Lesson 2 — The Creed of Imaam al-Bukhari

peace and blessings be upon his messenger, Muhammad, the son of Abdullah, and upon his
companions and his family. This is the second sitting, and we will complete what we began
from commenting on the aqida, the belief or creed of Imam al-Bukhari, and those who narrated
from him, from the Imams of the Salaf, and describing this aqida, this creed to Imam
al-Bukhari, is because he has narrated it from those who came before him, and he himself
believed in it, and he himself wrote it, and he called to it, and not that Imam al-Bukhari,
he himself came up with or invented this creed. So the belief of Ahl al-Sunnah and the methodology
of Ahl al-Sunnah, then no Imam came up with this aqida from their own self. Not Imam al-Bukhari,
not Imam Ahmad, not Ibn Taymiyyah, or not anyone else from them. Indeed, all of these
Imams only narrated and conveyed to us this correct belief of the Sunnah, and they were
aided, or sorry, and they were harmed and tested due to their aiding it. So this correct
aqida, this correct belief is from the Quran, and the Sunnah, and that which the noble companions
had agreed upon. And like that, when we say, the creed of Imam Sufyan al-Thawri, or the
creed of the two razis, those were Abu Hatim and Abu Zura, the two Imams. Likewise, when
we say the aqida, or the creed of Imam al-Shafi’i, or when we say the usula Sunnah, foundations
of the Sunnah of Imam Ahmad, and other than that are many examples. The meaning or intent
behind that is that those Imams narrated or conveyed this creed to us, and they clung
to it. Not that they themselves made up that creed or that belief. So the creed of the
Sunnah is in following. And the correct belief never goes beyond the texts of the Quran
or Sunnah. So Imam al-Lalakai, rahimahu Allah, he narrated it. The creed of Abu Abdullah,
Imam Ahmad ibn Ismail al-Bukhari, rahimahu Allah, among a group of the Salaf, those who
narrated it from him. So this is not only the creed of Imam al-Bukhari. Rather, this
is the creed of all of the Imams of the Salaf that he met. And he mentioned that there are
more than one thousand scholars and Imams. And they were upon this correct belief, clinging
to it, and calling to it. So they should be your example in following the truth, and
an example for us in sticking to the Sunnah. And you shouldn’t be harmed or held back
due to the few of them in number in our times. For indeed in the past there were many. And
they became less in the later years. But the truth remains. And it is aided. And the truth
is not harmed by there being few people adhering to it. Imam al-Oza’i, rahimahu Allah, said,
Do not be deceived by the great number of people that are destroyed. And do not be put off
or do not be averse to the few people that are following the correct path. For indeed the affair
will become clear on the day of resurrection and upon death. It will become clear and apparent that
you are upon great goodness. So the life is short. No matter what amount of joys and blessings you
receive in it, you are still going to leave those joys of this life. So cling to the Sunnah.
Like the Prophet Sallallahu Alaihi Wasallam said, in the hadith of Ibn Sariah,
Imam al-Tirmidhi and Abu Dawud narrated, and other than them, such as the half of the hakim
in al-Mustadrak, in which the Prophet Sallallahu Alaihi Wasallam said,
whoever of you lives long after me, he will see great amount of differing. So upon you is to
follow my Sunnah. And the Sunnah of the upright, rightly guided Khulafa after me.
Cling to it. And bite onto it with your molar teeth. And beware of the newly invented
matters. For indeed every newly invented matter is an innovation. Until the end of that hadith.
So contemplate that statement of the Prophet Sallallahu Alaihi Wasallam. Contemplate these
three points of his advice. Cling to the Sunnah. And this word in Arabic is more severe and more
strong of a clinging than just holding. Like if somebody is in the sea. And the large waves are
coming in on it. So he’s going to be pulled away by the waves and drowned. So you’re going to call
out to that man. You would say to him, hold on very strongly. Don’t say to him just grab or
hold the rope. You would say grab onto it and cling to it strongly. Rather you cling and hold
onto it strongly with a strong firm handhold. Because the waves are going to pull him out.
