Women Attending Janazahs; Fiqh Rulings on Plagues Q&A #21
Channel: Yasir Qadhi
Series: Yasir Qadhi - Ask Shaykh YQ
File Size: 36.89MB
Episode Transcript ©
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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