Yasir Qadhi – Women Attending Janazahs; Fiqh Rulings on Plagues Q&A #21

			Bismillah R Rahman r Rahim Al hamdu Lillahi Rabbil Alameen wa Salatu was Salam ala Sayidina Muhammad
Ali Hassan vs Marina Marburg. Our first question for today, Sister Shamima emails and asks that my
father passed away, and I wanted to attend his funeral and also go to his actual janazah. But then I
was told that it is haram for a lady to go to the funerals and to attend the janazah. Can you please
shed some light on this issue? So that is our first question. So we began by stating that the
general rule is that any ruling that comes in are Sharia applies to both genders unless we find
explicit evidence that this is a gender specific issue. And when it comes to the janazah It is well
		

			known that in early Islam, our Prophet system initially forbade people from visiting the graveyards
and then he asked Allah's permission to visit his mother's grave Amina. And then he said that I used
to forbid you from visiting graveyards, then Allah allowed me to visit my mother's grave. So now I
am telling you go and visit graves because it reminds you of the Kira so this is a generic ruling
right now both men and women, that right now we say it is generic. And there is another Hadith as
well the famous hadith of Abu Huraira, the Allah one, that whoever follows the janazah of a Muslim
with iman and expecting Allah's reward, that that person who continues until there is going to be a
		

			Duffin, the person will come back with two mountains of good deeds. And each of these mountains is
like the mount of overhead. So whoever follows in janazah until the burial takes place and then
comes back, we'll get the reward of two large mountains. This is a general rule that as of yet would
apply to both but there are a number of traditions in which women are specifically mentioned. So we
need to examine these the most authentic, which is in Bukhari and Muslim and the most explicit and
essentially this will be my verdict because it is very clear. in Sahih Bukhari Sahih Muslim Amalthea
one of the famous Sahaba yet she said, No Hina I need Tobias Jana Izzy, what am your Zim Elena this
		

			was in Bukhari and Muslim. We were forbidden, we meaning the womenfolk. We were forbidden from
following the janazah. But at the same time, it wasn't made a strict issue. Well, I'm your resume,
Elena, we weren't told to do so in a very strict manner. The general rule we were told not to
follow. But it wasn't enforced. It wasn't. It was something that we weren't told is a very severe
thing. This hadith in Bukhari and Muslim and there are a number of traditions in which scholars have
different over the authenticity. The next Hadith that will do is an Abu Dawood and scholars have
different is it hasn't is a life that the Prophet system is reported to have said line Allahu czar
		

			era to COBOL and in one virgins XO world or to COBOL Allah's Lana is upon the females who visit or
who frequently visit the graves and who put candles on it while Metallica has storage and those who
put candles on the graves. So there is a discussion is this hadith authentic or not, and those who
make it authentic, then they divide into two camps is the meaning. Those ladies who do Jah Haiti
practices and they bring the candles to the grave, or is the meaning those ladies who merely visit
the graves. So there is yet another level of meaning. Now, what is the meaning of this hadith? Those
ladies who go and they will do because in the days of China, you know, it isn't still I think that
		

			the Chinese culture, I think, are the Japanese culture that when somebody dies, they hire
professional mourners. Do you know of this thing that they hire professional mourners, and the
mourners will come and they will cry out in a professional manner. And they will evoke the emotions
of the people you know what is human nature, when everybody is crying, you will feel sad when
everybody's nervous, you will feel nervous when everybody's happy, you will feel happy. So the
purpose of these mourners is to bring about an atmosphere of wailing and sadness. And the Jehoiada
has had this practice well known. And that's why there are so many a hadith that are forbidding
		

			this. So the question Does this hadith follow the same genre that what is being forbidden is those
ladies or because the phrase says those ladies who visit Gray's and put candles on it? So they would
go and they would surround the grave and they would put candles on reversing. So what is being
forbidden ladies visiting
		

			or the Jah Haley custom of hiring out those professional mourners, and they will wail and they will
do this particular type of chanting and what not what is being forbidden. That is another issue as
well. And then there's a hadith that is definitely weak. So this one in Abu Dawood is a controversy.
Some have made it so I'm ready to dive. And then the third Hadith, which is definitely weak, which
is an urban Marja that it is narrated that our Prophet says some sauce, a woman coming back from
janazah. And he said to the ladies, did you carry the Janaza? They said, No. Then he said, Did you
trout, the Janaza? They said, No. He said, Did you put it in the ground and bury it? I mean, did you
		

			do any of the physical labor what that men do? Men carry it men shroud it, men put it in men dig the
grave men do so he's asking the one by one. They said no, no, no. And then he said, then you have
come back carrying evil not carrying good deeds, okay. And this hadith is very clearly we can also
even the wording that the process is not the nature of the Hadith to put down in such a harsh manner
when they say this. So anyone who is not this week in any case, so these are the three main a hadith
in this regard, based on these three hour format hubs then extracted from these ahaadeeth. And the
most hub that was the most willing for the women to go to the Jana is was the Maliki Mehtab.
		