And those waves would kill him if he didn’t hold on tight enough. And then you would advise him
and say to him, bite onto that rope also with your teeth. Why would you say to him that also?
Because the danger is completely surrounding him from those waves.
And that which is pulling him away from those waves is so strong.
So that is like how the Prophet Sallallahu Alaihi Wasallam said here.
Cling onto it strongly. And bite onto it with your molar teeth.
As an indication of how strong that grip should be. Due to the strength and severity of those who try
and pull you away from it. And if you were to leave it then you would be destroyed. Just like the one
who is out in the sea. If he was to let go of that rope then he would drown. And we ask Allah’s
pardon and protection. So this is the belief of all of the Imams. The Imam Al-Bukhari narrates to us
here. That Imam which the Ummah have agreed upon his trustworthiness and his truthfulness
and his accuracy. May Allah have mercy upon him.
So Allah said and we will read out the chain of narrators for this narration of this Aqidah.
This is the chain of narration. Just as the Ahadith of the Prophet Sallallahu Alaihi Wasallam have
said. And it is the chain of narration of the men who heard from each other. From the student
to his teacher. And that share to his share. Just like if I said that Adam told me that Muhammad
told me. That Nizam said to him. This is the chain. So if everyone in that chain is reliable
and trustworthy. And each person narrated from the other. Then it would be considered an authentic
chain. And having these chains of narration is something specific to this Ummah.
Imam Abdullah Ibn Mubarak said that the chain of narration is from the religion.
And if it wasn’t for the chain of narration. Then whoever wanted to say something would
just say it. So whoever has narrated to us something. Or conveys to us some statement
from the Prophet Sallallahu Alaihi Wasallam. Or from the companions. Or from the Tabi’een.
Or from any of those Imams that has a following. Then we say to him prove it.
And give us your chain of narration. So that we can look into that chain of narration.
So if we see that that chain of narration is authentic then we accept it. And if we see that
it is not authentic then we reject that. So with this method then we reject any ahadith which are
weak. Then we reject any ahadith which are weak or fabricated.
And likewise we reject whatever is ascribed to the Imams but they did not actually say it.
So we do not accept the narrations of statements except with authentic chains.
And like that is regarding all statements. We affirm and confirm that they are authentic
before we deal with it. So here Imam Al-Lalaka’i said and I want to point out
you all will read Sahih Bukhari and I see that it is here in the library
and it is translated into English. So when you read it you will read certain names of the narrators
and you will read the chains and you will begin to recognize and get to know these chains.
So Imam Al-Lalaka’i said
So even in this chain that he is mentioning
that each sheikh is narrating from his sheikh has come to the point where in the chain he has
even mentioned the land that that sheikh was from. So this land that this narrator was from
is called Ashash and the one who is from Ashash is known as Ashashi.
Ashashi is from the scholars of the Imams of the Shafi’i Madhab and he is from that place.
So here the last Imam or the last narrator in this chain said and I heard Imam Abu Abdullah
Muhammad Ibn Ismail Al-Bukhari say and now here is where we will begin the statement of what Imam
Al-Bukhari said. Imam Al-Bukhari will mention here two very important matters.
The first matter is different lands and nations that he journeyed to so that he could learn
knowledge and hadith and compiling the hadith of the Messenger of Allah.
From these lands are lands which he entered only one time and from the lands are those that he
entered twice and some of these lands he entered and journeyed to them three times or more.
So he traveled thousands of miles walking upon his feet or riding upon donkeys or mules.
All of that effort to compile the hadith of the Messenger of Allah.
So may Allah reward him with good for what we and the Ummah benefit from that.
It’s obligatory that we know and recognize the virtue of the people of hadith
and the good that they did for all of this ummah and that we recognize their rights
so we love the Imams of hadith and we praise them and we spread their virtues and their knowledge.
There is not any angle or any type of knowledge except that these scholars authored books about
it and the writings of the Imams of the people of hadith then they are the best writings and the
best books. So the Imams of hadith wrote books of tafsir, explanation of the Quran
and they wrote about the correct aqida and tawheed and sunnah
and they wrote books of fiqh and they wrote about history.
