# Messenger Audio 21 (10-Dec-1982) {% embed url="" %} (0:23) Another woman who did not commit the crime? (0:28) No, no, no. (0:31) You mean you got an innocent woman and killer? (0:40) Okay, now the next verse, the next verse verifies it. (0:44) What we really see here is an excuse to save lives. (0:49) So if a man kills a woman, the man should not be killed. (0:53) If a woman kills a man, the woman should not be killed. (0:56) It's an excuse to spare lives, because the next verse says that this law shall be a life-saving law. (1:04) What this does, it sets the maximum in case of murder, one soul for one soul. (1:13) What is happening now in many places is that one person is killed from a tribe, (1:20) so the whole tribe goes to the tribe of the murderer and they kill ten people instead of one. (1:27) So this law here in the Quran puts a ceiling of one for one, (1:34) and goes further to spare lives in favor of compensation, (1:43) because a compensation is the Islamic law throughout. (1:51) For example, last year they caught a girl who was burning buildings at the university. (1:58) She caused $200,000 worth of fires, six or seven fires. (2:03) An arsonist, you probably heard of that. (2:05) So they put the girl on trial, and now they have the law here or the Islamic law. (2:12) Let's compare the two of them. (2:14) The law here would say put her in jail, in prison. (2:18) So here's a young girl whose future is destroyed for some crazy thing she did, and you put her in prison. (2:25) The Islamic law says, okay, you caused $200,000 damage to the University of Arizona, (2:32) so you have to pay this in the University of Arizona. (2:34) So whatever you do in your life, whatever you work, you're going to garnish your salaries a percentage, (2:39) 10%, 20%, until this is paid. (2:44) That's the Islamic law of compensation. (2:47) The same is in anything that happens, somebody hits your car. (2:51) You can have them punished, or they can compensate you. (2:57) Now, specifically, as far as this law is concerned, I want you to note a couple of things. (3:01) First, it says, however, if the guilty is pardoned by the victim's kin. (3:08) By the way, in Islam, the judge is always the victim, or the victim's kin. (3:14) The victim is dead, obviously. (3:16) His kin are preserved. (3:19) And they decide whether they want the murderer to be killed or to be spared and pay compensation (3:29) to the victim's children or family or whatever. (3:33) But what we have here is an excuse to spare lives. (3:38) If a free man kills a slave, you don't kill the free man. (3:44) If the slave kills the free man, you don't kill the slave. (3:46) In the same way. (3:55) Right, and the Qur'an is in favor of sparing the life, in favor of compensation. (4:02) And this is leniency from God. (4:05) And we get the clue from the next verse that says this is a life-saving law. (4:10) So we have here two things. First, the maximum. (4:12) The maximum is set by one soul for one soul. (4:17) That's the maximum. One for one. (4:20) This is why equivalence comes in the picture. (4:23) And then the others, the free for the free, the slave for the slave, the woman for the woman, (4:27) is to provide an excuse for sparing lives. (4:32) So if a slave kills his master, you don't kill the slave. (4:37) If the master kills the slave, you don't kill the master. (4:41) But if a slave kills a slave, then there is one for one. (4:45) If a free person kills a free person, because that was in the days when there was slavery. (4:50) It was a fact of life until a hundred years ago. (4:53) So thank God it's over. (4:55) But the Qur'an deals with all times, all periods. (5:00) And the idea is to seek excuses to spare lives. (5:05) You heard about the guy who was killed by, executed by lethal injection the other day. (5:10) And the next day, the prosecutor who got the judgment against him said, (5:15) you killed the wrong man. (5:17) So what can you do now? (5:26) And he's the prosecutor who got the judgment against that man. (5:30) So what can you do now? (5:31) So what we see here, God's law, is to look for excuses to spare the life. (5:40) Now if a person is forced to pay compensation, and after ten years he's proven innocent, it's okay. (5:49) You know, he's still alive. (5:51) But