Monday Nights with Mufti Abu Layth | Session 32

Right, let's get this show on the road. So, just share this. Wait for a few people to log on whilst I'm doing that. [Music]

Mhm. Right. I can see a few. How do I do this again? Right. That's it. All right. Okay. to my other page. All right, that's what I'm talking about.

Let's get out of this now. Right.

[Music] So, right, right, right. Well, we've got a lot of questions, people. Let's just let some of some people log on whilst I get some of these up here. Let's see. What are we looking at? What are what is bothering the ummah?

What is perturbing some people out there? Some folks. Let's see. All right. These questions, where are they? Mhm. All right. So, 57 comments, huh?

Right. Whoa. I don't think I want to start off um with the first question that I saw. Let's see what questions have we got up here first of all. So, it's voting allowed. Actually, you know what? I just realized I could be easier still taking some of these by

by going through. See, that's the benefits of having two phones, people. Two phones. All right. Now, let's see some of these. What are people saying? Right. Right. Right. Right. Just so much clicking going into this, going into that.

God damn. Come on. Come on. All right. Look at that. Could see the Right. Okay.

What is the Islamic opinion on the law of attraction? Allah, you are able to influence what happens to you by changing your thought. Right. What a question to begin with. What a question to begin with. Shall we Should we take that? What? You know what? What I should get?

I've just had an idea. All right. Look at that. some love. Right back at you, man. Right back at you. I'm all about the love. All about the love. Right. The I know what I should have. I should get one of those kind of buzzers where I where I say, if I'm going to dismiss the question or maybe it's got some kind of a chime if I'm going to if I'm going to accept it.

What do you think? So, the law of attraction. Let's shall we take this show? Go on then. Right people. Law of attraction. It does work. Um I do personally believe. Right. Okay. Now we got to expand on this. What what do I mean by this? I don't think I don't believe in this kind of mystical uh you know kind of hocus pocus.

Okay. Well, Joanna, the thing is that I I don't believe in a hocus pocus kind of thing, but the law of attraction, it's much more than that. Okay? So, it's to do with an attitude, a kind of mindset that a person can have. And this then will influence certain events. it it doesn't influence them in a kind of um I don't know metaphysical way that oh I'm thinking there's going to be a tsunami I'm thinking there's going to be a tsunami and a goddamn tsunami

happens that's not how it happens but what it does is your thinking about you will influence your life in in real in real time okay so how does it do is now there may be multiple things. So for example, multiple nuances that play out.

So if I'm a very pessimistic person, if I always think negatively about myself, if I think about things uh negatively, there's a great chance that negative more there's a likelihood of more negative things happening to me. Now this is not down to some mysterious voodoo but this is due to my interaction with the world around me.

So for example people can pick up on vibes. You have to remember we are still creatures. Okay we may we are human beings but we are creatures fundamentally. Animals can pick up on vibes like they can detect things like fear like a dog can detect fear. Human beings can detect fear. Maybe not as nuanced as some other animals but we can detect these kind of things.

So we can detect joy, we can detect confidence, we can we are drawn to things like confidence. People sometimes they have so people some the way we are drawn to confidence and charm people's malicious side is drawn to fear. their predatory nature comes out.

So if somebody is more afraid of you, sometimes it turns it can turn you into a beast. But that's the evolutionary predatory side inside us. Okay. So hence people usually you see in circumstances when people are begging for mercy they seldom receive it.

In fact, the person, the perpetrator ends up becoming more vicious. And that's like this kind of once again like a kind of magnetism of attitudes that a vulnerability kind of vulnerability attracts a predatory nature. So when people so for example if somebody and the more they have this about them the more somebody that has that nature is drawn to the to that.

So so so what I'm trying to get at is these kind of attitudes give off vibes. This is part of it. So it can influence behavior. So if I'm for example if I'm sitting here like going like this somebody who is a bit let's say cocky or a bit somebody who's got an attitude problem or a bit arrogant or a bit a troublemaker going past will probably look at me and think like seeing me all will probably be

more drawn to doing something as in like maybe picking on me if I was very confident like let's say here I am a very like sitting confidently somebody who may have had an attitude won't be drawn to me amongst people just because even if they think that let's say let's say somebody much bigger than you who don't doesn't see you necessarily as a threat but that attitude isn't what lurs them in.

So if there was a kind of group of people, they wouldn't be drawn to you. In fact, that attitude would kind of repel them because they seek confidence. Now, what I'm trying to say is you may not have even noticed something like to you, you could just be be your normal self like I'm just chilling, right? And yet something for example, an event that could have been problematic didn't occur.

Now, because it didn't occur, you don't notice that. But for somebody else, they could be like, "Why does bad things why do people always pick on me?" But that could be part of the kind of vibes they give out. I'm not saying that's the only reason, but I'm saying that could be part of the reason. Likewise, if you are very confident, very charming or laughing or humorous, you attract those kind of people to you.

And not just people, opportunities because opportunities come through people. People are the the the the kind of the you know the hallbearers. They are the they bear with them opportunities. Opportunities don't just come just fly you know they don't just float around in the air and you pick an opportunity. They come through people.

So people are drawn to people and they see that whoa like there was an old line of a poem [Music] actually that was actually one of the first years back in the '9s one of the first Arabic poems I heard. But it but it was speaking about when people how they influence each other and the heart has an impact on the heart when it meets the person.

So so I I do believe in the law of attraction like that it works. I don't believe it to be a um turn my notifications off. What notifications? What notifications? I don't see what uh what notifications that is but anyway so so it's not a mystical thing it's a real thing and this so you get sometimes people saying oh I'm sharenum so you get people sometimes saying like so and so is happy golucky is always lucky or she's always lucky

and that is true they they kind of are when you analyze their lives but that's Not I mean it could be that they were just fortunate in certain events but it's beyond the law of average averages that they were always so lucky but the thing Oh right okay I I see sorry about that let me I'm not sure whether let me put that on on here I'm not sure if I can uh Right.

So look at that. David answer is love rational. All [Laughter] right. We have a romantic in our midst people. Right. So the thing is look what I I'll come back to your question. So this thing is uh so people are sometimes happy golucky and it's nothing so mystical you just have to change that in there and this in Islam this is why the prophet sallallahu alaihi was prophet Muhammad sallallahu alaihi wasallam

emphasized what he what it's a bad translation but what what I could say like positive omens in Arabic being optimistic being like sometimes not just optimistic but being like kind of hyper optimistic through things and and the prophet encouraged that and he liked it because he knew it had a real world real time impact positively but he discouraged and condemned the opposite negative or superstitions or uh this kind of negativity he hated it because it had a

real time impact and the hadith there is a hadith that the prophet said that Allah says that I treat my servant in accordance with his expectation of me. So always think that Allah will do the best for you and he will. Now if you think you know Allah is going to make me suffer, Allah is going to make me suffer then suffering is coming your way.

But if you don't think that then it's not coming your way. Think good things. God damn it. And good things shall happen inshallah. So people all you've got to change is what's in there. That's it. And it will go a long way. Okay? It will impact your lives. Be happy. Godamn it. Smile.

Laugh. Enjoy life. Okay. you yolo. That's what hash yolo. And remember, think about it. It isn't this. It's yolo. It's only one life. So, you know, so um think about it, right? Who is your favorite Quran reciter? That's a simple question. Look at the simplicity.

Wow. Now, that's a a a very simple, easy kind of I'm not actually too much into all this. um you know like people are into so many different and stuff like this and I think that's amazing that people have that kind of um they're drawn into things like that that's you know may Allah uh bless them but I don't personally I'm still old school so I still I just really know most the classics I don't know a lot of the contemporary Quran I don't or two.

I might have heard of some of their names. I'm not I don't follow them um so closely, but so I'm still an old school fan of people like uh Sheree, people like Sudes, um people like Shatteri. I I love those three. Those three are definitely my top three. So that's old school, but that's what I am. Are you really Are you really Khan says, "Are you really Musfati?" Noah Khan, I am not Musi.

She is someone else, I'm afraid. She probably just looks like me, that's all. It's probably just the goatee that you're get getting confused by. Okay, so don't worry about it. I I is not her. So uh what do Sunni sources say about the grave of say al Hussein? Is it really where the Mam is Hussein his grave is disputed by up to I think three locations.

I don't think there's any uh absolute conclusivity on where he is. Egypt claims obviously around Iran, Damascus. I mean, the thing is Damascus and and all sorts, but the I mean, I I don't know where he where he he really is uh buried, but these I think there's two there's definitely two and three up to three disputed locations that I'm aware of.