			Essentially, the Maliki madhhab considered these are Hadith to indicate only those women who are
doing an Islamic practices, ie, the wailing and the shouting, and the they had a type of I'm not
going to call it poetry, but they had phrases they would say, Okay, so for example, this is the
biggest calamity How will we live after this? Who will take care of us? Our Rock has disappeared. So
they have phrases. These phrases are phrases of Jamelia. So they had they had this professional
means of doing it. And especially it was something that women did and it was associated with
feminine mourning of the graves men did not do this. It is the women that did it. So the Maliki's
		

			understood all of this applies to that category of ladies not to ladies full stop. And so
essentially a sawI in his book
		

			The interpretation of Multimatic has yet to solve it's called he says that it is John is it is
allowed for an elderly lady without any conditions to go attend the janazah and it is job is for a
young lady to go if she is appropriately addressed and the janazah is of her close relative. Okay,
now remember in that society, young ladies did not exit the house at all except for a reason. So the
mother chemotherapy is saying this is one of those reasons where she is allowed to go if her brother
if her father if her uncle passes away, then she can go as long as she observes Islamic etiquette in
her the boss and also in what she says and does okay, this is the Maliki method there are on one
		

			side in the smack in the middle is the humbly and the Shafi both have both the humbleness and SHA
fairies, they said that it is not haram but neither is a jar is it is my crew. And my crew means
it's best not to do but if you do it you are not sinful. Okay, this is the position of the ham
buddies and of D which one Shaffir is this is the explicit position Imam and no he says that
		

			Imam in no way says in his much more that what we mentioned that it is mcru for the for the women to
follow the agenda is this is our med hub and the main hub of the vast majority of aroma. Epidural
Monder said this the position of women was rude of Ibn Omar Omar of our issue of Musyoka passenger
buses and Nakayama Mahathir Mohamad is our camera authority and Ozeri so on and so forth. And Imam
will call to be the famous scholar from Cordoba, Spain and the last quarter we said the explicit
hadith of Amalthea clearly shows that it is merely discouraged and not haram and this is the vast
majority of our ulama this has a lot to be said. Okay. The hadith of Omar tell us which one we were
		

			told not to follow the agenda is but we weren't told in a strict way. Well, I'm sure it wasn't
enforced. It wasn't something that was made a big deal of if people did so. the strictest in this
regard is of course the one method that is left and it is the Hanafi madhhab and the Hanafi madhhab.
They did not make it haram but they said it is mcru Cara to hurry me not Cara Hutton Z he the 100
Thieves have two types of mcru. Right the other man has one type of mcru. I mentioned this in an
earlier q&a that I did the Hanafis have two types of mcru one in which there is a small amount of
sin one in which there is no sin. Okay, so my Kuru Carozza 10 Z he there's no sin Mukuru Kurata
		

			hurry me. There is an amount of sin but not like sin going to jahannam that's haram
		

			stuff that's like the big stuff, right? And the Hanafi categorization is actually more sensible, as
I said before, nonetheless, they said, This is Makrooh Carozza. The hurry me that there shall be an
amount of sin but not a large amount is like basically it's, it's not good, and really she should
not go and if she goes, then she has committed a minor sin. This is the Hanafy position. And that's
why in our cultures of India, Pakistan and other Hanafi cultures, basically, it is unheard of or
unknown that the women go button out of another cultures it is not as strict of an issue in many
Arab cultures because of the meta issue. Also, there are other narrations as well that the other
		

			scholars use of them the Hadith in Sahih Bukhari that the Prophet system was walking and he saw a
lady sitting at a cuppa crying, okay. And it is very clear, by the way, because at that timeframe,
the only cover the head was back here. Okay, so the lady is sitting there at the cover, crying, not
wailing, big difference. Crying is halaal, crying, no sin, wailing, what is wailing, to raise your
voice, and to say phrases of jaw Helia. And to beat oneself. This is what is how long, but to cry,
and to feel sad, is completely not only highlight, it's a sign of humanity. So he passed by a lady
hadith is in body she's sitting at the cover. And it was the puppet of her husband or the one who
		

			was to take care of her and she's crying. And the prophets have said, Oh, servant of the female
servant of Allah. Be patient, be patient and expect Allah to reward you. He gave her words of of
what encouragement had it's been haram had had been sinful.
		

