of people wanting to do this in our soils, to people in our land over here, I personally would do everything in my power to prevent that. Including without a moment's hesitation,

getting the law enforcement involved, calling them myself making sure that nothing like this happened because I genuinely believe that it is a crime in the eyes of Allah subhanho wa Taala to take these innocent lives and to do something that's going to harm people. And I believe that the harm that comes to those innocent people, and to the religion of Islam, and to the reputation of our Muslim community, and to the laws themselves of this of the backlash is going to happen. It's simply without any without even hesitation we say that this is simply haram and sinful and unethical and immoral. And a huge problem, the damages that it does, is far, far infinitely, you know, greater

than any good that these people because I don't think results in any good, but in their minds, it does. So why do I say all of this because if your job if your job involves actually targeting those people, ie the real terrorists, I will say no problem Bismillah go for it. Of course, why should we not we should be at the forefront, making sure that none of these types of actual terrorists that want to kill innocent people blow up buildings, take a machine gun and mow people down in the name of our religion. No, never we will be the first to stop that. And we will work with anybody to make sure that that does not happen. But dear brother, this is theory. As for reality, reality is

radically different than theory. And this is where the problem comes. You see, realistically in practice, the problem comes that pretty much all Western nations America, Canada, your European countries, pretty much all of them, their policing force their you know, FBI equivalents basically have gone overboard. They've lost the plot. They've acted with a rashness of foolishness, foolishness that is actually counterproductive and unethical and actually ends up harming innocent people, and in trapping innocent people and jailing innocent people and terrorizing communities for the wrong reason.

So we have a difference between theory and between practice. In theory, we are at the forefront against the actual crazy people, the actual radical, the actual lunatics, the actual fringe, you know, pseudo jihadist we call them, no problem, we should be at the forefront. But the problem comes to your brother that, in practice, these governments cannot tell the difference, or they don't wish to tell the difference between a, let's say, a conservative Muslim, who's a pacifist, and somebody who is an actual threat to society. And so a lot of problems come because of these agencies. First and foremost, again, where does one begin the secret of surveillance, and the monitoring of innocent

Muslims? Not there's no problem. If you genuinely are going to monitor a terrorist, there's no problem. But to throw the net as it were so wide, and to encompass the entire Muslim community, or the entire Masjid going community, or anybody who's praying five times a day or anybody who has a beard or has a hijab, we're reading the Quran. And all the while ignoring the far right terrorists and the white supremist terrorists and the local domestic terrorists, because they're one of us, basically. And we have seen in America time and time again, the FBI itself for the last six years has said the number one threat to American on American soil is far right, right wing national white

terrorists, that's the number one threat. And yet still, it is the Muslim community that is being monitored more than those far right groups. Why? Because again, the problem is in the practice, also, the problem of criminalizing legitimate dissent. In other words, we clearly see that people of a certain race and background will get away with certain things with criticizing with vocally, you know, protesting, whereas people with, you know, different background, Muslims and skin color and names and beards, the same things being done will be considered criminal. And a simple example of this as France, where it is now a criminal offence, a criminal offence to verbally disagree verbally

disagree with the publication of those blasphemers cartoons. Yes, what happened afterwards was a crime, and nobody should have been killed. And I've said they have all heard about this. But can't I say that I was insulted by the cartoons and I'm also insulted by this Muslim who killed Yes, both of these I can condemn candidate condemn both. But according to French law, if I were in France, I'm not even allowed to say that I disagree with the publication. I'm not allowed to say that was not something that is just something that ethics the norm says you should not do socially, not legally. And still I'm not allowed to say that. So we and the same here in America is that what happened was

that legitimate dissent, legitimate criticism that the First Amendment Laos allows, was perceived to be terroristic in nature, and people were thrown into jail. People I know were thrown into jail simply because they said something First Amendment issues, they said something or translated something. And this was deemed to be in and of itself, you know, terroristic. And all the while, of course, the far right does what it is doing, it actually engages in military training. And, you know, and you know, doing things of a nature that are far more dangerous, but they're given a complete leeway to do so. Also, we see over here, another major problem of these agencies is that

they do not will they bite, look, it's been 20 years since 911 21 years, if you're still going to remain ignorant, you have chosen to remain ignorant. And most of these agencies have chosen to remain ignorant. The the average Muslim can tell you that, you know, the conservative, you know, religious crowd, the majority, the vast majority of them are pacifist, they're only interested in their own lives and their families. They're not going to be a threat. But most most agencies in the western world are going to view conservative religious sentiment with suspicion of terrorism. So somebody who starts to pray regularly, somebody who, you know, wants to wear their hijab or sister

wants to wear the hijab or niqab, the brother wants to, you know, do something extra religious, all of a sudden, they think, oh, because he's praying or because he's going to the masjid. This is a sign he's on his way to become radical on his way to become terrorists. And that's obviously completely unethical and immoral. And of course, the issue of guilt by association, which has never done on other people, how many are the criminals and how many are the terrorists in other groups, and just because they're walking around and meeting people, they all don't get become associated, but in the Muslim community, you know, any one person who's accused, anybody around him

automatically becomes a person of suspicion. And of course, perhaps the worst of all of these are the blatant policies of entrapment that pretty much all Western secret service institutions have done, including the FBI have criticized this