Um so I'm not sure about the conclusivity. I don't but as far as I'm aware there is no conclusivity and there definitely is no conclusivity on any prophet besides the prophet Muhammad sallallahu alaihi wasallam regarding their graves. All of these other graves of like you know of I don't know any other prophets they they they're not just speculative they're highly they're just most likely overwhelmingly not accurate.

Okay. Um I have read your answers on ribbat ribbah people ribba and mortgages in light of this hadith. Do not even come close to ribba. In light of this hadith haram is haram and halal is halal. Shouldn't we stay away?

Well, look, uh, Hassan Abdullah, in my understanding, things like the ribba of the Quran does not apply to things like interest today. Um, it does not apply to mortgages in our current climate or loans and things like that. And I've given more lengthier definitions. I've explained first of all that the topic of ribba is very, very confusing and elusive.

It's nowhere near as clear as people would desire for it to be. I explained that beginning with the actual verse of the Quran, beginning with just the verse right down to all the rulings and the schools of law that have derived there from. So beginning with the verse that that the uh obviously this requires technicality for you to understand that but that the lamb in is for all of or

the the category absolute as in the genus as in transactions by default are always permissible. Whereas the is not for gins and it is not that is unanimously. So it is for what is in Arabic. It is for what you have in mind when you're speaking about it.

And I've gone through this explained elaborately that how it is not possible to even then ribba was so confusing. People today think ribba is so simple. They have no idea honestly they have no idea. So ribba just means excess linguistically but technically it means something else and it was one of the things that said one of the three things he said that the prophet sallallahu alaihi wasallam left this world and we wish he had given clarity on some matters amongst them was the matter of ribba he said I wish he'd explain this to us that was one of the sayings of

summar so the the thing is there's a huge disparity what has ribba what doesn't and I've given so many examples in the past like picking up a mobile phone uh swapping one mobile phone with 10 mobile phones nobody would call that ribba uh apples with oranges apples with apples does that constitute ribba some will say yes some will say no fruits have no ribba according to the school of madi and I've gone through why this whole thing uh dayto-day living in the past the the Quran when it speaks about condemns those people those people who prevent Allah kind of condemns them with their neighbors.

They do not share whether it's utensils or help or assistance or even day-to-day food. Like so if somebody needed a bit of sugar, a bit of flour, a bit of this, you can never return the exact same amount and you are not required to. So you could say, "Hey, I borrowed some sugar from you last week. Here's some sugar back. Are you telling me the grains are the same?" They're not. Now then you've got so many of the transactions within the things like uh what they call or where you could do uh where you add where for example you would just say you know what give me everything on the trees date trees and you can take this

many dates I think it's about this much and there's a huge difference and the prophet allowed this and so the the point is this and then there was Abbas in Sah Muslim where he says he denies that ribba is of two categories. It's either um right now what they call uh or it's by deference where you defer one of the transactions and he said uh when they call that and he said uh you know that there is no that's one of Abbas's statements uh this whole thing and the scholars having

no agreement whatsoever on what ribba falls upon on uh to the extent that money does money include that currency you know certain scholars say money is not paper money is not from that currency anyway um but the whole point is all of this it's such a and today the essence of it is you put all this confusion into an equation and then you look at why ribba was made haram in the time of the prophet sallallahu alaihi wasallam and it was made haram based on the fact that uh it was it was kind of

um mega ex mega doesn't even quite explain it but hyper exploitation of the vulnerable and then you realize that in the society in which we live although there is exploitation but it doesn't it cannot be like that so it was kind of the ribba that was made haram in the Quran was a vicious form of or a tyrannic a tyrannical form of lone shark u river.

Okay. So where somebody lends you something back alley kind of lendings where there's there will be murder potentially or at least brutality. There's debt overwhelmingly clear that there will be brutality uh enslavement raping these kind of things were involved. Okay, it was very clear they would come and just take your children, take your wife, take you, kill you, kill them.

It was just a whole and compound interest was added. This was the kind of ribba that Allah declared war on, not this other thing that we have within a safe structure. So people say today mortgages can declare you bankrupt, but bankrupt has a pretty safe structure to it. bankruptcies. It's not um nothing like lone shark brutality that brutal or tyrannical lone shark uh culture.

It's nothing like that. So, okay, let's um so I disagree, right? Let's see. Um right, let's all the people right a question about praying janaza in absentia. Um there is on can this be done. Now there is a difference of opinion amongst the schools of law.

Um Imam Malik the school of Medina in general uh and Imam Abu Hanifh um who represents the school of Kufa. They were of the understanding that you could not offer janaza in absentia. And this is then opposed by people like Im and Im Ahmed Hal who feel that you can because there's a hadith that the prophet sallallahu alaihi wasallam offered a janaza for nashi which the incident is recorded he did sallallahu alaihi wasallam

now was this a statement that the prophet was making because nashi was an incredibly powerful person and the prophet was absentia means when the dead body is not present. All right. People, that's my boy right there, Saj. Okay. Shout out to you.

Yeah. So, the the thing is now in absentia means when the body is not present. So, we don't have a body or the body is present in a different part of the world, but we're going to offer the janaza here. So somebody dies in Pakistan, we're going to get together and do a janaza here either as well or on behalf of them.

So Imam Malik and Imam Whanifh did not accept this. And I personally am in line with what uh Imam Malik had taught on this. He said that he never although the prophet did this for Nashi, he never saw this as a practice in the city of the prophet. It was not something the companions followed through with. It was not known during other incidents of the lifetime of the prophet. Neither was it something that the city of Medina was upon.

So, so there you go. So, that's what I would um that's what I would follow that I would say that it's not something that we would normate it. But if it was to make such a powerful statement um like let's say there was a great Muslim like a scholar or a great somebody who's done great service to Islam like let's say like Muhammad Ali as an example.

Now, Muhammad Ali had done a great service to Islam, but people had his uh body in in the United States and they performed a janaza. But let's just say for some reason his body wasn't available like he drowned at sea or something or something happened unfortunately to somebody as great as Muhammad Ali and Muslims weren't around.

There's no body and we can't perform. In that case I would say as a symbol it we should do something like his janaza uh in absentia. Okay because the person is an exceptional individual for the entire century. It's not just for Muslims and non-Muslims as Nashi was. He was for Muslims and non-Muslims.

So that's how I would accept that. Uh, Osman asks, "Is it better to act like [Laughter] majilia, I tell you, watching some of those, you know, if you watch one of those like old movies like Majat

It's it's an outright comedy non-stop. Although it's not trying to be a comedy, so you would just watch it. And the dialogues and the Oh, wait a minute. It's like, I'm telling you, it's hilarious. Some of them are on YouTube. You have to sometimes take some time out and just watch them nonstop. I mean, they're not trying to be funny, but they are hilarious. Uh so salam ruling regarding a man another what is classed as a vow?

Okay that's correct. Now the thing is Zane a vow is something where somebody says I vow to Allah that I will do this if this happens or they just take a vow. So a vow could be conditional or it could be just a vow. Okay. So I could just say for example I'm just feeling I know I vow that I will fast or I will perform Omrah or I vow that I will give so much money in charity or I vow.

A vow is a it's it's a an oath that you take an oath and you promise to Allah by taking a a kind of h uh by saying by Allah I swear Allah ya Allah you know by your name I will give this or I will do this. The thing about that is that it has to be taken seriously. Um and then there's the other nature to it which is a conditional vow.

So if I say something like ya Allah please if you do this for me you know where you cut a deal where you take a deal to Allah you say so you say let's take it to the table you say listen can you get Allah on the line because we're going to we're going to cut a deal and we're going to broker a deal here. So he say, "Listen, so I'll tell you what.

I'm going to throw in two fasts if you can grant me if you can make sure I pass my driving test." Leila Gad Papa. Okay.

Quickly I think wants to say hi. That's my little John people. Okay. not working. It will [Music] work.

Right. So the thing is now okay. So the thing is that now when you try to cut this deal this second option of saying to Allah that I tell you what if you do this I'll do this. This is really um this is is reprehensible and the prophet he he reprimanded and uh this behavior.

So he said in hadith which is in Muslim that that you are being miserly to Allah like trying to say if you do this I'll give you this. Allah does not need your worship. Okay? So he doesn't need you to broker a deal with him. If you want to offer something, just do it. Do not broker deals. Okay? So according to the school of Medina, these kind of things are they're close to almost forbidden.

