What is the Islamic Stance on Economic Boycott Q&A

Yasir Qadhi

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Channel: Yasir Qadhi

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AI: Summary © The transcript discusses the controversy surrounding the use of "has been" in Islam, including its negative impact on people's deception and businesses. It also touches on the potential harm it could have on individuals and businesses, including the impact of the peace deal and warns of potential conflict. The speaker emphasizes the importance of being consistent and avoiding using Sharia language, and mentions the potential benefits of the deal and caution about the region.
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A woman sent an

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email he saw the how

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many Mina most Nene

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Salam aleikum wa rahmatullah wa barakato. We begin by praising Allah subhanho wa taala. Who knows what the hearts conceal that with the tongue shall not reveal it before whom all appeal and in front of whom the believers kneel. And we ask Allah Subhana Allah to Allah to send the Sadat and salam upon the one who was sent as Rama tell lil Alameen. In today's q&a, we have sister Israelites from Australia, emailing and saying that how do we understand the Hadith regarding the prohibition of plucking of the eyebrows? And the fact that Allah's curse is on this? And is there any exception for this rule?

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So this hadith, or this question, actually, I'm actually going to spend a good amount of time discussing it, not because of the issue itself, but we're going to use this as a case study, because it's very important that we understand some of the reasons why our scholars differ. And so today, I will actually be going into a lot of detail to demonstrate the fact that different scholars have different ways of approaching the tradition. And in sha Allah, Allah whichever position that you follow, there should be an understanding and an acceptance and a respect and a tolerance for other opinions out there. The hadith in question is a Hadith that is mentioned or narrated by Avi mistura

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the Allahu Tada and and it is reported in Bukhari and Muslim and it is a much longer Hadith but the key phrase in it is that even was rude or the Allahu unreported that the Prophet sallallahu alayhi wa sallam said that he cursed Lana Rasulullah sallallahu I sent him a wash image while he was still Shemot. When now Masada wilmuth and a Mossad that the prophets Assam cursed the ladies that put on markings, your tattoos, and the ones that asked for these tattoos to be put on. And the ones who are Nam, your salt and Nam is sought will just translate it for now is the plucking of the eyebrows, we're going to come back to this translation, while Muthana missa to those ladies that asked for

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their eyebrows to be to be plucked. Those that change the creation of Allah almost a year or two how color they're changing the creation of Allah and the the learner or the curse has been mentioned in this case, from the Prophet sallallahu alayhi wa salam ala Rasulillah. And then it has also been narrated is Latin Allahu Allah Himself has cursed. So both of these narrations are found indigenous an authentic hadith because it is mentioned in the sahih hain. Now, as I said, today, I'm actually going to go into quite a lot of detail because I really want to use this as a case study so that we broaden our horizons and so that we understand why and how we, our scholars have looked at these

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texts, and why there is a spectrum of opinion. In a nutshell, what we see is that really and again, I'm being a little bit simplistic for now in a nutshell, we see that there's different ways or paradigms to look at these traditions. And we can say for the purposes of our talk today, that we can categorize the scholars who looked at this tradition into two categories. The first category were those who took it at face value, who took it at its literal value, and they didn't really think about the causes, or the concerns or the reasons behind this tradition. And they simply took this and that's a valid paradigm. And they applied it without any, you know, conditions without any

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circumstance it is applied unconditionally, across the board. And this is the position that is well known. And you will find this very common on most q&a websites that answer Islam, Islamic questions and other you know, you know, scholars of that are, you know, well established and social media and and well known, it's very common to hear this position that it is completely unconditional, and there are no exceptions. And at the same time, you have another group of scholars, from the beginning of time, who looked at these traditions and they try to understand, well, what is the cause? Or what is the reason such that we will apply this hadith when that cause exists? When the

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reason is the same, we will apply that hadith, but when the reason does not exist, then maybe the Hadith or the ruling narrated in this hadith is not going to apply. And in fact, you see this this, this tension, you see this two different paradigms. You see it even from the beginning of time. In fact, you see it in the famous incident of the Sahaba themselves. When the Prophet sallallahu alayhi wa sallam told the Sahaba to pray Salat Al Asad in the place or the lands of the Bernal arriva. Now, this is a very interesting Hadith that really demonstrates this. I don't want to call attention because the Sahaba did not quite

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Have a tension amongst them. But it is a tension of understanding. There wasn't an actual tension between them. There was a tension of understanding. And it's a very, very eye opening episode in the lifetime of the Prophet salallahu idea he was setting him that demonstrates that texts can be understood differently. And the question of how literal Do you want to be? Or how much rationale Do you want to be that this is actually it's a very natural tension, there's nothing on Islamic there's nothing modernistic there's nothing that goes against our iman and Allah and His Messenger, both of these camps equally believe in Allah and His messenger and we find them amongst the sahaba. Now what

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is the story and it is a very important story. The story is that or the incident is that

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the day that Allah subhanho wa Taala the same day that Allah subhanho wa Taala miraculously caused the Confederates to scatter Helter Skelter, the army of the Confederacy, the Battle of the South right as you know that sandstorm came, and the morning that they woke up and they pray Salat al Fajr. And lo and behold, the entire camps have cleared 10,000 have disappeared mashallah Tabata Allah because Allah subhanho wa Taala has miraculously destroyed or sent the winds and caused them to disperse. So the Sahaba came back elated, overjoyed, and they took their armor off and they went back home. After one month of a siege, obviously they need to relax, they need to recover they need

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to recuperate. Now, Julian came to the Prophet sallallahu alayhi wa sallam, and he said to the Prophet sallallahu alayhi wa sallam. If you have taken your armor off, realize the angels have not taken their armors off, we still have to deal with the treachery of the bonobo Ada and there was a treacherous incident that they betrayed the Muslims backstabbed the Muslims, and they needed to be dealt with that had it not been for the miracle of Allah subhanho wa Taala the treachery of the Bernal Corrado might have been fatal for the entire community. So those traders have to be dealt with. So Gibreel came and said to the prophets of allah sallallahu sallam, we have not taken our

