วีดีโอ

/kaɪˈmɪə.rɪ.zəm/

What restaurant would you recommend that are strict on hygiene?

I find difficulty while sitting in iftirash, it is little painful when i keep my toes up and fingers hurts... Can i normally keep toes on the ground like another toes? Is this valid in Shafi school? Also can i sit on my left foot in all sitting time while avoiding tawarruk? Is this valid in shafi school? I mean sitting on the left foot but not keeping right foot up but laying it like left foot which is comfortable because i pray so many salahs to complete qaza-e-umri I also heard that while raising shahada finger we have to keep looking at finger until we stand up or complete prayer with salam

As-salam alaykum wa rahmatullah wa barakatuh, I pray that this comment reaches you while you are in good health and under the protection of Allah’s mercy and guidance. I have a question regarding on one of the serious aspects of hudud punishments within Islamic law, particularly in the context of zina (adultery) when the only witness to the act is the husband. I ask this question not out of doubt in the validity or justice of the Sharia, but rather in the hopes of deepening my understanding of the wisdom behind these divine rulings and harmonizing them with the principles of mercy and justice that are embedded within Allah’s law. To begin, I am fully aware of the wisdom, balance, and preventive nature of Allah’s law regarding zina. The stringent requirements for proving adultery, such as the need for four eyewitnesses or multiple voluntary confessions, demonstrate the seriousness of the accusation while also ensuring that such severe punishments are rarely applied. This reflects the mercy of Allah and the principle emphasized by the Prophet Muhammad (peace be upon him), who instructed us to “avert hudud punishments as much as possible.” The overarching principle within the Sharia seems to prioritize prevention, repentance, and discretion over punishment, encouraging individuals to repent privately and not expose their sins. This fosters a balance between the severity of the crime and the evidentiary requirements, ensuring that only the most blatant violations of moral conduct are punished. However, in light of these principles, I am finding it difficult to reconcile our classical understanding of the process of li’an (the mutual oath of condemnation between a husband and wife) with the broader objectives of Sharia. My confusion centers on the possibility of a husband accusing his wife of adultery with no supporting evidence other than his own testimony, even if she has repented and wishes to keep her sin private. In such a situation, a husband could, perhaps out of anger or a desire for revenge, subject his wife to this process, potentially forcing her into a dilemma: either confess and face the punishment of zina, or deny the accusation and swear an oath, risking Allah’s wrath if she is lying. Even worse, if she remains silent and refuses to participate in li’an, majority of interpretations suggest that this silence could be taken as an implicit confession, leading to the severe punishment of rajm (stoning). This particular case of li’an feels at odds with the principles of mercy, justice, and balance that I see in the rest of the hudud laws. It seems to place an enormous burden on the wife, who may have made a sincere repentance to Allah and does not wish to expose her sin, yet is forced into a public confrontation that could result in severe punishment. Moreover, in other cases of zina, the Sharia seems to encourage private repentance and concealing sins to allow for a pathway to redemption without public disgrace or punishment. Why then, in the case of li’an, does it seem like there is no such option for concealment and repentance? I also understand that, historically, cases of li’an have been quite rare, which may indicate that the Sharia provides other safeguards to protect individuals from being unjustly punished. However, I am struggling to see how these safeguards work in this specific case. What mechanisms does Islamic law put in place to prevent misuse of the li’an process, particularly by a husband who may be acting out of emotion or revenge? How does the Sharia ensure that the spirit of mercy, balance, and justice-which is so evident in the other hudud laws-is upheld in the case of li’an? Additionally, the majority view states that li’an is a process initiated only by men, and women are not permitted to bring forward a case of li’an even if they catch their husbands in a compromising situation, which adds another layer of apparent imbalance and skewed preference to men over women. Furthermore, the Prophet (PBUH) encouraged mercy and emphasized the need to prevent hudud punishments wherever possible. Given this principle, how can we understand the li’an process in a way that aligns with the broader Sharia objectives of mercy and justice? In my current understanding, it appears that the wife is left with little protection, as her silence or refusal to participate in li’an could lead to the assumption of guilt or indefinite imprisonment in the hanafi madhab. Is there a particular wisdom behind this that I am not yet seeing, or are there other legal opinions or interpretations that could help clarify the situation? I deeply appreciate any insight you can provide to help me understand the wisdom and coherence of this law with the other hudud laws and how it fits into the broader objectives of Sharia. My goal is to grasp the mercy, balance, and justice inherent in all aspects of Islamic law, even when they may not be immediately apparent. Jazakallahu khairan for your time. May Allah continue to bless you with knowledge and wisdom.