can this fellow say, you killed the wrong man, what can you do now? (6:00) Huh? (6:04) Whoever does wrong, nobody gets away with anything, by the way. (6:10) So, the killings that are going on even now in some tribal societies are quite unfair. (6:21) And the Qur'an saw it here to set an example. (6:26) Is it clear now, Iman? (6:27) I remember you were disturbed about this, and I thought it was settled. (6:40) I think we'll probably get to one example where a man kills a woman. (6:44) Then I told you, no, you don't kill the man. (6:46) That's unfair, isn't it? (6:48) But it applies both ways. (6:51) The woman kills the man, you don't kill the woman. (6:57) You ask for compensation. (7:00) You have to go to compensation. (7:05) Can the addressee ask the victim for compensation? (7:11) Pardon? (7:11) Yes. (7:14) Can the addressee or the killer go and ask the victim's family and ask them for compensation? (7:23) No, it's the victim that asks for compensation. (7:27) Oh, victim. (7:28) Yeah. (7:30) Right, that's an Islamic law. (7:40) Very good. (7:52) I think she's on probation or something. (7:54) But I remember when she was going on trial and things, I said, (7:58) poor girl, look at this. (8:00) Because they were asking for a seven-year prison or something. (8:05) And of course there are examples like this, lots and lots of examples. (8:08) You can... (8:20) Okay, well, this is a good point. (8:25) In some Islamic countries they demand capital punishment. (8:30) Okay. (8:31) Some bloodthirsty people will take this verse, this very verse, (8:35) and say that the Quran institutes capital punishment, requires capital punishment. (8:41) It's not yet enough. (8:42) It requires... (8:44) Hey, this is fun. (8:50) They tell you that the Quran requires capital punishment, (8:53) and that's a misunderstanding of the verse. (8:59) Capital punishment here is set as a maximum, one for one. (9:03) Not only one for one, one kind for the same kind. (9:08) And favor is given to compensation. (9:14) Yes. (9:16) On 179 we should emphasize again that... (9:20) Bless you. (9:22) Well, the rest of that, (9:24) O you who possess intelligence, that you may attain salvation. (9:28) Right. (9:29) And that's our theme all the time with Rahman and Rahim, (9:34) that compassion, that mercy. (9:37) And people having, being as vicegerents, (9:46) that we are, (9:49) you know, we're supposed to be doing to each other or in the world (9:54) the kind of things that we would like from God or from eternal life. (9:59) So, we should recognize clearly, you know, what, why, (10:07) the deeper reason for this, (10:10) which is our own salvation, (10:13) not merely the life, the eternal blessing of people and God. (10:20) Also, does... (10:21) Intelligence here is a key word. (10:26) Because this fellow who was executed a few days ago, (10:30) who gained what from killing him? (10:33) He made a mistake, obviously. (10:35) And it was a victim. (10:37) It was a terrible crime. (10:41) But they were not sure who killed him. (10:43) There were two people involved. (10:47) But it probably would have been better if he was forced to pay compensation to somebody. (10:54) He'd be paying the rest of his life. (10:56) And somebody would be benefiting from that. (10:59) But as it is, nobody benefited from this. (11:02) Was this this fellow over in Texas? (11:03) Yeah. (11:03) He became more of an imprisoner. (11:05) Well, yeah, that's what he said. (11:08) I hope he did. (11:10) Yeah, we don't know. (11:12) Huh? (11:14) Yeah. (11:17) So, it's a matter of intelligence as to what is really the best way to handle this. (11:26) Who benefits from killing that person? (11:38) No, it's still Holmes. (11:39) As a maximum. (11:44) Remember that the judge, according to God's law, is the victim. (11:53) The judge is always the victim. (11:55) And the maximum punishment is already set. (11:59) So if I hit your car, you'll be the judge. (12:02) And your maximum that you can take from me is the cost that will restore your car to the original condition. (12:08) And you can choose to say, no, it's okay. (12:11) This person was poor, and I'm not going to take anything from him. (12:14) Or you can ask for any compensation within the maximum. (12:20) So it is not an abrogation of the Jewish law, salt