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armors off we have to deal with those people. And therefore the Prophet sallallahu alayhi wa sallam wore his armor again. And he went out and he prayed salatu Zohar, keep the chronology in mind, he prayed the VOR prayer and he announced to the gathering that basically Hurry up, go back home, change your into your your your your your military gear again, and then hasten to get to the lands of the bucola which was around an hour, two hours, let's say a walk or two hours from the masjid of the Prophet sallallahu alayhi wasallam and he gave that command law you saw Leon hydro como la Surah elaphiti Benio Karela none of you should pray the apostle prayer until you get to the earth okay,

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you understand what's going on. He has prayed for her sallallahu alayhi wa sallam, and he's basically saying, Get to Bernal Karela. Before Seattle Muslim, I want you to pray you're also do not pray also with me, do not pray out in your homes, get back home, hasten up, arm yourself back, get on to your your camels in your horses, and you march to the bundle Corolla such that the goal being you arrive there before Surat Al Maghrib. So you will pray a hacer in Bono Corolla. And then we will deal with deep traders. Now the announcement was made and it caused a little bit of a panic and chaos. People have to go home and tell their families and pack and you know everything has to

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happen. And by the time so the Profit System immediately left turkeys ready. He's already put his arm around him and his entourage Hello, Sam, they have left. And they're gonna get to the bone a quarter of the way before the rest and he's waiting for the rest of them to come. Now what happens? So the batch that leaves right, they leave too late, they leave too late. They weren't able to get ready. They weren't prepared. It took a while. I mean, it's understandable. It took a while. And so by the time they leave, it's already passed. Also time already passed also, and they're going towards the bundle Corolla and the sun is about to set and they're not going to catch the mothership

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salah, sorry that also Salah if they delay it all the way to the bundle corridor. Okay, so understand what's going on here. Let me give you a hypothetical example. Suppose the sunset was at 6pm, let's say right, and they will arrive at 7pm. It's already 530. And there is no way that they're going to be able to pray answer unless they delay it. Right. So now they have a clash. What should they do? Should they take the verbatim literal meaning of the Hadith? Do not pray answer until you reach by an operator. And so they will watch the sunset and they will not stop for Salah and they will allow their answer to become cada right because the prophets have said do not pray us

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until you get to the corridor or do they understand the rationale? Do they understand that you know what was intended was to hurry up and to make haste and to try to get there before also, now that we were not a

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able to do that? Well, then obviously, we should pray answer now. And then we'll Primavera when we get to the bundle Corolla. You understand this open shoulder the two scenarios, right? Once again, the issue is how literal Do you want to be? Do you want to take it at face value? Or will you understand the rationale and then where the rationale does not exist, you will not apply the ruling. So the Sahaba began to talk amongst themselves. One group said he said, We should only Proust And Bernal Kuroda, therefore, we're not going to press the law. So right now, we're going to watch the sunset, and we have the opportunity to pray, but we are obeying the messenger Salallahu Alaihe.

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Salam, and we're going to get to the bundle Karela. And we will pray answer after maghrib time, right, we'll pray us after maghrib time, we're going to pray outside, and then we're going to pray Maghrib and the other group said no, but that's not the intent. That's not the goal. You know, that's not the point of saying this. And there is a rationale. And now that that rationale is not being met, we're supposed to pray ourselves, and then work our way there. Guess what happened? The Sahaba could not figure out amongst themselves one united plan, and therefore some groups of people decided to not pray awesome. And they continued marching onwards delaying acid until after motive.

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And another group they stopped and they prayed also right then and there, and they finished answer and they prayed it on time. And then they marched onwards, when both groups arrived. The Prophet sallallahu alayhi wa sallam rebuked neither of them. He did not make this an issue. It was not something that was a big deal. Oh my god, you guys are following the Sunnah against the Sunnah? No, the both of them tried their best. And the both of them examined the tradition, and they reach different views. Now, this same, if you like tension, in terms of understanding the text, the same tension, it has trickled down to many of our rulings as well. Okay, the same philosophy of Okay,

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should we just take this and then verbatim apply it? Which is what you know, many groups do? Or should we think about the rationale. And the issue comes? Of course, you know, my position is that, that both of these groups are humbled or respected or Allama, and that we should at least allow them to discuss and engage. The main issue comes unfortunately, which is I am opposed to this is that one of these two strands, one of these two paradigms, has essentially taken over or eclipsed, if you like, the footwear scene, and especially social media, especially, you know, Islam websites that are answering q&a about Islam, these types of websites, they they give positions, that they are

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respected in their own in their own mind, but what has happened is that a, a very literal sense comes that does not allow for any type of thinking through any type of rationale. And in fact, even some of those scholars of that trend themselves have criticized others. One of my own teachers, check me out with him, you know, let him know that he would say many times he would publicly complain about the rise of literalism below hit ism is called Wikipedia, the rise of literalism and the diminishing of fit of understanding. And the problem comes the issue is not that one group holds this. The issue is that unlike the Sahaba, who allowed for two opinions, this group does not allow

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the possibility of any other view being legitimate. And this is really the problem, the problem of intolerance. The problem of if you don't agree with my literalism, you are rejecting the Sunnah you are against the Sunnah. And therefore you are somebody who is going to be doomed, or Atlanta to LA or something of this nature. And another major problem that comes is that this group, even though they're small, and they're relatively modern, despite the fact they claim to go back to the earliest of times, the fact is that undeniably that they jump over they bypass bypass 14th centuries of scholarship, and they restrict the understanding of Islam to a small group of modern scholars of one

