Shaykh Dr. Yasir Qadhi | Q&A | How to perform Sajda Sahu? Can men dye their hair?

[Music] [Applause] [Music] welcome to another q a and today inshallah we'll do a rapid fire again uh if you recall from the previous q a's that we do that once in a while i basically do one question for the entire lesson and once in a while we try to maximize so today we're going to try to squeeze in as many as many questions as possible insha'allah we begin brother ahmed from the bay area emails in california masha'allah and he asks that how to perform how to perform the prostration of forgetfulness the response to this because it's rapid fire we're going to be doing this very quickly do realize that this topic is one that you will find a vast spectrum of opinion amongst the various methods and each method has a specific way of doing it but you're emailing me i will give you a simple method with the caveat that if you want to follow strictly a medhab then you should ask your particular scholar of the medhab what i'm telling you is basically one of the main mashur or famous positions of the hambali madhhab and it is one that my own one of my teachers wrote an entire treatise on this and he combined all the evidences and uh this is what i'm presenting to so this is one opinion out of many how does one do that or the prostrations of forgetfulness now when is it done the prostration of forgetfulness is done when you for in one of three reasons okay so one of three things number one you forgot something that is a wajib so if you forget a sunnah there is no says that sahu right if you forget to recite the surah after says if you forget okay then you need to go back and do that you cannot research this if you forget a wajib accidentally so for example sitting down in the second raka out of three or four raka's instead of sitting down you stood up or when you went into sajdah and your mind was preoccupied and you didn't say subhana rabbil and you just went into says that then you went back up then you realized oh i forgot to say subhana rabbi so number one if you forget a wajib okay you can make it up number two when you add something that you should not have added when you increase when you do something you should not do so for example you did a record you went back up and then you accidentally did another record and you're like oh i already did the record but okay you've done the request so you did two roku as paraka or you did a sajda and then again your mind is preoccupied you did the second stage that then you did the third sajdah okay or for example you know you prayed for and instead of you know sitting down on the fourth you stood up and you're like oh um and you and you finished the fifth taraka so you added an entire rakai then you realized oh i added araka so the second scenario is when you add something that you should not have added and the third scenario is when you are confused about how many raka'at you have prayed so you are in the third rakah or the second and you're confused is this the second or the third or is this the third or the fourth and you don't know you really aren't unsure so well you know what do you do in that case you choose the lesser of the two that is if you are totally unsure if you think about it and then you say oh no this is the third raka and i'm fairly confident it's the third rakah okay if you are pretty much is called if you're pretty certain that it is the third rakah then you go with it and you ignore uh the the minor doubt but if you're you know very uncertain or you're totally uncertain in this case you will pray based upon the lore of the two so if you're doubting between three and four you will assume it's the third and then you will pray as if it's the third you will add a fourth and then you will do says that the so so to summarize you do says that the sahu which is two sajdas of forgetfulness in one of three scenarios number one you forget a wajob accidentally you will not forget intentionally or us the prayer is invalid number two you add something that you should not have added to the salah so you add an extra raka you add an extra roku an extra sujud and number three that you are confused and that confusion remains all the way to the end now another uh difference of opinion comes about when does one do the sajda the sahu do you do it after that islam or before the teslim and again you know all of the madhavs have their position so again you know uh feel free to you know ask a particular scholar but again if you're asking me which you are doing obviously emailing me in this case uh the the the the says that the sahu is going to be done if you are confused or if you have if you are confused or if you have forgotten something okay in these two cases the sajdah is done before the taslim so if you are confused between three and four or if you missed a wajib so you didn't sit down for the second raka and you stood up okay you forgot a wajib in one of the in both of these situations you will continue to the end you're sitting for the tahiya then before you finish the salah you will do two sajdas immediately allahu akbar go down back allahu akbar go down back two and then you will not repeat the tahiya and the salat upon the prophet salallahu sallam and you will then just do this so uh if you are confused about the number of or if you forgot a wajib accidentally then you do two sajdas before the teslim if you have added and by the way this is based on the hadith of the prophet salallahu that the prophet saw once prayed and he stood up in the second raka and he did not sit down and all the people stood up with him and when they sat down for the fourth raka'ah they the prophet sasson went into sajdah twice and then he did the slim so the people did says that twice and did the slim so this shows that he stood up in the second raka'a and he did not sit down and that is a wajib to do that and because he missed a wajib accidentally so he did sajda the sahu in another hadith as well a prophet sallallahu alaihi wasallam said if one of you is in doubt about his salah and he doesn't know how much he has prayed three or four then get rid of the doubt and base what you have upon certainty and then perform two sajdas before you do to sleep perform two sajdas before you do this so get rid of the doubt and base it on certainty which of the two is more certain which is going to be the lower of the two numbers right so three out of four three is certain so four is uncertain so you go on the three you ignore the four and then you uh finish and then you do two stages as for if you have added this happened once in the time of the prophet sallallahu alaihi wasallam that he prayed accidentally to raka'at and when he said to slim he turned around and everybody you know did not know what to do some people thought that the salah had been