			Then he would not have said this. She did not recognize them. And she said, You don't know what I
have suffered. You don't know who this you know, the level of what not, you know, and she says
something very harsh Go away from here he lay Kenny.
		

			And the processor in his adult he left and
		

			one of the Sahaba millilitres Judo What did you just say? Do you know who this person was? She
didn't recognize because she was in her grief, you know? So then she rushed up, she said, Dr.
Rasulillah, I didn't recognize you as well, I'm sorry, I didn't recognize you. And the processing
did not get angry. But he said a very powerful phrase. What is the phrase in the most liberal and
the submittal Hola. Patience is demonstrated at the first stroke of calamity, how you react when you
first hear the news, how you react in the first few minutes and half hour that shows patience.
Everybody comes down in a week, everybody how you react as soon as you hear the news, meaning, he's
		

			saying in a very gentle manner. You weren't patient. That's what he was telling the lady. But the
point is, very clearly she's sitting at the cupboard. And he's giving her words of encouragement,
also more explicit than this and much more powerful in multiple narrations. We know that Aisha Radi
Allahu anhu, after the death of the Prophet SAW Selim, she, of course, remained in her house
completely. She never exited the house, because of the verses of hijab that were extra on the
Prophet system. However, she wanted to go for Hajj so she asked permission from Earth might have
been found on the Allah one. And so that year, all of the wives except for one listen to my
		

			lectures, otherwise, the person went or went over all of this all of the wives they went for Hajj
and a special caravan and a special entourage with special guards that are going to take them for
Hajj. And on the way back, it is narrated in multiple texts. Without a question. This was authentic.
She went to the grave of her brother, Abdul Rahman Ibn Abu Bakr, he was buried outside of Makkah.
And so she went to there, and she walked to the grave, and she made dua for her brother. And
		

			I'll quote you one of these narrations that Abdullah Malaika says that our Isha came back one day
from the graveyard, and I said, Oh, omble Momineen. Where did you go? She said, I came back from the
cover of my brother Abdul Rahman Ibn Abubaker. Abdul Rahman is the brother who took her for umbra.
After Hajj, if you remember Mr. Tao Aisha to name right. Her brother Abdul Rahman was the one who
took her and then took her back that was Abdullah bin Abu Bakr and he passed away in the Philippines
of I think, or Marathi, Allah one. And so
		

			it'll be more later says, didn't the Prophet sallallahu Sallam forbid women from visiting public?
This is a very explicit Hadith. Didn't the Prophet system say you're not supposed to go? And Isha
says, Yes, we used to be forbidden. And then he allowed us to visit. Okay, and this hadith is in by
Houthi and Hakim. Yes, it used to be forbidden. Then he allowed us and in another
		

			version, when she visited the grave, she made dua, she stood at the grave, she made dua for her
brother. And then she said, If I had been here to witness your burial, I wouldn't have come to your
grave meaning. The point is, I don't want to be out of my house, I will go to the cabin come back.
But I wasn't witnessing I wasn't there when you were lowered, I wasn't there to pray janazah over
you, I was in Medina. So if I had witnessed your janazah, I wouldn't have done this detour. And I
would have gone straight home. Okay, so the point is, you know, she went there now.
		

			Other scholars respond, and they say, the fact that our show the Allahu Anhu went, that's her
opinion, and the Hadith of the process and are there to which we respond. Technically, that's a
valid point. But the opinion of Aisha is no joke, especially in feminine matters. And she knows
feminine fit better than other later interpreters.
		

