Whats is the Proper Procedure for the Janaza Prayer Q&A

Yasir Qadhi


Channel: Yasir Qadhi


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nanny Nina most Nene

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said on YT Kamara Missoula who bought a car to who Al hamdu Lillahi wa wa Salatu was Salam o Allah may Allah be BARDA Amma bad. Today's our Tuesday's q&a and we will begin with our first question from Brother Misbah from Ontario, Canada. He emails asking what is the proper procedure for the Janaza prayer in light of the Quran and Sunnah. And what has been narrated in the authentic hadith regarding the number of tech brought and what is to be set at each tech Bureau, and sisters, I'm going to add two or three so that we just do all of this together. Sister Sabina asks about the DUA said a Janaza. And does it differ from a man to a woman? And should a lady pray so that will janazah

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and a person emails anonymous and he says that he has not memorized the DUA? insalata Janaza? What is to be done? Can he simply say any dua so we're going to answer all of these questions in sha Allah Allah together simultaneously. I'm going to begin with the first question rather Misbah who says that he wants to know from the Quran and the Sunnah, what is the right way to pray Salah tool janazah. And I want to clarify this notion, which is quite common in our times, that a lot of times the questioner says I want to know straight from the Quran and Sunnah. I don't want to know from our established schools of law, and there's this assumption that there is an opinion according to the

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Quran and Sunnah. And then there is an opinion based upon the established schools of law. And so people posit this dichotomy. People posit this duality, that either let's go directly to the Quran and Sunnah and get the right answer, or we go to the schools of law and we get a secondary, usually incorrect answer. And you know, the fact of the matter is that this dichotomy really is completely false. And unfortunately, generally speaking, this type of notion, it has brought about certain sectarian tendencies and it has harmed the OMA far more than benefiting it. So apart from those issues in which there is unanimous consensus amongst our scholars, apart from those issues, and

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there are quite a lot in number, there is no such thing as an opinion from the Quran and Sunnah. That is, absolutely and completely unbiased because whoever says to you, this is according to the Quran and Sunnah is actually giving you his opinion of what the Quran and Sunnah says, right? He's actually giving you according to his study, according to his interpretive process, what he thinks the Quran and Sunnah is saying, and therefore no one is Allah's representative after the prophets of Allah while he was setting them such that they can definitively state this is what the Quran and Sunnah says, on the contrary, every scholar is but a scholar and every human attempt is but a human

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attempt. And therefore, when a share horn Adam says this is the correct opinion according to the Quran, and Sunnah. And it is not unanimously agreed upon what he or she is saying is that according to my interpretation of the Quran, which is absolutely fine, remember, it is permissible for an antonym to make which they had. And there's nothing wrong with that. The problem is to assume that what the scholar says is as if Allah is speaking through him, or as if the prophet system is authoritatively defined to him to be the spokesperson, it doesn't work that way. And it is a mistake to assume that after 14 centuries of Islamic scholarship, we are somehow going to rediscover the

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truth of Islamic law, and that somehow, all of the you know, Islamic schools had it wrong for so many years. And you know, the reason I go down this route is because we have seen ourselves and, and witnessed ourselves, this this trend, which inevitably leads to a sense of disdain, and a sense of arrogance regarding established Islamic scholarship. And what happens is that there is this Do it yourself attitude towards fear. And that is so dangerous because dear brother or dear sister in Islam, would you read a few books and do it yourself or architecture and build your own house or engineering or medicine? Of course, not. Every single discipline requires decades of training, years

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of research. The same goes for Islamic scholarship. So just because a person thinks that they're following directly the Quran and Sunnah that's a good attempt or a good, you know, desire, but the reality is that all of the schools have