shortened to two so one person stood up and said o messenger of allah have you did you make a mistake or was it an error did you forget or islam okay and so the process confirmed did i pray to raka and they said yes so he said i am a person like the rest of you i forget like you forget so he literally explained i am a human being and i forget like you forget and he then stood up and he made two rakat and he did the tesleem then he made two sajdas at the end and then he did this okay so in this case he did the sajdas after the tesleem and this shows us that when you add something more and in this case you know he there was also a gap between the the two and the two and so he added uh the the the slim attainment the first time he then he prayed the two and he did says that the sahu so the bottom line that there are a diversity of opinions and really the main point is that this says that sahu is done for one of three reasons as long as you remember that to be very pedantic and technical like if you do it all of them before inshallah it will be accepted by allah and if you forget which one the point is you do says that the sahu what do you do before that this name after that esteem that's really where a lot of difference of opinion comes amongst the four methods but don't worry about this just follow it is easy for you you've asked a scholar this is the position that you know i've told you to do and stick with it unless and until you study more and allah azza knows best second question we have a sister delilah from france masha'allah she emails and she says that she wants to maximize her dikkar and she wants to worship allah by vikar as much as possible and she has is trying to develop the habit of doing vikkar at all times but she's asking that can she make zikr when she is in a state of non-wudu in a state of menses in the state of janaba and also can she do zikr while doing routine things like shopping or waiting for the bus and she's not really paying attention is it good or permissible or is it sinful must you pay full attention when you do zikr the response to this is that mashallah is a good question and it's a question that shows the eagerness of our sister that she wants to continuously do diker and realize that uh the allah says in the quran or you who believe remember allah frequently and praise him morning and evening and uh allah also says in the quran and those who remember allah frequently and those men and women who remember allah frequently so allah commands us in the quran to remember allah frequently and we should try our best to remember allah azzawajal as much as possible and the prophet sallallahu alaihi wasallam said when a man came to him and said what do you advise me to do uh the prophet sallam said that constantly move your tongue in the remembrance of allah in another hadith an elderly man came and said o messenger of allah i am too weak to pray and fast like the rest of your young sahaba so tell me something that i can do that i can get to their level and so the prophet says i'm held on to his tongue and he said alaika with i command you to constantly do thicker of allah subhanahu wa'ta'ala and our uh the hadith would say famously remarks as well that allah that i am as my servant thinks of me and if my servant thinks of me in a gathering then i will think of him in a gathering and if my servant thinks of me in himself then i will think of him in myself and the hadith goes on so the point being the more that you do thicker of allah azzawajal the more closer you will be to allah subhanahu wa now your question was twofold number one can i do thicker in any state the response is yes by unanimous consensus alhamdulillah there is no controversy whatsoever all of the scholars have said you may do zikr of allah subhanallah al-hamdu lillah for allah which is not the quranic recitation you may do dhikr of allah and dua to allah in the state of wudu and if you have broken your wudu and if you are in the state of janaba and if you are in the state of menses it does not matter liquor of allah can be done and should be done in every single state and allah mentions in the quran allah sitting and lying down and the indication is in every state you will do zikr of allah subhanahu wa ta'ala remarked allah in each and every instance in every state that he was in he would do so you don't have to be in any particular state or face any direction or do any preconditions thicker can be done and should be done in each and every state now there's only one scenario in which it is discouraged to do dikkar and that will be out loud when you're in the restroom okay that in this point in time that it would not be appropriate because it is not the place of doing vicar with the tongue but even then it is permissible to remember allah consciously in your head and not physically with your tongue the famous student of the sahaba he said or he would not do thicker of allah with his tongue but he said that when i'm in the restroom i will do dikkar with my kalb well i can be he said so the famous tabari he remarked that when you're in the restroom don't do thicker with your tongue but with your thought comes and you praise allah for that thought if you think of a blessing whatever you may think in your mind of something and that's fine but not of the tongue at that point in time now the second part of your question is that uh must i be in a state of consciousness like because the quran as we know should be recited in the state of and we should be paying attention as much as possible and i have a longer q a about that you could listen to that listen to that as for zikr as for zikr you do not need to be in a state of khushu it can be a habit and you shall be rewarded for the habit however the degree of reward and the efficiency and the quality of the reward will be dependent about the quality of your intention so you shall get rewarded if you are accustomed to doing viking in any state you know you're in the shopping center and you're just used to saying subhanallah alhamdulillah and if you just say that you will get dikka for the ajar and reward for that habit and allah will bless you and barakah will come down but there is no question that if you said subhanallah and it came from the heart and you meant it and you wanted to exalt allah subhanahu wa ta'ala there is no question that that takes a whole different level of reward and of course and that's not the same as somebody who is simply habitually saying subhanallah and the one who says it habitually is far far better than the one who never says it at all so make it a habit because that is the stepping stone that is the stepping stone to make it a habit with because it's levels right and you're not going to get to the highest level immediately so the first level is you you train yourself to