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particular land of one particular mindset that are self replicating their own views over and over again. And the problem is not in them holding the views, that's perfectly fine. The problem is them imposing that one view on the entire globe, such that anybody who contradicts their narrative is deemed to be somebody who is always a villa against the Sunnah of the Prophet sallallahu alayhi wa sallam, and this is extremism. And this is a type of narrow mindedness and dangerous mentality that, in fact, does cause a fanaticism. And it does lead to many problems of the of the OMA. And then the net result, therefore, of all of this is that you do get a group of people that are very literalist,

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very, you know, very committed and dedicated to the interpretations of their Lama. And anybody who disagrees with them is deemed to be not worthy of their love or attention. And this is not good for the Ummah and one of the main points in me going into this detail and talking about all of this, and in fact, my entire philosophy when I do these q&a

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is to preach tolerance and respect of our tradition. I might have my views and I maybe will try to prove my views, you know, you know in with passion, but if respected or the AMA have other views hamdulillah no problem that's their, you know, methodology and he had and Allah azza wa jal reward them for their sincerity. Now with all of this was a prelude to this question because again, you have to understand that this group of scholars because of socio political factors, economic factors, they do dominate the waves if you like they dominate social media they dominate, they have influenced modern discourse to the point that many Muslims don't really even know that this is a

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very small minority, and we have what hamdulillah a very beautiful heritage and history of Islamic scholarship. So today I will demonstrate for you that in fact, there have been diverse opinions from the very beginning of time and the greatest Aruna ma have actually given exceptions to this hadith is nothing that is new that is that is coming here. So we look first and foremost at the evidence and how it was understood in the earliest of times. Now, in this particular case, even Masuda Radi Allahu Allah is the One who narrated the Hadith, it is very clear that he would not allow his own women to practice this, these types of things. And so he was of those basically saying the Hadith

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says it let's let's just let's just practice it. Interestingly enough, our issue our mother or the Allah who are in her, she's also one of the narratives of this hadith. She's also narrating this hadith as well in one of the versions, and yet we have reported from her that she would allow women to pluck hair from their faces. So again, very interesting over here. It is reported in a number of earlier books, including The Book of Kitab of Abu Yusuf, the student, Abu Hanifa, and also had been bottled the commentary with Buhari he mentioned this, that Buddhists have mentioned that my wife visited our Aisha Radi Allahu anha. And she asked her and my wife was a lady who loved to beautify

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herself, right. So I was how because I already did that my wife was the lady who loved to beautify herself. We were newly married. She's a young lady, she wants to beautify her love herself. And she asked I showed the Allahu anha that is it permissible for a woman to pluck her eyebrows, and our Isha our mother says, Amelia and kill other must authority, you may remove anything that irritates you, you don't like it as much as you want, right? You may beautify yourself as much as you want. It is also reported in the muslin. Nefab the result that a woman was without issue of the Allahu anha and she said, Oh my minion, or Mother of the Believers, there are hairs in my face that I don't like

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May I pluck them in order to beautify myself for my husband and our Isha once again said to her, that you may get rid of anything that irritates you, and prepare for your husband, as you prepare when guests come to visit you when other ladies come and you make yourself look good. So then you should prepare yourself for your husband as well. In other words, you know, when you have visitors and guests coming, ladies are coming to visit you then you will look you know, dignified and nice and whatnot. So I show the Allahu Allah is saying that yes, of course, you make yourself look good, and you beautify yourself for your husband. Now, here we have a very important if you like, two

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different paradigms from the very beginning, that even Massoud would not allow his own wives to do any of these things. And he is taking the basically the literal version which is completely allowed as we said, this is something that does exist from the time of the sahaba. And we have our if you're not the Allahu anha and she is the lady by the way, and she should know better and she is the one this the rulings are pertaining to her now the Allahu Allah that she is giving this fatwa that the lady is literally saying that I want to basically shave off or trim my eyebrows. Am I allowed to do that? And she is saying you may do that. So we find this tension, if you like, again, from the there

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was no tension between the Irish and the Illawarra. But I'm saying the tension and understanding this narration also from the earliest of times, a number of our scholars were wondering that the Hadith here we do need to think about this is overall it's something that would not be considered, let's say if the Hadith had not come about eyebrows, that generally speaking nobody would assume this to be a sin. You beautify yourself a woman is allowed to shave anybody here she wants to in fact use it. She is mandated to shave, as you know certain parts of the body the man man and the woman and she may keep her hair as long or as short as she wants. She may put on any type of bangles

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or beautification for her husband dress up for her husband. So the question about the learner of Allah coming upon something like an eyebrow right and generally speaking, Allah Allah Allah is a very, very big deal. Allah is Dawn is huge. Allah azza wa jal his his nana is upon those who reject him. His land is upon the idol worshipers his land is upon the one who

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murderers isn't the Quran right that the one who murders that oh well hold the Allahu Allahu Allahu Allah is Lana is on. So if you look at the sins that Allah has given the Lana, these are major sins now to add eyebrows to the list. One wonders what is going on, and I'm not the first one to wonder. You have, for example, the famous the great animal karate, one of the great aroma of the Maliki method. He writes in his book as the hero that he mentioned this hadith. And he says that, you know, I haven't seen our the scholars of the Maliki's in the Shafi series, discussing the reasons or the causes of why there is Lana in this in this situation, I don't understand why. Because he says that

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I understand that if this is a woman who is deceiving her other people in order to basically pretend that she is somebody that's more beautiful than she is when the suitor comes when somebody proposes for then I understand. However, if it is for the wife for her husband, then there is no deception going on. And so he's like questioning that what is this? How can we understand the liner, and another great scholar of our tradition, the great Mufasa had been assured, he'd been assured, wrote one of the most original and amazing commentaries of the Quran, called the Hadith and a hadith and we've been assured he writes that, as for this hadith of Allah's Lana on these on these categories