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Islamic law what exactly are they doing? Other than following the Quran and Sunnah? Where exactly are they coming from? Other than the basic premise of beginning with the Quran and Sunnah. And in fact, this type of, you know, question that somebody says I want to know directly from the Quran and Sunnah we should learn from the life and times of the early generations. And I even thought about the Allah one, the famous, you know, fourth Khalifa of our tradition. I didn't nobody thought we had to deal with that group known as the hunter dies, the fanatical group known as the hydrates, and they would accuse Ali Radi Allahu Anhu of abandoning the Quran. And they would say we want to

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Quranic law. We want the Quranic system want a Quranic verdict, and they would oppose him and say, We don't want your verdict, we want the verdict of the Quran. So one day, it is our books of history mentioned that in the mosque of Kufa, where are the study Allah one was based, he brought in the senior, you know, rebels from the hotter giants. And he brought in a large copy of the Quran and he puts it in front of them. And he said to the Quran, speak to us, tell us your verdict, what is your opinion? And there was silence the hydrogen rebel said,

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Oh, I didn't know the hola Juan, why are you addressing the Quran is not going to speak to you directly. So I literally said you're the one saying you want the verdict of the Quran. How is the Quran gonna give you a verdict except through the scholars except through the Islamic government? How do you want to have the Quran and Sunnah says, without a human attempting to interpret and when that human interprets, you end up with a human attempt and that is not divine, but that is the best that we have. And it is good enough if the person is qualified to do so. So we have to say dear brother, because again, I'm being very gentle that you know you said you wanted according to the

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Quran, sunnah. You don't want it according to the schools of law. But my dear brother in Islam, what were the great scholars and Imams Abu Hanifa Shafi Malik, I haven't been humbled and others than them, you know, they aren't just for there were many great scholars, you know, remember nozari Imam Al Latham inside so many greater anima were there they all developed a systematic methodology to differ to calculate how to extrapolate from the Quran and from the Sunnah, to calculate what to say from the known to the unknown, the wording of the text. When the Quran says something, how do you know that it's going to be wajib? Almost sahab, according to what word when the prospect says do

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this? Every time he said do this, does it become obligatory? He told us to pray to look after the hood, does it become obligatory? No. How do we know that? Because the wording might indicate this. He's told us to take a bath on the day of Juma is it obligatory to take a bath just because he said so. The almost all the scholars say no, it's sunnah. How do we know it's sunnah? Because there are wordings that are used. There's other generalities that were that are extrapolated from when something is discouraged. How do we know it is haram? Or it is mcru. There's something called de la natural foul. And this is something that requires interpretation hermeneutics, methodology, the

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sciences called ossola. What do we do when there's two a hadith that seemingly might seem to give different verdicts about the same issue? How do we reconcile? What do we do when we come across a new situation? Which the Quran sunnah is silent about how do we extrapolate from the known texts to the unknown to the new area? So all of these types of of realities is where we understand that there is a systematic methodology in the schools of Islamic law, and throughout all of my q&a from the very beginning that I started two and a half years ago, and I'm 100, a few 100 questions. Now, throughout my entire q&a and series, I'm always trying to teach tolerance and respect of the

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established schools. And I'm trying to explain that nobody should feel when it comes to these gray areas, that they are upon the truth. And thus, they feel a sense of arrogance, I'm following the correct opinion, and everybody else is wrong. This is something that we need to avoid. Now, of course, I hold my opinion, and I respect other opinions. That's what I'm trying to teach our students is that go ahead and ask a scholar and respect that opinion. But understand that other ohyama have other opinions as well. And as long as an opinion is within the mainstream of Islamic scholarship, and generally speaking, the full schools of law are within the mainstream. Generally

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speaking, we have established scholarly bodies when they say something, it carries weight, and the least we can do is to acknowledge and respect that they have the same sincerity to follow the Quran and the Sunnah. And when it comes to any filthy position, I have said throughout all of these q&a is that you have one of two options. Either you stick to your Med hub in particular, because in the end of the day, a med hub is a systematic paradigm that goes back 1000 years and has a history of scholarship and has