			Others say that she didn't actually visit the grave of Republic of her brother, but it happened to
be next to the road. And the responses, this is an assumption that has no basis, number one, number
two, there is no opera that is literally on the road that you're going there. There is a small
graveyard, wherever there was. And the point is, she herself explicitly says, If I had witnessed
your janazah, I wouldn't have come here, which means she is going out of her way. Why? Because those
who say that it is not allowed. They say, We must interpret that I should didn't go visit the grave.
The grave was on her path, you see the difference, right. And they say, if you're walking, and
		

			there's a grave there you're not visiting. And this is a stretch like it's Can you imagine the
cupboard is right next to and she's walking between Makkah and Medina, she's going to the small
little village that he passed away, there's a copper there. And the wording is clear that I have
come here because I wasn't able to witness your janazah. So this doesn't hold much weight. And then
they say, those who say that it is not allowed. They say that. The very fact that she says had I
witnessed your janazah, I wouldn't have come shows she knew that the default is that women should
not come to the graves, you understand where they're coming from, right there is at this point, the
		

			very fact that she's saying, had I witnessed your janazah I wouldn't have come it means she knows
women should not come to the graveyard to respond to this two things. Number one, if it was haram,
even if she doesn't witness the janazah, would she be able to come?
		

			If it was sinful? Would she publicize that I'm was. So this actually proves that it is not hot at
all, because she's announcing it. And number two, you are assuming she's not going to the grave
because of the prohibition of women. But there's another more explicit assumption that she doesn't
want to go to the grave because she's supposed to be in hijab, which is explicit in the Quran,
right? That Allah excellences in the Quran, that remain in your hijab, remain in your houses and
don't go out, so she only exited for Hajj. And it could easily be interpreted that if I had
witnessed your janazah, I would have rushed straight back. And I would not have done the detour
		

			because I want to get back to my house not because of the prohibition, but because she wants to be
in her house, which is the wives of the process. And so to summarize this question that we'll move
on to the second one,
		

			it is clear those who wish to follow the hunting but have no problem it is mcru Cara to hurry me and
I respect as you know my position, I have no problem. I think it's a good if somebody follows. There
might have no problem with that. That having been said, we also have to be very sensitive, that
times have changed. And our women are no longer sitting at home as they did for much of Islamic
history. And what has is happening is that we are depriving them of the most essential places they
need to be like the masjid, for example, right? It is true. Some scholars of the past said, you
know, let the women stay at home when women would stay at home. And there's no need for them to come
		

			to the masjid. Even though the hadith is clear, she should come if she wants to. But there are some
items that said that, but in a society and at a place in time where our wives our daughters, our
mothers are, and I'm not saying this is positive, I'm just giving it factually. They go everywhere.
Like as if there is nothing in exiting the house. The notion of remaining in the house is not even
known to them. It is gone from the minds of our women. And I'm not saying that as a good thing or as
a bad thing. I'm simply saying it as a fact that that notion is gone. To bring up these issues and
then say yeah, go ahead. Do your shopping. Go Kroger's, do your education in the hospital. They
		

			should do education. Don't get me wrong. I'm just saying go everywhere. But don't come to the
masjid.
		

			Do everything when your father died
		

			As don't go to the cupboard, you see in this society and in this mindset, if we keep on pushing them
into a corner, the reaction might be an illegitimate anger in which this whole us we're going to
take over give the whole but from now on, okay?
		

			I was in Los Angeles on the weekend. And there is a masjid there that is only women, no men are
allowed inside hood was given by the women all run by the women, everything is there. Now I'm not
criticizing publicly I'm not definitely not endorsing. But I will say one thing, if you keep on
pushing, pushing, pushing was going to happen. So my philosophy and I'll be very explicit about
this, where the Sharia allows some leeway, give that leeway, where the Sharia has some
		

			breathing room, then hamdulillah give and where the Sharia has a red line, that is where we need to
enforce. Because if you want to keep on moving the red line back back back, don't be surprised, in
our timeframe to tell
		

			a daughter that she cannot go to the janazah of her father.
		

			She will literally say what type of religion is I can't even come in, and you know, be and witness
which we should say, look, men and women are allowed to go but there must be proper decorum. You
observe the etiquettes, no wailing, no screaming, no shouting. And if there is a fear that that
might happen, then we tell this lady think twice. And if you insist on going, we will have other
ladies there that if that happens, you will be you know,
		

			taken out that this is not appropriate that at a wedding. And by the way, a funeral by the way, this
is something that I have witnessed myself. So it's not just hearsay, that women are not told this,
and they attend the janazah. And especially if it's a sudden death, right? And you have, you know, a
young lady, screaming at the top of her lungs, you know, just bawling and saying things that are not
appropriate to be said, you know, it's not something that of Islam that you see how are we going to
live now who's going to take care of me? Allah took care of you not this man. Allah took care of
your natural husband or brother or father, but at that emotional state, if you say something, I
		