There is no type of knowledge that this ummah needs
except that the Imams of hadith had wrote about these chapters or subjects of the religion.
May Allah have mercy upon all of them and from their ways or their methods is that they would
journey to seek knowledge and to seek the hadith.
And nowadays you can just buy the hadith of the prophet in a book.
This is the result of all of that effort and the fruits of that life
and the results of those journeys of thousands of miles and the staying up at night.
And writing and in sorting out and nowadays you get it so easy very easy very cheap not expensive
and translated into your language. So strive in seeking knowledge and in
strive in reading the hadith of the master of allah sallallahu alaihi wa sallam.
Read it with yourselves and among your families and with your brothers.
For indeed this this book has reached you and the knowledge and hadith has reached you
and you didn’t have to travel for it. So be thankful to allah for this blessing.
So all praises for allah.
So this first issue that we mentioned is the different lands and it used to be that a man
would travel from the east all the way to the west of the land and he didn’t used to need
what we need nowadays such as the different types of documentation
and identification such as the passport and other than that.
So he used to journey rahimah allah just like other than him used to journey and travel
and he faced difficulties and hardships in his travels
and he would be in situations of fear and when he and rain and sickness and tiredness
all for the sake of aiding the hadith of the master of allah sallallahu alaihi wa sallam.
The second affair after mentioning the lands he mentioned specific individuals
from his scholars and the imams of his time those whom he met and he mentioned some of them by name
so that you may know them and that you can go back and refer to their biographies
and that you may know that they are people of high status in their knowledge and in their actions
and in calling to all of this and being patient upon the harm that came to them due to that
so that you may love them and you may praise them and that you may know who it is that has
conveyed your religion they are not just unknown people they are not people that are accused of
having bid’ah but rather they are people who are well known and famous and their heads were raised
due to their clinging to the sunnah so you as for your religion you do not take it from someone
unknown who you don’t know and you don’t take it from somebody who has been accused and affirmed
of having innovation with them
due to that imam al-bukhari has named these scholars of his
and this is due to the principle of the sharia which the salaf had agreed upon
and that is the statement of the salaf
name for us your men
so whoever was from ahl al-sunnah then his ahadeeth were accepted
and whoever was from the people of innovation then his ahadeeth were not accepted
so it was said name for us your men
and likewise in our time now that you should know who are the carriers of the sunnah
both in your own land and in other than your land
and you should know those clearly apparent imams of the sunnah
those whom the prophet said about them
there will not cease to be a group from my umma upon the truth
they will not be harmed by those who oppose them nor by those who do not aid them
meaning those that do not come to their aid and those who do not aid them upon the truth
so you should know from the scholars of the sunnah for example
from yemen sheikh muqbal who was well known
and from the area of sham imam al-albani
even if some of their students had deviated after the deaths of those imams
this happens in every time and every place
that which is important is who died upon the sunnah
and as for those who are alive then they are never completely safe from being afflicted by fitnah or turmoil
so we ask allah to keep us firm upon the sunnah until we meet him
and likewise in kuwait you know the mashayikh of sunnah
like sheikh ahmed al-subai and sheikh al-anjari and other than them
and like in egypt sheikh khaled abdelrahman and his brothers
and likewise all of these mashayikh such as sheikh rabia sheikh khosan
and before them sheikh ibn abbas and ibn uthaimin and other than them which are so many
and likewise those in every land
just like imam al-bukhari here
just like here how imam al-bukhari mentions different scholars of the sunnah from each of these
lands and the speech about them each one individually would take a lot of time
so go back to their biographies such as the book seer alam an-nubala by al-hafid al-dhahabi
or the book tahdeeb al-tahdeeb by ibn hajar or other than that from the books of biographies
those which contain the biographies of these scholars and these books which mention
their knowledge and their memorizing and the praise of the other scholars for them
so that you may recognize the nobility of this correct aqida
and that it is the correct belief of the best people after the sahaba