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encyclopedias have books and has organized methodologies that span many geographical regions and many scholars, rather than one scholar who comes at one era and says, Oh, this is the correct opinion. When you follow a med hub, you are following hundreds of 1000s of odema, who have systematically developed a very, very sophisticated hermeneutical tool. And each med has different paradigms different you know, epistemic if you like realities that they're going to wave different texts in light of, and when you study advanced field considered field, you understand why there are differences between the schools of Islamic law. So either you stick with an established school, or

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anytime a question arises, you ask a scholar whom you trust, and you go with that, and that also is permissible. Now, our brother asks, How does one perform the Janaza prayer? I will say very simplistically, and I could go into a lot of detail, but that's not the time replays. Now, this is not the time to go into a detailed comparative fifth of salatu Janaza. Suffice to state that pretty much all the schools of Islamic law claim that one must have will do and face the Qibla and be covered properly to pray salatu al Janaza, and the Serato janazah consists of a number of tech Pirot, and no RUCO and sujood and Tasneem. So there is no record there is no sujood in Salah to

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Janaza, and our Prophet sallallahu alayhi wa sallam strongly encouraged us to pray Salah to Janaza. And he said that whoever prays it shall get a mountain of reward and whoever accompanies the janazah shall get another mountain and he said that no Muslim dies and three rows of people pray janazah over him, except that their shofar will be accepted by Allah. So we should try our best to pray set out to janazah over others so that when our time comes as well, people can pray over us. So salata Janaza is fourth key fire. What this means is that some Muslims must take care of every strategy as in their community, such that even if a stranger dies in a Muslim land in a Muslim Masjid area, even

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stranger, but we know he's a Muslim dies, no relatives known, the community is obligated in totality, somebody has to go and do the defend, somebody has to go and do janazah and take care of this person, it is a communal obligation, and so it has fallen CalFire. Now within the procedure of salatu Janaza. There are some minor differences. And I'll just go over some of the main ones so that you are aware of them. The majority position is that Janaza is for to Kabira for tech via some say you may add more tech be right and it is permissible to do so. But all mud has pretty much under agreement that for tuck the rod is the janazah the humbly and Shafi school, they say that one should

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raise the hand for every Tegra two they have for every tech Bureau and the HANA fees and Maliki is only raise the hand for the first one and none of them after that and this is the standard difference of raising their hands

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within within the forest schools as well. The a number of scholars say that the Surah Surah Al Fatiha should be recited after the first Kabira and this is the humbly position and the Shafi position. I have been humbled and Imam Shafi, they said after the first step Vera, you recite Surah Al Fatiha Al hamdu Lillahi Rabbil alameen and they said it is wajib to recite Fatiha and Imam Malik and remember well honey you first said no Salah to Janaza is not that type of Salah, Salah to Janaza is not the Salah in which sattva is recited because there is no record and there is no sujood so they said we do not recite Fatiha rather we simply praise Allah with the center. We praise Allah

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like we begin our salah, and we praise Allah generically. So to when we do the first tag bureau of Janaza we will also praise Allah and by the way, we have Sahaba on both sides. So even Omar and Abu Hurayrah, they were of the position that one should recite, one should not recite Fatiha, and even Abbas and others were of the opinion that one should recite Fatiha and once again, you know so our brother is saying what is it according to the Quran and Sunnah and the responses. This ambiguity is something that exists from the time of the companions and it's no big deal. It's not a big deal if you recite or don't recite. It's all fine. One should not say this is the correct opinion every

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other opinion is wrong and false. This teaches intolerance. It leads to an arrogance it leads to a hardness of the heart. It leads to a cultish mentality and we have seen the effects of this all too often tolerate and respect the muda hip and understand what are you going to do when Obama is on one side and Ibn Abbas is on another? Are you going to accuse one of them of not following the Quran and Sunnah. So to have the madhhab say we recite Fatiha to them. Let him say we do not recite a