for the soul. (12:34) Oh, I see. Yeah. Right. (12:38) That's a good point. (12:44) What supports that is that in Surah 5 it says, For the Jews we decree. (12:49) The salt for the soul, the truth for the truth, and so forth. (13:04) This was the first time I ever heard this interpretation discussed. (13:08) I mean, it's just a misunderstanding. (13:13) It's just practiced by the church. (13:17) I've never heard of that word. (13:19) What's that again? (13:21) That people would say, well, because it was a man that killed a woman, or a woman killed a man, therefore we can't kill him. (13:28) I've never heard that. (13:29) That's what it says here. (13:31) Yeah, but I've never heard that. (13:32) Oh, you won't. (13:33) You'll hear the King. (13:38) But it's nowhere as ever used. (13:40) It hasn't been. (13:42) By a feminist person. (13:44) That's what I'm asking. (13:46) I don't know. (13:48) Are you closing? (13:50) But the general consensus, unfortunately, is that this demands that. (13:57) Unfortunately, this is an understanding. (14:00) But with respect to the letter of Quran, it's very clear. (14:07) Are you throwing up? (14:11) Give a will. (14:20) Decree to you is the dictation of a will in death according to one of you, for the benefit of your kin and relatives. (14:30) This is an incumbent duty upon the righteous. (14:33) If anyone offers a will he has written, he incurs the sins of such distortions. (14:43) However, if one sentenced by this simple partition of personality on the part of the testifier and offers a will to restore justice, (14:59) then he incurs no sin. (15:01) God is the giver of mercy. (15:03) It's never rigid. (15:05) The Quran is never rigid. (15:06) Thank you. (15:08) Thank you for giving time. (15:10) But before we go to this particular subject, (15:17) I think this is the question one must raise about Catechist punishment. (15:22) In some way, there is some form of Catechist punishment, but of a different sort. (15:28) In chapter 5, surah 5, verse 33. (15:40) Only those who actively fight God and His Messenger and commit gross corruption may be punished by execution or crucifixion (15:53) or by cutting their hands and feet or out their neck side or by banishing them. (16:02) There is reserved humiliation in this life and far worse execution in the Hereafter. (16:08) And for those who repent before you overcome them. (16:11) But this is first of all. (16:16) Our brother has raised the question if people can be executed. (16:20) Well, I just mentioned that. (16:22) But people who have committed vast corruption. (16:27) But I would just say there is such a thing as executing people. (16:30) But this would seem to refer more to war. (16:33) Not a case of X killing Y in society. (16:37) But it refers to a person who has had society and has brought corruption. (16:43) I'm sorry, I just would like to mention it for the sake of it. (16:46) Well, even in the law of equivalence there is execution. (16:50) If the victims can rule that they want the killer killed, that's execution. (16:58) But the maximum is death. (17:03) However, we are directed towards leniency. (17:10) Are there any other questions on the subject of capital punishment? (17:19) I'm going to go back to Latif. (17:22) Okay. (17:34) My understanding as to what I see in our culture. (17:41) When one dies, it's not so much as the person who's dead. (17:45) But more so what the person has and who it goes to. (17:48) Because a lot of times, like when my step-mother died, my father, okay, (17:55) he had pretty much a lot of property rights. (17:58) He had a house and so forth and so forth. (18:02) But he had raised his two sons with it. (18:05) And here I am and my father at the funeral. (18:08) But the sons in the temple funeral, which was their mother's, (18:11) they were at the house cleaning out the china cabinets and the clothes (18:15) and the boy who was supposed to be so cool riding around town in the Cadillac. (18:21) You know, so I guess to me, that's my understanding of why a lot of people (18:26) Was that fair to you? (18:29) No, it wasn't fair to me. (18:31) But then, too, you know, I guess a lot was in his hands. (18:35) Of course it was, but I wasn't a representative. (18:38) You know, a lot of people were telling me, Latif, that's