Ibrahim Nuhu – Ahadith From 1378 Bulugh Al-Maraam
AI: Summary ©
The conversation covers various topics related to the history of the hadith, including the use of " Insha" as a sign of Islam and the importance of learning about it. The speakers emphasize the importance of avoiding fraud and taking advantage of delays in payments, avoiding negative language and promises in relationships, and being an expert. They also touch on practical scenarios and reasons for divorce, including avoiding negative language and promises in relationships and avoiding practical scenarios and reasons for divorce. A woman describes herself as still fasting and not a woman or a small person, emphasizing the importance of being an expert and avoiding fraud.
AI: Summary ©
May the mercy of Allah be upon you.
Our beloved Prophet Muhammad, may Allah's peace, mercy
and blessings be upon him and his family
and companions, and peace be upon him.
Today is the 19th of the last Jumada,
1446, which corresponds to the 21st of
December, 2024.
May we continue
our
lesson in this blessed book.
Saying insha'Allah, or except, or illa, and
insha'Allah, something like that.
So the first hadith under this topic is
the hadith of Abdullah ibn Umar.
Abdullah ibn Umar said, Rasulullah said, whoever
swears by Allah and then he says insha
'Allah, there is no hinth.
Hinth means you break, you go against the
yameen, and as such you have to face
the consequences.
Al-hinth is going against the uf, the
yameen.
That's what is called al-hinth.
So if a person says insha'Allah, you
say wallahi, I will do this insha'Allah.
But then he did not do.
There is no hinth.
He doesn't need to go for kaffarah at
all.
So if you swear by Allah, you say
insha'Allah, there is no hinth.
Al-tirmidhi yaqul lana alamu ahadin rafa'ahu
ghayr ayyub astightiyani faqalibu al-'ulayyaa, kana ayyub yarafa
'ahu taratan wa taratan la yarafa'ahu.
These are issues of Isnad al-Ameer al
-Sana'ani and al-Qashaha, which we don't
need to go through.
The hadith is authentic, alhamdulillah.
That's the most important thing we need to
know.
The best is that this is the hadith
of the Prophet, and even if we assume
that the hadith is mawquf al-ibn Umar,
mawquf means hadith which is attributed to the
Sahabi.
So if we assume that the hadith is
mawquf, then still this is an issue that
a person cannot say based on his own
personal opinion.
The hukm al-raf, it has the hukm
of al-raf, al-raf means attribution to
Rasulullah sallallahu alayhi wa sallam.
By the way, the class is so nice,
so calm.
But sisters, if you suffer from the heat,
please turn on the aircon from your side.
This one will remain like this.
It's nice to have a class at the
door, no noise.
But don't punish yourself, we don't need that
one to be off.
The vast majority of the scholars believe that
yes, the hadith should be applicable in all
circumstances.
If a person says inshallah, then no kaffarah.
Wa qala ibn al-Arabi al-Maliki ajma'
al-muslimuna ala anna qawlahu.
There is another son of Arabi.
What is the difference between the good one
and the bad one?
Which one has alif laam?
No, no, I just want ibn al-Arabi,
forget about the name.
If we go to the name, alhamdulillah, we
will know who is who.
But sometimes they don't mention the name.
They don't tell you Abu Bakr ibn al
-Arabi, they just tell you ibn al-Arabi
or ibn al-Arabi.
How do I know the good one and
how do I know the bad one?
Forget about that one.
Who doesn't have masyakil?
But if you compare the masyakil of this
and the masyakil of that, that one is
out of Islam completely.
You get it?
So how do we recognize?
One of them is alif wa laam, and
the other one without alif wa laam.
But why can't you just look at this
one?
Because we don't quote from the other one
usually.
This one is with alif wa laam.
That's al-mu'arraf wa al-ji'id.
Wa al-munakir wa al-nakira.
You get it?
So the one that is ibn al-Arabi,
when they want you to understand the bad
one, that's ibn al-Arabi.
The good one, they put al-alif wa
laam at-ta'rif.
Ibn al-Arabi.
Qala ibn al-Arabi al-maliki ajma' al
-muslimuna bi anna qawlahu insha'Allah yamna wa
in iqad al-yameeni bisharta kawnihi mutasila.
He said it's consensus of all of the
scholars that if he says insha'Allah, the
yameen cannot be established as long as it
is mutasil.
Mutasil means, wallahi, I will teach today insha
'Allah.
That's mutasil.
They are connected.
Wallahi, I will teach tomorrow.
And then I keep quiet.
Hamad, when do we have the next program
in Revivers?
And then tell me in December.
Why December?
We argue, we fight, and then later on
I say, oh, insha'Allah.
And I meant that this insha'Allah is
going back to the...
Save your energy.
You're going to see other amazing things from
some scholars.
So Ibn al-Arabi says that ajma' is
on a situation where you put them together.
Wallahi, I will do insha'Allah.
Wallahi, I will not do insha'Allah.
Qala walaw jaza' And this is very true.
walaw jaza' munfasilan kama qala ba'du s-salafi
lam ya'nath ahadun fi yameenin abada walabi
ihtajila kafaratin If it is possible for you
to say insha'Allah at any time, then
there is no way for somebody to do
kafara in his life.
Yeah, because according to some of the Salaf
as-Saleh, you can do it at any
moment.
You say, if this is the case, then
what is the point of having...
Who will do kafara?
At any time that I realize that I
don't want to do something, I will just
say insha'Allah, and then khalas.
That, to me, is batil.
Any time.
Do you get it, right?
When Rasulallah s.a.w. said that is
kafara, that is hinz, we understand that it
has to be connected.
wakhtalafu fi zaman al-ittisad So now, the
scholars agree that it has to be mutasila.
But what should be the reasonable duration, acceptable
duration?
jumhur yaquluna huwa an yaqula insha'Allah mutasila
bil-yameen min ghayri sukutin bayna huwa It's
to say insha'Allah connected to the yameen
without any pause.