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Fight to have and after the second tobira all the medals say that we recite salata upon the Prophet sallallahu alayhi wa sallam in accordance with the salah Ebrahimian. So, all of them that have said this we recite Salah Ibrahimi. This is after the Second Temple era to the tech Bureau after the third that could be era. This is when again all of the madhhab say that we should make dua for the deceased and there is a dua that is mentioned in the Sunnah, which all the four schools have adopted Allahumma Fila hyena when the Utena were Shahidi now will you be in a word that can you know what when Thanhha so that hadith is the dua is well known, and it is found in every single book of faith

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and every single book of dua, and it is helpful for us to memorize this. It's sunnah for us to use this dua. However, pretty much all the scholars also allow generic to ask for the disease. Allahumma ferula, who Allah hamara ham, who Allah Hama was Sarah Cobra, who make his grave a vast place Aloma know what a cobra who make us cover a place of nor Allah give him firmness at the time of the questioning. So one may make these generic to us for the deceased after the third to Kabira and it is ideal to use the dua of the Sunnah after the fourth, to Kabira, according to the humbly and Hanafi school won't be remained silent, and according to the Shafi and Maliki schools, one may make

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other two hours after the fortec. We are in fact the Maliki school. It wants you to make dua after every one of the queries if you can, so they have no problems after every one of the tech could be right. You do what you need to and then you make extra to answer the Maliki's they love to make to offer the deceased after all of the tech of yours. But the other schools say you only make two after the third tech Bira. And then the Shafi school says that after the fourth Takbeer, and the Maliki school says you should make dua and the Hungary's and the Hanafi say that it is best to remain silent after the fourth tag era is just a pause after the fourth tag bureau. And then you make the

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Tasneem. And once again, you have the minor difference of opinion, that humbly is and Maliki is only have one Tasleem. So if you go to the Haram in Makkah and Medina, they only have one Teslin because they're hamburgers. Or if you go to North Africa, they will have one to slim and ask for the shaft race and Hanafi. So if you go to Syria, or Egypt or you go to Indian Pakistan, they will have to the Slim's and that is the Hanafi, and the shaft theory schools. And both of these are narrated from the Sahaba as well. And then also there's minor differences about where to stand for men and women. And you have slight differences here and there. The majority of positions that you stand, you know, at

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the head of the man and at the Warsaw to the middle of the lady, there's difference of independence in this regard as well. Also, there is the issue of languages that generally speaking, the scholars strongly encourage or mandate that to be done that to be done in the Arabic language that to be done in the Arabic language. Now, some of the scholars some of the scholars have said that a person who doesn't speak Arabic, a person who does not speak Arabic may make dua may make a drop in the language that they are familiar with. And this is something that scholars have differed over. Now my personal opinion on this one, and Allah azza wa jal knows best My personal opinion is that the

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person who does not speak Arabic, may make dua insalata Janaza, may make dua in any language and there are a number of fatawa from some of the shafr scholars some of the humbly scholars in this regard, that if you haven't mastered the Arabic language, instead of just standing there and doing nothing, you should make dua in your own language. And this makes sense to me because in the end of the day, Arabic language is not the only medium of communication with ALLAH SubhanA wa Tada and by unanimous consensus you may make dua in non Arabic outside of Salah this is by unanimous consensus you may make dua in your language outside of Salah. So within the salah once you have done the YG

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button or can there should be no halogen no sin in doing and that but again, this is my opinion and it is up to you which position you follow and Allah knows best. As for the issue of women, praying Salat to Janaza. All four schools have agreed that it is permissible if not encouraged, many sages encourage for the woman to pray janazah especially over her relatives, Salah to janazah is not something that there's any disagreement about there is disagreement after this point. Should she follow the janazah to the graveyard Should she take it all the way to the graveyard or not? And that is I have spoken about that in another q&a And given the various opinions and the position that I

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advocate myself which again, as I said we respect all of the positions

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A position that I advocate, which is a mainstream position in many of the schools of law is that if a woman is going to maintain her dignity and be composed and not,