your father. (18:42) That's your father. (18:42) And, you know, you're going to get this and you're going to get that. (18:45) But, you know, I didn't want no part. (18:47) You know, it was like I was more concerned about their purpose (18:50) and where they sold and where they were born than the materialistic thing (18:55) where their real job was supposed to be. (18:58) Their mother wasn't even concerned about their mother. (19:01) They were concerned about the materialistic thing. (19:03) So, to me, that's saying that this is why you should be revealed so that way (19:08) it won't, you know, bring up a lot of hostility towards them. (19:12) Exactly. (19:13) I'm excited because people really get malicious, you know, (19:17) when they don't say what belongs to them, you know, (19:20) or what they think belongs to them. (19:22) There are things that they really wanted, you know, they couldn't get (19:25) because they don't have a job or something, they don't have a home. (19:28) So that's what it is. (19:29) That's a very good example, and I think it must be typical (19:33) because I know in my wife's family two deaths happened, (19:37) and after these two deaths, people, it seems like every time they get together (19:42) they are talking who grabbed what and where the antique thing went (19:47) and where this went, and who tried to pry the window open, you know. (19:54) I mean, it's really incredible, and there's lots of hostility involved, (19:57) just like you said. (19:58) So if the deceased had distributed everything and said this goes to that (20:03) and this goes to that, there'd be no hostilities. (20:07) But let me mention something very important in Sharia, (20:12) where this is a devotee. (20:15) It's true that there is a decree that one should leave a widow, (20:21) but let us not imagine that in Islam a man can just arbitrarily, (20:29) you know, pay for one's son after he's dead. (20:34) Because I can only remember from page 69, to a very great extent, (20:41) in Islamic law, when a person dies, he is more or less, (20:45) I say more or less invested, you know what I mean? (20:49) Invested. (20:49) Because on page 69, 176, there are certain portions. (21:00) A father, in other words, cannot disinherit a daughter, (21:04) even if he does not love her. (21:06) As long as he has not done anything wrong, (21:10) he cannot say none for my daughter Latifa. (21:14) Because the people always have to get something on 176. (21:21) And we know also that if a man leaves, for example, two girls and one boy, (21:28) because this is not the case, because this is a very difficult thing. (21:32) I tried to learn this years ago and I found it very difficult. (21:37) The two girls, let's say he leaves another daughter, (21:41) and he gets lonely. (21:45) One girl will get 25, the other girl will get 25, (21:51) and the boy will get 50. (21:54) But he must take care of the two sisters. (21:57) That is another version, right? (21:59) The man is in charge of women. (22:02) So people think this is not fair. (22:04) It seems that a man is more to women. (22:08) But this cuts the Quran into pieces. (22:12) There is another position that says that a man has to take care of his wife and children. (22:18) That is what we do together, you know. (22:22) Because he feeds me, he must feed me, (22:24) to support his two sisters and so on. (22:27) His own family, too. (22:28) There are other verses in the Quran, which I have seen now, (22:32) wherein a wife has a certain share. (22:41) Now this is one of the most difficult subjects of Islamic law, (22:46) because at the same time, a man is allowed also to have a little will. (22:57) What I'm trying to say, Amr, is that there is a limit to what you can will. (23:03) You cannot dispossess in your will members of the family who have certain rights. (23:12) But the law of inheritance is stated very clearly in the Quran, (23:16) and if you go to verse 11 of the same surah, (23:20) you will see at the end of the verse that it says, (23:22) you don't really know which of the children is closer to you and more beneficial to you. (23:26) And as you know, people go through stages where they are mad at this son, (23:32) and the next month they will be buddy-buddy with this son and mad at the other son, (23:39) and