			can't live any more stuff with Allah that person was giving you life. Allah is Hey uncle, you. So
this is where we draw the red line. These are the battles we should be fighting. And we say very
clearly, that is something that should not be done. Nonetheless, if somebody wants to follow the
other method, then I have that's their business. But the other three methods they say it is not
sinful to do and that is the position I hold and Allah azza wa jal knows best. We move on to the
second question for today. Brother Hardy from Sri Lanka, emails Sri Lanka is a beautiful country and
you sir Lankans in the audience, and you Sri Lankans in the audience, nobody from Sri Lanka, one of
		

			the most beautiful countries I've visited with them are the sweetest people mashallah so sad tragedy
that happened, you know, last year as you know, but otherwise what a beautiful country it is. But
brother howdy Marcia was watching our shows from Sri Lanka and he emails and apparently he had a
trip upcoming to China. And now he is saying what is to be done that the Islamic rulings on plagues
and traveling in light of the Coronavirus in China and also whether we can say that this is a divine
punishment from Allah because of what is happening to our Uighur brothers and sisters. This is the
question about the ruling on plagues traveling to and from plagues and whether we can say that it is
		

			a divine punishment because of what they are doing. So we begin by stating that I should have the
Allahu anha asked to the Prophet sallallahu Sallam about plagues. She asked the process of about
plagues. And the prophecies that have said that plagues are a punishment that Allah sends to
whomever he pleases. And Allah has made it a means of mercy for the believers. It is a punishment to
some and a mercy for the others who believe in Allah subhanho wa Taala that no one stays at a place
of plague, and expects Allah to reward him and knows that nothing will happen except what Allah has
decreed, except that he shall get the reward of a Shaheed, this isn't Sahih Bukhari and the prophets
		

			as Adam said, hadith is modificado Bukhari and Muslim. The plague is considered a shahada for every
believer. So the plague is a mechanism for Shahada. And also in Sahih Bukhari, the famous incident
that unbearable katapola deola. One was on his way to Syria, and Abu Zubaydah Ahmed YBNL Jarrah met
him on his way back and there was a plague in that land. And
		

			what will be the said to him I have just
		

			come from Syria. And there is a plague people are dying. This is a plague that is called the throne
of I'm worse in the 18th year of the hijra, and the 83, or the hijra, there was a massive plague
that killed over 1000 Sahaba. And that is why to this day, all across Jordan, all across Philistine,
there are graves of the Sahaba, most of them from the plague. And this year, so there was a massive
Jonnie plague and you know, the people dying and whatnot. So a Barbie that comes back and says that
there is a plague over there. And you're going in, why are you going in? So I'm gonna, I'm gonna go
for Tom said, Call For me, the MaHA Joon. So all the MaHA Joon came. And he asked him, What do you
		

			think we should do? And they differed amongst themselves. Some of them said, We came for a purpose
to fight the Romans, we should go in. And the other said no, with outside this, go back over there.
And he then said that, okay, you guys live called the unsolved. So he called the unsolved and the
unsolved as well divided amongst themselves, they couldn't unite. Each one is what half is saying,
Go half the saying come back. So he said, Okay, you guys go. Then he said, bring for me the elders
of the Quraysh. From those who migrated from before the Fatah, the creme de la creme, bring me the
senior of the Sahaba bring me the MaHA JRun of the original before the conquest and the elders
		

			amongst them. So then a small group came and all of them agreed that they should not enter the land.
All of them agreed that we should go back and so I'm gonna block hottub then announced to the people
that we will be returning after salata. After the door, we're going to pray and we're gonna go back
to it. We're not going to enter the land. The plague is in the land. We haven't come there. We're
going to go back. A Boveda became frustrated said Yeah, Mira movement in that. Are you running away
from the color of Allah? There's a famous famous phrase, are you running away from the color of
Allah? He rips responded, We are running from the color of Allah to the color of Allah subhanho wa
		

			taala. This is all Allah SCADA. Okay, we are running from the color of Allah to the color of Allah.
And then he gave another example as well, then, Abdul Rama did now was away on a journey or
something, he came back, and he said, I have something you should all hear. I heard the Prophet says
that I'm saying that hadith is in Bosnian Muslim I heard the Prophet system say, if the plague comes
in a land where you reside, do not exit fleeing from the plague. And if the play comes in another
land, do not enter that land.
		