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of women, he says, for me, Matt ash color, we know who it is something that is difficult to interpret or understand like, I don't understand why there's Latina on these things. And he says, the only interpretation that I find to be reasonable is that these characteristics were the characteristics of the ladies of ill repute, ie the prostitutes of that time, the ladies of ill repute of that time, and they would use these characteristics to advertise their profession that way. And

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the famous scholar, when I showed he says that, even if the shady app were to forbid these things, for whatever reasons, it should not reach the level of line in and of itself, this is an actual thing here. So he is basically saying that the reason why these things have been prohibited is that in those days, when a lady practice that evil profession, in order to advertise that she is that type of lady, she would have certain characteristics and of them is that she would remove her eyebrows, let's say or have them as she will do the other things mentioned in this hadith, and therefore it now makes sense Allah Allah Anna is on those ladies that are selling themselves to this

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matter, because obviously that is destroying society destroying the moral fabric of society that now we understand the Latin are coming because the Lana is not on plucking a hair the Lana will be on the women that are doing that for the sake of this evil, you know, profession. So this is something that a PA has been assured says. And even though Josie also mentioned a similar comment, the famous humbly scalable Josie, you also mentioned something similar in this regard. And therefore we find these are an AMA they're trying to rationalize, like, why is this thing that that has been prohibited? Again, like even as you said, if Allah had made it haram, we understand okay, he's

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haram, it's his right to make it haram. Nobody can question. But then one wonders, something like this, to have the learner on it. What is causing the learner that must be something more than just plucking the eyebrow? And that's why these are Adama say that the interpretation is that the learner was for this profession. And these characteristics were symbolic of that profession. This makes a lot of sense. Now, what did the fuqaha What did the scholars say about this issue of women plucking their eyebrows? Well, again, the mother had have different over this issue. And yes, there is no question that many odema took this hadith and they considered to be copy and paste and literal and

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they said Hollis, this is what it is. And there's no problem with that opinion. And as I will conclude there is there is no doubt there is no doubt that that is the safer opinion there is no doubt that you're getting out of any controversy but there have been alternative voices from the very beginning of time our mother ation of the Allahu Allah is the first one to set this entire paradigm and are we going to accuse her of our liberal or not following the Sunnah in this regard, and again, the point being that we have this controversy from the very beginning of time, even if you don't agree with it, at least respected at least know that it exists and understand that there

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are many aroma who have held the other view, in fact to the great scholar, Imam Muhammad. He had a very interesting view in this regard. Imam Muhammad said that what is prohibited is the plucking of the eyebrow. In his opinion. He

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said if a woman shaves it or later humbly scholar said that if she dies it for example says that it's no longer seen, you know, then it would be permissible. So the Imam Muhammad was asked about this as even as a halal says, Nikita will walk off with original Musa Lima Muhammad that Imam Muhammad was asked that should a lady remove the hair of her eyebrows. And Mr. Muhammad said, I don't like that she plucks it. But I don't have a problem if see if she shaves it. This is the Imam of the school. Many of the later people who follow this imam in our times they disagree or they don't mention this very fatwa from Mr. Muhammad, himself. And other great humbly scholars even

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allowed more than this even allowed more than this. Of course even Kodama, the famous the greater author of Al Mooney, it will condemn also mentioned that the prohibition in the hadith is for plucking, not for shaving he said somebody If a woman wants to shave this is Oh, by the way, I have to make the disclaimer here that we're talking about just the eyebrows as for any other facial hair, there should be no problem with that. So if there's any hair growing because it is not the natural default of women is to grow is to not grow hair in the chin area or above the lips or what not that hair of course it can be removed. The hadith comes about the anatomy sought. And the interpretation

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is that animals is to remove the hair to pluck the hair of the eyebrow is that's how we Imam Ahmed understood that the prohibition is to pluck the hair. And he goes this is a type of basically mutilation and whatnot and he allowed the shaving of it. Now this is a mama's position. Some humbly Roma actually allowed for more than this. And of them is the great ILM and the chef and the Zahid and the saint Abdul Qadir al Jilani you've all heard of AbdulQadir. Janani. What many people do not know was that he was great on him and he was a humbly as well. And in his hernia, he says that as for the lady, then the method basically is that that she should not remove her eyebrow, she should

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not shave her eyebrows and then he says Joaquina your joola Daddy can is OG her Casa and others have argued that it is allowed for the lady who is married to shape her eyebrows for her husband, if her husband wants her to do that. And also if that she feels that, you know if she doesn't do so then her husband might you know turn away from her or find interest in other maybe another marriage or something and she's going to have issues or problems in this case he says for your Judah lick The MFE HeMan and masala hottie it is allowed for her to beautify herself by shaping her eyebrows because there is a clear benefit to be gained over here. Just like this is still this is still

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Abdulkadir the journey just like it is allowed for her to wear beautiful clothing and to wear good perfume and to wear the most expensive garments or primary or whatnot and to be playful and to be jesting and joke for joking with her husband. All of these are encouraged a for her and therefore listen to Abdullah Jelani father harder landowner basil Allahu Allah He was salam al Muthanna Masada Allah wa T Aradhana, Metallica Leia as YG hindered il fu Judi be in? Well, maybe they him, the learner in the hadith is for the ladies that are doing it, for prostitution for other men to come to them that are not their husbands. Notice, this is the rationale we talked about right from the time

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of the Sahaba, right where the presser looking at the reasoning and then saying okay, the reasoning is the prostitution and therefore when it's not done for that, because it's no longer assigned. That was something that was assigned back then these days. As you are aware, it is no longer assigned just for one class of ladies. And so I'm the cardinal Janani says if a woman does it for her husband, the learner cannot be upon this lady. And it's not just Abdulkadir Gilani, one of the greatest humble ulama of his era, the great Adam and the great scholar, infidel Josie, he also has this same position. In fact, you should know Josie actually has the largest book ever written in the

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humbly school about women overall, he has come on this, the rulings about women it's like 400 500 volumes, the edition that I have, and it's all about the rulings of women and the blessings of women and you know how to treat women that hadith about women. It's a very interesting book as a whole book about basically the treatment or the camel Nyssa and he himself he has a section obviously in this book about this hadith, and even a Josie and again I ask those brothers that are in their eagerness they want to just refute by quoting some modern scholars of one land, would you would you consider no Josie to be somebody who rejects Hadith to be somebody who's a modernist or progressive

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even though Josie This is of no Josie, Edna Josie writes this, listen to this, that the apparent meaning of these or Hadith seems to be that the the prohibition of these things is unclean.