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you know, go in a level of wailing, which is something that they will do in the past, we have to realize there was a cultural norm of women wailing. This is not, we're not talking about, you know, the fact that they were prone to do too, we're saying that was their cultural norm. And to this day, in some far Eastern societies, women are encouraged to raise their voices and chant in a certain manner or cry in a certain manner. And it was the custom of pre Islam to do that for the women of the household. And for a while, it was difficult for them to drop that custom or prophecies and forbade it completely. And some of our scholars then understood that that prohibition of women

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following the janazah is actually meant for those women who are willing and not for women who are not willing, and this is the position that I follow, that as long as the woman's not going to do what pre Islam did, then it is permissible for her to follow and both men and women should maintain their composure as much as possible and maintain their decorum and dignity as much as possible and it is allowed for them to visit the graveyard and and even attend the burial but again, you will find the spectrum of opinion and you may follow whomever you choose to do so. So there is no scholarly difference of opinion over women praying janazah they should pray janazah and they may

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press a lot to janazah the differences attending the Janaza actual burial so from salatu Janaza to go to the cover and to go to the burial that is where we find some controversy and you find the two opinions actually three, it is haram it is mcru and it is permissible with conditions there are three opinions and Allah knows best I claimed that it is permissible as long as the conditions are met and Allah azza wa jal knows best.

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Our second questions

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our second question from Brother Zane in Mauritius beautiful island Mauritius owner visited Sharla one day I'll go to Mauritius brother Zane from Mauritius he emails it's a very long question summary of it is that there's a certain movement or preacher I'm not aware of who's talking about so just for the record, that there is a Hadith in Sahih Muslim that is being used by

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certain trends or whatnot, in which the people are being encouraged to give their oath of allegiance to this movement. And the Hadith in question is, whoever dies without having the Oath of Allegiance around his neck dies the death of Jaya Helia whoever dies without having the Oath of Allegiance around his neck dies the death of Jaya Haley. So he's asking, Well, what do we do now? There's somebody saying that okay, this hadith is telling you to make br Or oath and there is no Khalifa Imam. So you must give it to me, and therefore that will save you from the death of JD. And I'll add another question. Somebody emailed a long, long time ago that brother Omar asks about the Hadith,

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that the leaders shall be from the Quran and he says that is it true that in Islam, the Khalifa has to be from the Quraysh so I'll just answer both of these questions together. So as for the first question about this hadith it is an authentic hadith is assigned Muslim. And it is interesting that the longer narration is as follows. Abdullah Omar visited Abdullah numeral two year during the time of the hara war, I'll explain all of this now, during the reign of Yazeed had been more aware. And when Abdullah in a multi year saw Ibn Omar come, he said spread the question for our esteemed guest. And he said I haven't come to chit chat. I haven't come to dilly dally I haven't come to sit down. I

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have come to tell you a hadith that I heard from the Prophet sallallahu it he was sending him I heard the Prophet salallahu it he was sent him say that whoever takes away his oath of allegiance, he shall meet Allah subhanho wa Taala without any evidence and whoever dies, and he does not have an oath around his neck shall die, the death of Jah Helia whoever dies without having an oath of allegiance shall die the death of Jay Haley. Now, this hadith, the context of it is actually very, very interesting. By the way, if you want a more detailed

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story of what happened or the analysis of what happened, I have a library chat of mine on my YouTube channel if you log on now, there's a library chat that I've given it is called certain incidents in the first century of the Hijra. It's a very cryptic title, because I don't want to draw more attention to it because it's a very detailed topic about certain incidents that took place in the first century of the hijra, and one of the first century, not the first year. And one of these incidents is the incident of Adhara, which is being referenced over here and the incident about how