			And so he brought an evidence that is explicit, and I'm going to call hotdog, thank Allah subhanho
wa taala, for being guided to the truth, before he even heard the explicit evidence for this. Now,
by the way, this incident is so profound, so many things can be derived of them. The true leader,
always the shura, of them, no matter how great the Sahaba were, their opinions are not divine. All
the MaHA Judoon are divided all the ensemble height divided of them. Yes, seniority and wisdom plays
a role here. That's why I said mushiya to Quraysh, the elders, youngsters are very impetuous.
Youngsters want to do things rationally, like the battle that they were the ones Yeah, let's go,
		

			Yeah, let's do that. They want to have a confrontation. And so when the youngsters are there, half
of them think let's go away. And why are we running away? And as I said many times, life teaches you
with books and lectures will not teach you. Going through life will teach you what books and
lectures will not end, the impetuousness and rashness which is a common trait of youth, not just a
Muslim, if all youth it tempers down, you get wisdom. So the elders said, we're not there. The
problems over there, why can't we was used common sense. And then the evidence arrives. And the
evidence is quite explicit in this regard. So from these evidence is pretty much all the OMA is
		

			pretty much any clear in this event had your summarizes it. And he says that,
		

			that the one who leaves a plague infested town, running away from the plague, this is sinful in the
eyes of Allah, that it is haram. If the plague infects your town, and you leave because you are
scared of the plague. Then he says, and there is a laugh if you already had a journey planned and
you're going for another reason. There is actually laugh and it goes back to your Nia. So suppose
there was a journey you already had it planned. The plague is just beginning. Can you leave are not
filthy wise. There's enough data on this issue. But in our times, there is no problem when we
delegate this authority to the World Health Organizations to
		

			Do governments that understand and the Shetty I would give governments the right to do crowd control
if it is done based on the overall benefit to humanity? In other words, it is shutter a Why is very
easily justifiable that the government clamps down on a neighborhood or in a city, even if some
people are not sick? And they say I'm not sick right now. And until the government doesn't tell them
what to say no, we're going to basically have you all in a complete contained situation. Why?
Because in the Shetty, the greater harm
		

			is not done if there's a smaller harm that can be done. Instead, we choose the lesser of two evils.
If there is a contained virus versus an uncontained virus, the Shetty I will say contain the virus.
So to contain groups of people for this is completely permissible. Now our scholars also mentioned
this applies when there is a plague and a plague. We know what it is. It is some type of virus and
disease like the Black Death, like the Spanish Influenza that took place 100 years ago, like what we
see now of the Coronavirus, where we don't even have the cure, and it just spreads instantaneously
and people fall sick and die. This is a plague. This does not apply if it's not a plague like
		

			sickness, if it's a curable sickness, if it's something to do with the atmosphere. So somebody
suffers from asthma, and you move to a place that has a high pollen count, right? And you're saying
oh I need to run away. Nobody should come and say stop for the law the process and said don't fit.
No he didn't say don't flee from asthma.
		

			It is completely permissible to move from location to location because of your health because of
health issues. And in fact, the mumble Buhari has a chapter heading that shows his fifth, right
after mentioning don't run from the plague the next chapter heading The permissibility of moving
location to location if it is a disease other than a plague. Then he quotes the famous Hadith of the
owner Nene, a group of people came to Medina and the climate of Medina did not suit them. So the
process and told them to go outside the city and stay there. So because it was moist and humid and
these are desert, so they couldn't they were falling sick with so he allowed them to move based upon
		

			climate. Obviously this is completely highlight. So first part of the question, you should not enter
the city.
		

			Generally speaking, unless there is a need that you are helping the people there, and you are doing
something in this case with the permission of the authorities, then it will be permitted otherwise,
the general rule when you're in a situation of plague, and your locality, you do not exit and when
you're outside, you do not come in and this is pretty much almost pretty much unanimous. The other
point that our brother asked is that is it permissible to say this is a divine punishment. And the
response to this is that the hadith is very clear.
		

			Any calamity, especially a plague, is a punishment to some an a mercy to others. This is very clear,
it is incorrect to extrapolate and say this is a punishment to everybody because the hadith is very
clear.
		