Multiple times directly, by the way to the FBI agents that I've had to sometimes they come and interview me and speak. I've always said to this them, this is your most nefarious tactic that is turning people away from even wanting to help you in any fashion or form, you should help the Muslim community and they will help you back and don't criminalize religiosity, and do not entrap innocent people, which is one of their worst tactics, which is basically take somebody who's typically mentally not normal, and then, you know, bring about a whole plot to push and coax him to do something illegal, he would never even thought of the plot, much less cotton, the equipment, much

less do something where it not for millions of dollars spent by dozens of FBI agents in order to trap this young boy, typically 1920 years old, and then gets a life sentence or 25 years in jail simply because, you know, an FBI agent walked into the mosque and decided that's the kid I want to try to interrupt. And if you're involved in something like this, then are with the biller shame on anybody shame on anybody who thinks that that is going to be of benefit. So the problem I do brother is not in the theoretical, in the theoretical notion of tackling actual terrorism. If that were the case, I will be the first to say, yes, we should be at the forefront. And you know what, despite all

that they're doing and despite all of their ludicrous tactics, still, for the sake of my religion, if I were to know of something, I would try to prevent it for the sake of my Lord, not for the sake of tit for tat, I don't care about you know, their tactics in the eyes of Allah, they have to answer but I have to answer to my Lord as well. And if I know of someone or something that is going to genuinely be you know, harmful, then I will be the first to try to stop that. But again, as I said, there is a difference between theory and practice. Now, I'm sure, my dear brother, that you're going to say, oh, but I'm going to join them in order to change their policy in order to bring about a

sensible policy in order to help them target the right, you know, people and not the wrong people. And to this, I say, I appreciate that sentiment. I'm just skeptical. That's all. That's all I will say, I appreciate that sentiment. But I feel that it is somewhat naive to think that You alone are going to enter an established organization and from the bottom, you know, change it immediately. And somebody can argue, counter argue to this and say, Well, how else is change going to happen? And to that, I say, you know, I sympathize with that sentiment as well. So I that's why I'm not going to give you a blanket answer of yes or no. I will say though, that if you are able to get involved in

all of these other vices, the mafia and the drug gangs and the work and all of this, you know, the not the worst of the sorry, I meant the the the murderer rackets and all of this, if you're able to get involved in all of those evils, then definitely no problem with such a job. May Allah reward you, if you're able to get involved with actual monitoring of the groups that are genuinely problematic. And we know who you know the types of thoughts that those people have, then I don't have any problem with that as well. But if you find yourself getting involved within trapping innocent people or with a biller, right, or doing something that is causing more harm than good,

then really you have to ask yourself, What am I doing? What am I doing over here acting in an unethical manner? And you know, it's not just against the Muslim community, if you know the reality of some of these agencies, look at what they did to you know, there is a movie that came out I obviously haven't watched it, but a movie came out about how they targeted Martin Luther King, and how our own agency in America, you know, they did so many unethical things against him. And the same goes for any leader that they don't like, even if the mainstream leader Nelson Mandela, whoever it might be, you know, so these types of state apparatuses, generally speaking, generally speaking,

they don't work in an ethical manner, especially when it comes to anything that they deem is against their current government's policies. Right. And because of this, it's a little bit awkward. I don't want to say no, at the same time, I will say that if you find that you are involved in doing care and good for your community, Alhamdulillah and if you find that you're getting involved in unethical and dubious things, then you have to answer to your Lord and it's best for you to, you know, resign or leave that that opportunity. And Allah subhanho wa Taala knows best in this regard.