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What is a very sad, sad, sad tragedy in which during the reign of yours, even while we're during the reign of visit of Anwar, we Medina was ransacked and pillaged and raped and plundered Medina at the city of Medina. And hundreds of people were killed most many of the sons of the Sahaba and grandsons of the Sahaba, and many other atrocities took place in this timeframe. And before the incident took place, Abdullah had been Omar visited one of the main leaders, our beloved New multi, I believe, in a multi year was the son of one of the senior members of the Quraysh. And so he was the leader of the Quraysh and Ibn Humberto was the leader of the Ansara. So there were two leaders one from the

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coalition, one from the unsought one from the Mahajan or from the unsought Abdullah bin multiarch was the leader of the MaHA Jun. And even Omar visits him and they've been Omar says to him, you shouldn't be doing this. I heard the Prophet salallahu Alaihe Salam say, Whoever removes his hand from after having given the Oath of Allegiance shall meet Allah without any evidence, and whoever dies without having the Oath of Allegiance will die the death of Jehovah. Now, the context is that even multi-year had withdrawn his allegiance from the Omega dynasty, and even multi-year had not elected a Khalifa there was no Khalifa. So there was no caliphate yet. Ibn Zubayr meaning in his

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eyes had been Zubaydah was in Makkah. Izzy was in Damascus, and even multi-year was in Medina. And there was talk of the medina rebels, allying with imminent Zubayr there was talk but it hadn't yet been formalized. So right now, this group had broken away from Yazeed. But they didn't quite have a Khalifa. So they're broken away, and they are now against the OMA yet empire. Now, again, it's really interesting to note that during this timeframe, there were multiple strands amongst the Sahaba and Sons of the sahaba. It wasn't unanimous, there was not one strand, you had multiple strands amongst the sahaba. And the sons of the sahaba. You had those who openly rebelled against

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the army, it's openly rebuilt, most prominent was Hussein, the grandson of the Prophet saw him himself. And you had even a zubaid You know, the companion, the son of the companion, the grandson of the companion, even Abdullah bin zubaid is rebelling against the OMA yet, and you had even humbler, you know, the senior most of the on Saudis and you had Abdullah bin Mattia, they are openly rebelling against the OMA yet you also had another senior strand who did not unsheathed the sword, but their voice was very anti OMA yet very anti critical. And amongst them were people like our own mother I showed the Allah one has she was definitely not a fan. And she criticized and OMA Salam,

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and many of the, you know, Senior Companions, they were highly critical. Abdurrahman, even Abu Bakr, highly critical of the OMA yurts, but they did not join wars and battles against them. So their vocal critics and they're not happy and what is going on, then you had those core very quiet mystic, such as Ibn O'Meara in this hadith, Obama is the one who represents and embodies complete quietism. He's not siding with, but he's not against, and he's just a political. And then you had those who actually allied with the OMA years, and you had some of the Sahaba Yeah, and I'm living answers amongst them and others and some of the sons of the sahaba. So this armor inside them, and it will

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cost whose role is well known in the incident of the Karbala and whatnot. So many of the sons of the Sahaba and whatnot, were actually allied with the OMA yet and completely on their side. And there's other spectrums. So I just, I've just given you four spectrums, right here. And it is interesting to note that all of these are Sahaba, and Sons of the sahaba. And all of them are well aware of these traditions have a hadith, and they're interpreting them, you know, differently. And that's a very, very key point here, that it needs to be understood. This hadith needs to be understood in the context of the very people upon whom it is being said, and they're seeing it in different ways. So

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the hadith is indeed authentic, and the existence of a Muslim. And what we're being told is that no one should live without a society or without a group or without a leadership where possible, generally speaking, the default is that a Muslim should be in a society that is based upon the morals and the laws of Islam. And when such a system exists, then we should co opt and we should adopt and we should respect the authority, the legitimate Khalifa. And that's the reality of most of our existence for the last 14 centuries, is that there were there was, at least in some parts of the world, a society that is generally speaking based upon the laws of Islam. Now, generally speaking

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again, it wasn't a utopia. There was lots of issues and lots of problems and death.