			Also a punishment for sins to certain people, no problem. But for anyone else to specify because of
this sin. How do you know you are now speaking on behalf of ALLAH SubhanA wa Taala we do not
specify, we are very, very irritated and angry at what is happening to our weaker brothers and
sisters. We know that that government is a tyrannical government, we know that it is now going down
a path of Nazi fascism since World War Two. know since World War Two, we have not seen this large
scale concentration camps as we now see in the East Turkistan province. And it is very ironic that
we are currently celebrating the 75th anniversary of the liberation of Auschwitz and how it is very,
		

			very ironic that our government just gave $10 million to never again, it is bitterly ironic that our
president is standing with the President of Israel, giving more and more concessions to the
Palestinians, to the Israelis against the Palestinians all the time saying never again, we're never
going to allow this to happen. We've learned our lesson, and right under our noses, the whole world
knows what is going on in China, and even what is going on to the Palestinians. So we have to say
very clearly, that it appears there seems to be two justice systems and two different rules by how
people are judged, and not all bloods are equal in their eyes. This seems very clear as well.
		

			Nonetheless, our anger at the Chinese government and what it is doing, does not allow us to go
beyond what is right. Allah says in the Quran, this is explicit law your German Commissioner Coleman
Allah Allah tidy do you do who are
		

			collaborate Taqwa. Do not allow the hatred of a group of people to cause you to act unjustly. act
justly even with your enemies. That is the essence of Taqwa. This is in the Quran, we are angry at
what the government is doing. Yet we do not say that the whole city of Wuhan has been put under
threat of Allah and punishment of Allah because of this. How do we know? By the way? Maybe it is,
but maybe not. It's not my business to say all that we can say any calamity could be a means of
punishment. And yes, when a sin is public, then generally speaking, you know the there it is true
generically speaking, that it is possible that Allah's love comes, but we never generalize to
		

			everybody, because there are innocent people there. And there are people that have nothing to do
with the crime. And we cannot just say all of them are evil and going to Johanna is not their fault.
What is going on? This is the opportunity to in this dunya be compassionate, send any aid, if
possible, and in a religious perspective, give Dawa and there are Muslims in that city, by the way,
there are graduate students studying in that city, there are local Chinese Muslims in that city as
well. It's not as if we have to strip ourselves of our complete humanity. There are people that are
suffering that don't deserve to suffer, and it will be insha Allah to Allah, a means of Rama for
		

			them, it is not either for them, there are people upon whom this is not either, but rather a Rama.
So we do not generalize and say that all of them are suffering. And also, there's an element that I
saw myself very clearly online. Some Muslims seem to be happy that this was happening. And we do not
take happiness in the pain and suffering of innocent people, these people, were not the ones who put
the Muslims in prison. These people are average human beings, would you like it? And by the way, the
same justification is used when this country is attacked by the crazies by the radicals. And they
say all you guys are guilty. All you guys are evil, they use the same justification. We don't like
		

			it, then no, not everybody's guilty. We live in this lie, because so then why are we applying it
over there? Why are we having a double standard? We know the reality that our government can do some
very evil things, but not all the people are evil. We know this reality that foreign policy can kill
a million people in Iraq and not bat an eyelid go and do have honest on Guantanamo is still
operating right now as we speak. 20 years almost have gone by, and there are still over 50 people
being tortured worse than dogs in our local neighborhood would ever be done. If that is done to a
dog, they would call in the RSPCA and call and call the police. And you know, the Society for the
		

			cruelty of animals would not would come in so we can call something injustice, and we are living in
that society. If somebody else were to gloat that, oh, the hurricane came to Dallas, and so many
people's property was damaged. They'd be happy at this. Would you like this? So then why do we allow
some Muslims to do the same to what is happening in China? It's our job to teach them no, we don't
gloat. These are innocent people, even if they're non Muslim, we ask Allah to guide them, but we
don't glow to the tragedy happening to them. And there are also Muslims over there. So the bottom
line, yes, it is true. Allah says in the Quran, and the evil that happens to us because of what you
		

			have done. But then what does Allah say? Well, yah hoo. And Kathy, Allah can also forgive because of
this, now is the time to be compassionate, to help them out and to give them that hour as well. The
turn to Allah subhanho wa Taala and those who do so, this will be a means of Rama for them not to
mean so either way that inshallah I will conclude for today and I'll see you tomorrow for our class
Inshallah, about the PMO sit on the couch