constantly do zikr of allah you train yourself to remember allah wherever you are and to praise allah and the best praises that you can do are for subhanallah these are the four that you should uh ingratiate in your life make it a part and parcel every step you take you know every breath if possible right every free time that you have just say this if you want to add something and also start asking for allah so your whole day and your whole evening when you're awake it is constantly full of zikr and this is one of the most powerful mechanisms to be saved from the punishment of allah subhanahu wa ta'ala our prophet sallallahu alaihi wasallam said in hadith nothing saves people more from jahannam than the vikra of allah subhana wa so that's a beautiful question and i hope that inshallah that has been answered uh we have a question uh from uh sister danielle from austria mashallah tabatha she emails and she says that she has converted to islam alhamdulillah however she has not told anyone of her family of her conversion and she is worried about the reaction and the question is about the fact that she is not wearing the hijab and she is worried about the repercussions of the hijab and the fact that she's wearing it is going to bring repercussions and the question is the fact that she's not wearing it is bringing her stress so much so it's a long email that she says that she is very stressed out she's crying she's fearful of jahannam and allah's punishment she thinks that her conversion is not it's pointless and it will not be accepted because she is not uh you know uh dressing uh with the hijab dearest sister in islam alhamdulillah alhamdulillah allah azzawajal has guided you to islam allah has blessed you with the kalima allah subhanahu wa ta'ala has chosen you out of billions and billions of people to be guided to this faith in a land where muslims are very very few in numbers small percentage and in a land where islamophobia is on the rise austria is the land where hitler came from and the neo-nazis are on the rise there and the parliament is trying to enact things that are very islamophobic by the way most of you are probably not aware of this but austria is one of the most islamophobic places in terms of the government right obviously the people are the people but in terms of the government it is very very difficult over there you know probably just one notch less than france francis as we know in terms of europe and the western world there is no competition francis in its own category it has waged war against the outer symbols of islam and against the religion of islam and therefore against practicing muslims right after that would be in my humble opinion austria and i could be wrong in that specific analysis but austria is an islamophobic uh by and large the government right now the current government it is highly islamophobic and the far-right parties are rising and there is a lot of tension and in this environment our sister masha'allah has allah has guided her to islam in that environment but she is worried about you know the fact that she has kept it hidden now as for the fact that it is hidden i have a much longer q a and i have gone into details no problem you don't have to tell anybody if it's going to be problematic allah azzawajal knows you are a muslim you have said the kalima in private and you are i'm assuming you know practicing to the best of your level in terms of salah and in terms of other things whatever you're able to do without causing harm to yourself so alhamdulillah allah has guided you to islam and that is a blessing that is so huge and so magnificent and so blessed that every other sin after it is trivial compared to the blessings of being upon islam so realize dear sister in islam that yes indeed modest clothing is something that we should definitely strive for and it is a part and parcel of our sharia and there is no denying that the default is that men should be covered in a specific manner to a specific area of the body and women as well should be covered as much as possible and included in that is of course the the head covering which is called the hijab and and the entire body in a modest or loose manner and this is something that really there's no difference of opinion on however dearest sister the obligation is the general rule the obligation is the general rule there are a number of things you need to take into account first and foremost by the way just to be technical here indeed it is obligatory but the obligation of the hijab for example or of dressing modestly for example with loose whatnot it is not to the same level as the obligation of accepting islam which is far more important or of praying or of salah or of charity the two are not there is no comparison between them and uh the the blessings of salah and of zakah and of sayam and the power of these rituals to forgive all sins it is something that is well known so do not compare uh uh you know apples and origins in this regard no doubt uh the hijab and overall modestly dressing men and women it is something that is a part and parcel of but even in the medinan phase the rulings of the hijab came down in the fifth year of the hijrah one of the last of the major rulings to come down after all of the other rulings came down then that ruling came down also realize dearest sister that the sharia has come with a beautiful reality of taking our circumstances into account you see it is one thing to speak in generals and that's true generally speaking such and such is obligatory but you see the sharia is also taking into account the specifics of your situation and therefore your situation you know best how difficult it is i do not know the details of your situation is there a genuine fear for your safety is there uh are you living with your parents and if you were to publicly announce the embracing and wear the hijab they would kick you out and you might be on the streets or is there physical danger if if the danger is such that it is to your persona or to your necessary livelihood or to your basic well-being in this case it constitutes and your wearing of the hijab would actually then be exempt from you so the general rule would be lifted up from you and you are absolutely sin less in that case and again only you know best whether it is uh to that level or not i do not know from the uh question so do not make the sharia more difficult our lord is forgiving and our lord is merciful and our lord understands that you are a young lady having embraced islam in a strange land in a foreign land you know very few muslims are there and the struggles for you in terms of your livelihood in terms of the far right or in terms of your parents or whatnot might be too much for you to bear so if that is the case and you know best then it would not be obligatory on you