where is this how can we compare their aqida their belief to the belief which has been
innovated by the people of bid’ah from the people who speak from their opinion or those of the
that have taken the way of the sophia or the people of opinion or who give their intellect
precedence over the text so your aqida your belief is from the pure revelation
and those who narrated it to you are the same ones who narrated the quran
and those who narrated the a hadith so be comfortable in this aqida and cling to it
and preserve it and teach it to your families and your children
and call to it whomever you’re able to call with knowledge and with gentleness
and patience upon the harm that you would face and with good character and in gentleness
within your dawah and that you should abandon being harsh and severe in other than its correct place
so if you do it in this way it is more likely for it to be accepted from you
imam al-bukhari rahimah allah said
he said
he said i met more than a thousand men from the people of knowledge
how wonderful is that
he found more than a thousand men from the people of knowledge
and as for today then they don’t exceed tens of men
because this is from the signs of the hour that knowledge will become little
meaning knowledge of the correct sunnah will become less and ignorance would be widespread
and allah’s pardon and protection is sought
so indeed imam al-bukhari and muslim narrated
from the hadith of ennis ibn malik from the prophet that he said
indeed from the signs of the hour
that knowledge will become less
and ignorance will become widespread
and in another narration that ignorance will be spread out
imam abu othman al-sabuni said
ismail ibn abdulrahman
the one who died in the year 449 A.D
in his book the belief of the people of sunnah and hadith
he said and knowledge here is the sunnah
and knowledge here in this hadith means the sunnah
and ignorance in this hadith means bid’ah
so from the signs of the last hour
that the people of sunnah will be few
so if the people of sunnah are few then what about the scholars of the people of sunnah
they would be even fewer
as for imam al-bukhari
then he himself met more than a thousand scholars
and the scholars of sheikh al-islam ibn taymiyyah
were more than 300 scholars
and the scholars of imam al-tabarani
were likewise more than 1200
and allah’s help is sought
so he said i met more than 1000 men from the people of knowledge
and the people of knowledge are the people of sunnah
and they are the ones whom we are ordered to ask
as allah said what means
so ask the people of knowledge if you do not know
sheikh ibn baz rahim allah said
that in this verse
they are the people of knowledge of the book and the sunnah
the literal translation is the people of remembrance
and sheikh ibn baz explained that the people of remembrance
they are the people of knowledge of the book and the sunnah
and the people of innovation are not included among them
al-bukhari said
that he will mention the lands of these
states
and these lands
from among those lands are those which still have the same names up until today
the names have not changed
and some of those lands the names have changed
and you need to if you want to know about these lands
then you can refer back to the books that are compilations of the lands information about the lands
so he mentioned that he met the scholars of hijaz and mecca and medina
and kufa and basra and basra and wasab and baghdad and baghdad
all of these are now in iraq
and asham and egypt missar i met them
meaning repeatedly
meaning multiple times repeatedly
generation after generation
and then generation after generation
so he means here this generation or this age group
like how the prophet sallallahu alaihi wasallam said
the best of the people is my karn, my generation
meaning the level of the sahaba
then those who come after them
meaning the tabi’een and those who followed the tabi’een
because of the karn here
the word karn either means one of two things
the first is a generation like it means here
or it means a specific period of time
and that period of time would be 100 years
so imam al-bukhari’s intention here
karnan ba’da karn is of saying that generation after generation
meaning these levels of people generation of generation
so he met their scholars
and then he met the students who became scholars also
and then they had students
so he met all of these levels of people
so he said i met them
and they were widespread
they were widespread and plentiful
since more than 46 years
and then he will go into detail now
so he said the people of sham and jazira he went two times
and sham this encompasses or includes
what we say today
syria
the lands within syria
what is considered jordan today
and lebanon
all of this is sham
so all of these three sham jazira and mitsur he went three times
and four times
in among different years
and in the Hijaz six years
and i don’t count how many times i went to kufa and baghdad