Any pause.
If you have a pause, then khalas.
No insha'Allah will work.
It says, walaya dhurruhu attanafus Unless if you
want to breathe.
Wallahi mazin, I will go with you.
Insha'Allah.
That one, boleh, boleh.
Other than that, ta'boleh.
It says, and if let's say, I say
wallahi mazin, I will do.
And then I keep quiet.
Unnecessarily, I just want to keep quiet.
I want to check something here.
And then I come back, insha'Allah.
I lost, according to the majority of the
scholars.
So it has to be connected to the
statement itself.
Qultu wa hadha huwa alladhi tadullu lahu alfa
fi qawlihi faqala Because alfa uli, attaqeeb wa
tarteeb.
Rasulallah s.a.w. said, man halafa faqala.
Faqala means, immediately says insha'Allah.
You get it?
So the opinion of the vast majority of
the scholars is the closest opinion, insha'Allah,
to the truth.
That it has to be connected together.
Wa an ta'oos wa al-hasan wa
jama'a min al-tabi'i Ta'oos
and al-hasan and some scholars from the
tabi'i.
Anna lahu istithna ma lam yakum min majlisihi
You still have a chance to do istithna,
as long as you are still in the
majlis al-yameen.
Like we are here, right?
So Omar says, wallahi I will do this.
And then we have our class, we are
still in the majlis.
Before we end the class, after one hour,
two hours, then he says insha'Allah.
That's okay.
Qalu ma, according to this opinion, right?
The majority of the scholars said no.
It has to be connected.
Wa qala ata, qadara halbatin naqa Ata said,
no, it is measured by the time you
need to milk a camel.
They have in their custom how much time
they need to milk a camel.
He said that time.
Wa qala Sayyiduna Ibn Jubayr ba'da arba'ta ashhur
Sayyiduna Ibn Jubayr says, after four months, you
have maximum four months.
Who will reach four months actually?
This is maximum four months.
Maybe he is taking from ila illadhina yu
'uluna min nisa'ihim tarbusu arba'ta ashhur Because
ila, ma huwa ila?
Al-halifah.
Huwa al-halif, al-halif.
Allah yaqarbal rajlu zawjatuhu.
Lakin ila fi aslihi al-halif.
Man alladhi ya ta'ala alayya?
Man alladhi ya ta'ala allah?
Ta'ala allah huwa al-halif billah.
A person swears by Allah swt to do
something or not to do something.
Or swears by Allah swt that something is
like this.
That's the meaning of ila that you will
find in Kitab al-Zawaj wal-Talaq.
So Allah swt says they have a chance
for four months for them to come back.
If not, then the judge has a right
to cut off the marriage.
And that wife is gone against that person.
You get what I'm talking about?
I'm not talking to myself, right?
A person says to his wife, Wallahi, I
will not come closer to you.
Even left the house.
Or he stays in the house but he
told her that he will never approach her.
In this case, Sharia gave him four months
to think.
After four months, if he doesn't think, the
judge has a right to cut off the
marriage and let her go and marry somebody
else.
Because that was injustice and oppression.
So if he does it, it's wrong to
do.
But if he does, then Allah gave him
up to this four months.
Wa qala ibn Abbasin, Lahu lisithna'u abadan
hatta idhkuru.
Yirwa an Abdullah ibn Abbas.
Abdullah ibn Abbas said, He has a chance
to do istithna' abadan.
Forever.
At any time he remembers that he mentioned
the yameen without istithna', he can just say
insha'Allah.
That's why maybe Abu Ja'far al-Masroor
told Imam Malik, Tajannab al-Rukhas ibn Abbas.
He says, stay away from the concessions of
Abdullah ibn Abbas.
Because he has opinions which laa yuwaafiquhu alayhi
al-sahaba.
Like jawazu riba al-fadl.
According to Abdullah ibn Abbas, riba al-fadl
is halal.
You know riba al-fadl, right?
What is riba al-fadl?
One of them is more than the other
one.
An increase in one of the ribawi items,
right?
You opened shahiya li sual, so I will
ask another question if you don't mind.
I know you will not mind.
You also asked me two questions, so I
asked number two.
The second one left.
The riba in loon.
Which riba is in loon?
I know riba al-jahiliyyah.
The riba of jahiliyyah.
Which type of riba the jahiliyyah people are
doing?
Naseeah, we have fadl, right?
We have naseeah.
What is naseeah?
Naseeah means delay in payment, right?
Good.
Naseeah means delay in payment.
If I borrow money from you, right?
If I borrow money from you, and I
delay in paying that loan, what do you
call this?
Is it riba?
When does riba exist?
You're opening another question for me to ask.
When does riba exist?
Islamically, it's not only halal.
It's actually recommended for the lender to give
more chance, more time to the borrower, right?
To pay the debt.
Sure?
So if we say riba al-naseeah is
the one that is in loon, then how
do we define that?
Because riba al-naseeah is increase in one
of the amounts, right?
Riba al-jahiliyyah, I lent him money, okay,
not me, but he lent him money, and
he asked him to pay more than what
he gave him.
That's riba.
Increase in one of the amounts, because loon
is exchange, right?
Exchange.
Whether you like it or not, we call
it exchange.
But sharia closes an eye without calling it
riba, because it is bab al-irfaq.
That's why we don't call it bayya.
Wa illa huwa mubadalatu maalin bimaalin.
Yantabiku alayhi ta'rifu al-bayya.
But because it is based on al-irfaq,
solidarity, support, helping, removing difficulty and hardship, and
also the one who is benefiting from the
money is the side that is always getting
harmed when the riba is being taken.
But now he's the one who's benefiting.
So sharia says no problem.
Otherwise, if you call it bayya, there is
no way for a sister to borrow gold
from another sister.