if there is a a threat to your persona to your sanity to your living a regular normal life that most people live now suppose it's not to that level suppose it goes down a notch suppose that you know some doors might be shut but others will be open suppose that people will stare at you but there's no physical danger so again in this case therefore the default ruling would still apply which is that it is it is obligatory and you should strive your best to do it nonetheless dearest sister that in case you know you do find that this is not something that you're able to to meet and this is uh something that you're falling short of then realize that this is a sin and all of us are sinners and the solution to sinning is not to give up hope the solution to a sin is not to be despair and to just say oh allah is never going to forgive me the solution is to work on what you can do and increase that and the solution is to ask allah to make what you're not doing possible for you to do and to give you the strength and the courage to do that and as you're in that interim continue to do the good that you're doing dearest sister your prayer to allah is infinitely more powerful and more important than you wearing the the the veil and of course wearing the veil is important one thing it's not but increase your prayer increase your quran increase your charity increase your purity of the heart and if you're not able to wear the head scarf because of you know the difficulties of the land then at least try to be modest in your clothing as much as possible and if uh it just requires a courage and and you know uh fortitude then work your way bit by bit incrementally aim that insha allah one day i'm gonna do it and get help from other sisters right get help from local communities there are massages in austria there's some major messiah as you're wearing there are you know thriving they're obviously minority in the land just like in most western lands but they are there so connect with them get help and tips from them about what can be done to battle the islamophobia or the far right and what not and in the meantime dear sister do not despair of allah's mercy your email really it was a very emotional email that you feel that you know you're you're not your islam is in vain sister you have accepted islam alhamdulillah you're not gonna be perfect and you have to accept that because none of us is perfect i'm not perfect no human being is perfect so if you put it in your mind that if i'm not perfect allah azza will will not forgive me that is an incorrect perception dearest sister allah forgives all of us because he is the forgiving and allah wants to see the effort and allah wants to see the sincerity and allah recognizes that we are all going to fall short so do as much good as you can seek allah's forgiveness for what you cannot do and continue to strive to better yourself dear sister none of us is perfect but as long as we believe in allah and as long as we lower our heads to allah and as long as we recognize that we are sinful and there is no salvation for us other than by turning to allah and seeking his istighfar and we try to be better we aim to be better than alhamdulillah we are upon good and we can hope and we should hope and we must hope for the mercy of allah alohu so i hope that this answers your question and once again congratulations mabrook for having accepted this beautiful faith and welcome to the the global brotherhood and sisterhood of the religion of islam our next question sister darin from uk from england emails and asks the procedure for reciting the salah in the silent prayers and she says what does that mean to recite silently and that does one need to recite with tajweed and does one need to pause between each and every verse is it obligatory to pause between each and every verse so this question um it deals with the the issue of the silent salah as we're all aware the assad is a silent salah and obviously the last raka as of and the sunnah and the nfl these are silent salah now a lot of people they misunderstand what does it mean that the salah is silent and they unfortunately make the very very you know major error it is a huge error of keeping their mouth shut and imagining surat al-fatiha imagining and nothing moves and they're just standing there and in their heads they're saying in their heads that is actually not a recitation now allah said of allah forgiven what they didn't know but technically the salah is not valid technically allah if you didn't know allah is going to forgive you but from now on now that you've heard this response never ever just stand there silently when you are praying you know if you're behind the imam then there's a controversy you recite or not but if you're alone if you are the one you know uh leading the salah i mean you know praying on your own the silent prayer means that you recite in a manner that the person next to you doesn't hear now what is the minimal level of being silent our scholars mention the minimal level is that your tongue and your lips move with the pronunciation and with the expulsion of air but so silently that even the one next to you might not hear what you are saying okay so i mean if i were to do this you will not hear it with the microphone like that okay i'm reciting if somebody were to be standing right here they might just hear rahman and then they might hear that they cannot hear the whole thing okay that is the minimal level of being silent that air is coming out and your tongue and your mouth are verbalizing the uh the the the words but it is so soft that even a person next to you cannot hear and then even better than this or higher than this is you do it basically in a whisper okay and that is uh silence and that's what is that is what is meant by the silent prayer and the jahriyah is that you recite in a manner that people around you can hear alhamdulillah by the way uh the fact that it is uh jahria or syria these are not arkan or wajibat and in case accidentally you you you forget or what not your salah is valid so in case you recite you know maghrib for example you know this is something that in your alone and you just recited it's a syrian manner it's against the sunnah but it's not you haven't broken a wajib you haven't done something that the salah will be null and void but better than this is to of course do uh the jahadiyah from maghrib and syria of course so accidentally if you said alhamdulillah the point being that uh the the she asked the proper way and so it must be enunciated and we know this as well because uh our prophet salallahu and people in the first row if they listened carefully they could hear a phrase or two and know which surah that he recited okay so the fact that people in the first row that's four feet behind can just barely pick up what is