They as in strongly condemned. According to the Hannfi school, you can do that. You can broker this kind of deal. Um, it doesn't mean that Allah will have to honor it, but it's but I mean I I would would dissuade and discourage people from taking that line. Okay? If if you want something, just ask for it. Work towards it. If you want to give in charity, give in charity.

Don't try to negotiate. That's how I would say. But if you make a vow, is it binding? Now the ruling of a vow is the same as uh category it takes as what has been vowed. Okay. Um what I mean by that is uh right. Okay. In fact sorry let me let me expand on that because I don't think that's that defines it accurately.

If you vow for something haram it is haram to do. You cannot do it. So if I say, "Ya Allah, I swear I'm going to drink alcohol." I can't say, "Well, now I've got to because I've said, "I swear I'm going to do it." You say, "Ah, go on then." Ya Allah, this this one I'm doing because of you.

It's like a a friend of mine who used to say that. used to say, "Oh, I said, "Ya Allah, please don't make me do [Laughter] this." Oh, we were like, "Uh, you do understand that Allah is not making you do [Laughter] it." Anyway, so the thing is now if you make a vow for something haram, you it is haram to carry it out.

So if I say I swear I'm going to kill that person, you can't kill them. Okay? If you make a vow for something, so it's not haram, but it's discouraged. Um I don't know, like let's say if it's in some way some kind of discouraged action, whatever it is, like if you said, look, I swear, you know what?

Like let's say you were going to you promised to help somebody and now you're not going to help them. Now backing away from that although it's not haram but it would be discouraged because you kind of gave them support or you gave them then this to fulfill this vow is discouraged. Okay. Now if the action was a simple if the action was a simple arbitrary permitted permissible action then to do the vow is

simply permitted. It's not an obligation. If it's not an ibada, vows really only apply to things which are either encouraged in Islam to do. That's really where they apply or because if they're obligatory, well, they're obligatory anyway. But I suppose you could kind of narrow them down, which you didn't have to.

So, for example, I don't have to do Hajj this year. But if I say I take a vow by Allah, I will do a my Hajj this year. You see, so Allah had allowed me to do Hajj throughout my lifetime. Now I'm narrowing it upon myself. Right? So now that in that case I would either fulfill the vow or I would have to give a kaf okay which is the kafar of an oath.

Okay. So you either feed the poor or you fast. Uh right? So or or or you fast in in turn for that. But the it but the vow for something which isn't an which is just an just a a permitted act an act of is not binding but you can just give the kaf okay because it doesn't make sense.

So if somebody said um I'll make a vow that you know by Allah I'm going to do a handstand that that's just silly right okay first of all the person is treating vows as a joke so they need to fix themselves secondly these kind of vows are not the but they should make an the offering give the kaf because these are not ibadat vows were made for either for the encouraged acts within Islam to kind of lock them down and to make them a personal obligation for you.

Okay, but it's not something people should generally be going down. Okay, that kind of route. Uh I was told voting is haram. Well, that's uh absolutely not true. Voting is not haram. Okay, so whoever's told you that is misinformed. I would just say stop listening to HT.

I swear I feel sorry for sometimes people like that. I have to say, you know, they they devote an entire lifetime committed to this kind of ideology that unfortunately will just not yield any results in the end. And it's um it's kind of a it's a shame seeing all that enthusiasm just go to waste, but it's not true.

So voting is definitely uh something we should do and I think we should do it for Corbyn. Right. Corbyn is a is a soldier. Right. So uh Tangga Tga Nas saying Tga. Okay. Right. Um right McDonald's cheeseburgers permissible? No they're not. I don't buy into this.

Um, you see in in the UK we have plenty of halal outlets. So I don't think it's necessary um um uh I don't believe it's necessary for us to be eating non nonhalal outlets. Although I do accept kosher meat is is halal. This you know but but we have plenty of Muslim halal outlets.

So we don't need to in the UK anyway. Right. So let's see. All right. Who are uh this is going to turn it a bit sectarian. I don't want to really Okay, I'll come back to some question. Let's take some of the questions that were already asked previously. Okay. So I pray Jaki uh Bisha has asked I pray J sometimes in a humbly Salafi masid and they're not quite fond of me of my praying style especially about saddul sul is when you drop the hands at the side like the

malakia do the school of medina so should I pray like them or just embrace it it's the question about the godfather issue I the godfather issue I don't remember that one So right the thing is it's up to you in the in the school of medina you can do you can do sul somebody else has had asked about as well which is hanging uh the arms I have expanded on that previously this is a uh an orthodox position that is transmitted by many of the salah including beginning with the companions whether in the mala he say haz says it was transmitted from s Ali but other people as

[Music] Zuber Abdahn they say from the jub um there's I believe it was transmitted from these are students of a lot of these of Abbas it was the mab these were their mabs they used to pray like this with the hands at the side by um Ibraim uh h um Hassan Alasari Im was one of the two ways that he would pray.

It's one of the riat of the hali medab and the dawn of Medina imam Malik it's his mhab and a few other people. So you can see there's quite a lot of people that prayed with saddul including the other sects the the sh generally pray with sul um the the kawar or I know that today what's left of them um the iba they pray with sul.

So you can see this has had its presence within Islamic history. So it's nothing to freak out about. Okay. But if you want to do that's equally permitted. Both are sunnah within Islam within the school of Medina could be done through different measures. It could be usually they just say like the al- Malik is just however the hands come together. Generally when I'm doing I just do it like that.

So I just kind of uh place my hand it's called you place it on the as is in some of the hadith in Bkari another hadith technically means to hold. So some people hold it like this. um you could do that. I don't generally tend to do that. Um so I just tend to do but however it comes together. Okay, it makes sense that's absolutely fine.

Right. So let's take another question people another question. Please define haram Allah and how you derive it. Allah. Yeah. Sharif, right? Well, haram is that which Allah has clearly what we say in the what has been made prohibited conclusively.

Okay? And we say it's such an abominable act that it deserves. I'm not saying it will get but it deserves punishment in the afterlife. This is what Muslims believe that it deserves. We're not saying that it will be punished because Allah could forgive whoever he wants. But this is how what it deserves.

Now you have to understand that in Islam the law of defaults is ground zero where you begin. Okay, ground zero is the law of defaults. Now, by default, there must be a ruling. It's not that. Now, there's three ways of looking at this one. Okay, this is option one that by default everything is permitted.

It is permissible. This is in line with the verse of the Quran that that Allah created everything in the earth for you. In the verse, Allah says, "Tell me who on earth thinks they are big enough to make things haram and the the the kind of uh adornments that you know like so that who has

made who Allah established and gave to his servants who can make them forbidden." So these kind of verses the hadith where uh where Abbas is transmitting that Allah there's several things he did not speak about right that Allah was not forgetful he was not forgetful that that these things Allah did out of out of a kind of compassionate oversight for you to to have as you can indulge in.

Okay. Um so these rulings set a de default. Okay that things are by default permissible. This is also the view that several Malik here transmit from Imam Malik that this is the law of defaults. This is Abu Far and other people and other people have transmitted this is what Imam Malik believed.

This is what I believe. This law of defaults is conclusive. Okay, it is it has no doubt. It is overwhelmingly established and conclusive. Now to overturn this law, you need something that is as conclusive. So if the if so for example, if there's any doubt, you always return to ground zero.

That is your base. So the base is it's permissible unless proven proven conclusively otherwise not through doubt that the principle that we have in uh in in legal hermeneutics or Islamic hermeneutics is that certainty the certainty of permissibility is only removed through certainty.

So you have to prove something as being certain as haram then it becomes haram. You make an exception or it's exempt from the the law of defaults of permissibility and this thing is now haram. So that's how I understand that's how I you know this is how I practice my dean and hence the overwhelming things in life are always permissible. Okay.

Option two is there is a void. The ground zero is no ground. It's just it's not haram, it's not halal and it's just you have to everything has a a zero, you know, a ruling. This is the view of certain people. They can live life like that. I don't I find that absurd. But I mean you can you can practice that that that basically ground zero is no ground.