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At least most of us do not quite understand that, you know, there were lots of problems even in that world. But still, it was a land where, by token, and by in many ways as well the morality was by and large Islamic morality, obviously all of that changed with the collapse of the caliphate. And you know, multiple strands and movements have come about this is not the time to get into this, you know, but obviously, for the last 100 years, we have been grappling with these issues, these types of Hadith that while there is no Khalifa now, so multiple strands have come, you know, since the collapse of the caliphate, you know, you had the caliphate movement of Hindustan, which ironically

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resulted in the creation of Pakistan, it was a byproduct of that movement. You had the movements of Hassan Ibn and Modi that really felt the need to revive an actual model of Islamic government in the modern world. You had the breakaway movements of top 18 DeMonte, who maybe took it even more strict to then these other movements. And then you had the a political movements as well, that kind of sort of almost shrugged and said, What can we do against this tidal wave of colonization and whatnot, let's just concentrate on ourselves. And you had you know, in India, Pakistan, you had the famous movements of Mohammed Ahmed Hussain and Rashid go here and others who founded in the city of Dubai,

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and they founded a famous movement, and also had Ahmed as a Han as well found his movement as well. Generally speaking, these movements really did not prioritize getting involved with the British or against the British, it was more about themselves. And that kind of sort of lasted with their followers that, generally speaking, they're more interested in, you know, the masses and the self purification according to their own paradigms. And across the globe. I mean, obviously,

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India, and Egypt because of their historical records, their movements became far more global. But the reality is, there were similar types of movements all the way from Indonesia, you know, all the way to North Africa. There were all these types of movements that what is to be done, and after the collapse of the caliphate, and I'm not going to go over all of these movements right now. But all of these mainstream Sunni movements respect the Sunnah, they respect Sahih Muslim and this hadith in Sahih Muslim and they are having their interpretations about it. Let us not take one interpretation as the end all and be all and let us avoid those interpretations that are leading to cultish

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mentalities, it appears to me that whatever this trend is, it wants you to think that the majority of the Ummah has gone astray, and they're going to die the death of Janelia dear brother in Islam follow mainstream aroma, don't go to the the fringe movements don't go to those movements that are extremely atypical and personality based. The majority of the OMA is not upon bounded and incorrect theology, you cannot expect 1.2 billion Muslims to all be misguided because they haven't given the BR or the oath of allegiance. So the Hadith applies when there is a legitimate authority. And if a person rejects that authority, well, then that is something we need to talk about and discuss. And

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by the way, even then, there's interpretations where I've just given you four interpretations here, just like in early Islam, people understood this hadith in different ways. So to in our times, as well, you know, we should we should understand that there are multiple interpretations out there. And as long as you know, you stick with a mainstream one, in my humble opinion, this hadith cannot apply when there is no caliphate. So Allah says in the Quran, fear Allah as much as you can, we're supposed to do as much as we can, when there is no authority to give the oath of allegiance to I don't just take my brother, father, my uncle, my wife, and just give the religious to you. It

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doesn't work that way. When there is no authority, and there is no Khilafah then this hadith simply is not applicable until that system comes back and there is nobody that will die the death of Jehovah in our times insha Allah just because they don't have the oath of allegiance, one needs to understand the context of the Hadith and the context of our times as well as for our brothers question about the Khilafah being an operation. Once again, we have theory versus reality, in theory, lots of Rula Ma said it should be amongst the Quraysh and this is some scholars even said there's eg Malik Imam and no we and Omar what are they? But as usual, as usual claims of Iijima are

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hardly ever substantiated. And one finds many famous scholars great Hanafi scholars, Imam Wilhelmina Janie, the great chapter, the teacher remembers Azadi. In some of his books, he's very skeptical of this notion of it being from the Quraysh, even Khaldoun very famously analyzed these traditions and he says these are Hadith applied, applied in the past when Quraysh was the dominant tribe and the respected tribe, and therefore, when the Arabs were still a tribal system, and Quraysh was considered to be the dominant tribe. It made sense for the Prophet system to say