being said illustrates that the prophet sallallahu alaihi wasallam would recite syria in a way that even three feet away a phrase is hurt okay and that's the meaning of being silent now you said about the rules of tajweed and pausing between the verses uh no it is not obligatory to do that and uh if you do not do that then your salah is completely acceptable and pausing between the verses actually is not even something that needs to be done in the salah as for tajweed those who know tajweed in the salah must definitely utilize it if you do not know the rules of tajweed then you are exempt or forgiven but in this riya you do not have to you know perfect the rules of tajweed of course if you do so it is better for you and you do not have to pause after every verse you can say alhamdulillah of course it's not good you're going quickly but the salah is still accepted and valid and allah azzawajal knows best we have a question from pakistan nasir emails and says that she is now an elderly lady in her 60s she says and she says that she looks back at her life and feels that she has wronged specific people in her youth she has memories that she's done things she should not have done but those people are no longer a part of her life she has repented for the wrong but she doesn't know where they are she cannot locate them she doesn't know their current status so the question is how can i make up for the wrong that i have done to people that are no longer a part of my life okay you know this is again a very very good question it shows in sha allah that our sister is is um uh genuinely repenting to allah she is feeling uh guilty about you know whatever she has done we do not know but again the point is is generic for all of us you know we've all done things to people that we should not have done and uh some of those people are still in our lives and some of them are no longer in our lives either through death or in this case literally it's been what 30 40 years and she has no clue where they are she might have said something or done something we've all you know been in there so now she is asking what can be done and this is a very good question and in fact it shows us you know a sincere desire our prophet uh sallallahu alaihi wasallam said that mankana in the home of whoever has done volume to his brother okay whether it is from his honor or whether it is by taking his property that he should not have done let him resolve that before the day will come when there shall be no gold and silver but rather there shall only be good deeds and the good deeds will be given in accordance with the amount of vuln that he has done and so the person will continue to give his good deeds and if he runs out of good deeds then the other person's bad deeds will be transferred to the first person hadith is in bukhari and muslim this is a very terrifying hadith because what it shows what it shows is that on the day of judgment on the day of judgment those people that have done wrong they shall be held accountable by allah and they will have to make up for the wrong that they have done and that's why our prophet salallahu alaihi wasallam said get rid of any wrongdoings make them halal in this world before the next world so every single one of us should think long and hard who have i unintentionally hurt who have i done something to that they might be able to say something on the day of judgment against me and once that person comes to our mind if they're in our lives they're still alive we should go to them now what can we do if we go to them the best thing to do and the safest thing to do is to literally come up to them and apologize and say my dearest brother or sister in islam i did something i shouldn't have done you know can you forgive me for the sake of allah and allah would reward you for that forgiveness okay and that's the ideal and if he does this and of course why should the other brother do it because he wants allah's reward so when he forgives allah will forgive him when he forgives and he might put a condition i mean if he knows what he's done he might put a kind of say look you know you said some things about me you need to go and and correct what you said or you you know did this and that so he might put a reasonable condition and then you know you should fulfill that condition if it is reasonable and and pertinent to what you have done if you have direct access our sister says she no longer has access what do you do another scenario you might have access but the person doesn't know and if you were to inform the person it would actually be even more problematic and it would bring a whole scenario of oh my god why did you do this and this and it might even make situations worse suppose a few years have passed and you said something that was backbiting and you shouldn't have done that right and or something worse even and the person doesn't know and things are fine if you were to go tell them you are worried your friendship your brotherhood and sisterhood will be broken and you want to make up both of these scenarios right number one you don't know the person where he is and number two you don't want to inform the person because it's going to make matters worse there are a number of things that you can do first thing you can do is you guesstimate guesstimate a monetary value for the penalty that you have done okay guesstimate a monetary value for the damage that you have done given the gravity of your crime and also the amount of money that you have because the person who has a million dollars and the person who has ten thousand dollars it's not the same if they give 100 each right you know what's going to pinch you that's going to be equivalent to the amount of harm that you've done so given the harm that you've done and given your socio-economic status okay put the two together and make in your own mind because you have to answer to allah it's something you are being you are being your own judge and jury and execution in this regard you have to give enough such that you can say to allah in a clear conscience on the day of judgment oh allah i did such and such and i know i did wrong you know so i have given you know 100 dollars sadaqah for the reward to go to him so that i'm not gonna get the hundred dollars but the harm that i have done is going to be equalized by this hundred dollars right now again you will set the price because you know in your own mind roughly making a value like you know i think this much has of hundred dollars will be worth the damage of my say at all so then you've counterbalanced it and then you and then you will give that charity that's one thing that you can do another thing by the way this is by the way assuming that you have backed by uh backbited him or something if you have actually stolen some money or you have something