You get it?
If she says, OK, give me your gold,
insha'Allah I will give you another one
after one year.
That would be riba.
If we call it bayya.
Let me make you have imagine.
If we are to call it bayya.
But alhamdulillah we don't call it bayya.
We call it what?
Qard.
Because qard lahu bab akhar.
It has its own chapter.
So that's why in qard, it's halal for
this kind of exchange to happen.
Because in the future, this sister, she's going
to give another gold.
She's not going to give this one.
Otherwise, we don't call it qard.
We call it what?
Al-ariya.
Simple borrowing.
Meaning you are lending somebody the benefit of
the thing, but he has to return the
object back to you later.
There is no riba in it, because he's
just taking the benefit and returning back the
thing.
So in qard, we don't call it bayya.
Although, fihi sifatul bayya.
Asarf.
Because you are giving something and you are
receiving another thing which has similar nature in
the future.
According to the law of sarf, they have
to be the same amount and they have
to be on the spot.
But this one alone, they wait until.
Do you get it?
So the nasiyah is there.
Delaying the payment is there alone, originally.
So when does riba exist?
When the increase happens.
That's why riba al-fadl ansabu bi bab
al-qard.
Riba al-fadl is more closer to the
bab al-qard than the riba al-nasiyah.
However, you can take both to make Yusuf
happy.
You can go with both.
You say that nasiyah is being used to
address the riba that exists alone based on
the cause, sabab, of that riba.
Why do I ask him to pay?
Because I am giving him more time.
So now, al-nasah al-lugawi is not
the one that exists in the riba.
Al-nasah is the linguistic nasah which is
delay.
When you call it riba al-nasiyah, riba
al-lati sababuha al-nasiyah.
Delay in the payment.
I am giving him more time, but then
I ask him to pay because of the
time I am giving him.
You get it, Yusuf?
Some benefit in bab al-riba.
What was the first question I asked you?
I forgot that one.
What's riba al-fadl?
Riba al-fadl is the increase in one
of the items.
So we are talking about Rukhas Abdullahi bin
Abbas, right?
He took it from who, actually, this opinion?
Hadith.
Hadith of who?
Yes, you are right.
Hadith Rasulallah.
Who else?
If not Hadith Rasulallah.
Hadith Rasulallah, who narrated that?
Of course, Hadith Rasulallah, but who narrated that?
I want you to emphasize on the companion
because he mentioned that he took it from
so-and-so person.
No, Aisha was not among those who legalized.
The younger person.
Young, young.
Abu Hurra is not young.
Young, young, young.
Very young in the house of Rasulallah.
No, young, young.
Hassan, I think, I think that one is
older than Hassan.
Older than Hassan, but another young one.
Why you keep on mentioning Osama bin Zayed?
Thank you, Omar.
I wish I have some book of Riba,
I give it to you for free.
This Hadith of Osama is Sahih.
So Abdullahi bin Abbas took it from there,
but Abu Darda or Abu Sayyid al-Khudri
met him and he really talked to him
very harshly.
He says, until when you will keep on
legalizing haram to the people?
And he smiles.
He says, you know better than me.
He said, I just took it from Osama.
But then, subhanallah, most of the scholars said
he retracted back his old opinion.
This one.
However, other scholars said, no.
Based on the tatabbuh wal istiqra, Abdullahi bin
Abbas died without changing that opinion.
Although he apologized to the companion, and he
told him that, yes, you guys know better
than me in this subject.
But this, looking at the Hadith of Osama,
this is my understanding that Riba only exists
in Nasiyah.
There is no Riba in Al-Fadl.
So you can increase whatever you want.
I have gold, you have gold, you can
just give me 10 kg, I give you
1 kg, it's okay.
It's fine.
But you cannot do it with delay in
the payment.
So that's why we really need to be
very careful.
These type of jobs, they're very sensitive and
very dangerous.
Sarraf, to be sarraf.
I read that one of the maliki says,
He said, when you want your deen to
be protected, do not accept the invitation for
walima from a sarraf, somebody who is money
changer.
He said, Because it's not easy for you
to do that job and stay away from
Riba.
It's not easy.
He has to do a lot, a lot
of manipulation for him to make sure that
he stays away from Riba.
Get it?
So just a side benefit, that's why buying
gold, buying gold with delay, online shopping, is
wrong.
Haram.
It's Riba, actually.
You buy online and the gold will be
delivered later.
That's Riba.
It has to be cash on delivery, right?
Something like that, right?
They deliver the gold, you give them the
money.
It has to be like that.
On the spot.
You initiate the transaction and everything, then when
they bring the gold, you take it and
you give the guy the money.
They will never agree.
That means they will agree with Riba.
And the same goes to buying gold also
with the cheque, the bank cheque also is
Riba.
Because there is no taqabud.
That's not taqabud.
Some said, no, but he gave him the
cheque, right?
Salam.
He gave him the cheque, right?
Isn't it taqabud?
They said, no, this cannot be taqabud.
Be dalil.
If he goes to the bank and he
submitted the cheque and the bank found that
this cheque is faulty, it has some...
What do you do?
You go back to him, right?
What does that mean?
That means he did not take your right
yet.
If somebody stopped you on the way and
took the cheque, what do you do?
You call the guy and ask him to
cancel the cheque.
And he should issue another one for you.
You lost it, you go to him and
ask him, please cancel that one and issue
another one for me.
That means you did not take.
But if let's say I buy the gold
from you, get it?
I give you the money and you lost
the money.
Buy whatever is it.
Somebody took it from you, you lost it,
whatever.
Can you come back to me and tell
me to give you another one?
No.
I just want you to see the difference,
right?
That's why our scholars said you cannot buy
gold with the cheque.
The last thing, and I was mentioning this
because up to date we are dealing with
these matters.
The last thing is concerning the sisters when
they want to exchange the old gold with
the new one.