It's just a void. To me that makes no sense because that means you have to be looking for rulings in everything. Uh and that's not what we see the companions practice. The companions practiced as though ground zero was a ruling. So you see in the ma when summar goes to u with the companions and this is in the ma and they they reach a pond and and they were drinking from the pond and taking things from there that um one of the people asks he says that uh he

says do predatory animals come here because they might be kind of throwing because it was a small kind of pond. and they maybe there's dead animals, carcasses or other things that have been thrown in here and it's polluted or it's impure but we don't know. So before he could respond says says do not answer him he says we go to you know we take from where predatory animals take from they take from where we take from leave this alone like we don't want to know it

showed that there was a default ruling that it existed the ruling was by default all things are permissible that by default all things are pure unless proven otherwise this falls under the principle or the tool known as and referred to as the law of defaults okay so if you want to know that's what I believe and then some people believe option three that all things are impermissible until prove another one boy their life must be fun.

And so, so every time they move, technically they need a ruling to say, "Is it fine? I pick this up. Oh, is it fine? I touch that. Is it fine? Is it okay to buy buy this? Is it fine? Is it I mean, they need rulings on everything to show that it's not haram." And some of the people have tried to add their own little they kind of bylaws into this in saying well okay all things are permissible but all this is haram and all this is haram and all this is haram until proven otherwise.

You say, "Well, listen, your bylaws, you can take them and place them nicely where the sun don't shine because those bylaws did not come to me through the clear verses of the Quran and the hadith of the prophet sallallahu alaihi wasallam and the teachings of Imam Malik and the school of Medina. And as far as you're concerned, you can keep them. I don't live your life by them. It doesn't bother me the slightest." Okay?

But make no mistake. Make no mistake, homie. I'm not in I'm not I will not be following those bylaws. Okay. So, right. So, that's I've explained um the definition of haram u and how I arrive at it. So, hence I I tell people that look how ridiculous it is. You say things like oh uh a woman cutting her hair or a woman plucking eyebrows is haram.

deserves punishment. I mean, what kind of ridiculous? You see, when you put it in perspective like that, it sounds absurd. And it makes sense all of a sudden. And the dean makes sense all of a sudden. Uh, for example, in the masturbation, what the hell? Yasine, you're bringing that up issue up again. You said it's okay and there's nothing restricting it. Then the same could apply to other uh obscenity such as uh they've mentioned beiality and other kind of specific verse wise restricting it.

Okay. Right. No, it does not apply like that. Okay. Your imagination needs to be contained [Music] brother. The thing is look uh first of all there is a clear principle derived from multiple laws within Islam multiple verses of the Quran and multiple hadith which says you cannot harm uh another person or another creature unnecessarily.

Okay. You cannot harm animals unnecessarily. You cannot harm uh people unnecessarily. This is this is considered haram. harm. It is one of harm is one of the fundamental things that creatures recognize as part of our morality base. We recognize that harm is something we want to prevent. This is one of the few things that at a base level creatures and humans we recognize those creatures who maybe recognize some levels of morality and our morality this is the base of it that the prevention of harm.

So it's not true and they by the way there are laws about you know you asked about animals where the prophet said that every for making any animal suffer in any way a person that the prophet said that that is haram where he spoke about hunting that if that he said that if you were to sacrifice an animal you do this with uh you know you make sure it's swift you make sure you do things like like this okay and there's several you can read the hadith you make sure you feed the animal you do this you do that you um exploit the animal in any way.

And there are actually some hadith uh speaking about things like this as well uh prohibiting it. Although you know you can look into that whether the hadith have been problematized in terms of their chain but the ruling is clear. So this is not the same as when you said about masturbation because I've answered this on several occasions that look there is nothing clear in there is nothing in the Quran or Sunnah that prevents it.

Secondly, the caf of this ummah, many of them clearly said it was permissible and and hass brings chains uh brings their words in his book with an authentic chain where they said we would actually instruct our youth to do this. But I don't want to really just go on about this issue. So I don't like it constantly coming up because people made such a big deal out of this and and once again that's their insecurities.

Okay, look, if you have a problem with with with that, then don't do it. Why does it bother you if somebody else is touching their own body? I mean, why why do you feel you have to control them, too?

Well, he's thinking, the other person is thinking, well, if I'm not going to touch it, you're not going to come here and touch it for me, are you unless you've got some kind of a deal going on. So, the point is, look, and this is not to you, Yasin, by the way. This is to people who are objecting. That that's my point to people who are uh objecting. Okay? So anyway, some seem to say that kafir is not a derogatory word to refer to non-Muslims who reject Islam.

Fick books however say that a Muslim who even calls this type of disbeliever kafir in order to belittle his sin should be punished. No, I don't think you see Islamically speaking kafir is not a derogatory term. Okay? It's uh if somebody's a kafir, they're kafir kafir dirty kufardom.

The thing is look it's not um it's become derogatory through some usage. Okay the term in itself is not derogatory. The term is referring to non-Muslims as kafir, but it does have a word. It has this nature to it, doesn't it? This kind of oomph that kufar, but I I think um it is a shame that it's become kind of almost like a a an insult.

It has become like that. So you say that but you know what's interesting is previously in like so for example even today in like let's say udu culture previously kafir was used a lot in poetry okay um the and it would refer to uh people would often refer to like for example their art or uh the way somebody you know uh that they would often refer to sometimes like if they're

saying a poem about a girl as in oh you know like like she breaks hearts what a kafir like but it wasn't derogatory it was almost done in a way to say that you know like wow to add that or element uh and it was used almost nicely in a way in a lot of Udu poetry it it was used like that.

Um so you know what's uh uh Galib says he says uh but I suppose that's for emphasis in that one poem that came straight to mind that [Music] I suppose here it could be used in both ways.

uh that kafir I suppose you could be referring to the statues but but in Udu poetry originally the word kafir was not used in derog it wasn't like an insult it was just to add awe and so hence you had in a lot of the songs as well the early hindi songs uh they would use uh words like uh what's that famous

uh you know that what's that famous old song that gulab that's it what is it he says uh but he speaks in there about about the heart becoming a kafir and but my point is that in English it has nowadays become um a very a kind of derogatory like people say kafir and stuff like that So if it is going to cause offense, people can substitute it with uh non-Muslim or something like that.

I think that's better for relations, but it's not a uh it's not derogatory in itself. So in Islam, that's in there, he does use the term as well in that it's my mind's too drifted at the moment. I can't it's not coming to my mom but but I mean you get the drift don't you?

So anyway what is meant about uh and stay in your houses? Senior figures from the South African clergy seem to say this means women cannot emerge from their homes uh except in dire circumstances. How would you respond? You see uh jamrock. The thing is this verse is not um this first of all is addressing the wives of the prophet sallallahu alaihi wasallam to see to their duties that they have in their household.

And whose household are we talking about? The prophet's household. Okay? Because there were a lot of tasks that fell upon the prophet household or the prophetic household and they were to assist the prophet in conducting these. Did this mean that you know is is that what it meant?

It did not mean that. How do we know this? Well, let's examine the lives of the women in the time of the prophet including his wives and other women. They were going out and about all the time. They were doing work. They were working in fields. They were uh you know involved in crops. They were buying and selling in the marketplaces. They were conducting their own. And remember they were in many ways that society I know that it's not the right way to use the term uh liberal but that in terms of gender interaction they were a lot more liberal than Muslim societies today.

They were very kind of uh there was high gender interaction taking place in the prophetic society. They would pray together. They would be in the marketplaces together. Women would conduct their own they they you know they would talk to people, organize their own relationships, their marriages if they were interested in some. You have to remember this was a society where relationships were very seen as very kind of just natural.

So you know women if they liked men they would just say so they would get married they would get divorced they would go buy cell they would meet people they um so you see the woman who comes to uh the who comes to the the prophet about sitting her and she says well I'm sitting it at this uh you know this uh woman's house at uh and I believe and I you know correct me if I'm wrong but one of the wives of the prophet sallallahu alaihi wasallam or this other woman but what's important is this lady says I'm sitting this this

waiting period following either following a a breakdown of a nikah at this house so the prophet says well there a lot of people come and go there um and I suppose you might need your privacy so why don't you sit at the house of Maktum, he's blind and you know you'll have your privacy and you can have your free space and and so she says yeah fine and the point is that in this hadith the first house she had selected the prophet said a lot of men come and go there a lot of men and it showed the interaction that's

abdah so the thing sorry now at Salma's house a lot of men would come and go so the point is that this interaction that we see was much more common. So for example, when uh the prophet is uh you know he's he's coming back somewhere, he's he's he's on a camel and he sees uh a woman and and he says to her, "Listen, where you headed?" And she says, "I'm headed back to back into town into Medina." And he says, "Well, hop on.