so forth, people will change. (23:41) And then some people end up angry at all the children, (23:45) so they leave the million dollars to the cats, you know, instead of the children. (23:49) And they have the cat sitting somewhere, (23:51) and some guardian making sure that the cat eats the best food, and so forth. (23:58) And the children are in miserable shape. (24:02) It happens quite often. (24:04) So, do you have verse 11 in front of you? (24:06) Verse 11. (24:10) I'm just talking in general, my dear brothers and sisters, (24:14) what I'm saying is that in spite of the fact that Surah 2, verse 18 speaks of the will, (24:23) a man cannot be very arbitrary in his speech. (24:27) On the contrary, look at something they say later on, (24:31) that however one senses obviously sinful partiality, (24:37) so even, but in the United States, strictly speaking, (24:43) you can be generic, unless the people bring the problem to court. (24:47) Sometimes they contest it, but it's clear. (24:50) No? (24:51) Yes. (24:52) You can't do anything. (24:54) However, there is something in Islamic history, (24:59) and I don't think it's really based in Quran, (25:01) but it's evoked as a matter of historical transformation, (25:04) that only in the case of a man who has killed his father (25:12) can he be declared by the judge not to inherit anything, (25:17) if he kills his father. (25:19) He has to be killed anyway, or pay compensation to the rest of the family. (25:26) Or, however, there is a very interesting case in Cairo, (25:33) when a son tries to kill his father, (25:38) but he escapes on various occasions. (25:41) In any case, he was not very good at it. (25:49) Anyhow, the father dies. (25:53) No, that's a mistake, that's a mistake. (25:55) The father dies. (25:56) So, the brothers and the sisters of his brother told the judge (26:02) that, you know, our brother does not deserve anything from our dead father, (26:06) because he has a great reputation, (26:08) not only spoken about trying to kill his father, but reaching his father with that, (26:12) and there is proof that he tried. (26:14) But since the action was not carried to a logical conclusion, (26:19) the judge said, no, that son has a legitimate sin. (26:25) So I don't remember what percentage he got. (26:29) But the will that we're talking about here, (26:32) since the Quran puts down specifically how the American laws should be, (26:40) this will applies to the things in the house, like Latifa was saying, (26:46) and the things that we all witness about the families (26:52) disputing over certain properties in the house, or car, or TV, and things like that. (26:57) Not the real estate, the big things that have to be divided according to the Quranic law. (27:03) Also, there are people who, for example, (27:07) secretly taking care of some poor families or something, and nobody knows. (27:13) Therefore, these people will have to mention in the will, (27:16) that a certain proportion of my income, or the estate income, (27:21) must go to this family, or this family, or that school, or that mosque, or that church, or whatever. (27:26) So, these things have to be written down, because nobody knows what is... (27:32) So, if this person dies, then the poor family that is benefiting from this person may... (27:38) The income cut, yeah. (27:42) Now, regarding this case, you know, about the son and daughter, (27:47) what's your opinion? I know what you feel about the name of this Mada'id and so on. (27:54) How about an adopted son? Does he have a... (28:00) A Muslim adopted son, does he have... (28:04) Exactly the same as... (28:05) Exactly the same as a biological son? (28:07) Yes, that's what the Quran says. (28:11) It says they are members of a family. (28:15) But some people have tried to... (28:17) The Quran states that the adopted children are members of a family. (28:22) Even though you have to give the original name, but if you don't, (28:26) then you can give a new name, if there is no way you can find out what the original name is, (28:31) and they are members of the family. (28:34) How about if your children are not Muslim? (28:37) It doesn't matter. You can't judge that. (28:40) Every person has a potential. (28:42) No, but in actual practice, let's say you are a