Usually what do we do?
She goes to the shop, she sees what
she wants and then she tells him, okay,
how much is this?
Okay, I have an old one.
Can I exchange this one with the old
one?
And sometimes the old one she has is
more, bigger in terms of amount of gold
inside.
And the new one is little, but she
wants the new one.
Right?
She wants the new one.
That's okay for her to want the new
one.
But the exchange has to be correct.
Now she is going to give the old
gold to take the new one.
Rasulallah said they have to be equal.
And we know they are not equal.
That means if she does, she is doing
what?
Riba.
You get it?
If she does, they are doing Riba.
And she has to know.
She cannot say, oh, I don't know.
The guy cannot say, oh, we don't know
which one is more.
He knows because he is an expert.
He knows.
But in case he says, I don't know.
Can they do the transaction?
No.
Based on assumption, maybe this one is more.
Maybe they are equal.
They can't.
Why can't they do?
Because there is a Qaeda in Bab al
-Riba.
Very important Qaeda for you to remember when
talking about matters of Riba.
They said, al-jahlu b'tasawi kal'ilmi b'tafadhu.
al-jahlu b'tasawi kal'ilmi b'tafadhu.
al-jahlu b'tasawi kal'ilmi b'tafadhu.
You know they have to be equal, right?
So that means I must make sure that
the equality is there between the two.
They said, al-jahlu b'tasawi if I am
not sure or I am ignorant of whether
they are equal or not.
They said, this ignorance is equal to me
having the knowledge that one of them is
more than the other one.
If I have the knowledge that one of
them is more than the other one, can
I do a transaction?
No.
They said, if I have a doubt that
one of them might be, you know, more
then this is equal to the situation when
I know one of them is more.
And in Bab al-Riba they don't accept
any possibilities.
You have to be sure 100% that
they are equal.
Then you can have the exchange.
Is that clear?
So that one also they can't do it.
How can she sell the gold then, the
old one?
Very simple.
Which I believe business-wise also is better
for her to go for this.
Go to the guy, tell him I have
an old gold.
How much would you buy it?
Negotiate with that, bargain and fight for her
rights to get, because sometimes not sometimes, actually
always when the seller sense that I am
in need, what does that mean?
They will try to exploit me.
You go to buy something, land for instance,
if they know you are in need of
that thing, trust me, something that worth 10
ringgit, you might end up paying 50 ringgit.
That's why during the Eid, how much is
the sheep?
Very expensive.
Almost in every country you go.
Just wait for the Eid to finish.
The sheep, the one that you are told
you have to pay 2,000 ringgit, you
might be paying 1,000 or 1,200.
What happened to the 800?
Yeah, that is the nature of the people.
Whenever they sense there is a need, then
a person will not try to help, which
Islam is against.
Because Islam is for you sensing that somebody
is in need, try to support him.
You profit, but be reasonable in the way
you help him to get that need of
his.
Don't exploit.
Make it cheaper for him.
You don't lose.
You get the profit, but it's not as
big as you might be expecting before, because
you sense somebody is in need.
That's Islam.
Unfortunately, where do you find this?
Almost nowhere.
So, what does she do?
She goes to the shop, she initiates the
transaction, buy the one that she, I mean,
sell her own gold.
Get it?
Negotiate.
And then, after that, after the man buys,
can he just tell him, okay, before you
pay me the money, that gold is how
much?
And that's riba.
She has to get her money with her
hand first.
Take the money.
People might call it childish tafula, right?
We don't care.
You call it childish, you call it whatever
you want to call it, you will explain
that with Rabbul Alameen.
And I'm saying this because people say this.
This ekonomiyoon.
We call them ekonomiyoon.
So, they say this is childish.
Yeah?
When you're talking about a sarf in transaction,
but listen, close your ears, right?
Don't tell me Ibrahim is making life tougher.
I'm not.
I'm just telling you what they say.
Anyway, in sarf, when I go to the
bank, I want to send money to another
country.
What do I do?
I give the bank ringgit, right?
I ask him to send riyal to Saudi.
I told him I want Saudi riyal 80
ringgit.
How much?
He told me, I'm sorry, 80 riyal.
How much he told me?
100 ringgit.
So I gave him 100 ringgit.
When do I receive, or my partner in
Saudi receive the 80 ringgit?
After two, three days.
But don't forget, in the bank, when I
told him, when I gave him 80 ringgit,
100 ringgit, and he said he will give
me 100 ringgit.
What are we doing?
100 riyal.
What are we doing?
Sarf.
Money exchange.
Exactly money exchange.
You're exchanging your ringgit with his riyal.
Did you give him his ringgit?
Yes.
Did he give you your riyal?
No.
He gave you after two, three days.
What is that?
Riba.
How to do it?
When the scholars explain, some other guys, they
said, this is childish.
You have to tell the bank, I have
this 80 ringgit, 100 riyal, I need 80,
I need 100 riyal, I have 100 ringgit,
I need 80 riyals.
The bank gives you 80 riyal.
You take it.
And then tell the bank, this 80 riyal,
please pass it to so-and-so-and
-so account in Saudi Arabia.
They said, this is childish.
Since you're going to give him at the
first place, why do you take it?
You'll take and then pass it back to
him.
He said, no problem.
As long as Sharia wants it like that.
And Wallahi, it's better.
Because you know, sometimes the money is not
even there, actually, at the bank.
Yeah, because people like us, when we go
1,000 ringgit, 2,000 ringgit, 50,000
maybe maximum, those big guys, when they want
2 million dollars, for instance, the bank doesn't
have it in cash, because they can't bring
it and keep it.
It might depreciate and they lost.
They don't have.
When they tell you 3 days, they have
to generate it.
That's another haram also, because Rasulallah said, you
cannot sell something which you don't have.
Another haram also.
So, what is the best way to make
it?