I'll give you a lift." And she says, "I'd love to." She was carrying these things. And she says, "I'd love to, but you know, my husband, he's just a bit insecure like that." And so the prophet says, "Well, no, not a problem." And and he goes and and the point is that you see some men, they were like that, but there was nothing wrong with this. The prophet wasn't saying anything wrong. It wasn't. So this goes to show that the gender interaction in the time of the prophet was much more natural and free flowing uh than it is today.

And you get this, you get the example of the person saying that for example when he says oh uh he comes to the prophet and he says well look I've done something wrong and and the prophet says what have you done and he says well he says you know this this woman came to my house she was selling things and and and he says well I you know I groped her and we kissed and we did all of this and he says but then we just kind of stopped and you see now this is interesting because I know in wonder why says no they had fullon sex.

But in this particular he says that they we just uh we kissed and we groped and stuff like this and he says and then she went. Now the and then the prophet says to him well oh you know did you have you prayed and and he says and he says yes and he says well consider that an expeation uh for that and and then he does say in one of the he says I hope she wasn't the wife of a person in the path of Allah that's gone out to kind of get um you know sacrifice himself for the sake of Allah and this is what you're doing but the point is women were buying and selling They were

trading. They were coming to people's homes. They were doing all of this. The prophet didn't say, "Oh, right. So, what I'm going to do, let me get on the mimbar and say any woman out of her home, godamn you women." He could have done that, but he did not. So what I'm trying to say is when you look at the picture of Medina, it clearly showed a normal society, not very different from the society we live in today except they were obviously great people uh companions and so on but they were still very normal people um from that sense.

Okay. So, and the South African clergy, seriously, some of them um they are as I mean they are as helpful to Islam as cancer is to a human [Laughter] body. You know, for God's sake, these people, some of them are nutcases.

absolute nutcases who have done nothing but damaged Islam. They are people some of them are suffering from huge inferiority complexes. And I look I dig that. I get that. You know, if you grew up with a particular ethnicity and you grew up in a part of the world with all this kind of apartheid going on and remember they were people who were not on the side of the blacks uh and they were kind of maybe a bit towards the whites and but kind of protected and now obviously that has broken down.

Uh so I know the local blacks uh don't the natives are not really too fond of the Asian kind of uh which to some extent I don't know about the the generation now but maybe their ancestors it may be rightly so that they took the wrong side of the fence. Now then on top of that they only live within these communities. They're not connected to their Indian heritage. A lot of them don't know where they were from because they've lived you know they were sold off as slaves many generations back to South Africans as coolies or whatever they you know they grew up they a lot of them do not speak udu they don't and some of them speak it

as and some of these scholars that I'm talking about that I've got in mind like this guy who runs the majus right I mean they're a joke an absolute joke and and they the English is pathetic their udu is ridiculous they you know and They suffer huge insecurity insecurity kind of like inferiority complexes. Uh you know they want want to be want to be PY so bad these people do.

I mean I get that. I dig that part. Okay. Because look you grew up as Indo Park but not being from Indoac. So you want to be that so bad. I get that. Okay. But just don't bloody impose your uh Indoacized version of Islam across the whole world for God's sake. Nobody's interested. They've you know they're radical hardcore extremist some of them.

This nutcase as an example who has called me a kafir on multiple occasions. He has an article called the majis and and the other you know you know this is the thing that annoys me as well is that the South African clergy the others who are not with him but they tolerate him and this is unacceptable. This guy has openly pledged allegiance to ISIS. He has said that this is a you can find this article online.

I've actually read it. He's uh he's openly said that the kilafa prior to ISIS he openly pledged allegiance to the Taliban right he uh outlined condemn I mean he considers most of even the South African clergy to be deviants but but the other people like Mui Ibraim Di and these people right they they tolerate him and in they say oh you know he's a bit hard-headed bit hard-headed mate bit hard-headed this guy's a He has caused Islam so much damage.

He openly gives his allegiance to people like Abu Bakr Bakdi in Raqqa, right? You tolerating him saying, "Oh, he's just a bit hot-headed. He's a bit hottheheaded." No, he's not. The guy is delusional and needs psychological help. So the so I you know so I I have zero respect for those kind of people from the South African clergy and the he openly insults uh he has an article by the way this majalist thing um and in it he is swearing to insulting obviously

great people Muy uh he calls obviously uh uh he calls him a kafir calls him a uh Nani Khan calls him a people like uh um you've got people on the Molana J who is doing amazing work calls him a kafir and a for being sympathetic to the sh uh he's he's on that same article he's got a few other scholars uh he's got about me uh saying I'm a kafir uh that the only my only status in Islam is that I'm a

shaitan right my only status in Islam is that I'm a Shayan, right? And that I'm sorry, I'm a kafir shanan. And to look at my face is worse than looking at the devil. I mean, and this guy is 80 years old. I mean, for God's sake, you, my friend, are hanging. I mean, what kind of I mean, what kind of optimism are you going

by? I mean, look, I get it. You've had a miserable life, okay? You lost out on all this kind of stuff. Don't take it out on me. Listen, Pops, before you kick the bucket, how about you just just chill out a little?

Okay. Anyway, so I these people and there's actually people in the UK that are pushing them and that go and study with them. Can you believe that? Y salam. Y salam. Honestly, and it's there's no surprise. And there were some people some other people doing great work in South Africa and they've got some institutes and you see that a lot of the the converts the native black converts have gone to people like that.

They've gone to those institutes. A lot of them have actually even become maliki because they could not stand they could not stand this kind of ridiculous n you know this kind of ridiculous entrenched infighting. So anyway um my advice is anything they say you could do the opposite. And that guy, I would just say to him, listen, I don't know whatever it is you're smoking or

injecting, but it's giving you the world of confidence and optimism because boy, at the age of 18, right, you really are kicking it. So before you kick your bucket, right, just have a bit of shame for God's sake. Bit of embarrass. You're embarrassing the rest, you know, like you're such an old guy. like it's embarrassing to to have to speak about you like this. Right? So anyway, let's see.

Imam Hassan Allah people speak pe speaking of people who are doing legendary work in the UK glouester that's the place right home of what was it Fred West but to counter all that negativity I imam Hassan doing some awesome stuff stay in touch with him right let's uh right lost the questions now damn right uh all right let me get back onto this right here I Right.

Okay. There was a question by the way about uh in the Quran Allah says that um about that insan should see what he is created from. Um he was created from a water a fluid that spurts and I suppose ejaculates.

Uh uh and it says um the thing is that this this it is emitted from between uh the and the and this these two places. The point is that what is uh what is the and what is the generally the had said that the here is referring to the spine and this the kind of whole because that's something solid and it's usually referring to the whole kind of spinal um cord really or the bone the whole spine coming down with the

vertebrae kind of thing. Now, and the is usually referring to what is this this point in between the rib cage over here, this kind of uh that you get the kind of bone sticking out and the and this section here. And it's usually more often which is the plural of either or as a lot of the mufas had said is usually what refers to women.

I mean although you could say of a man but it carries the connotation that it is speaking uh about women. Okay. Now we know that sperm for example is not emitted from here from or from the the the spine right or the back sorry the you know the sul. So why has Allah used this in the Quran?

And is this a fault in the Quran? Okay. Well, first of all, this is not a fault. Okay, just to clarify in this verse, Allah was not trying to Okay, just to first of all, I'm going to come back to the the medical side of it, but or sorry, the biological side of it. But when Allah was using these terms, most of the mufas the clearly understood that Allah was using these to refer to man and woman.

Okay, that you that this water that is emitted from like this this thing from both and and human being a human is the result. This was what Allah was trying to express. Sorry, let me correct that. This is what Allah had said in the Quran and is was in accordance with the expression of the time. It's not that the Arabs didn't know where sperm came from.

They they knew this obviously they knew about things like uh uh how animals are castrated, how you prevent fertilization. They knew all of this. They had what you call of animals, castrating animals. Um, yeah. So, the thing is you they had all of these things. They knew that obviously the testes uh they create sperm. This this wasn't something that was unknown to the Arabs of the time.

They knew this. Okay. Right. Now, right. So, the point is uh just to just to clarify, right? So, so first of all, Allah was just referring to that this which is created from man and woman. Secondly, if you did want to get more technical, so it's not that this was already known, this kind of base level um this kind of base level uh biology was already known by the Arabs.