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Additional, that's the apparent meaning. He says that is very clear. And that unconditional understanding is what even Massoud himself derived from this. So he admits there is an opinion out there and that opinion is that there are no circumstances where this is allowed. And that's even Mr. Rhodes view. Excellent. Then he goes and it is also possible to interpret this hadith in one of three ways. Okay, there is another opinion as well. This is a no Josie The first of them that this was a sign for prostitutes. This is a no Josie saying they get ngadimin shout if I draw this was a sign for those that are seeking to seduce men. So the law now is for them not for the action but for

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the deed the lifestyle what they are doing, number one, number two, he goes one can also interpret that this is for ladies now again you have to remember back then you know the veil sometimes even the face covering will be put and so women when they're single, they might want to portray themselves to be other than how they look. And so the second is that there is a type of deception that is being done. The lady should be who she is when the suture comes to see whether she wants to propose or not the both of them should know how they are so this is the second thing that there is a type of deception he goes that is also not allowed. Number three he said for the tattoos This is not

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for the number that number three is that there is a permanent change to the creation of Allah like in the tattoos This is not has nothing to do with the thing here. So he goes ask for the the eyebrow thing. So we must interpret it for Hakuna Hadith or Nam Osama more than I had the average handle are willing the Hadith of the plucking of the eyebrows. We should understand it and one of the first two categories either it was meant for women of ill repute or it was meant for those that are trying to deceive a suitor when they are single and they want to deceive somebody that they look different than they actually look then no Josie says my own teacher and and multi he would say and this is the

00:32:05--> 00:32:45

humbling method he would say that if a lady takes from her hair of her face for in order to beautify herself for her husband, right the Zoji her fella but Sophie there is no problem for that. The problem comes when a person comes to propose and he doesn't know what the lady looks like and she tries to deceive him. You know what they might be covering or whatnot sure she tries to deceive him in that matter that would be problematic. Now again, this is given a Josie What are you going to do about this this great scholar ignore Josie that is in the humbly madam. The Shafi school is much more explicit actually this is the fatwa of the Shafi school the Shafi school they understood this

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hadith by and large to apply to single ladies that are trying to deceive or trying to portray themselves other than they are they explicitly allowed married ladies to beautify themselves for their husbands and they said this is of the goals of the Sharia. Why wouldn't we want to Lady to beautify herself for her husband, and one of the great icons of the Shafi school alma what are the Who died 450 Hijra. Of course he is the author of well how will be when the encyclopedias of Shaffir if he explicitly says that if the lady is that was ojen. To find with earticle is Zenith here in the Zoji Ha, that for her the Euro haram in if a lady does this to beautify herself for her husband,

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this is not haram why he says the annual Maha Mudra to be at the zenith literally is the woman is required, she is obliged to beautify herself for her husband. This was also the position of Imam Al Ghazali. Also the Shaffir is called the famous Silicon Valley and other scholars as well. Now, again, you will find some of the show very meta that they did not they did not allow this so that's fine as well, but this is the default of the of the position. And in fact in a half of them in hedger himself the great Shafi authority in the fertile body. He basically says that if the husband allows this and approves this, then it is something that is allowed to do it is something that is

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allowed to do therefore you now have the shafr He might have as well allowing this and as for the Maliki's, again, you have a number of Maliki's allowing this as well, I'll call the reality himself mentioned the need and duration of Arusha about this issue of allowing some people to block and the the the dimeric is called either way he says and if I were to call him that we're not you moron. Alan Tillman he Yeti, an SDR Malema who was in Tula Cal motiva and one more code is owed to her. He says this prohibition, it will apply to those ladies only those ladies who are not allowed to beautify themselves, right. So women who are married to their husbands, they are obliged to beautify

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that and everything will not apply to them. Now, this and the same applies in the home

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If you school you will find a number of authorities again the fatawa Hinduja of the Hanafi school, it allows the married lady to beautify herself, her husband in this regard. And yes, you will find some 100 views will also follow even Mr. Routes forward that doesn't allow it unconditionally. Now, therefore, to conclude, I will quote you, the modern encyclopedia, the most who I feel clear, which is a modern encyclopedia written by a group of Adama that volume 15, page 69. They say

00:35:30--> 00:36:21

the majority of scholars have a pined that this prohibition of the hadith is not universal, it's not unconditional. And even Mr. Rude and authority and others, they said it is unconditional. And they said that it is haram in all circumstances. However, the majority said that it is not allowed for a single lady to beautify herself in this regard. As for the married lady, or any lady that requires any type of you know, if some type of issue has happened, medical issue or whatnot, then there is no problem in her doing that. And they say this is Jim Horrell fuqaha the majority of scholars have allowed this because the lady is required or obliged to beautify herself for her husband. Therefore,

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to conclude, this first question to conclude all of this we state

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the concept of beautification overall is something that without a doubt, is allowed for Lady within the confines of the Sharia had to beautify herself, for her husband is one of the most important, you know, characteristics of women, they want to beautify themselves, and they should beautify themselves, and the goals of the Shetty, I would indicate that a woman is beautiful for her husband, and the husband is, you know, looking good for her for his wife and taking care of her, the two of them should have, you know, that love and that care and that comfort with each other. Now, the Shediac, of course, has prohibited certain types of things that are haram. Obviously, you cannot do