Baarakallahu feek. Rahimallah imam al shaafi'i

Do you do Qunoot in fajr prayer?

I think the reasoning should be approached in this manner. Juristically speaking, Allah has ordained that adultery can only be established by witnesses, since the Qur'an only mentions this condition, therefore this is specific ( خاص) and all other methods have no capacity to establish infidelity. An approach using usūl ul fiqh is better than critiquing the DNA imo. Do let me know what you think of this.

Does this mean the incident recently about a quran teacher and the fbi report, it’s something we shouldn’t spread or believe, because a fbi report isn’t connected to the shariah as evidence

Bro ! I am experiencing difficulty accessing Al-Azhar University's website, which is currently down. Could you please provide me information of requirements about MS admission ?

+ قد يخرج شخص فحص DNA مزيف ويتسبب في دمار أسرى

80 lashes for slander not 40

Please do vedio on the book thought in kuliyat shariya in each semester

زادك الله علما

The sharia is applicable at all times Alhamdulillah

Ahlul hadith alhamdulillah

Brother Yusha Evans said in one of his lectures that no matter how advance the DNA testing method is, the result will never be 100% match.

أحبك في الله أخي

السلام عليكم ورحمة الله وبركاته

YT is cens0ring some comments.

You have to take the changing circumstances into consideration. Today, in the W3st and even in many Muslim societies like Morocco or Tunisia or Turkiye, a sane Muslim cannot assume that the woman is like traditional Muslim women in their chastity.

It's pronounced Kai-merism.

To see how the W3st at all levels have been engineered to hate nothing more than they hate the Shariah with all its very apparent and latent benefits to humanity on a personal as well as societal level, it truly makes you appreciate the value of Hidaayah and Jannah, because these are not a given, but a gift for the chosen ones, while the rest wander in darkness thinking they've got it all figured out and that they will fare better in the next world.

Good job akhi)

Good job akhi)

Almost all scholars have discussed what you're talking about, and the OBLIGATION for students to follow a Madhab. and a Shaykh without a Madhab is NOT a Shaykh. What you may or may not agree with me on is this: the best Madhab for you is either Maliki or Hanafi 😁. Why? While every Madhab is perfect in its own way, since you’re a native English speaker, you're likely to give Fatwas to people living in non-Islamic countries. For this specific context, Hanafi is the most suitable. My reasoning? Many things, For example: The Hanafi Madhab is the most widely followed today, especially in non-Arabic countries that embraced Islam "more recently". Hanafi scholars historically provided smooth and practical solutions to diverse questions, making it highly adaptable. The Maliki Madhab also works well for similar reasons but on a smaller scale. Shafi'i is ok. Hanbali might be challenging, as it contains many areas that could lead to complications for those who are not deeply educated in it.

اللامذهبية قنطرة اللادينية للامام الكوثري اللامذهبية اخطر بدعة للشهيد البوطي الرد على من اتبع غير المذاهب الأربعة للحافظ ابن رجب

My question is related to fiqh, i know that precam discharge doesn't make ghusl wajib but after inter course or mas tar bation we can feel precam like discharge for some time... I had the same problem and i went to ur inate and then bath right after that, and that fluid was discharging from time to time... I was washing that away and making ghusl, then again it came and i started ghusl and repeating this again and again, it was not stopping, i stopped paying attention to it and came out, i still feel little fluid and i washed that and also cloth and started salah... Hanafis says that little fluid which came for the last time doesn't make ghusl wajib as you uri nated but what do shafi says? I uri nated then bath and still experiencing fluid, what does shafis says?