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Now that Kayla has to be more stalkerish, and this is proven by Ibaka, so they're telling the unsalted that, hey, guys, you can't be the leaders know the outcomes will not accept anyone except if he's Quraishi. And this is just status quo. It's not saying that the Quraysh are better in the eyes of Allah, it is a status quo for stability. Let me give you a simple example. You know, and countries in the world in which let's say 90%, are have one background, their ancestors have been there for many generations and five 10% are from another background, they've come foreigners, one or two generations ago, the president, the prime minister, generally speaking, if he's going to be from

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this minority, you know, it's just gonna cause issues, and Islam has come for stability. So you know, and we see this here, and in all lands where the dominant majority, once somebody that represents them, that is the reality of human society. It doesn't it's not ideal, it is what it is. So the Quraysh were the respected tribe. And they were the one tribe that everybody knew to be the custodians of the Haram etc, etc. So the Prophet system codified it even while doing says, now that the coloration no longer that level, and tribalism is pretty much gone. He wrote this seven or two years ago, Ibn Khaldoun says, These are Hadith no longer apply. And this is the historical reality,

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only for a very short period of time, less than 150 years. Really, what you can say, with the Khalifa really was Karachi. You're going to say hold on a sec, that buses rule for, you know, 500 years, and the responses are actually more than that. 600 years, the responses that Ibis is only ruled for a short period of time after that period. It was a mini dynasties there are Bassick, Khalifa was a titular figure had like the, you know, Prime Minister, like the Queen of England, excuse me, it's the prime minister in charge, the Queen has absolutely no authority for the bulk of our history. The Khalifa did not have actual power, the bulk of our history, especially the Abbas

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is, the Khalifa did not have really any power. And that's why they were coos taking place many dynasties taking place in reality, they were always powerful dynasties in regions completely disconnected for all practical purposes from the Khalifa the Summon is the Mamelukes. The has nervous the moguls, whoever it might be, and then eventually the Ottomans came along. They're not Karachi. So what are you going to do for 500 years, the Ottomans ruled, and they were not Karachi. So the point being, that yes, there are such traditions. And perhaps one can say that if circumstances are ideal, then perhaps it's best to do this. But in any case, these are Hadith

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the what are we going to do about them in our times when there is no Khalifa? So bottom line, these are very interesting Hadith to study to be aware of to know, but understand that even historically, they have been interpreted in different ways. And as for modern times, yeah, new fear Allah as much as you can do the best that you can. And I personally, I am

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happy with all of these mainstream movements, I believe that people are created differently. And some people are more interested in politics than others. So those that are interested in politics, and you want to go on to these mainstream Sunni movements and show that there is good in them, and those that are more interested in spirituality and whatnot, and you go into these other types of movements, inshallah there's good in them as well. Just one caveat. Don't take other mainstream movements as your enemies. That's my one caveat. Don't consider the other movements to be your problem. This is a problem. If concentrate on your own problems, and don't make your problem other

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Muslims or else that will become a problem, right? Your problems and my problems we can begin with ourselves. Let's concentrate on ourselves. Let's do what we can some movements, prioritize politics and whatnot, other movements, prioritize spirituality and whatnot. And if you couldn't care as long as we're doing what we're supposed to do, worshiping ALLAH SubhanA wa Tada, coming close to him, trying to live better lives for ourselves and our families and friends in sha Allah, there's all good but try to avoid small fringe movements, cultish, sects, personalities, this is definitely wrong. There's only one personality and that is our Prophet sallallahu. I said, that has

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unconditioned loyalty, everybody else, stick to a large trend and group and that will be beneficial for you. May Allah subhanaw taala protect us all in this world and next inshallah until next week, Giacomo Lochhead. Santa Monica Warahmatullahi Wabarakatuh.

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