meaning so many times he didn’t know the number
along with the meeting of the scholars of khorasan
so now he’ll mention names of the specific scholars in those lands
and in sham
and after them those names that i’ve that i mentioned many names
and as for in egypt
yahya ibn bukayr
and in mecca
abdullah ibn zayd al-muqri
wal-humaydeen
so this this
who was abdullah ibn zubair al-qurashi he is from the scholars of imam al-buqari and he that he
mentioned in the first hadith the first hadith that he mentioned in his sahih
so he said
al-humaydee informed me
that sofian ibn uyanah said to him
that yahya ibn saeed said to him
that ibrahim said to me
that alqam ibn waqas al-laythi said to him
from umar ibn al-khatab
that umar said i heard the messenger of allah say
that which means indeed actions are only by intentions
so this humaydee that’s mentioned here in this book is the same humaydee that’s mentioned in
the first hadith of sahih al-buqari and he mentioned him here
and in medina
and this narrator is the son of the sister of imam malik
ahmad ibn abi baqir
and this one
he’s one of the narrators of the book from imam malik
and his narration of the
it is the most it is the most complete and the last
and it was printed in two volumes
and in basra
this
hajjaj ibn al-minhar
so this this last narrator is his share
the one that imam al-buqari said about him
i didn’t consider myself small in front of anybody
except when i was in front of ali ibn al-madini
so indeed he was a great imam
and the father of ali ibn al-madini was weak in his narration of hadith
he had weakness in his memorizing so they asked ali ibn al-madini about his father
so he withheld and waited before he answered
this was his father
so the people said to him that indeed we’re going to take the
ahadeeth of the messenger of allah sallallahu alaihi wasallam from him
we will listen to his narrations
so then when ali ibn al-madini heard that that the people were going to take hadith from him
then he spoke up and said no that sheikh is weak
so this is from the characteristics of the people of the hadith
so they do not give precedence to anyone just because of who they are and they do not lie
and they judge with knowledge and justice
whether the person is someone close to them like a relative or someone far away
and they stay away from ignorance and oppression
and the imam
when he was asked about his brother named yahya
he said don’t narrate from my brother because indeed he lies
so the truth is given precedence among them above anyone else
imam al-bukhari said and in kufa
so this abu noeem is from the greatest of the scholars of imam al-bukhari
and he is an imam who was a great memorizer and he had very high status
and likewise imam ahmed raised him up and considered him a very high status
and imam al-bukhari narrated from him many ahadith that are in sahih al-bukhari
so you would read in sahih al-bukhari
his statement that abu noeem informed me
that is the same fadl ibn duqayn
so this ahmed ibn abdillah ibn younus
he is a scribe to his grandfather
so he’s called ahmed ibn younus
so this last one
he’s the one who compiled the book
and this is a book that compiles many narrations of the sahaba and the tabi’in
and this book is given precedence over many other books
due to the great amount of narrations that he compiled in it
and he also has a book called al-musnad
and he has a book about the arch the throne of allah and other than that from his other books
and his brother of man likewise is a reliable memorizer
imam al-bukhari continued by mentioning and in baghdad
meaning continuing on on those he met in baghdad
and he found them to be an agreement upon this belief
ahmed ibn hanbal who was the imam of ahl al-sunnah
for indeed he was one of the scholars and teachers of imam al-bukhari
and he is the one who compiled al-musnad which is very big
and from his books is hussul al-sunnah foundations of the sunnah
and you all have studied that previously
he’s asking you have you all studied usula sunnah
with who have you studied it with
do you remember who you so you
with nabil
so this ahmed ibn hanbal he’s from the teachers of imam al-bukhari
but imam al-bukhari is not hanbali in his madhab
and he was not shafi in his madhab
nor maliki in his madhab
indeed he used to follow the hadith
just like all of those scholars that we just mentioned used to follow the hadith
before the blind following of madhabs came about
and clinging to it without with the blind following
and that the people would began to blind follow it and give it precedence
over the following of the ahadith and narrations
so he mentioned from those he mentioned from those he had in baghdad
who was an imam that was a defender of the sunnah
and he authored a book called the tarikh kabir or the great history or the large book of history
of biographies
and he was from the major scholars of criticism and praise
and abu matmar
al-qasib ibn sallam
and he’s the one who wrote gharib al-hadeeth