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things that would be permanent, such as a tattoo because that's a complete change. However, generally speaking, a woman's personal preferences of hair and makeup and jewelry and clothing and style, generally speaking, the Sharia is silent on that. And so the Sharia has allowed the lady to dress up especially in the privacy of her house in a manner that is pleasing to her husband and vice versa, the husband should do the same. Now this hadith comes along, and our scholars from the very beginning of time will call Bobby Abner, Josie and Oklahoma now shoot, they're trying to understand that even if sometimes we don't understand Allah's wisdom, that's definitely not not a problem. We

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don't know why we do throw off seven times we just sit here now webinar, totally understandable. But here we have something that as our scholars say, when the reward or the punishment doesn't fit the crime, we have to think a little bit more. Why would the learner come on plucking some hair from the face? And that that question has been asked by many great aroma of the past. And the response seems to be very obvious to many of you, lemma. I just quoted you some of them in today's lecture. And that is that the learner or the curse of Allah was not on the action of plucking the eyebrow, it was on its association with that lifestyle that was well known, and everybody who did that was known to

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be of those who practice that lifestyle. And that's why the nine that came now that makes complete sense. Therefore, when the cause does not exist anymore, when a lady is doing it not for that reason, and she's doing it in a halal manner to satisfy her husband does this same ruling apply. This is where we now see so many great aroma have difference of opinion. And we have the shaft very madhhab. And we have him no Josie, and we have a call the reality of the Maliki's, we have some of the staff and we have made himself by the way, of course, he did not. To be clear, as I said, in my mind that allowed the shaving, which is again, if you want it to be humbly then you may follow that

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position, that don't pluck it, the shave at the point that you will get the same thing done. His point was just any we don't know why he just Allah has, you know, cursed the plucking, so then don't pluck but do anything else that you want. So, again, if you want it to fall into that position. Now, the other position, which has been Mr. Lewis position is of course dominant in one strand of modern Islam that claims to follow the self. And that's not a problem. There's no problem following that trend, that strand or that interpretation, because even Mr. Wood was also the one who followed it. My issue or my complaint or my criticism is in the condemnation of the other opinion as having no

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merit whatsoever. And this is the problem of basically fanaticism and intolerance. I've just quoted you great aroma from the past these were not you know, modern people who are liberal and Western are taking from the cool fires are America, England. These

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A great rule of thumb up even though Josie as I said from within the hungry tradition and all of these remember and again as usual, this is a smaller lecture. And so, bottom line, if you wish to follow the shaft very position and many other Allama at for the married lady to beautify herself for the sake of her husband, then inshallah you have great precedents and there should be no problem in that. And if you want to to follow the more conservative opinion, and you wish to be on the safer side and err on the side of caution and follow a business rules position in this regard, rather than I should not be allowed in this position, you definitely have precedents. And that's something that

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definitely again, no problem in doing that. But respect the other position, understand the other position is there now that having been said, None of the scholars allowed it for the lady that was not doing it for her husband? So please understand this point, let us stick with our tradition and not, you know, completely changed her absolutely no reason. None of the scholars allowed it for the lady to beautify herself for people that are not basically her husband. So you understand this point here, that we're not going to open that door, we're talking about married women to beautify themselves for their husbands, then insha Allah there is concession from the time of issue of the

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Allahu Allah. And other than that, definitely, we should stick with the traditions as much as possible. And Allah subhanho wa Taala knows best.

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The next question we have sister offering emails us

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and asks the ruling about economic boycotts, and says that those countries that have done harm to the Muslims or companies that are known for helping regimes or basically, you know, helping illegal occupation, that what is the Islamic stance on economic boycotts are not purchasing the goods that are from that company or from that country?

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The response to this question is that this issue of economic boycott, it is an issue of tactics. It is an issue of means. It is an issue of methodology, not an issue of goals. And we need to understand that the Sharia has come with goals it did not come with means the Sharia came with a final like, what do you need to do? And it did not tell you how to get to that need. Let me give you a simple example, the Shetty I told us to preach Islam to others. The shady I did not tell us the specific methodology, the tactics of how to give Dawa and therefore, for example, writing an op ed in the newspaper, okay, did the Sahaba ever write an op ed in the newspaper? There were no

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newspapers to sway public opinion. Did they ever do that? In fact, even the concept of swaying public opinion in this type of manner, if you look at the letters of the Prophet salallahu Alaihe Salam is totally different time in place. He's inviting them straight to Islam. Excellent, beautiful. What if somebody were to do slightly different tactics, as I said, Write an op ed or article or whatnot, in which we correct certain you know, misinformation, without necessarily getting to the point of inviting them to Islam, that's a stepping stone we're gonna get there. Is there anything wrong with that? Right, the goal is that we're how specifically that work is done

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using the internet. Okay, what we put on the internet, you know, the, the methodology, the languages, the styles that we're going to use. All of this is from the tactics and it is from the means to get to the goal. The goal is Dawa. The goal is inviting others to the way of Allah subhanho wa taala. Allah says in the Quran otro Illa Sevilla bakeable Hekmati. one more result that has sanity which I did humility here. isin. Call to the way of your LORD with Wisdom Bill hikma while morrilton, hustler and good preaching, while I didn't believe it, he asked and if you have to argue, argue in a manner that is the best with them. Now, all three of these are contextual call to your

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LORD with Wisdom. Anybody who is multicultural, knows that wisdom and how you say something and the language that you use and the tone that you use, and the examples that you give, and how strict or lenient you can be. It is culture specific, anybody who is multicultural, knows this, how you would speak to somebody of this land would be different than how you speak to somebody from another land. The all goes back to your culture. So when Allah is saying, call to your LORD with Wisdom, right then in their wisdom varies from time and place and culture and society. And Allah says, One more Ableton, escena good, more Eva, good. Moreover, more Illa means the emotional argument more Illa