Muslim, your children are all Muslims, (28:48) but at the age of 20, 21, they decided to become Jews or Christians... (28:54) It doesn't matter. (28:55) And registered in a Catholic church and so on. (28:58) Mormon church, it doesn't matter. (29:00) Will this still cover them? (29:02) Yes. (29:03) Because every human being is treated as a potential believer. (29:08) In fact, they may become Jews, and through the Jewish religion, (29:11) they discovered one God, worship one God. (29:15) Or maybe they heard it, they might decide to become Muslim. (29:18) Maybe, yeah, you never know. (29:21) Because we know it's wrong, but we know. (29:24) Listen, but I'm just mentioning this because these things... (29:27) Yeah, because the Quran does not say... (29:29) Very much in Allah's order. (29:38) John told me another church, they... (29:42) Are disinherited. (29:43) Not only are they disinherited, but also in certain laws, (29:48) a man cannot inherit from his... (29:51) A Muslim, in general, does not inherit from his kith and wife. (29:55) Because they say that her money belongs to her umma. (30:00) And it's very cruel, because sometimes I know certain cases of women (30:04) who don't inherit from Muslim relatives. (30:07) And I found this very... (30:08) They're not Quranic laws. (30:09) Made very sad, and very cruel. (30:12) They're all non-Quranic laws. (30:13) They're not Quranic laws. (30:15) The Quranic laws don't say if the wife is this or that, (30:18) or if the husband is this or that, (30:20) or if the son or the daughter is this or that. (30:24) It doesn't. (30:26) What happens if you stop the names? (30:27) What happens if you stop the names? (30:30) The Quran says do not change the names of adopted children. (30:38) To keep the lineage. (30:46) Okay, closing questions and remarks. (30:50) Anybody have any questions or remarks? (30:57) The Quran is very clear. (31:02) My mommy... (31:07) Now, Deen Mahool raised an interesting point. (31:15) A person in the Philippines or Indonesia, (31:18) if his children become Jewish or Christian, (31:21) they are disinherited. (31:22) Now my question is, is this father a Muslim? (31:25) See? (31:27) Because he's probably following hadiths and so on, and idols. (31:30) They will pray and things like that. (31:32) So he's judging other people (31:34) when he's really not better than anyone. (31:39) But they may be better as Christians or Jews. (31:41) What I'm trying to say is that society or the community (31:44) is so well organized in some parts of Southeast Asia (31:49) that we know as a matter of fact (31:52) that adopted children (31:55) do not get inheritance. (31:58) This to me has been very cruel. (32:00) And I raised this question of yours. (32:02) I said, what is the Quranic basis? (32:05) The Quran does not say you're a believing son. (32:08) No, it doesn't say. (32:10) So more than once I've thought that (32:13) this has become a kind of (32:15) an extra religious element has entered. (32:18) It's more of a social... (32:19) Fanaticism. (32:20) A kind of a social concept (32:21) to keep the money within themselves. (32:24) Out of hatred, (32:26) if not jealousy or misunderstanding of another group. (32:31) Yet in some ways, (32:32) what has amazed me is this. (32:34) That if one is a Christian, (32:37) the Muslim relatives will not accept her money. (32:40) They will allow her Christian relatives (32:42) to inherit from her. (32:43) So there's a little balance also. (32:46) But I can see there is no Quranic basis. (32:50) The Quran treats everybody as a potential believer. (32:53) I'm talking of the Shafi'i mother. (32:55) I don't know about the others. (32:56) She's terrible how she treats her son. (33:00) Okay, if there's no other questions. (33:02) Yeah. (33:14) Yes. (33:15) What if you have adopted and genetic children? (33:19) They have to be treated exactly the same. (33:21) Dr. Mahmoud, (33:22) is it true that (33:25) any flowers (33:28) do... (33:28) If you said, (33:30) I'm a Muslim, (33:32) and I said, I'm a Muslim, (33:34) I believe in Christianity, (33:38) Judaism, (33:38) and Christianity, (33:40) and treat those people as a believer, (33:44) if you treat them as a believer, (33:49) what they are saying, (33:51) in Shafi'i faith, (33:53) they are then not flowers, (33:55) they