This way that I have mentioned.
There is also another way.
Give him the ringgit.
Give him the ringgit.
Tell him, please pass this 100 ringgit to
my friend in Saudi.
100 ringgit.
Don't tell him riyal.
Pass the 100 ringgit in Saudi.
Don't sit down and negotiate with him.
They will never agree with that.
But anyway, then negotiate with him.
You get it?
And just ask him to pass the 100
ringgit to him.
Is it possible?
Yes, they do.
Yes, they do.
Because sometimes when you get money from the
US, when it comes to Malaysia, the bank
tells you that it's dollars coming to you.
They will not tell you ringgit.
Although they will give you ringgit, but they
will tell you, you receive $200.
This amount of dollars.
They mention dollars, which means what comes to
their account for you is dollar, not ringgit.
But since the policy says they will not
give you the dollars, they will convert it.
This is when the sarf is taking place,
during the conversion to your account.
When they put it in your account, then
this one is tolerable, because your account is
like taqabal, from your side.
But at the first place, when they are
sending it from whatever country, if they don't
send it in the same country that it
will reach you, then it will be liberal.
If they don't send it, let's say I
want to send $100 to Waqas.
You get it?
You're living in Saudi.
I send you $100 in Saudi.
I give the bank $100.
And the bank sends $100 to you.
But then when you come to receive, the
bank says, no, we give you riyal.
This is when the exchange is taking place
between you and the bank now.
But between me and the bank, there is
no currency exchange.
There is agency contracts.
I assign them to send the money to
you.
They charge me some fees.
They charge me some fees for it.
No problem.
It doesn't matter.
That's why Ibn Uthaymeen says, if you send
the same currency, and it's going to reach
your partner in the same way, then it
doesn't matter.
How long does it take?
It doesn't matter.
100 years before it reaches, it doesn't matter.
This is Waqara contract.
I give you.
You're going to Saudi.
I say, Waqas, this is my $20,000.
Please give it to Abdurrahman Pakistani in Jeddah.
He will never forget me.
You get it?
But then you take the transit, inshallah, you
have to go to Singapore for 10 days
and Riyadh for how many days, and then
you go to another country and then you
come back to Jeddah, it's all fine.
You get it?
We cannot say that it has to be
delivered to him on the spot.
But if you have the currency exchanged between
you and the bank, then the money has
to be transferred right on the spot.
Can they do it?
Yes.
Trust me.
I swear to God they can do it.
They just don't want to.
They can do it.
Nowadays, within the blink of an eye, the
money reaches wherever you want it to reach.
Actually, some of the explanation given to us
is just a permission being given by the
other bank to just release the money.
The money is already there in that country.
You get it?
They can do it.
But this is also a capitalist mentality that
some people have.
The bank says we cannot avoid those three
days because we have to also engage in
the contract with other parties to get the
money for you.
Right?
Because if we keep the dollars here in
Malaysia, the dollar might depreciate and then we
lose.
Yes, I do understand.
But I, as a customer, when the dollar
depreciates, who is losing?
I'm losing.
Why the bank is thinking about themselves, they
don't think about the customer also.
That's number one.
What's wrong with also finalizing all the necessary
process and take all the promises from him?
Legal agreement between the bank and the guy
that he's going to buy.
And if he refuses to buy, he has
to compensate them every difficulty or obstacle or
loss they encounter because of his promise.
Why can't they do that?
He shouldn't pay a single cent until the
time the money is ready in Malaysia here,
and then they call him.
Your $3 billion is ready.
Come and pick them up.
I don't know where you put them.
But you get the example I'm using, right?
Why can't they do this?
Why can't they just finalize all the processes
and then take the money from him.
He transfers and then they transfer him the
money.
But the system will not agree with this.
And that's why they have to find somebody
to make it halal for them to go
in this way.
I was reading an article which says this
is a market norm, market culture.
We cannot avoid it.
So then, halal.
What is the hukum?
Halal, halal.
Those three days, four days, according to the
market norms it's okay.
It's not riba.
According to those guys.
May Allah subhanahu wa ta'ala guide them
and guide their uqool to think properly.
If we're going to consider the norms here,
then Rasulullah will never reject any riba.
When I asked him what is riba al
-fadl, he told me riba al-jahiliyyah.
Right, Yusuf?
Riba al-jahiliyyah means the one that the
jahiliyyah are busy doing.
Meaning it is part of their custom.
Almost everyone is doing.
Even in the family member of the Prophet
sallallahu alaihi wa sallam, riba exists.
That's why he says He said the first
riba that I would destroy is the riba
of my uncle al-Abbas.
That was the custom.
The Prophet sallallahu alaihi wa sallam did not
hesitate to cut it off.
Right?
May Allah subhanahu wa ta'ala grant you
tawfiq, grant all of us tawfiq and ability
to do the right thing.
So, for the sisters, this is the way
to make it.
She takes the money first, and then she
initiates another transaction for the new gold.
That's how it should be done.
It might be cheaper than the old one
that she just sold to the guy.
These are all side benefits.
I think we got lost when we talked
about the statement of Abdullah ibn Abbas.
He does have a right to do the
istithna forever.
At any time he remembered.
...
Ibn Ismail al-Amir al-Sinani said all
of these taqadir, all of these measurements one
day, two days, one year, forever.
None of them has any evidence to support
them.
Some people said amongst the scholars maybe the
reason why they are mentioned in this, they
are not talking about you being permitted to
say the Inshallah after ten years.
But they are just saying, you should say
Inshallah tabarruka.
Because Allah says, When
you forgot, you should remember Allah.
They said, they are not talking about Inshallah
to be connected with the Ihmeen, but they
are talking about you saying the Inshallah when
you remember.
Either looking for tabarruk, or because you did
not do that which Allah SWT asked you
to do.
You get it?