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means you really get to their soul. Once again, this is something that the tactics and the the methodology would vary from time to place to to people, it's very specific. It's culture specific, how I would speak to a western audience, a non Muslim audience, when I talk to them about Islam is very different than let's say how somebody you know, 500

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Two years ago in maybe another land would speak to the people of that land very different. The examples I would give the concepts I would bring up the the the languages, everything would be totally different. And Allah is saying that call them with the best matter. And then if you must argue, which I did humility here as an argue in the manner that is best as well, everything, all three of these Allah made culture specific. And the same goes when it comes to tactics that are meant to basically hurt to those that are harming us. The same goes that, for example, the issue of economic boycotts. The goal is that anybody who harms us, we do not support them. That's the goal.

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Allah says in the Quran, what I would rather build it with Taqwa wallet, I will murder with one cooperate in good and piety, and do not cooperate in evil and do not cooperate in transgression. Now, there is a company that we know that they are harming people harming Muslims, they're doing evil things. So boycotting them, if it is going to achieve a good goal, and if the experts tell us that there's going to be benefit in this, then definitely it is something that should be done, it becomes a tactic, because the goal we all agree that we want to minimize harm. The goal is to minimize oppression, to hurt the oppressor so that they stopped the oppression. So the tactics vary

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from time to place to situation, and therefore, economic boycotts are a tactic and they are most definitely permissible that our job is it is permissible to do that. And in fact, the Quran themselves used this tactic against the Muslims, what was the boycott, you know, the famous boycott, when the Prophet system was in the shop of the bene Hashem, right when the Muslims had to leave and live in the mountains for a while, what was that boycott, that boycott was that they would stop selling their goods to the Muslims, and stop intermarriage with the Muslims and stop everything with the Muslims. So the Quraysh used economic boycott against Islam. And a few years later, the Muslims

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of Makkah as well, the Muslims of Medina, when they migrated, as well, there are references to them not engaging in general trade with the Kurdish as well, because they're not going to have peaceful trade anymore with the people that attempted to kill them. So they use that and they in fact, pinched the lifeline of the of the economic lifeline of the Kurdish multiple times, and, you know, the the Battle of budgeting or whatnot, that's one of the things that they were doing, they're pinching the lifeline, the relative Sheeta it was so if they began to make sure that that lifeline of the economic trade route became constricted, became difficult, and it can be seen as a tactic of

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economic boycott. Therefore, the notion of economic boycotts is something that we can actually derive from the Syrah itself. And there should be no problem in saying that it is completely permissible to engage in economic boycotts. And these days, of course, the issue is coming about France in particular, and what what it is doing, and should we, you know, boycott French products and whatnot. And the answer to this is most definitely, if experts if economic policymakers because again, the point of boycotts, they have to be effective, they have to do something, and who is going to decide that not me, I'm not an economics expert. I'm not a political science expert, people who

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are in the business people who know, they will tell us that, hey, if you know, so many millions of Muslims stopped purchasing that product, it will be the most harmful to them. So it stopped, you know, being with this type of business, it was going to be good for them. So we listened to the experts in the field. And us our scholar, the job of Scholars is to listen to these experts and then propagate it to the people. However, all of that having been said, so therefore definitely no problems and boycotts, no problem. All of that having been said to caveats, and please don't understand these caveats as being against the issue of boycotts. I've just told you, boycotts are a

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tactic that is halal and effective when it is done properly. That having been said, two caveats. Firstly,

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we have to be accurate, we cannot be emotional, we have to be we have to understand the company or the country or whatnot. Is that Is it really sinful or evil, that we should be boycotting it? And again, I don't want to be too specific, because I don't want to endorse a brand or whatnot. But let me just say there's a very popular, you know, coffee brand in America, very one of the most coffee are popular bands. And there is this notion that this this chain is a supporter of the apartheid regime of Israel, that this that if you purchase one coffee, you will you're literally you know, one of one, there's a meme going around that every coffee is like a bullet to, you know, to our

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Palestinian brothers and sisters. And you know, it's a very not that I'm not endorsing the company. I'm not frankly it has mediocre coffee. But that's besides the point. I'm not endorsing the company. I'm not criticizing it. I'm just being factual here. That that's just wrong.

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The company itself does not support any political entity. Yes, the founder of his own personal wealth might have a certain persuasion. And if you feel that, you know, by the time you calculate what percentage goes to that person and wouldn't if you feel that you don't want to shop there, that's completely your prerogative. But in reality, boycotting that company is not going to save the life of any any Muslim in the world or harm the life of any Muslim. I'm sure you're going to save money. I'm not saying you're not going to eat coffee is overpriced over there. You might save money, you can give a soda but to make this an Islamic cause seems emotionalism. The same goes for again,

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you know, the when I was growing up in the 80s, you know, we were taught that, you know, Pepsi stands for pay every penny to the state of Islam is like these types of notions. They're just not true. I mean, I'm sure you should boycott Pepsi simply because of the sugar in it, no question about that you should boycott it for health reasons I'll be the number one on the list. But to claim that these companies you know, if you purchase them, you know, you are killing Muslims are helping again, the problem comes that in the long run, you're damaging your own. You know, it's like the boy who cried wolf, you keep on saying everything is haram or, or related to this, it doesn't work that way.