Keep doing them . Thank you

جزاك اللهُ خيراً This is a game changer Thank you for sharing. This will help a lot of students trying to learn Arabic.

Asalamu alaykum wa rahmatullahi wa barakatuhu, Ustadh Daud! JazakAllahu Khayran! How can I get in contact with you as I have questions about pursuing learning the Deen when living in an environment that is not conducive to producing strong scholars and facing challenges such as being older and having a young family? Sincere regards, from Australia.

People misunderstood this that Judgement and doing commandments Judgment means I have no right to say anything about them. What is in their inside also means exposing others. Just as Allah says in the Qur'an, even to the prophet, peace be upon him, you have no right over it. It is Allah who will forgive whoever will punish whatever in heaven; what on earth belongs to Allah. And various Hadith, like in Bukhari Hadith number 6064, that say don't look for other faults or spy on them. Just Allah did not let Moses pbuh know about Pharaoh and what he had inside him. Command means, as Allah says, the Quran is the Furqan Criterion of what is wrong and what is right, from which we can forbid people from enjoying what is good.

الله يفتح عليك

Thank you brother for the ilm and the reminder. Salam from Indonesia 🇮🇩

May Allah increase you in knowledge.every good is in what the salaf brought.

The best breakfast❤

Fighting for the right to disobey Allah... Astaghfirullah nice video akhy :)

السلام عليكم ورحمة الله وبركاته Ustadh can you please make a tour of your library بارك الله فيك

Salaamu calaykum brother I wish to visit Egypt with the dulaab experience

Assalamu alaikum brother any advise for someone who want to visit there couple of days

Assalamu alaykum. I have a fiqh question if you could maybe answer. If someone eats pork does his body become najis? If he makes salah after it is his salah valid, if not should he repray it? How should he cleanse his najasa, is washing the mouth sufficient? How long will his body be najis? Jazakum Allahu Khairan

We should not judge others, judgement can only be made by Allah SWT as he knows what is inside a person's heart

Assalamualaikum, 8:02 According to my theory, for those to whom the teachings of Prophet Muhammad (may Allah bless him) did not reach them, they will still enter heaven in the afterlife if they practice the teachings of Prophet Adam (peace be upon him). Every human being in this world is a descendant of Prophet Adam (peace be upon him) who embraces tauhid religion. However, when the human population grows, the teachings of Prophet Adam (peace be upon him) are only practiced by a few people. Even Muslims still cannot say that he will go to heaven even if he practices ibadah because only God has the power to enter humans into heaven according to His will. Muslims are still required to perform acts of ibadah because in it there is a prayer to ask for entry into heaven. In this world, it is likened to a master and his servant. The servant must always serve his master well so that his master will be pleased with him. Returning to groups of people like the indigenous people who cannot receive the teachings of Prophet Muhammad (May Allah bless him) directly, they still receive the reward of heaven from Allah if they do good deeds in this world. I hope your cat is doing well, brother. Excerpt from the Quranic verse: Righteousness is not in turning your faces towards the east or the west. Rather, the righteous are those who believe in Allah, the Last Day, the angels, the Books, and the prophets; who give charity out of their cherished wealth to relatives, orphans, the poor, ˹needy˺ travellers, beggars, and for freeing captives; who establish prayer, pay alms-tax, and keep the pledges they make; and who are patient in times of suffering, adversity, and in ˹the heat of˺ battle. It is they who are true ˹in faith˺, and it is they who are mindful ˹of Allah˺. --- Quran, 2:177.

جزاكم الله خيرا