So then you are saying, you are remembering
Allah SWT, you are saying Inshallah to go
out of the violation of the wajib.
Because Allah commanded you to remember Allah SWT
whenever you remember.
You get it?
So, as I said, the best opinion is
the one that says Istithna has to be
connected to the Ihmeen.
So this is what exactly I have just
mentioned.
So they also talk about this issue.
Istithna, is it only affecting Ihmeen, using Allah's
name and his sifat?
Or any Ihmeen?
Or it is also applicable in the Zihar
cases and Nuzur cases, another way.
We talked about it last time.
Confession.
When Malik says Istithna is only help and
working when it comes to swearing by Allah
SWT.
Not anything else.
Ibn Arabi supported this opinion.
Because he is also Maliki.
He supported it.
He says, because Allah SWT says this is
a kaffarah for your Ihmeen when you swear
by Allah SWT.
Istithna is the brother of the kaffarah.
It is connected to the kaffarah.
He says Istithna cannot be applicable except in
the Ihmeen.
Islamic Ihmeen.
Imam Ahmed says Al'itq is not included.
Al'halifu bi' Al'itq is not included.
Because of the narration of Imam Al-Bayhaqi
The Prophet SAW said If a person tells
his wife If a person says to his
wife She is not divorced.
That's why Fiqh is good.
If you pass the Bab al-Ibadat You
get it?
Bab al-Ibadat Strange things in Bab al
-Ibadat are little.
But the moment you pass Bab al-Ibadat,
especially when you come to the Ankihah You
will find a lot of things.
You will never stop studying Fiqh.
It is so interesting.
You will see different types of mentalities among
the people.
Usually whatever they mention there are things in
our societies like that.
The Prophet SAW said He said A person
says to his wife You are divorced.
She is not divorced.
So we get the reason why she is
not divorced.
Because how does he know that Allah said
But if he doesn't say Is she divorced?
Yes.
What if he tells us My intention is
not divorce.
It is very funny.
Husband and wife Husband will get angry, wife
will get angry.
Then they will cut off the marriage.
Subhanallah, usually Naturally right after the marriage has
been gone Then the strong connection between the
two also will come.
Husband will be thinking What did I just
do?
The wife will be asking What is that?
Did that just happen?
They rush to talk But when it happens,
they start thinking.
That is why Rabb al-Alamin says Sabr,
sabr, sabr, sabr.
Be patient.
So If he says And then he tells
us No, I did not intend divorce.
Mufti Don't
tell the Mufti there I don't want you
to be excommunicated.
Mufti Omar says We don't agree with him.
She is still divorced.
The rest keep quiet.
Yusuf, I would like to know your opinion
here.
Do we trust him or we give him
what he said?
Omar, what is your evidence?
Why can't we trust him?
The Prophet said Three matters shouldn't be dealt
with in just divorce.
Nikah So he says Whether you are joking
or you are serious it doesn't matter.
But don't you think the hadith that says
should be given the preference here.
We judge him based on what he has
intended.
Specifically The hadith is more stronger than the
general hadith.
Or the same thing.
Peace be upon you.
How are you?
I am fine.
I finished from engineering.
Okay.
Peace be upon you.
Peace be upon you.
Okay.
Back to the Hadith.
So how can we understand what the Prophet
said?
He said it is general.
But this one But that person says actually
I wasn't intending talaq at all.
My intention was to release her from responsibility
in the house.
Because anti-talaq is to release somebody from
responsibility.
He did not intend talaq.
This is different from the person that says
to his wife, anti-talaq.
You are divorced.
And he intended talaq but in a jokey
way.
He was joking.
That's a lazy way.
Alhamdulillah.
Take it back to the qadi.
Those who are studying usul with us I
think recently we talked about this matter.
I think that time he came late.
Just after the majaz.
I think this is the class just this.
Tuesday?
No.
I think we did We did it on
Thursday.
Yeah, because I remember we just started talking
about dalalatul alfahad and we talked about dhahir
only.
Even dhahir I think we did not explain
it that much.
And before that we talked about majaz.
Yeah, that's Tuesday.
And Thursday we talked about This is not
usul fiqh class.
Why do I need to remind you about
it?
That means you got zero in your test.
But what do you call that one?
No problem.
What do you call that one?
That is a topic for it.
They connect it with the majaz and haqiqah.
After that they talk about al-kinaya wa
al-sareeha.
He forgot that.
Yes, yes.
Yeah, they said sareeha.
This is al-fahad al-sareeha.
The one that although it has ihtimal.
But when it comes to some circumstances, it
has only one meaning.
The scholars would only take it for this.
A husband telling his wife anti-tariq.
What is known fi urfin nas, the lack
in marriages is divorce.
Different from when he tells her i'taddi.
Start doing the iddah.
This one some scholars said when he says
i'taddi, no taweed.
Because iddah comes after the marriage.
But another example for kinaya, he says to
her anti-hurra, you are free.
Free from what?
Could be your divorce and could be you
are free from responsibility in the house.
But when he says talaq, khalas.
We don't trust him if he comes to
us and tells us my intention was this
and that because this is according to the
language.
Okay.
So he says if a person tells his
wife you are talaq, insha'Allah.
Say insha'Allah.
If he says to his slave, you are
hurr, insha'Allah.
Say no, hurr.
Insha'Allah doesn't work here.
But in talaq it works.
Remember Imam Ahmed says, insha'Allah works in
any other thing but not talaq.
He cannot tell his wife insha'Allah you
are divorced insha'Allah but he meant he
is joking.
I'm sorry.
If he says insha'Allah lam tatluk according
to the hadith.
But if he tells his slave anta hurrun
insha'Allah and khalas.
Why?
Because already insha'Allah.
Allah loves tahrir.
They will come and talk to you about
these things.
Which one Allah swt wants?
Because there are things which Allah swt told
us shi'tu hadha because he asked us to
do.