in your possession that you should not have in this case you must get rid of it it's not yours you took it incorrectly and you give it to charity so that's another thing that if you are physically in possession of an item ownership of an item through then you need to get rid of that item because it is not yours and expect the reward to go to the person but you still have to do more because you that's not your item in the first place you took it if i'm just giving an example so the next thing you do we said you give a financial penalty on top of uh if you have that item you know um get rid of it for charity you have to give your own charity from your wealth now pinch yourself that hey i shouldn't have done that and this is for his sake that's the second thing you can do the third thing you can do is to make dua for that person okay make du'a for that person raise your hands up to allah and say o allah bless him with more money oh allah forgive his sins o allah give him good you know family whatever it might be and continue to make dua until you feel that you have done enough to make up for the harm that you did and once again you will yourself will be judged you're an executioner okay you will take into account yourself how much damage you've done and then say you know what that means i should make you know at least 50 times du'a for him okay so whatever i've done at least 50 times i'm going to raise my hands and by name thinking of him and make dua sincerely so that on the day of judgment you know this person will come and he will see the wrong that you've done and he will see all of the dua and your dua will be more than the wrong he can't say anything he cannot say anything look he has made up you know in the eyes of allah subhanahu wa and then the last thing that you can do is sincerely sincerely raise your hands to allah and ask his forgiveness as well because you have also wronged yourself in the eyes of allah by doing something you should not have done so if you are sincere and you genuinely turn to allah for forgiveness right and you have returned an item or given it away that you took unjustly and you give financial penalty that you think is is enough and you make dua for the person then insha allah all of this put together insha allahu ta'ala will free you from any liability on the day of judgment if you are sincere and allah subhanahu wa knows best next question uh brother nicholas from geneva masha'allah and by the way it just so happened that i think all the questions today except for the first one of california are from uh overseas uh brother nicholas from geneva switzerland emails and says that he has converted to islam and that he watches our shows regularly or from our channel and may allah bless you alhamdulillah very happy that you are watching all the way from geneva and his question is that he is working in a company in a particular position sales or whatever where it is the custom that he is gifted from his company or other companies he is gifted lots of gift items and as a part of his position sometimes he is gifted things that are haram such as sausage or such as wine and he says that you know he is a convert so he has plenty of you know non-muslim friends uh even siblings can he pass those haram merchandise on to them without any selling but just simply give it to them to benefit from because he is not going to uh to to partake of that uh brother nicholas uh you asked a very good question this is supposed to be rapid round at the same time this is a question that is uh a bit technical believe it or not and there are uh two opinions on this issue amongst the classical amongst the early madahi and so just fyi very quickly i'll try to summarize them the issue comes really it's a very technical issue and that is that our non-muslims also oblige to follow the laws of the sharia or are they exempt from the laws of the sharia right in other words are they going to be punished for not obeying the laws of the sharia and in which case then there is no way that you can help them in that punishment or are they absolved from the minutia they are not mukallef is the technical term by the laws of the sharia okay so this is the usually controversy that goes back to early islam and the majority position the shaffer is called the hambali school in the maliki school they say that non-muslims are indeed obligated to follow the details of the law and therefore generally speaking they would say that it is not allowed in any way fashion or form for any muslim to in any you know means uh make it convenient for the non-muslim to do something that would be haram in our own and there is no question that that is the better and the safer opinion the other school allah the hanafi school they said that non-muslims are not obliged to follow the minutia of our sharia they are not obliged to follow the details of the law and therefore they are a bit more lacks in some of these areas of allowing muslim non-muslims to benefit from that which might be haram for us now as for the majority opinion again there's lots of evidences for this allah says in the quran do not cooperate together uh to do any sin or to any unjust injustice and if it is a sin for us it's a sin for others so we should not cooperate so that position would be that we should simply destroy the wine and throw away you know the sausage or pork and you know get rid of the silk or whatever it might be and do nothing of this regard and our prophet salallahu the selling of alcohol and of dead animals and of pig and of idols now your question was not about selling your question was about simply passing it on and uh the point being that the majority would argue that just like we're not allowed to sell uh and get the money so too we would not be allowed to gift it that was that's what they would say that if we're not allowed to sell we're not out to gift as well and in fact there is an authentic hadith in this regard reported in uh imam muhammad's muslim than others narrative even abbas that a man believe or not this is a shocking hadith to most muslims when they hear it a man gifted the prophet sallallahu alaihi wasallam a sealed canister of alcohol hammer the prophet salallahu said do you not know that allah has made it haram the man said no he was a new muslim okay he was a new muslim he didn't know any better coming from whatever is long far away place and he wants to give something expensive so he brings a bottle of wine right and even not a bottle not a glass obviously but you know a canister of of wine can you believe you know somebody gifted the prophet salami no canister of wine because he didn't know any better the man didn't know so the prophet the first thing the prophet said do you know that it is haram do you not know and then i said no i didn't so he's forgiven because he