and he likewise authored a book called al-iman
and sheikh al-albani did a checking of that book and it is published
and likewise he this abu obaid he wrote a tawhur
and other than that from his books
so he was a great imam
and he was compared with imam ahmad
so look at this great number of scholars
and all of these were from the teachers of imam al-bukhara
and from the people of al-jazeera
the meaning of al-jazeera here
is not the arabian peninsula
the meaning of al-jazeera here is an area of iraq now
between these two rivers
and in the land of wasab these scholars
and in al-maru this scholar
this and likewise is haq ibn rahwaya
this great imam who was a memorizer and preserver of adeeh
imam ahmad ibn hanbal said about this scholar
no one came across the bridge of khorasan to us
who was like this is haq ibn ibrahim al-hanzali
and he has many answers and religious verdicts
along with the imam ahmad rahim allah
so they were two companions
and their answers together are compiled in a book called masa’il of al-qawsaj
and it is printed and available
that ahmad answers or asks questions
so the author the author of that book al-qawsaj he asks imam ahmad and then he asks ishaq
and it is a book which is full of knowledge
and imam al-bukhari continued by saying and we will have sufficed with mentioning
these individuals so that the book can be summarized
and that it will not be come too long so he wanted to be short
so he did not mention all of those thousand
so then he said and i did not see a single one of them
differ regarding any of these matters so then he mentioned rahim allah
nine or ten different specific points
and we will begin addressing each of those points specifically tomorrow morning
so imam al-bukhari he summarized and shortened so that it would not be too long for us
and likewise i don’t want to be too long upon you all
so we’ll suffice with what has come between maghrib and ishaq
and this almost one hour that we’ve covered after ishaq
and inshallah the our appointment for our third sitting
here which will be here will be tomorrow
yes 10 am
may allah reward all of you and bless you all
will begin with these specific points of belief tomorrow and i have a question
is there anything from my speech that i mentioned that you did not understand
i ask my fathers here and my brothers if there’s anything from my speech that was not understood
clearly please ask about it so that you can understand it
don’t leave and you haven’t understood is my speech clear or is there any question
yes
does any of you have any questions for now anything that’s been written
anything related to this topic that we’ve discussed so far
and this is what’s most important if you have issues related to the lesson specifically
or if you have other questions related to other issues so we can take maybe 10 minutes or so
to answer some questions may allah aid and grant you success
so
yes
for
This paper of questions that’s come to us so far, there are two very important questions.
And the answers to these questions could take from Asr all the way to Maghrib.
The first question is advice to the women relating to how they should dress and take
care of themselves when they leave the house.
The second question, inside that question are other questions.
And I see this.
So the question is about general advice.
How can we protect ourselves from fitn?
And it also includes a question about seeking knowledge.
How do we begin seeking knowledge?
How do we begin and start off with it?
And with what should we start with?
And a third question within that question, how do we combine between seeking knowledge
and seeking provision and working and doing business?
You want the answer to all of this right now?
Some of this, the answer has already come in my answer yesterday and today.
And inshallah we’ll give more clarity of answering this question during our giving of the lesson.
So they’re very important questions.
And inshallah we’ll answer them along with the dars.
The final question is about general advice.
How can we protect ourselves from fitn?
And I see this.
So the question is about general advice.
How can we protect ourselves from fitn?
And a third question within that question, how can we protect ourselves from fitn?
And a third question within that question, how can we protect ourselves from fitn?
And a third question within that question, how can we protect ourselves from fitn?
The first question that has come to us from the internet from our brothers in Singapore
He has asked, where is the land of Khorasan now?
Basically it is a number of cities that are currently in the land of Iran.
May Allah bless you.
So this next question, my son who is in his youth has stopped praying.
I advised him many times but he still doesn’t pray.
Now I have permanently stopped talking to him.
As a father have I done the correct thing?
So the meaning that I understand from the question
and my brother Adam translated it to me
is that his son is a youth
and he stopped praying.