So he says insha'Allah we already know
that already insha'Allah.
That's why he has to go with the
kafara.
Insha'Allah will not benefit him here.
If he goes against he must do the
kafara.
We will talk about that one insha'Allah
in the next class.
But I have one question here before I
go to Yusuf.
He says anta hurrun insha'Allah We said
what?
Hurr.
I have one side question here.
There is a person who refused to to
free his slave.
I want to ask you whether this is
accepted or not.
He refused to free his slave.
They were in a boat, both of them
and then something happened.
Unfortunately the slave got inside the river or
the sea.
He tried to bring him back.
He couldn't.
So he realized that the slave is going
to die.
No way.
He looked at him.
He says aataqtuka liwajhillah He says I free
you for the sake of Allah.
What do you think about this?
Do you get the scenario right?
When he realized that no more slave.
The slave is going to die.
He looked at him.
He says anta hurrun liwajhillah lillahi ta'ala
He will not become free?
He will not become free?
But how do you apply this qaida?
I agree this qaida correct qaida, but how
do you apply it here?
He was supposed to free him, but when
he realized that he is losing the slave.
The slave is going to die.
So he wants to get some reward.
He tells him anta hurrun liwajhillah Unless you
go back to Allah anta hurrun Does that
benefit him?
Nothing.
It doesn't benefit him in any way.
This type of aataq does it work?
But let's say the slave the significance of
this.
Let's say if the slave managed to survive.
The man said actually I was freeing you
because I thought you will die.
What would be the hukum of qadi Yusuf?
If he did not survive why did you
remove the freedom from him?
But that one why did he divorce her?
Why did he divorce her when he was
about to die?
Because he wants to deprive her from inheritance.
It doesn't match.
This one is freeing him out of the
hope that he will get reward.
He is not harming the slave in any
way.
But that husband is harming the wife.
He doesn't want her to get inheritance when
he is about to die he says I
divorce my wife he said.
Then the scholar said it doesn't work with
us.
And that's actually we need it when it
is the final divorce.
Because that first divorce and the second divorce,
if one of them died before the end
of the iddah, they still inherit each other.
But the final divorce, divorce number three, let's
say he told his wife I divorce you
three times.
The three divorce.
She is divorced according to the majority of
the scholars with three.
But his intention was to deprive her from
inheritance because he was about to die.
What else you know as explanation to tell
you that this man is intending to deprive
this wife from inheritance.
That's why they apply that you hastened to
get something before a due time, you will
be punished by you not getting it.
The best example for this is somebody who
killed his deceased the one that he inherited.
Why is he killing him?
To get the inheritance.
We don't give him the inheritance.
Al-abd al-mudabbar.
You know mudabbar, right?
The one that the master told him if
I die, you are free.
So he killed the master.
We give him the slavery.
He will not be free.
That slave is free.
Because of what Omar said of that hadith
That slave is free.
Free, free.
If he wants to have some different intention,
he will say I free you if you
don't survive.
You are free if you don't survive.
So then the slave will make sure that
he died.
But if he doesn't say this and he
said you are free.
But then when the slave survived and he
comes and says no, then the judge and
the court will tell him you lost your
slave.
You will not come back to him.
But would that benefit him in the eyes
of Allah?
Because he has no choice to do that.
And there is no benefit for the slave.
Why do you get those huge amount of
reward for freeing the slave?
Because you are giving him ability to be
productive.
To be on his own.
To live in freedom.
Not restricted to anybody.
But now, no more.
He doesn't do that until the time he
knows that there is no benefit.
It's like Allah grant us good.
Any questions?
One more thing.
You owe me a lot of things.
Why you went and I have to give
it for free.
How many questions?
Two.
The first question is by Sister Saliha.
Peace be upon you, Sheikh.
O Sheikh, does that mean buying gold online
for investment purposes without receiving it physically is
haram?
Even though the company said that they separate
your portion from the bullion.
That's a joke.
It's still haram.
We don't want to go in deeper.
Sometimes that same gold might be sold to
another person.
It's just words being given to you.
How do you know that that gold is
not also being Somebody was telling me there
is a gold which has so many owners.
So many owners.
We don't know who exactly owns this gold.
It doesn't work.
We will separate it and put it in
a place.
No, it doesn't go.
It must be possessed hand to hand.
Okay, Sheikh.
Last question.
To not be accountable for an oath mentioned
with Inshallah, is it only if the oath
is not fulfilled with circumstances beyond your control?
That is, try at most to fulfill and
leave it to Allah SWT or can one
just decide not to fulfill the oath because
of a change of heart?
No.
Whenever he changes his mind willingly, kaffarah is
necessary.
He is shy of somebody, he changes his
mind, kaffarah is necessary.
Mazen said, Wallah, I will not come into
my Sajjah Tarahud.
Because he comes and sees some people doing
some skills, so he got annoyed.
He says, I will never come to my
Sajjah Tarahud.
Yusuf, not this one, another Yusuf, who is
like 2, 3, 4, 5 times of Mazen
in size, he came and squeezed Mazen like
this, raised him up, bring him to the
middle of my Sajjah Tarahud.
Not even next to the door, the middle.
That means no shubha, that he is in
the hole.
Is it wajib upon Mazen to do kaffarah?
No, because this is ikrah mulji.
They said this is the person that lost
control completely, have no control whatsoever.
Somebody put gun on the head of another
person and told him, Wallah, if you don't
do this, I will kill.
And that person already saw by Allah he
will not do it.
And he knows that this guy is stupid
enough to shoot.
He knows that this man is really, really
crazy.
He will do.
Can that person go and do the thing
that he said he will not do?
Yes.
To save his life.
And no kaffarah.
And so whenever a person is forced to
do what is out of his control, not
based on shyness, the husband comes back home
in the middle of Ramadan and he is
musafir.