doesn't know any better now another man whispered in his ear something the prophet said what did you whisper to him and the man said i told him that you know he cannot gift it to you but he should sell it right in other words the other the the second man whoever he was we don't know his name he's basically trying to get him out of an awkward situation and saying look take your gift back and just go sell it our prophet sallallahu alaihi wasallam uh said when allah has forbidden its drinking he has forbidden its selling as well okay beautiful hadith the same being who made the drinking of it haram has made the selling of it haram okay and so when the man heard this he took the bottle opened it up and just poured it into the street okay khalas i'm not gonna have anything to do with this and there is no question to your brother that that is the default and the better and the pure of the ruling just get rid of it do not do anything with it that having been said do realize there is uh uh the dissenting medhab out there and is the hanafi uh mathab and they actually do have you know some evidence for this and for example in the famous hadith muslim uh that our prophet sallallahu alaihi wasallam uh gifted um silk and uh he's umar said i i mean how can i wear jerusalem he said i didn't gift it to you to wear it's not meant for you to wear so omar could have gifted it to his wives instead he decided to gift it to his mushrik brother in mecca this hadith is a bukhari muslim okay now this hadith has been interpreted many different ways but it is it is clear to many scholars that understood i can't wear silk but my brother is a non-muslim he can wear silk so i might as well gift it to him so he gifted it to his brother as a non-muslim and ibn taymiyyah also remarked that it is permissible to gift silk to a non-muslim even if the muslim himself cannot wear it so based upon this they derived that the the non-muslim is not obliged to follow the details of the sharia and so uh some scholars would have allowed you or would allow you to pass on the material that is not allowed for you to non-muslims and of the evidences that are mentioned as well uh is uh in the in the early book of uh salam the book of the book of money where he has an interesting narration that um was collecting the uh the kharaj which is a type of special tax that is collected from the non-muslims and they gave him a pig and they gave him wine they had a lot of merchandise and so these getting the the which is a type of tax i mean again not tax the taxation system of early islamic sharia is very different but there's something let's for our sake call it a type of tax let's just call it for our sake and so they gave him bottles of wine and uh pork you know so that's what they had and they gave him uh as the state to collect taxes so the person in charge came back to allah and said they gave this i mean what do i do now i mean this is hammer and this is pig so the khattab said go back and tell them to sell the wine and the pork and then give us the money okay now here if a muslim had given wine and pork right nobody is going to say go sell it and then give us the money it's haram for the muslim to do but um he basically said to you know that community that hey look we cannot accept that but you guys do it and so he benefited uh you know from the the monetary for the you know the treasury but he didn't take the actual uh substances and again the point being here once again that non-muslims can do uh what we cannot do and we are allowed to just you know not you know i mean basically facility where told them do this and then they did it right and uh ibn taymiyyah remarks on this incident that and this is well known and it is confirmed from umar and it is the position of the famous uh scholars okay so based on you know these types of of of narrations uh one group of scholars did say and oh by the way there's another argument that is used which is an interesting argument and that is that uh a a muslim man married to a kitabi lady a jewish or christian lady that it is understood that the lady was going to go shopping with his money and it is understood that she's going to purchase things that are haram for him but halal for her and especially in early christianity and the catholic church till our days they drink wine as a part of their rituals right and therefore this group of ulama argued that you know the husbands does not is not able to stop his wife that's her right that she's going to have wine even in the house and she's going to be drinking for her rituals and even is halal for her to drink otherwise meaning from her sharia perspective right not in our shed and eat what not and and and again there is a gray area like some of the scholars are stricter and they would say that she should not buy from his money and she should buy from and there are opinions even this and then the counter response is well no if he's the husband then he has to maintain her basic daily routine and if her christian ritual state that she must drink you know that cup because again the christian rituals uh the catholic rituals they do have the the the consecration of the wine so again this is a gray area and one group of scholars did say that you know the the christian lady is going to or the jewish lady is going to be purchasing haram under the the umbrella of the husband literally using the credit card the husband went metaphorically and so this indicates that non-muslims you know we can basically turn the other way and if you follow that paradigm then uh that group of scholars would say that you can just pass on the stuff you know and um you don't have to you're not allowed to obviously eat or drink of anything that is haram or anything haram but if you uh give it to others of the non-muslims that your your siblings or your roommates for example now what i would uh advise you to do is definitely follow the majority position and get rid of it that having been said if you have like roommates for example and now here also by the way my position is that uh you cannot compare silk uh with pork with alcohol these are three separate you know levels of of if you like tahrir three separate levels of evil and the evils of alcohol are the worst and there is no question that you should not in my opinion this is the least that can be said it is strongly discouraged if not outright haram which i'm very sympathetic to majority position that you cannot give somebody alcohol right however silk the the level of tahrir of silk is not the same and so omar gifting his brother silk right it indicates that you know silk is something much easier to deal with right and as for pork it is in between the two if your roommate you know uh sees it and eats it and he knows you don't you're not gonna eat it you know yeah okay you didn't you