Okay, so just to um just to kind of clarify that. However, when we look at legends like Ash who was an absolute dawn of the last century, the great grand Maliki Muti of uh of really um you know of almost North Africa and and the Maliki world and especially officially within Tunis and the Islam of Tunis of his time and he has a in 30 volumes which is called actually the enlightenment as well and the emancipation the kind of liberation and

the the enlightenment. Now in his taps he discusses this and this is going back to remember the the the 20th century he was around in up until like the ' 50s60s like that kind of time. So he's discussing then that look if you did want to get biological you would look at the aspect of things like the HPG um axes right so the fact that the the in order to create sperm there is an axis within the body that is well known now to to people

obviously the hypothalamus uh impacts the pituitary gland which then impacts the gonads and it obviously releases uh the the kind of LH or the luteinizing hormones which then create sperm. So sperm on itself cannot without the HPG and within women cannot be created. and how he speaks about how physiologically uh that there's sub this there's subtleties and nuances of variation of how that travels within the body within the female body closer to the and with

the male body closer to the soul of the central nervous system now that's interesting I mean I'm just saying that is somebody uh like sheh alsamna ash who has given that perspective uh decades ago in the 20th century. So it goes to show and he said that this was unknown to the Arabs of the time unknown to the Arabs of the time the kind of HPG axes and how the hypothalamus and the pituitary gland based you know back there is impacting and necessary for the gonads to kind of

uh function. Okay. So anyway, that's an interesting kind of perspective that I'd like us to be aware of. Okay. So right what is my take on what a MUI said yoga has direct direct links with Hindu philosophy therefore it is not permissible. Uh look this is I think people are just people become insecure about religion.

There's nothing. Look, if you want to do yoga, yoga is permissible. Okay. Um, yoga is simply creating or meditation is meditation which is about creating mindfulness. Okay. Being in the everpresent now. If you want to do that, you can do that. Okay. They have developed techniques over centuries and millennia which you know the Hindu tradition has and Buddhist tradition has.

So I think if you want to benefit from that there's no harm. They obviously do call out according to certain practices to but the point is that look if you obviously you can just eliminate that you don't need to call out to all right you can you can in fact Buddhist Zen Buddhism or other meditation practices do not cry out or call out to or to the Buddha or things like this they just focus on the now you can do that there's nothing wrong with this we do not need to become insecure that you're going to become a kafir.

Oh no, you're going to become a kafir. You know, we have this we have like this kufur phobia. We're like uh you know what's the you know when somebody has um hypochondria that's it. So we have this kind of like this this kind of this hypochondric attitude towards kufur hypochondria where everybody think where they think they've got every bloody illness and disease going you like you get that one person that's [Music]

like you get these I've got this I've got that oh no right this so the point is that you this going on. And you get some of these old aunties that are like hypochondric and people they've got like every illness going like this is my last bus.

This is it. This is it [Laughter] again. Right. But uh so the the thing is Everybody's like rubbing their palms and rubbing their their kind of souls and they've got like a glass of water. This is it. Everybody read this is the grand off to the the great

unknown. And if if you and if you had that old Bollywood kind of, you know, like you couple that with the old Bollywood diagnosis, medical diagnosis, anytime a doctor would walk into the house with the lady was sitting there and he would just check her kind of pulse and he'd go you think you think like so You couple that in this situation that the auntie is about to go and the doctor comes in, he

goes see if the only way the doctor could have known that in those movies is if he was if he was responsible naughty naughty. So you say he saya ma cha cha. So anyway coming back here. So we have this hypocchondric attitude towards becoming uh not towards becoming pregnant but towards uh uh towards kufur becoming a kafir.

Okay. So we think everybody's going to become a damn kafir. Oh my god I did this. I'm going to become a kafir. Oh my god I'm a kafir again. Oh my god I'm a kafir. It's like chill out dude. It's like can you just chill out for a moment? Seriously, you know, this iman isn't that weak. So the same thing with all these reactions and people need to and you know with blasphemies and it's a shame really what we've done to Islam.

We've turned it into a laughing stock. Um this thing was you know this thing in Indonesia with the whole where they the Christian minister where they kind of did him for blasphemy. Honestly I I'm shocked. I I'm against all kind of uh corporal and capital punishments and things like that, but I would love to see the people pushing that have them publicly flogged.

I mean, what is wrong with you? Why are you dragging religion into everything? You know, why do why does why do you have to bring religion into everything? It's like say You know, you say it's like what is why do you Islam Islam Islam you know kufur just relax.

Okay, let the guy the guy isn't a Muslim. All he said was stop trying to mix pedal religion with politics. That's all he said. And you know, oh my god, he said people are misusing this verse of the Quran. Oh my god, why do you talk about the Quran? Why? Lock him up. And I think they gave him five years or I think two years at least it's between I can't remember now I read the article but God yam what has the world come to seriously what has the world come to um right does the tala of a constitute an immediate divorce and what's the for

that some say he must fast two straight months to get back with right well Jones Darnell Right. No, I mean a talaq that is issued does take effect, but he can revoke the talaq as in he can get back together. These things shouldn't be treated lightly. If a person does want to do a tala, he should think about it. Um, you know, just chill out, have a breather, get people together, have some witnesses, put it on paper, try to have a mutual understanding.

That's what I would say. Okay. Right. Why do women have to sit if they've been separated for over a year? Is it just pregnancy related or are there other hikma behind it too? I've uh you see I think there's many other things as well. Um I think has its wisdoms and you have to remember that there are if a woman applies for a talaq uh there will be ana once the talaq has been issued.

Now, if the talaq has been issued via an Islamic council, then depends how long she's waited, maybe she could just sit out one menstrual cycle and leave it. Uh, otherwise generally they say three menstrual cycles. Listen, the only prohibition she has is nikah. Everything else is carries on as normal. That's the opinion of the school of Medina and certain other schools. I know it's not the Hannfi school, but that is the position that uh I take as well.

Now one of the wisdoms in a is also to prevent a lot of further kind of backlash because when a woman pushes talaq usually and you got to remember this is a global we're applying this to the whole world right and looking at it what is the reaction of many men are unfortunately unfortunate and women are as well but many men are insecure people human beings are insecure now some people even if they've been separated.

They unfortunately are too insecure to let people go. So as soon as the woman says I want out, what do you get in a lot of societies? What what will a husband say and suspect? In a lot of societies, unfortunately, he will say, "Ah, so he will say, you've got another guy." This is what happens.

Okay. Now, if now there's nothing wrong technically in her having found someone else, there's nothing wrong with that. But what this usually because it could be that she's separated now, she's found somebody else and she wants a tal that's fine. But the point is because she wants to be with the other person and that is fine. But the point is what will the guy say now?

I'm just telling you what happens unfortunately unfortunately in many of the cases and this is it's unacceptable but this is what we see as a global phenomenon a lot of people will say oh my god you you've got another guy that's why you want this talaq so you can just marry this other guy then this will lead to ah I bet you were seeing him I bet you was seeing him whilst we were together.

So what happens is the moment the talaq is granted if she this is one of the wisdoms as well if she was to do an immediate with someone it could unfortunately lead to great at the lower end disputes at the higher end bloodshed. So to prevent this, Islam just placed a buffer zone, one which is not incredibly lengthy.

It's only, you know, three menstrual cycles and it created a buffer zone in which she can accommodate now get used to normal life. The husband, it can sink in within days and weeks sinks in. She's separated. She gets a routine going. Life is as normal. She can do herself up. She can be herself. The only prohibition is nikah.

Then another person can come into the picture. It's not the end of the world. And if she happen to be pregnant as well, that will also manifest. Bypassing this can create unnecessary problems which are of such catastrophic measures that it's it's not worth the Sharia neglecting it. So the Sharia has to rule in favor of the greater good.

Okay, to safeguard people because this happens all too often. Somebody asked a question, how is that okay when she's still married? Look, it is okay because you have to remember that people marriages are not monotonous. They're not like everybody's marriage is not the same. So it could be that people have broken off um that their relationship has broken down. Now, as their relationship has broken down, a husband, it could happen to a husband, it could happen to a wife that they want out of the relationship.

It could be that they like somebody else. There's nothing. Look, there isn't, this isn't haram. Liking people, you know, you could like somebody. You could like hundreds of people. You could like 10 people. You could like three people. You could like one person. You could like liking people is not haram. Okay? You know, you could think that look, I'm she could like a relationship has broken down. this ain't working. There's only arguments, bickering. Maybe they've even had separation.

She feels that look, I don't want to be in this. Let's say she did like somebody else. And she thought, you know what, if I wasn't married, I would like to be married to that person. There's nothing wrong in that. Islam's this is her life. She can live it. You know, you don't you don't own her. She's not your possession. So, I think look, this this kind of like, oh, how can she like someone else? She happens to be married to me. Well, get real.