He came with all of these noisy things
in his brain, strong desire of his wife.
When he comes and he came, made a
mistake and come to the house on the
day of Ramadan.
The wife, is she musafira?
No.
She is not fasting.
He told her, I am musafir and halal
for me to eat food, halal for me
to have relationship with my spouse.
But then she tells him, no, but it
is halal for you but not for me.
So he said, Wallah, I will be angry.
I will fight.
And then she decided to obey him.
Did she break her fast?
Yes.
Is she going to do kaffarah?
Yes.
She committed a major sin.
Let him get angry.
Who cares?
He gets it.
But he forced her.
He takes sword.
You know, he is Bedouin.
Takes sword and started shooting guns.
She realized that this man is majnoon.
She submitted herself and the man did whatever
he wants.
Does she do kaffarah?
No.
She is still actually, Islamically, she is still
fasting.
You know.
She is still fasting.
Her fasting is not broken at all.
It is continuing.
Anyone who forced you to eat, in a
way, you know that if you don't eat,
you will be killed.
You are sure about this.
That this guy is really intending to kill.
Tell you to eat.
Just sit down ala barakatillah.
Bismillah.
Apply all the sunnah.
In eating.
You can eat.
But eat what is preventing the death from
your case.
You can't sit down and eat everything.
Just eat.
Tell him, I am full.
I don't usually eat that much.
He said, no, I wanted to finish this.
No problem.
Just eat your food.
Yeah.
I just want you to break your fast.
Tell him, no issues.
Yeah.
But in the eyes of Allah, your fasting
is still intact.
That's why the scholar said, fasting is gone.
You cannot describe the fasting of somebody as
a fasting that is nullified except if that
person fulfills three conditions.
Number one, knowledge.
He must know the hukum.
I told him, Mazin, why do you eat
in Ramadan?
He said, Wallahi, I never know that I
shouldn't eat in Ramadan.
I thought fasting is all about not talking
too much.
Actually, you are the first person I talk
to.
I don't talk too much.
And I don't drink water.
But you are the first one.
In Islam, we are not supposed to eat.
And if ignorance in the case of Mazin
is possible, why do I say it's possible?
Because Mazin is living in KL, in UIA.
And he is telling us he doesn't know
that the hukum of fasting, you shouldn't eat.
Can we trust him?
No.
But he is coming from Kampung, Kampung, very
Kampung, where the access to knowledge is very
difficult.
You get it?
Then he said, I never know this.
The sheikh that taught us, he told us
fasting is like this.
Can we give him that?
Yes.
That's why they say, al-jahr bil-hukum.
You get it?
Knowledge.
And by the way, I have a question
for those who speak Arabic for you.
If you already know the answer, don't answer
my question.
If you don't know the answer, you can
try.
They said, shakhsun akala naharan fi ramadan.
shakhsun akala naharan fi ramadan.
shakhsun akala naharan fi ramadan.
Thumma la ajba alayhi al-kaffarah, wasumuhu sahih,
wala al-ithm.
Akala naharan fi ramadan and there is no
kaffarah and the fast is okay.
And this person is not majnoon, is not
a woman on mansis, is not a small
person, is not a sick person, is not
mushafir.
Any excuse that you know which legalizes breaking
the fast for a person, this guy doesn't
have.
The question is, well, you know the answer?
You are out of there.
The question is, who is this person?
You answer, inshallah, after I finish the conditions.
Okay, number two, adh-dhikr, remembrance.
Right?
We saw Yusuf in ramadan, he went to
the canteen.
That's why in ramadan, alhamdulillah, they didn't open
canteens in the daytime.
Yeah, but Yusuf went to his room, he
was really exhausted.
He went to the room and opened his
fridge, you know, and take his food, ate
his food and alhamdulillah, allahumma laka alhamdulillah.
Waqas was there next to him, the roommate,
he heard Yusuf saying, alhamdulillah, allahumma laka alhamdulillah,
the food is so tasty.
Waqas said, Yusuf, this is ramadan, what's wrong
with you?
He said, inna lillahi wa inna ilayhi.
Wallahi, I forgot.
Does he need to do another fasting later?
No, because he ate by mistake, right?
Rasulullah s.a.w. said, if you eat
or drink by mistake, that's why if, let's
say, today is ramadan, right?
Maghrib already happens, right?
But we know about the existence of ramadan
five minutes before maghrib.
The government announced in the TV that we
made a mistake, today is supposed to be
ramadan and therefore nobody is allowed to eat.
Do we make up that day?
No.
As the shortest fasting you can.
In the time of the Prophet s.a
.w. they saw the moon, somebody told them
about the existence of the moon last night,
after asr.
And the Prophet told them to stop eating.
Because tabayyana lahum anna anna dhalika liyum min
ramadan.
So they have been eaten by mistake.
Salaam, faham wa lataf.
But the intention was made after asr, right?
Why?
Because Allah said, famayn shahida minkum shahra fal
yusuf.
The time they knew about ramadan was after
asr.
That was the time they were supposed to
make intention to fast.
The last one is al-ikhtiyar.
Yeah, al-ikhtiyar.
What is al-ikhtiyar?
Choice.
You have a choice to break or not
to break.
If you don't have a choice, but this
one is mukrah mulji.
The one that you have no choice.
Somebody forced you to eat.
Like what we have heard a lot in
some countries that their government is forcing people,
whether it's true or not.
But if it is true, those people, they
are still fasting.
They can eat the food if they force
them to eat, they eat the food and
continue with their fasting.
Again, inshallah.
Subhanakallahumma bihamdika shara wa la ilaha.
Did I answer that question?
The first one?
What is the question?
Ah, no, not that one.
The question of Umm Rayyan or Saliha.
Thank you very much.
Subhanakallahumma bihamdika shara wa la ilaha.
As-salamu alaykum wa rahmatullahi wa barakatuh.