know push the plate in his direction and you turn the blind eye insha'allah then i can see where you're coming from in that regard but definitely dearest brother when it comes to alcohol simply get rid of it you know pour it down do not aid other people in the drinking of alcohol in any way fashion or form definitely that is something that should be avoided because allah has cursed hamr and everything to do with hammer so we don't want to get involved with that whatsoever and as for the other items that you get that are not alcohol yeah it is much easier to follow an omari position if you'll get my drift here radio and if you were to follow the majority it is safer for you and allah azzawajal knows best our final question for today sayyid ahmad from malaysia writes and he says that he has heard conflicting reports about dying the hair for men dying the hair for men what is my opinion about this issue so dyeing the hair with henna or with other natural dyes that don't imitate your natural hair color now the hadith mentions black and the books of phil mentioned black because the black color of hair was the default color for the middle east and so when the books of mention black is the controversy what they mean is the hair that you naturally have so if your hair is already yellow or you know blonde or red or you know whatever it is then the controversy would come can you use a dye that is matching your original hair color henna which is reddish in nature you know that it's not your skin color you know not your hair color so it is sunnah to dye the hair with henna or with other natural dyes that are clearly not the original color of your hair our prophet saw would regularly die his beard with henna and we are also familiar with the fact that you know the sharia does say that during times of you know war and confrontation that definitely the army should look powerful and young and whatever that takes dying your hair that's also something that is good the question though is outside of those situations is it permissible for a a man in particular to dye your hair or your your beard black meaning the color that it originally is if you're if your hair color is black and the reason why there's a controversy is because of a famous hadith and incident of the seerah that the prophet sallallahu alaihi wasallam uh greeted the father of abu bakr uh abu kah ibn abi and uh he said to abu kahfa that the um he said to abu khafa when he saw him his hair was completely white he said uh to the people in the entourage that uh take him back and change the white but avoid avoid black now based on this which is an authentic hadith that's where the scholars differed is that avoidance for a particular reason or is it unconditional is that avoidance obligatory or is it recommended to avoid okay all of these are controversies and again because this is the short round i'll just quickly go over that you have three opinions in this regard uh the shaft very school was the strictest and if you're from malaysia i'm assuming you're following the shaffer school the shaffer school said that it is haram for a man to dye his beard or his hair black even if it's outside of any you just don't do that the majority position which is the hanafi the maliki and the humble they said that it is not haram but it is better to avoid it is makru you're not sinful as long as everybody said there's no deception now the deception here really comes that you know the scholars give the primary example this is before the ages of ids and knowing your birth dates and whatnot when you go and propose right you are judged on your outer appearance and your age is basically derived from your looks so if you're 60 years old and you pretend you're 35 okay this is a type of deceit and nowadays by the way it's almost impossible to do because there's ideas and birthdays and whatnot but my point being back in those days you know there was this notion of deception you hide your date you hide your age by your appearance clearly any deceit in the shadiyah is not allowed man whoever deceives us is not of us whoever cheats us is not of us suppose there's no cheating suppose you just want to do it for the sake of you know looking more handsome looking younger you're already married or you're not looking to get married or whatever it might be so the sha'afri said it is haram the hanafi's malikizan hambali said that it is not haram but it's better to avoid it's makru you know means it's really some said it is strong makru but the majority said it is makru meaning you are not sinful by makura i'm not meaning to trivialize i'm simply saying you are not sinful but they discouraged it they said it's better not to do and a third opinion said that it is completely permissible there is not even karaha in it and they based this on the fact that many of the sahaba and tabirun it is reported that they would dye their hair black uh ibn kayyem reports in his says it is authentically narrated that the two grandsons of the prophet sallallahu alaihi wasallam hassan and hussain they would die their beards with black and sadivani waqas would die his beard with black this is reported in atla-barani stamos he would die his beard with black so if it was something that the sahaba thought to be haram they wouldn't go public and everybody's seeing and nobody's making in karo or saying no to them so insha'allah um allah knows best but uh you know it's not it's not haram or also would not have done it but it is you know uh maybe it's makru especially if there's an element of of deceit involved then for sure it becomes sinful in haram if there is no deception involved if you avoid it it is better and if you do it it is not sinful there is no doubt that the one who avoids these things out of piety it will be more rewarded nonetheless in the end of the day uh it is not sinful by the way this is for a man uh as for a woman uh inshallah the correct position is that um married women for sure if they're uh if they want to you know appear beautiful for their husbands the sharia actually encourages we want women to look beautiful for their husbands we want them to uh make up and and put on whatever might be and the hair and whatever so that their husbands uh you know uh uh find them beautiful and attractive and so the the the the ruling that we're talking about is uh for men's beards and whatnot and even then as we said the majority is that it is uh makru and allah knows best inshallah we'll see you all next week until then salaamwalekum is on

Channel: EPIC MASJID

Views: 18,357

Rating: 4.9151711 out of 5

Keywords: East Plano Islamic Center, EPIC Masjid, East Plano Masjid, EPIC, Yasir Qadhi, Imam, Nadim Bashir, Ustadh, Baajour, Hafiz, Sajjad Gul, Allah, Quran, Islam

Id: ZNyBRZ8Sed8

Length: 59min 59sec (3599 seconds)

Published: Tue Feb 02 2021