Our next question is Brother Ahmed, who from Senegal, mashallah Tabata Kala, he says that he travels for work, and he goes to multiple cities or countries in every trip, and he follows the position that password is done, or Gemma is done. Four days also it is done for four days. And he is saying, if he goes to multiple cities, does he start the count from one

He leaves his city. And after four days, that's it, or does every city begin a new count? Okay, so the question basically is that does one count suffer from one's house back and forth, or does every new city count as its own suffer, and the responses that firstly, I have a much longer lecture about the number four and the four days, and I do not follow the opinion that you must do closer only for four days, I have a much longer, further you can listen to this. And I followed the position that you use your common sense, if it's five days, it's not there's not any difference. The point is that you are not living in a land that is a semi permanent living. And you all know this,

psychologically, you're the type of house or the type of structure you're going to rent, and the friends you're going to meet. And the services you're going to avail yourself to all of this is a psychological frame of mine. And my my own position is that anything that is reasonably short, constitutes suffer. And anything that is, you know, understood that you are semi settling, you are not allowed to do so anymore. And so simple example, if you are a IT tech, or a manager, and your company is going to send you to five different branches across the globe, okay, this is going to be a whirlwind tour, you're gonna go three, three days, one city, six days, one city, five days, one

city, two days, one city, you're gonna come back home. In reality, you are a musafir in all of those cities, because you know, you're going for a small quick mini project, you're going to be staying in a hotel, or whatever it is just go back and forth, you're there, you're really not going to socialize, and make friends and figure out, you know, long term plans and hobbies and what not, because it you know, on the other hand, if your company said, six months, we have to send you to this place, and you're going to be a general manager for six months, if you're going for six months, even if it is, you know, it's six months, you're going to make some friends, you're going to

socialize, you find the community, it's human nature. So again, there's no hard and fast rule. Now, if you want to follow the four days, that's good hamdulillah it's a very well known opinion, a large group of aroma held for days, no problem, follow that. In either case, by the way, the countdown begins with every city, okay, so even if you follow the four days, every city is going to be a new four days. So from Senegal, they send you to London for three days, okay, then Paris for five days, you know, and then Berlin for another, you know, four days, if you followed your four day position, then when you are when you are going to we said the Paris for five days, that would be the time when

you would not do your cursor. If you follow my opinion, then each one of those cities is actually going to be a type of trouble for you. And Allah azza wa jal knows best. I will do our last question for today. And that is an interesting question. It's actually a Tafseer based question, a history based question. Very quick and very to the point.

Brother, what do you recommend from India writes that the name of Ibrahim alayhis salam is father in the Quran, it is called Azhar. And yet he heard that this was not the name of his father, that it was not Azur. And so he's asking that what who was Azur in the Quran? So the Quran mentions the surah and on verse 74, Allah subhana wa Taala says with calibre, haemophilia B, he, Zara, remember when Ibrahim said to his father, Zara, and so Allah says li OB he has his father, Zara. Now from the text of the Quran, it seems very clear that isaa is the proper noun of the father of Ibrahim. However, from the time of the Sahaba, we've had Sahaba that have had other opinions about this

issue. And the reason for this is that the books of genealogy, and the books of the other scriptures and nations and the Israeli yards, all mentioned another name, and his name is mentioned as Tanya or Tara. And because of this, many of the early scholars, including some of the Sahaba, including Ibn Abbas and others, they said that his name was Danny or Tara or Tara. And Azhar is either a LACOB, which is a title, or it is his name in his original language or another language. And Terra was the name that he was known in his community. And Aza was a name that was maybe the original that his father gave him or it was not a well known name. So this is the first opinion that either it was a

title, which means something else in their language, because there are people that have a title that have a name and a title, or it was a name that was not used.

i The people of the time, but of course it is the actual original name. And so Allah azza wa jal uses it okay? There is another opinion as well. And that is that Azhar is an uncle of Ibrahim. And in the Arabic language it is allowed to call an uncle father, the only when you say up in the Arab Arabic language, the Arabs understand an Arab to mean a father or a grandfather, right? You are allowed to call your grandfather up in Arabic or even an elder uncle, you can call up all of this as linguistically permissible or Jah is. And so one group of scholars even said that as is his uncle, and not his father. Now, to be honest, here, it's an interesting question and a historic one. And

Inshallah, when our time comes in my series that I'm doing about the stories of the prophets will go into a lot of detail. But in the end of the day, whichever position you follow, either as it was a lockup of his father, or acid was another language named original name of his father that was not used by the people, or that as it was an uncle figure for Abraham, it has set up whichever position you follow. In reality, there is no value of this controversy. And whichever opinion you follow, they're all going to resolve this issue. And the story of course, is well known that you know, as it was doing, who had made Ike make idols and do all that he did, and this is something that is of

historical interest, but it doesn't really change our theology or our understanding of the Scripture and Inshallah, just for benefit, I thought I would do something of that nature. And with that, inshallah we come to the conclusion of today's q&a, I will see you next week with the night Allah was salam ala moana Allahu Barakatuh. In

US one Luna Allah

Yes.

levena

swallow water he wants to label this nema.

In Medina, you know, no one wants to hold on.

To Nia.

Mother movie in

Wallasey no you do meanie No wonder moving Mina TV a while at MCC DESA Boo.

Boo Boo. Oh, man movie