are not treated as a believer, (33:56) means that they are not respected (33:58) in their religion anyway. (34:00) Yes. (34:01) But this is not my idea. (34:04) I'm only saying what they are doing. (34:06) On the contrary, (34:07) I think it's very true, (34:09) that they are thinking not in terms of Quran, (34:13) they are thinking in terms of (34:14) social power groups, (34:16) rivalries, (34:17) as rivals of another community. (34:19) This is sociological phenomenon. (34:23) I tell you, (34:23) because sometimes I've been (34:25) consulted in the South, (34:27) I know the case of a very rich Muslim, (34:30) this is a true story, (34:32) a very rich Muslim, (34:34) who adopted a Christian boy, (34:36) and the boy grew up (34:37) as a Muslim. (34:40) This Muslim was so rich, (34:42) by a little bit economic, (34:43) and this boy built (34:45) an empire, an economic empire, (34:48) you know, (34:49) these orchards of coconut trees, (34:51) and so on, so on. (34:54) He told me, (34:55) I am afraid to say that if I die, (34:59) my son, (35:01) will not only (35:02) not inherit anything, (35:04) but inheritance will drive him out (35:05) of the land. (35:07) Now this is a terrible thing. (35:11) It is, (35:13) when I think this problem, (35:16) it's not for philosophical (35:17) or for other reasons, (35:20) it actually happens. (35:21) And so, (35:23) I have to consult (35:24) an Indonesian (35:27) to find out (35:29) if we can use (35:31) this particular verse that we (35:33) read now. (35:35) If this man can ride down (35:37) in his wheel to set aside, (35:42) now we are anticipating (35:43) that the aliens (35:44) of that area will question him. (35:48) Therefore, (35:49) we raise the question whether (35:50) a man can set aside (35:52) as a gift, and we threaten the relatives. (35:55) We say that (35:56) if they are going to make trouble, (35:58) if you really look at it, (35:59) this man will now issue a document (36:01) because the Philippine government (36:03) giving all of his properties as a gift (36:05) while he is alive. (36:06) Therefore, this, you know, (36:09) this contested condition (36:12) will not anymore be applied (36:13) because there is nothing to prevent (36:15) a Muslim now from giving (36:17) his whole library or his house (36:19) as a gift. So, (36:21) we are thinking of the possibility of him (36:22) giving a gift while he is alive (36:24) to this boy. (36:26) Who built this economic empire? (36:30) But the family, (36:32) they like the boy. (36:33) But now that there is going to be money, (36:35) they are beginning to meet him. (36:37) This has nothing to do with Islam. (36:39) It is pure jealousy, (36:41) and... (36:43) There is no such money (36:44) for these people. (36:46) So, I don't know what has happened. (36:48) But it is very, very interesting. (36:50) But the view of Islam is very good. (36:52) If this boy is a member (36:54) of the family which he is, (36:58) although some of the ulama (36:59) are saying, it is done now. (37:01) There is no more adoption. (37:04) They brought the prophet. (37:05) I don't know where they got it. (37:08) The prophet himself had an adoption, sir. (37:10) Yeah, but don't you see? (37:12) After that, there is no more. (37:13) It is different, precisely. (37:15) Because when the prophet was able to marry (37:19) the wife of the adopted son, (37:21) they say, (37:22) their own interpretation, (37:23) that this is... (37:24) He cannot be treated anymore. (37:27) A son-in-law is not the same as a son. (37:29) So they are using this. (37:31) And all of this has nothing to do with money. (37:33) But as you say, (37:34) it only means lack of respect for (37:37) other believers. (37:39) This is not Islam anymore. (37:40) This is just human beings (37:42) worried about money. (37:43) But it is happening. (37:46) Insha'Allah, the warning prayer (37:48) will be at 6 o'clock. (37:49) And bring your notebooks, those of you. (37:51) Don't forget to bring lots of papers and notebooks. (37:56) Al-Fatiha. (38:10) Al-Fatiha. --- # Agent Instructions: Querying This Documentation If you need additional information that is not directly available in this page, you can query the documentation dynamically by asking a question. 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