So the father has abandoned talking to him due to that
and doesn’t speak to him.
So the question is as asking, has he done the right thing?
So to answer this question
we ask Allah that he guides your son
and that he makes him from those who pray.
Secondly, we advise you to continually advise him
and try and guide him and point him in the right direction
and that you admonish him and remind him.
Third, is your abandoning speaking to him, does this benefit?
Does that make him start to pray?
Or it will only make him turn away more?
So if you abandon him, who will he go to?
He will go to worse things than what he is doing.
And you are cutting off the means for him to be advised.
So you in this type of society that you live in
and this land,
if you abandon your child
and you completely stop talking to him,
is that beneficial to him?
Or he will probably go to that which is worse
and become even more bad?
So I see that you should stop abandoning him
and that you should continue to advise him
in a gentle way and calling him
and teaching him and being patient with him
while you continue to make dua for him.
Ibrahim A.S. made dua
O Allah, make me from those who established the prayer
and from my descendants.
O my Lord, or our Lord, accept this supplication.
So upon you is to continue in making dua
and in calling him,
calling him to guide him and point him in the right direction
and give him advice.
And the third affair,
meaning after calling him and making dua for him,
if you are able to,
to guide him and point him
from the people of Sunnah,
those who preserve their salah
so that he can be with them
even if it is something from the worldly affairs,
some type of activity
like working with them or doing business with them
or even going for some type of recreation with them.
He should get good effects from them.
May Allah aid everyone.
If my male Muslim neighbor passes away,
is it allowed for me as a male to go to his house
and see the deceased, see the dead body?
That which I understand from the question
is that the brother, may Allah preserve him,
is asking that he has a neighbor who is not Muslim
and that neighbor has died.
So is it permissible for him
to see his dead body
in the house of his neighbor
and that he gives condolences to the family?
So the answer is
it’s permissible for him to see his neighbor
and his neighbor’s body
and that he gives them condolences
without making dua for his mercy
or without seeking forgiveness for him
because Allah the Mighty and Majestic said
it was not for the Prophet
nor those who believe
to seek forgiveness for the people of Shirk
even if they are relatives
after it has been made clear to them
that they are from the people of Hellfire
and the seeking of forgiveness of Ibrahim
for his father was not
except due to a promise
that he had for him.
So once it became clear to him
that he was an enemy of Allah
then he freed himself from him.
So this is of course the meaning of what Allah said
and we say for example
we say for example as a condolence
or other than that from the statements
statements that don’t include seeking forgiveness
or seeking mercy
or for those who are alive
and Allah knows best
and there are narrations on this topic
from some of the Sahaba
that have been narrated
by Imam Al-Bukhari in his book Al-Adab Al-Mufrat
and Imam Al-Albani had authenticated those.
Next question
if my children who are above the age of 10
do not pray properly
for example they are looking around
and not saying the prescribed duas while praying
as a punishment can I cancel off activities that they enjoy
such as football or cycling?