Let's be honest. How many do you like? Let's be honest. I mean, you must like 10 loads of other women. So, so what's the big deal here, you know? So, so yeah, if she happened to like another guy, okay, you know, yeah, if she liking in itself doesn't equate to doing, it doesn't mean she's off on some kind of sexual escapade with the guy.

It just means that yeah, she might be drawn to another. The woman came to the prophet. She said, "I like the other guy." She said, "You know, my other husband, I used to be with him. I like him. I want to go back to him." And the prophet says, "What about this guy?" She says, "I can't stand him. prophet said to her her husband divorce her.

So the point is look now if so somebody said here u how is that fine when she's still married during aida period she's not allowed to right the thing is look during her ida period she is allowed to make contact with males people chill out right relax right okay is of two types okay let me clarify This is of two types.

Now the hanafi mab does not disagrees on this point. They consider of one type. The other schools all recognize to be of two types. They say an ida is a waiting period. However, there is an for a divorce and there is an for a widow. The of the widow has what we call or in the which is the absence which is a state of mourning.

Not like being in the morning but m o u r n g. Okay. So morning. Okay. Now the thing is oh see there goes my spelling at this time but morning iing. Sorry. Right. The point is that look now when your husband has died as you can imagine like let's say somebody's husband has this this scenario I gave you about the and having sorry this thing of when you're in what I said about having disputes and people's suspicions of you

having an affair. These can be much more intense when if the husband was killed or died. And I've actually witnessed this with people. So when somebody had died, one of the worst things to the family of the deceased, the immediate family of the deceased, so like let's say the brothers, the sisters, the father, the mother, the, you know, the immediate family of the deceased, one of the worst things that the widow could say at that point when the husband has

died is, "Oh, I'm going to get married uh right now to to another This will unfortunately trigger it won't begin with a dispute. This will in most places unfortunately this will trigger violence and in many cases unfortunately bloodshed because people will think that oh my god my so and so just died and the only thing you can think about is getting off with another person.

So this is taken as an absolute affront and insult. So it's very important to safeguard this woman at this time. The Sharia is trying to safeguard her. So what it it placed and it doesn't even want because when somebody is killed or dies and especially if they're killed right there is sometimes a a a a glance of suspicion that is casted towards many people and they think and one of the people that they always that unfortunately may get it is the people who were close like the

wife that h I wonder if she was in on this. I wonder if she hated him. Didn't she used to always argue with him anyway? So what the Sharia did as a safeguarding measure is it imposed that during this period stay put as much as you can. If you have to work, you can work.

But socializing, cut it down. Chilling out, cutting, cut it down. Shopping, cut it down. makeup adornment. Cut it down. Don't cut it down. Stay away from it. It prevented adornment. Don't do yourself up. Don't this. And it and it stretched the period. Not three menstrual cycles, four months.

And it added an extra 10 days of waiting. Now you have to understand that this was there was a wisdom to this because this would safeguard her. Absolutely. Because people are sometimes angry and they behave irrational when somebody of theirs has died. Like if somebody's brother had died and now he sees his wife just she's always out chilling.

She's in the market. She's done herself up. Now he he may you see that anger may get wrongly redirected. So the Sharia placed and the state of mourning for the widow not for the divorce. So but it just placed a waiting period and a prohibition of that's all.

So just to clarify that okay now that that is uh so a woman in divorce but the hannfi I recognize the hannfi mab didn't make that distinction it applied the the ida of a widowerower to alldas but that you know the hanafia you know that's them the majority of all the scholars disagreed with them on this as far as saying scholars said that a woman shouldn't really be speaking too much about marriage during her ida.

That is true because it's to safeguard her. So a woman shouldn't be kind of like outright advert because that why would why would there be a prohibition of nikah unless it was to safeguard her? So her going around announcing and trying to say hey people come marry me. It goes against this whole concept of safe safe keeping her safe.

But if she happened to have somebody in mind, there's no harm in her kind of having that understanding. But she's not allowed to conduct a nikah during the this buffer zone. So the family can adjust and she can adjust. Okay. So I hope that helps and sheds some light and people we have to recognize that we have to let go of many patriarchal cultural aspects.

And this was also the wisdom between when people said, "Oh, uh, there's a difference of opinion that during the what is she entitled to?" There's a huge difference of opinion. Is she entitled to maintenance, expenses, and housing or is she entitled to just one or the other or is she entitled to none? And there's a huge difference of opinion from the scholars. But the point is when scholars or when that those who understood that she should stay put in his house, this was based on that understanding of safeguarding.

Today that in this part of the world that would actually be detrimental unless they were thinking of reconciling. Unless they wish to reconcile she should not just stay in his house because it's only because they've divorced. Obviously not if he's dead. If he's dead, then I doubt it. Reconciling is going to happen. But the point is, if he's I if he's divorced her, if they're hoping to reconcile, maybe then they could stay in there.

But um right, but the thing is otherwise she should just move out because it's it's not going to go anywhere pretty. Okay? She's only going to be kind of insulted and stuff like that. And so it's better that she just moves on uh and she lives life as normal. Okay. When bad things happen, are these one a test from Allah, two from the shan or three are they sent to clean our sins?

Okay, this is an interesting question. K. Now the point is that when bad things happen, we have to understand whether Allah designed certain things to happen, we would never know until they've happened. Okay? The fact that it's happened and you are being patient can be viewed as a test from Allah.

But it doesn't mean that Allah selected you for that to happen. The bad things that happen in our lives are either a a result of our own choices or a result of the laws of nature playing out. Okay? Or the doing of somebody else. So they are not Allah doing bad things to us.

So if somebody had an accident that's because if somebody for example had a car accident that's because somebody else was carelessly driving okay or you were carelessly driving or whatever it's not but now that it's happened you could see that okay now that I this has happened if I'm patient Allah will reward you and as because you're undergoing some suffering as a token of uh compassion from Allah, he will also clean your sins due to your

forbearance of this unfortunate event that befell you. It's not that Allah caused it. Okay? It was human free will where things like cancer have happened or occurred and may Allah you know help and free uh anybody that has suffered or suffering from these things from these illnesses and cure them uh swiftly and completely.

I mean, but where these illnesses have happened, it's a result of DNA that you have inherited in uh in interaction with your environment. So it could be that you have certain latent kind of uh DNA that is that that whilst these cells are obviously reproducing um that the cellular reproduction goes haywire.

Why does it go haywire? It could be due to certain kind of genetic inheritances. It could be due to your the interaction in your environment. It could be that you are eating certain carcinogenic foods which are uh kind of triggering mal cell or you know malicious cellular reproduction or it could be you are exposed to certain rays that cause that or it could be a combination of your genetic dispositions in combination with that but these are not from Allah.

Okay. The fact that it happens and you are suffering, it is a token of compassion from Allah that he will now take that suffering as a test that you whatever you do uh are patient with Allah will forgive sins abundantly in lie of that patience and he will reward you abundantly as a token of his compassion but not because he made you suffer.

It is a misunderstanding of many Muslims that they believe that Allah has made us suffer. And I think it's a it's a disservice to the magnificence and the overwhelming infinite compassion and gratitude and blessings that Allah showers upon us that we in turn redress him by saying that he has done evil unto us.

I find that a disservice and an oxymoron uh and just an outright in just an an arrogant almost uh response to the blessings of Allah who says and which of the blessings of Allah do you deny to turn around and say you have caused this to us He has not caused that to you.

You may have fallen victim. He does tell you to stand strong. And can dua cure these things? I I've answered this that I do believe that dua can have interaction, but it almost has it in in a way like the the what is called the Copenhagen interpretation for quantum physics that upon observation the quantum realm collapses.

You see when you're observing something sometimes it it then won't happen but sometimes Allah may uh you may have divine this this what I've called strata or stratum of intervention divine intervention into our daily lives. I think it's very difficult for us to understand and this is why I think by understanding things like quantum physics we are having a greater understanding of maybe um of maybe how how the divine interacts with us because I would advise people to watch something on YouTube and to learn

about the quantum eraser and how in quantum mechanics at a quantum level atoms and electrons Sorry. Sub sub subatomic particles like electrons how they rewrite history in accordance with our actions. So, and it rewrites it. It's amazing actually does it. It's it's bloody phenomenal. But it's tested.