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So be careful. And let the experts tell you don't just base your fatwas on memes on the internet and whatever is people is passing around be a little bit more discerning in this regard. The second and this is the more technical and perhaps some of you will not like what I'm saying but I have to be clear for the eyes of Allah subhanho wa Taala Listen, we cannot nobody nobody can make it haram for you to purchase a product if Allah has not made it, how long and people circumstances are different. We can encourage we can we can help people find alternatives, we can pass around legitimate information that these are the companies that should be boycotted, but in the end of the day, if a

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particular person through because of his or her circumstances not able to boycott, we should not shame that person of their circumstances forced them to do that. Let me give you a simple example. I mean,

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for example, the French you know, boycott now, obviously all of us can easily boycott you know, whatever the I don't even know what the French produce. And other than that it's not as if they have a major economy. What is it for us some cheese or some perfumes? Or what else do the you know, I don't eat goat cheese anyway, so I mean, it's not something that you know, a major thing, but suppose everybody came together and boycotted French products. Okay, what do you expect French Muslims to do? They're going to boycott living in France. What do you expect them to do? They're living in the country. What what's going to happen? Same goes other countries might boycott the

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country we live in because of the war crimes and whatnot, what are you you're paying your taxes me and you are paying our taxes? So what are you going to tell them when they say we're not buying anything from that country, your country you live in and you are paying taxes in that country? So there's two sides to the coin always and feel free to boycott specific companies no problem, feel free to you know, boycott. You know, countries even in their products, no problem and it's good, but don't make it Allah's watch it on other people don't bring in wajib and haram don't look don't use these terms. Say let us collectively come together to put pressure Excellent. Let us try our best to

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use the economic means but do not make somebody sinful for something Allah has not made sinful. during times when specific tribes of Medina the Bernal cranial carbono, Corrado, the balloon Alia, they were causing problems for the Muslims, the Sahaba would still buy and sell and there was business partnerships to the very end to the very end, they were business partnerships. Because there was no alternative. They could not boycott those tribes, you could work on the Quraysh. And they did work on the Kurdish they could not boycott those three tribes of the Bani Israel background because they had economic lifeline in Medina. And they controlled the market and resources and the

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Muslims continue to buy and sell and to be business partners with these three tribes until each one of them what happened to them happened. So we cannot make this a matter of Arcada of theology of how Rahman had the max, we can say, Let's cooperate together. And let's try our best to put on pressure. And also again, let us be fair here because again, there's a lot of emotionalism going on. That really we it's very easy to boycott certain things, but to be consistent, people are going to call this out right to be consistent. You're going to be called out because you cannot boycott each and everything that is harmful. Again. Let's be very, very blunt here. There's a country here that let's

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call it by name China, it is persecuting millions, millions of Muslims. Are you really going to boycott each and every product from China go through your house? I guarantee you 70% 60% of your products are somehow related to that country. What are you going to do? Our hearts bleed for our weaker brothers and sisters we make dua for them. What is happening now is unprecedented since the times of World War Two unprecedented the largest concentration camps since the Nazis and our hearts are in pain. We're making dua for them. But that country is

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is a superpower in terms of produce? To what level are you going to boycott to what level? The same goes for the apartheid regime, I boycott certain products from that regime, I boycott it, I do not buy anything that I know is using illegal settlements. I try my best and I make it a point. But at the same time, there are products that are somehow linked to our companies as well computer chips, this and that, that are produced in that in that country. And we have our most of our computers have those products as well. So to what level are we going to boycott? I'm not saying that just because we cannot be fully consistent, we throw everything we throw the baby out with the bathwater. I'm not

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saying that. But I'm asking us to be a little bit more mature and a little bit more realistic. And understand that there are times and places where economic boycotts is possible and sensible. And then there are other times in places where neither is it possible, nor is it sensible. So we leave it to the experts, and be in touch with those who understand the global economy and whatnot, and then see what we can do in this regard. The Sharia itself allows it, it doesn't mandate it. And it doesn't make it sinful. The Sharia allows it. And my opinion, again, is that we allow the experts to speak and therefore, given the current circumstances right now, as we speak, there's major trials

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going on in France and whatnot, against the Muslim community, I have no problem that we publicize, that we're not going to purchase anything from France. And we have the luxury of doing that at hamdulillah plenty of alternatives, no problem, right. And the same goes again, me personally, I'm very, very conscious about anything that is made using land that has been confiscated, basically, from the settlements, right, because again, the entire region is confiscated in his own way. It's an apartheid regime they came in and they took the entire land, you know Sykes, people, everything from the beginning, but there are certain you know, lands that are even more illegal than other lands.

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And so anytime there is a corporation that is operating in settlements, and you do your research, we and we know exactly who they are, we should be extra careful. We should publicize that we're not going to deal with any but if somebody if somebody once it goes and purchases that are you going to say that Allah's land is on you, that is haram, you cannot use that language you cannot use that language because that language, you are now infringing on the rights of ALLAH SubhanA wa Tala and Allah has not made it haram. Allah has made it a tactic and whether you choose to use it or not, that's up to you. And I personally as I said, I expect Allah to reward me I expect Allah to reward

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me when I do not purchase products made by Israeli companies that are operating in in the illegal settlement areas. I literally I my kids when I tell them do not purchase this company, this company, we don't want any of these products you know if one of them says it tastes better, what not I don't care. We're going to you know, I told one time when my wife said we're going to make it at home no problem we're not going to I expect a lot to reward me but at the same time there must be a level of you know, common sense and whatnot and as I said we don't bring we don't bring haram and halal to other Muslims you feel free to do it. You be as strict as you want. You encourage others to do it in

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case somebody for whatever reason doesn't listen. That's that's their prerogative and you don't know their circumstances and you leave it to Allah subhanho wa Taala and with that, inshallah Tada we conclude this question until next week. Jiseok Mala affair Saramonic Monica Tula he Obara wabarakatu what's going on Lawler V. A yamim.

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Femi

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Jaffe, meaning Salah is now snarly woman that I fall off

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is now really hilly Manny dunkel What terrible long hour Oh, and Lancome e lady to show on