The answer
from that which I understand from this answer
from this question
that the brother is asking
that he has children that are at least 10 years old
that do not pray properly
and they look around in it
or they move around a lot
so is it permissible for him
to punish them
by preventing them from doing certain activities
like playing football or other than that
I say
in your questions
why do I find in your questions
that you go directly to punishments
directly
there is something that should come before punishment
and that is teaching them
and being patient with them
and gentleness with them
and encouraging them and giving them gifts
say to them for example
pray correctly
and this is a new ball for you
this is better
so use encouragement with them
and teaching
and encouragement
and motivation
and there is no harm in teaching them manners
or some type of punishment such as raising your voice
or speaking harshly with them
as long as that doesn’t lead
to pushing them farther away
so they might need some of this
before you begin to abandon them
or preventing them from doing other things
and there is no doubt
that preventing them or stopping them from doing things
is from those means that can be used in education
and in treating a problem
but it is not always a successful method
so you should start with other than that
and I ask Allah that He rectifies us
and that He gives us
understanding of the religion and them
and Allah knows best
this person has asked
is it permissible to use dolls
is it permissible to use dolls
and likewise we’ll group it with the second question
is it permissible to draw pictures
and they put in brackets figures
so I think this means
like humans without eyes
or a nose for teaching purposes
is it permissible to draw pictures
without eyes or a nose for teaching purposes
the answer to this question
what I understand from it
is that they are asking on affairs related to
related to cultivating or raising daughters
and in getting toys for them
and some of these toys
like some of these are dolls
like in the shape or form of a girl
that your daughter might play with
so she might brush its hair for example
and put clothes on it
or other things that they might do with playing with that type of toy
using toys
for this type of purpose
that many of the scholars have given verdicts about it
and they refer to
and they refer to the hadith of Ayesha
that it was made
that Ayesha had dolls made for her
that she had made for her
toys from wool
and from fabric
so they might have been formed into the shape
so they might have been formed into the shape of a horse
and it had wings
so you might be used pieces of wood
and wrapped with this wool and fabric
and wrapped with this wool and fabric
so these type of toys were taken
so there is no harm in using these types of things
so there is no harm in using these types of things
in teaching and cultivation
without taking up all of the time
and the second part of the question
from what I have understood
and the second part I understand that it includes
both boys and girls
or teaching drawing
or teaching for example
different types of animals
so someone might draw the image
or the shape of that animal
but he doesn’t draw on the face
the eyes or the nose or the mouth or other than that
meaning the signs of the face are not present
meaning the signs of the face are not present
except just a circle or other than that
and this is for the intent of teaching
and this is for the intent of teaching
so this might be in schools
so this might be necessary upon the students in the schools
and sometimes this might happen from the parents
so I say to you brothers
that there are many ahadith that are authentic
that are severe
that are severe in regards to the making of images
and drawing
of anything that has a soul
so try and guide them
to drawing trees
and seas and mountains and other than that
and don’t make their hearts
and their pens
don’t make their hearts and their pens
connected to drawing those things which have souls
so that they grow up doing that
and then it becomes harder for them to leave that off
afterwards
so try and point them and guide them to drawing
other than what has soul
so if they need to draw other than that
then only up to that which is necessary
by such as by cutting off the head
and as come in ahadith
indeed and that the messenger said what means
indeed the image is the head
so if the head is cut off then it’s not considered an image
or by wiping out the signs of the face
and when you do that you should also inform them
about the ahadith that have come regarding that
and I hope that
that I have understood the question
and that I hope that I did well in answering the question
so if it is correct then it is from Allah
and if I was mistaken
and Allah and his messenger are free from that
and I hope that all of you have understood the answer
a question from the internet
is it permissible for a sister to reply to a salam
from a stranger who is a Muslim male
this question
I understand that the questioner is asking
and may Allah aid and give them success
is it permissible for a Muslim woman
that I understand that the
this is for a mature
adult Muslim woman or a mature youth woman
youthful woman
that she gives the salam
to a stranger
or that she returns the salam
if he gives her salam first
the answer is
it is permissible
due to the general proofs
without trying to beautify the speech
and making the speech soft
and also
it is not needed
that some of the people say
it is not needed that some people say
the woman should intentionally make her voice rough
and try and change her voice
to make it sound rough and unattractive
as if it is the sound of a man who has just come out from the sea
this is not correct
this is from making things difficult
and over complicated
but rather she answers in her natural voice
she says wa alaykum salam
and some scholars of fiqh
have said
that there is no problem
and as for a younger woman
then she cannot do that
and they say this out of fear of her being afflicted by some type of fitna
or that she causes fitna for someone else
but there is no proof
for the scholars that try and make that difference
and that is the best
we agreed previously
that the question and answers would be 10 minutes
so it has been about 30 minutes
and you all deserve that
and you deserve more than that
due to your efforts
and your patience
we ask Allah to aid us and you all
and we thank all of you for your attendance
and we thank those brothers who are listening over the internet
and their participation with us
by asking questions and following
so we ask Allah for aid and success
and reward for all of us
and our appointment is tomorrow morning
at 10am Sri Lankan time
as per Colombo’s local time