You can't It actually rewrites it right there based on what you were if and if you watch the delayed choice experiment, it will show that. So I think uh you know yes may Allah make things easy. Um but we do not blame Allah. Okay. Um you see somebody said well what does verses of the Quran protect us from?

Well maybe it's part of that choice. You resorted to certain things and Allah gave you blessing. And you have to remember that look some of these things there's there's a ritual to them uh which is important there's also the mindset they are important for many people um and they whether they prevent harm or not I guess you'll never know you understand but what they shouldn't do is become a superstition so it shouldn't be like oh my god I never read today something bad is going to happen something bad is going to happen that is exactly the opposite that is what Islam came to get rid off.

Okay. So, that's not what it should be. But hopefully it will in my understanding these things tie into my first question of um um and I think with this we can call it a wrap. It ties into the first question of the laws of attraction that it helps through its blessing to create that positive vibe which then bring on more positivity.

Okay. And and that's how you know you believe you are protected and Allah says I will treat my servant accordingly. He feels that he is protected. So I shall ensure that he is protected. Look it's difficult for us to truly understand these things. I get it. I get it that we want to understand. You know I get that. But sometimes we you know people have struggled with this.

The some of the greatest minds have struggled with it. It's not easy to just have an absolute answer, right? But these answers, I hope they make some sense. Um, right. Somebody asked about uh they're taking medication due to spinal injuries. Are they exempt from fasting? Yes, they are. If they if they if they need to take that, they that's fine. They can be exempt. I'm not sure how the medicine is taken to the extent that some have said you could even just swallow that medicine and keep your fast if you wanted to.

But if you needed water then when they those there's some I know they're an absolute minority but some have said um I believe there was a a scholar by the name of Abdi from Morocco who gave the fatwa that pills consumed just on their own without water would not violate the fast if they were necessary. Um but what I would say is that you are exempt at the very least from fasting and if you you can even act on his fatwa but um that's fine.

Okay. So but you're definitely exempt. Um why do I love Birmingham? Birmingham is awesome people. That's what I'm talking about. Birmingham is it. It's it's lit. It's an awesome city. It's the heart of the UK. There's a great Muslim thriving Muslim population. It's not totally so spread out that uh like London that it takes one and a half hour to get to the other side.

It's not that crammed with like traffic, but at the same time, it has over a million people in it. So, it gives you the personalization to live a private life, you know, you don't have to live uh kind of a separate life or I mean a kind of village mentality. It is the second largest city in the UK. So I think so for these reasons and throw in the fact it's it's it's actually quite 24-hour now. I mean we have 24-hour gyms now, 24-hour steam rooms, people.

All right, 24-hour food places. I mean, I've seen some of my friends from London when they come here, they say it's actually much more easier to get food late at night as a vampire than it is in parts of London. I don't know how true that is for them, but that's how they've their experience is. So it is awesome. That's that's what I'm talking about people. And to get from one place to another is still within reach. 15 minutes you're there.

10 minutes you're there. You know everything. It's not like London. I got to bloody and then I can't park. So that's why to me it's awesome. And then on top of that it it's it's it's actually on high land I believe. So it's quite protected from floods. Somebody asked a question. Right. I'm going to finish it off with this question. Somebody asked a question about noisam u and him being right so old and uh right and and is that could I speak a

bit about that? Um now the thing is noisam being you know just under a thousand years old as the Quran explains uh the thing is that this some people believe based on this that all the people alive then used to live that long right my understanding is that's not true. Um the thing we may have just made a comment right.

The thing is my understanding of that is that that yes sa or noisam uh did live a whether we want to call it a miraculously long period of time but that was his miracle. Okay that was his miracle. people around him were dying. Um, and they would always just see him as uh this old man.

So it's like it's like they you know like let's say people are growing up like I'm growing up and this guy's an old man and as I've become old old he's still just an old man and then I die and my children so everybody just remembers him as an old man. Maybe they're not fully aware how old he is because remember this is pre it's at least several thousand years back this is. So people back then probably weren't keeping dates that well logged but they were aware that he was an old man and he he's always going on and he's always trying to call us to this god and and

and noisam says you know in the I really called them you know uh openly and quietly I called them and then you know like I tried to save them from this thing that was coming but they they obviously they deny noisam and the interesting thing is that you see the interesting thing is that noisam in the Quran he says he asks Allah in in

his dua to destroy them. Then and this was almost out of frustration because he'd had enough. He says, you know, he says, "And do not uh and do not leave a single one of them that dwells around us here in the earth." And flood by the way was not for the whole world.

It was only for his region. Okay? Now the thing is it's interesting that how could he how could noisam uh how could he make such a dua to Allah? How could he say to Allah to destroy them?

Um this this is the question because a prophet of Allah um right a prophet of Allah is not supposed to you know we're going to say he's not supposed to give up on his people. Isn't that true? Like he's not supposed to uh give up on his people. U so how do how does he make that dua?

How does how does uh so how does notam make that dua and let me and let me read it to you. The thing is he says when he when he warns the people that he tells them that Allah that he will and he reminds the people of Allah's blessings saying that Allah will you know that this flood will be coming.

Look at how Allah has blessed you with wealth and children and things like this. And this is interesting that he says and Allah has created you in stages. Now what's interesting is this may also refer to evolution but but I don't think uh whether it does in this particular point or not is uh a bit irrelevant but the this is I do my personal understanding is here norisam was pointing about humanity in general and was referring to the evolutionary

stages of mankind of humanity u because he then goes straight to the heavens do do not see how Allah created the heavens in this great kind of in this majestic kind of layers. And he says uh and the moon and and and the sun

and see this is another interesting one once again tying into evolution but I don't want to go there. He made you grow out of the earth. Right? Like as as a produce like but anyway.

So do you not see that Allah will return you into the earth and bring you from it again? And he gave you all of this. But then you see they still disbelieved and the Quran says he was 900 and under a thousand years 950 years he was a thousand except 50 years and and then says to Allah they have disobeyed

me and they only followed those who who who gave them great misfortune and they said do not leave these false gods of and all these other false gods and he says okay and and here's the interesting thing he says

By their own wrongdoing, they have now been drowned, meaning in sins or in misfortune. Or you could be speaking about the actual flood. He said, "Ya Allah, do not leave. do not leave a single one of them of the on the earth that can from these people that he's talking about the kufur them

um if you leave them they will set for they will they will they will misguide your servant which shows there will be other servants that will still be alive. So the flood wasn't for everybody. It was for these particular. All right.

Now if you leave them, they will misguide your servants, the other people. Right? And then he says, and he says, "Bless me and my family and those who come to my household and destroy the oppressors." Why does noisam say if you leave them they will miss and they will not give birth

except to except to people who are oppressors and excessively disbelieving. Why would how would he say that? How does he know the future? How does he know that? So one perspective is oh he's just guessing like he's just feeling this is the vibe. That's one thing. The other understanding which I take is because due to his miraculous age he had seen offspring upon offspring being born in front of him and he had seen that yet they excessively

disbelieved. Like to them he was always this old man. They grew up, became old, died, grew up, became old, died, grew up, became old, died. He was this old, but they would not believe in him. So he saw that look, I've seen this for almost a thousand years. This pattern is not going to break. If you leave them, they will not give birth except to excessively ty excess except to tyrants who excessively

disbelieve. So, and the fact that how was he allowed to live this long? Look, even today scientists, this is today with our technology, we are discovering how to uh uh how to to kind of reverse aging. Like today, scientists have already made things like worms outlive six times their lifetime.

They have discovered how to send humans into hibernation for at least 100 to 150 years without cell destruction. That is today. We already know this. So for Allah to have you know for for noisam to have lived outlived humans of his time for up to let's say 10 to 12 times by his you know cells defying or at least a very slow uh a very slow aging or cell destruction

process is not impossible for Okay. So, I feel that look, this was his miracle. Okay, people. With that, I'm going to leave you to it. Um, it's been Whoa, we have hit midnight. I am feeling a gym session. I am feeling a steam room session. I got to call it a goddamn night. Right. So, people like this Facebook page, share it, spread the love out there, people, right?

If you are on Facebook, feel free to send me your questions. If you're on Snapchat, Malm 2014, M A LM2014, right? Send that to me, inshallah. Right. Uh, somebody said a little bit of Udu. Right. Well, okay then. How about in light of what I've everything I've said, what goes down with

[Music] [Laughter] There you go people. Right. So, I'm going to love you all and leave you with that. Take very good care of yourselves. I'll see you all next week. Stay blessed. Alhamdulillah. to Allah.